Psalm 107:1-9, 43

^A “give thanks” = yadah. From yad (hand). This is to throw one’s hands into the air in a gesture of praise. So, it is to praise, give thanks, or make a confession.
^B “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.
^C “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
^D “steadfast love” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
^E “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).

^F “redeemed” = gaal. This is to redeem someone or something according to kinship laws. So, it could be acting on a relative’s behalf to buy back their property, to marry one’s brother’s widow, etc. This could be more briefly translated as to redeem, acts as kinsman, or purchase. As a noun, it could be deliverer or avenger.
^G “trouble” = yad + tsar. Literally, “from the hand of the enemy.” Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it. Tsar is from tsarar (to bind, restrict, narrow, be cramped, an adversary). Properly, this is a narrow or constricted place. Figuratively, it can be trouble, a pebble, an enemy, anguish, or distress.
^H “gathered” = qabats. This is to collect, assemble, heap, grasp, or gather.
^I “lands” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^J “east” = mizrach. 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.
^K “west” = maarab. 14x in OT. From the same as ereb (evening, night, twilight); perhaps from arab (to become dark or become evening). This is the west as the place where the sun sets. It can also refer to the setting itself.
^L “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.
^M “south” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.

^N “wandered” = taah. This is to wander, deceive, seduce, vacillate. It is to stray in a literal or figurative sense.
^O “desert” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
^P “wastes” = yeshimon. 13x in OT. From yasham (to be stripped, destroyed, desolate). This is a wilderness or desert. It can also refer to a place called Jeshimon. It means “wasteland” or “wilderness.” See https://www.abarim-publications.com/Meaning/Jeshimon.html

^Q “finding” = 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.
^R “way” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
^S “inhabited” = moshab. From yashab (to sit and so to remain and so to dwell; sitting for any reason – as a judge, in order to ambush, or just sitting quietly; can mean settling or marrying; continue, endure, or establish). This is dwelling, seat, assembly, settlement, population.
^T “town” = 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.

^U “hungry” = raeb. 16x in OT. From raeb (to be hungry or famished). This is hungry, a person who is hungry.
^V “thirsty” = tsame. 9x in OT. From tsame (to thirst in a literal or figurative sense). This is dry, thirsty, or someone who is thirsty in a literal or figurative sense.
^W “soul” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
^X “fainted” = ataph. 16x in OT. This is to turn, faint, hide, be overwhelmed, cover, fail.

^Y “cried” = tsaaq. This is to cry out or call together, to shriek. It can mean, by implication, calling for an assembly.
^Z “Lord” = YHVH. Related to “Lord” in v1. See note B above. It is the same word, but with a different vowel pointing. It has the same meaning.
^AA “delivered” = natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder.
^BB “distress” = metsuqah. 7x in OT. From tsuq (to press on, compress; figuratively, to oppress or bring distress). This is straits or narrowness. Figuratively, it is stress, trouble, or anguish.

^CC “led” = darak. Related to “way” in v4. See note R above.
^DD “straight” = 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.
^EE “reached” = 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.

^FF “Lord” = YHVH. Same as “Lord” in v1. See note B above.
^GG “wonderful works” = pala. From pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish.
^HH “humankind” = ben + adam. Literally, “children of humanity.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Adam is perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.

^II “satisfies” = saba. To be satisfied or full in a literal or figurative sense. Also, to have plenty of.
^JJ {untranslated} = nephesh. Same as “soul” in v5. See note W above.
^KK “thirsty” = shaqaq. 6x in OT. This is to run, rush, thirst. By implication of having an appetite, it can mean seeking greedily.
^LL {untranslated} = nephesh. Same as “soul” in v5. See note W above.
^MM “fills” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.

^NN “wise” = chakam. From chakam (to be wise or teach wisdom; this is wisdom in thought, word, or action). This is wise, skillful, cunning, or artful.
^OO “pay attention” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^PP “consider” = bin. This is to discern, consider, attend to. It refers to distinguishing things in one’s mind or, more generally, to understand.
^QQ “Lord” = YHVH. Same as “Lord” in v1. See note B above.