Judges 21

^I “Israelites” = ish + Yisrael. Literally, “men of Israel.” Ish is perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind. Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
^II “sworn” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
^III “Mizpah” = Mitspah. From tsaphah (to look out, look around, spy watchman, sentinel; leaning out to look far away; to await or observe). This is Mizpah, meaning “watchtower.”
^IV {untranslated} = amar. This is to speak, say, answer, command, promise, report.

^V “one” = ish. Same as “Israelites” in v1. See note I above.
^VI “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^VII “daughter” = bat. From ben (son literal or figurative; also, grandson, subject, nation); from banah (to build or obtain children). This is daughter in a literal or figurative sense.
^VIII “marriage” = ishshah. Related to “Israelites” in v1. From ish (see note I above). This is woman, wife, or female.
^IX “Benjamin” = Binyamin. Related to “daughter” in v1. From ben (see note VII above) + from yamin (right hand or side; that which is stronger or more agile; the south); {perhaps yamam (to go or choose the right, use the right hand; to be physically fit or firm)}. This is Benjamin, meaning “son of the right hand.” It could refer to Benjamin himself, his offspring, their tribe, or their territory.

^X “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^XI “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XII “Bethel” = Bethel. Related to “daughter” and “Benjamin” in v1 & to “Israelites” in v1. From bayit (house, household, palace, dungeon); {from banah (see note VII above)} + El (see note I above). This is Bethel, literally meaning “house of God.”
^XIII “sat” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
^XIV “evening” = ereb. This is evening, night, or dusk.

^XV “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
^XVI “God” = Elohim. Related to “Israelites” in v1 & “Bethel” in v2. See note I above.
^XVII “lifted” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
^XVIII “voices” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
^XIX “wept” = bakah. This is to weep, complain, or lament.
^XX “bitterly” = beki + gadol. Beki is related to “wept” in v2. From bakah (see note XIX above). This is ongoing weeping, overflowing. By analogy, this can also mean dripping. Gadol is from gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.

^XXI “said” = amar. Same as {untranslated} in v1. See note IV above.
^XXII “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
^XXIII “Israel” = Yisrael. Same as “Israelites” in v1. See note I above.
^XXIV “come to pass” = hayah. Related to “Lord” in v3. See note XXII above.

^XXV “today” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^XXVI “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^XXVII “tribe” = shebet. This is a rod, staff, club, scepter, dart, or tribe. Literally a stick that can be used for punishing, writing, fighting, walking, ruling; thus, used figuratively for a clan.
^XXVIII “be…lacking” = paqad. This is to attend to or visit – can be used for a friendly or violent encounter. So, it can be to oversee, care for, avenge, or charge.

^XXIX {untranslated} = hayah. Same as “come to pass” in v3. See note XXIV above.
^XXX “next day” = mochorath. From the same as machar (tomorrow or later; deferred time; indefinitely or the time to come); perhaps from achar (to be behind, delay, be late, procrastinate, continue). This is the next day or next morning.
^XXXI “got up early” = shakam. This is leaning one’s shoulder into a burden or load, whether a person or an animal. Thus, it meant starting or rising early.
^XXXII “built” = banah. Related to “daughter” and “Benjamin” in v1 & “Bethel” in v2. See note VII above.

^XXXIII “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^XXXIV “offered” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^XXXV “burnt offerings” = olah. Related to “offered” in v4. From alah (see note XXXIV above). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole thing is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.
^XXXVI “sacrifices of well-being” = shelem. From shalam (to make amends, finish, be safe, be friendly, to be complete or sound). This is a peace offering or a sacrifice of well-being. It was a voluntary offering given when one celebrated thanksgiving, alliance, or friendship.

^XXXVII “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is related to “daughter” and “Benjamin” in v1 & “Bethel” in v2 & “built” in v4. See note VII above. Yisrael is the same as “Israel” in v1. See note XXIII above.
^XXXVIII “all” = kol. From kalal (to complete). This is all or every.
^XXXIX “come up” = alah. Same as “offered” in v4. See note XXXIV above.
^XL “assembly” = qahal. This is an assembly, congregation, or multitude.

^XLI “solemn” = gadol. Same as “bitterly” in v2. See note XX above.
^XLII “oath” = shebuah. Related to “sworn” in v1. From sheba (see note II above). This is oath or curse.
^XLIII “taken” = hayah. Same as “come to pass” in v3. See note XXIV above.
^XLIV “put to death” = mut + mut. This is to die in a literal or figurative sense. It can also refer to being a dead body. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”

^XLV “had compassion” = nacham. Properly, this is a strong breath or a sigh. This can be to be sorry, to pity, console. Comfort, or repent. But, one can also comfort oneself with less righteous thoughts, so this can also mean to avenge oneself.
^XLVI “kin” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
^XLVII “one” = echad. Same as “one” in v3. See note XXVI above.
^XLVIII “cut off” = gada. This is to cut or chop as one cuts down a tree. It is used more generally for cutting off or destroying things.
^XLIX “day” = yom. Same as “today” in v3. See note XXV above.

^L “do” = asah. This is to make, do, act, appoint, become in many senses.
^LI “wives” = ishshah. Same as “marriage” in v1. See note VIII above.
^LII “are left” = yathar. This is to jut over, remain behind, preserve, to excel. It can be to leave or to be in abundance.
^LIII “not” = bilti. From balah (to grow old, wear out, consume, waste, enjoy, fail, decay). This is nothing, not, lest, or except. From its root, it means “a failure of” – used for negative particles.

^LIV “anyone” = echad. Same as “one” in v3. See note XXVI above.
^LV “it turned out” = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^LVI “one” = ish. Same as “Israelites” in v1. See note I above.

^LVII “Jabesh” = Yabesh. From yabesh (to be dry, withered, confused, or ashamed; to fail). This is Jabesh.
^LVIII “gilead” = gilad. From gala (to lay bare, quarrel, expose) OR from gal’ed (heap of testimony); {from gal (wave, billow, rock pile; something rolled; a spring of water); {from galal (to roll, roll away, wallow, commit, remove; rolling in a literal or figurative sense)} + ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve)}}. This is Gilead, meaning “perpetual fountain” or “heap of testimony.” See https://www.abarim-publications.com/Meaning/Gilead.html#.Xw_EFShKhPY.
^LIX “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.

^LX “roll was called” = paqad. Same as “be…lacking” in v3. See note XXVIII above.
^LXI {untranslated} = hinneh. Same as “it turned out” in v8. See note LV above.
^LXII “not” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.
^LXIII “one” = ish. Same as “Israelites” in v1. See note I above.
^LXIV “inhabitants” = yashab. Same as “sat” in v2. See note XIII above.

^LXV “congregation” = edah. Related to “gilead” in v8. From yaad (to appoint, assemble or gather selves, agree) OR from ed (see note LVIII above). This is a congregation, assembly, or company. It could be a family, crowd, or fixture.
^LXVI “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^LXVII “twelve” = shenayim + asar. Shenayim is from sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple. Asar is from the same as eser (ten). This is -teen or -teenth.
^LXVIII “thousand” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.

^LXIX “soldiers” = ish + ben + chayil. Literally, “men, sons of valor.” Ish is the same as “Israelites” in v1. See note I above. Ben is the same as “Israelites” in v5. See note XXVII above. Chayil is from chul (to be firm, strong, prosperous; to endure). This is strength, wealth, ability, activity. It can refer to soldier or a company of soldiers as well as goods. It is a force of people, means, or goods. It can speak of valor, virtue, or strength.
^LXX “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^LXXI {untranslated} = amar. Same as {untranslated} in v1. See note IV above.

^LXXII “go” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^LXXIII “put” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
^LXXIV {untranslated} = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^LXXV “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^LXXVI “women” = ishshah. Same as “marriage” in v1. See note VIII above.
^LXXVII “little ones” = taph. From taphaph (walking along with small, tripping steps like children do). This is little ones, children, families.

^LXXVIII “what” = dabar. From dabar (to speak, declare, discuss). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^LXXIX “every” = kol. Same as “all” in v5. See note XXXVIII above.
^LXXX “male” = zakar. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is male. Properly, perhaps, it means one who is remembered, which is to say a male.

^LXXXI “lain with a male” = yada + mishkab + zakar. Yada is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment. Mishkab is from shakab (to lie down, lodge; lying for sleep, sex, or other reasons). This is a place where one lies down i.e. a bed, couch, or bedchamber. It can also be used in an abstract sense to refer to sleep or euphemistically for sex. Zakar is the same as “male” in v11. See note LXXX above.
^LXXXII “devote to destruction” = charam. This is to ban, destroy, devote, seclude. It is to dedicate to a religious purpose, often for destruction.
^LXXXIII “found” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
^LXXXIV “four” = arba. From raba (to make square or be four-sided). This is four.

^LXXXV “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^LXXXVI “young” = naarah. From naar (child or a servant; a child in their active years so they could be aged anywhere from infancy to adolescence); perhaps from naar (to shake, toss up and down, tumble around). This is a girl or young lady ranging anywhere in age from infancy to adolescence.
^LXXXVII “virgins” = betulah. This is virgin, maiden, or bride. Can also be used figuratively for a place.
^LXXXVIII “slept with” = yada…mishkab. Yada is the same as “lain with a male” in v11. See note LXXXI above. Mishakb is the same as “lain with a male” in v11. See note LXXXI above.
^LXXXIX “man” = ish…zakar. Ish is the same as “Israelites” in v5. See note XXVII above. Zakar is the same as “male” in v11. See note LXXX above.

^XC “brought” = bo. Same as “came” in v2. See note XI above.
^XCI “Shiloh” = Shiloh. From shalah (to draw out, take away, require) OR from the same as Shiyloh (Shiloh; perhaps “he whose it is” or “tranquil”); perhaps from shalah (to be quiet, safe, tranquil; can imply success or happiness; could also mean to deceive or be negligent). This is Shiloh, perhaps “he whose it is” or “tranquil.”
^XCII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XCIII “Canaan” = Kna’an. From kana’ (to be humble, subdue; properly, bend the knee). This is Canaan, his descendants, and the land where they settled. This could mean lowlands, describing their land or subjugated in reference to being conquered by Egypt. See https://en.wikipedia.org/wiki/Canaan

^XCIV “whole” = kol. Same as “all” in v5. See note XXXVIII above.
^XCV “word” = dabar. Related to “what” in v11. See note LXXVIII above.
^XCVI “Benjaminites” = ben + Binyamin. Ben is the same as “Israelites” in v5. See note XXVII above. Binyamin is the same as “Benjamin” in v1. See note IX above.
^XCVII “rock” = sela. Root may mean being lofty. This is a rock, cliff, crag, mountain. It could be used figuratively for obstinance or to show God as a refuge. It can also more generally mean fortress or stronghold.

^XCVIII “Rimmon” = Rimmon. 17x in OT. From the same as rimmon (a pomegranate or a decoration in that shape; can also refer to the pomegranate tree); perhaps from rum (to rise in a literal or figurative sense; to get up or exalt). This is Rimmon, the name of a god in Syria who is called Baal and who is called Ramanu in Assyria. It is also the name of some cities. It may mean “pomegranate” or “apex” or “harvest ready” or “mature mind.” See https://www.abarim-publications.com/Meaning/Rimmon.html & https://en.wikipedia.org/wiki/Rimmon
^XCIX “proclaimed” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^C “peace” = shalom. Related to “sacrifices of well-being” in v4. From shalam (see note XXXVI above). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).

^CI “returned” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
^CII “time” = eth. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
^CIII “saved alive” = chayah. This is to live or keep alive in a literal or figurative sense. So, it can be revive, nourish, or save.
^CIV “suffice” = matsa + ken. Matsa is the same as “found” in v12. See note LXXXIII above. Ken is perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.

^CV “made” = asah. Same as “do” in v7. See note L above.
^CVI “breach” = perets. 19x in OT. From parats (to make a breach, burst out, compel, disperse; to break out literally or figuratively). This is a breach or a gap. It could be a break, whether literal or figurative.
^CVII “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^CVIII “are no…left” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.

^CIX “heirs” = yerushshah. 14x in OT. From yarash (inheriting or dispossessing; refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them; by implication, to seize or rob, to expel, ruin, or impoverish). This is possession, heritage – something that has been occupied, an inheritance or conquest.
^CX “survivors” = peletah. From paliyt (fugitive, refugee, or one who escaped); from palat (to escape, slip out, deliver, calve). This is deliverance or escape. It is the remnant that got away.
^CXI “blotted out” = machah. This is to rub, which implies to erase. It can also be making something smooth with grease or oil. So, this could we wipe out, blot out, or destroy. Also, to touch or reach.
^CXII “cannot” = lo + yakol. Yakol is to be able, endure, overcome, prevail.

^CXIII {untranslated} = amar. Same as {untranslated} in v1. See note IV above.
^CXIV “look” = hinneh. Same as “it turned out” in v8. See note LV above.
^CXV “yearly” = yom + yom. Same as “today” in v3. See note XXV above.
^CXVI “festival” = chag. From chagag (feast, celebrating a festival, making a pilgrimage; properly, going in a circle or marching in sacred procession; implies giddiness and dancing; reeling to and fro). This is a feast, a sacrifice as part of a festival, or the gathering of the festival.
^CXVII “north” = tsaphon. From tsaphan (to hide, hoard, reserve; to cover over or figuratively to deny; also to lurk). This is properly hidden, dark, or gloomy. It can also be used to refer to the north.

^CXVIII “east” = mizrach + shemesh. Literally, “rising of the sun.” Mizrach is from zarach (to rise, shine, or dawn; can also describe symptoms of leprosy). This is the east as the place where the sun rises. It can also refer to the sunrise itself. Shemesh is sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.
^CXIX “highway” = mesillah. From salal (to lift up, build, pile, extol, exalt; can also be used for opposing as a dam holds back water). This is highway, path, step. It could be a course in a figurative sense or specifically a viaduct or staircase.
^CXX “goes up” = alah. Same as “offered” in v4. See note XXXIV above.

^CXXI “Shechem” = Shekem. Related to “got up early” in v4. From the same as shekem (shoulder, neck, or some other place that bears burdens; figuratively, the spur of a hill, or one’s allotted portion); from shakam (see note XXXI above). This is Shechem, meaning “ridge.”
^CXXII “south” = negeb. Root may mean to be parched. The Negeb is the south country – sometimes used to refer to Egypt. This is a land that suffers from a lot of drought.
^CXXIII “Lebonah” = Lebonah. 1x in OT. From the same as lebonah (frankincense, incense); from laban (white); from laben (to be white or make a brick). This is Lebonah, a place whose name may mean “white stuff” or “frankincense” or “incense.” See https://www.abarim-publications.com/Meaning/Lebonah.html

^CXXIV “instructed” = tsavah. Same as “commanded” in v10. See note LXX above.
^CXXV “lie in wait” = arab. This is to lie in wait, lurk, or ambush.
^CXXVI “vineyards” = kerem. This is a vineyard, garden, vines, or a vintage.
^CXXVII “watch” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^CXXVIII {untranslated} = hinneh. Same as “it turned out” in v8. See note LV above.
^CXXIX “young women” = bat. Same as “daughter” in v1. See note VII above.

^CXXX “come out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CXXXI “dance” = chul. This is whirling around so dancing as in a circle or writhing in pain. It is used particularly for the pain of childbirth or from writhing due to fear. It can also be falling in pain or waiting.
^CXXXII “dances” = mecholah. Related to “dance” in v21. 8x in OT. From machol (round dance); from chul (see note CXXXI above). This is a dance.
^CXXXIII “each” = ish. Same as “Israelites” in v1. See note I above.
^CXXXIV “carry off” = chataph. 3x in OT. This is to catch or seize as one captures a prisoner.

^CXXXV {untranslated} = hayah. Same as “come to pass” in v3. See note XXIV above.
^CXXXVI “fathers” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^CXXXVII “brothers” = ach. Same as “kin” in v6. See note XLVI above.
^CXXXVIII “complain” = rib. This is properly to toss or grapple. It is used figuratively to mean wrangling and so for arguments, complaints, or disputes. It is used in a legal setting for pleading or defending a case.

^CXXXIX “be generous” = chanan. This is to beseech, show favor, be gracious. Properly, it is to bend in kindness to someone with less status.
^CXL “capture” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CXLI “battle” = milchamah. From lacham (to eat or feed on; figuratively, to battle as a kind of consumption/destruction). This is battle, war, fighting, or one who fights (i.e. a warrior).
^CXLII “each man” = ish. Same as “Israelites” in v1. See note I above.
^CXLIII “incur guilt” = asham. This is to be guilty, suffer, be punished; to destroy, condemn, be desolate, or perish.

^CXLIV “so” = ken. Same as “suffice” in v14. See note CIV above.
^CXLV “took” = nasa. Same as “lifted” in v2. See note XVII above.
^CXLVI “each” = mispar. From the same as sepher (writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register); from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This is a number, whether definite or symbolic – could be innumerable, few, abundance. It can also be a tally or account – or a narration.
^CXLVII “dancers” = chul. Same as “dance” in v21. See note CXXXI above.
^CXLVIII “abducted” = gazal. This is snatch, take violently, seize, tear away. It can also mean flay or rob.

^CXLIX “territory” = nachalah. Related to nachal (to inherit, occupy, distribute, take as heritage). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.
^CL “rebuilt” = banah. Same as “built” in v4. See note XXXII above.
^CLI “towns” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
^CLII “lived” = yashab. Same as “sat” in v2. See note XIII above.

^CLIII “departed” = halak. Same as “go” in v10. See note LXXII above.
^CLIV {untranslated} = ish. Same as “Israelites” in v1. See note I above.
^CLV “families” = mishpachah. From the same as shiphcah (maid, maidservant); root means to spread out. This is one’s circle of relatives – clan, family, kindred.
^CLVI “they” = ish. Same as “Israelites” in v1. See note I above.
^CLVII “went out” = yatsa. Same as “come out” in v21. See note CXXX above.

^CLVIII “no” = ayin. Same as “not” in v9. See note LXII above.
^CLIX “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^CLX “all the people” = ish. Same as “Israelites” in v1. See note I above.
^CLXI “right” = yashar. From yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous). This is straight, right, level. Also, it is pleasing, whether pleasing God or pleasing other people. So, it is upright or righteous.
^CLXII “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).