Psalm 25:1-10

^A “David” = david. From the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^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 “lift up” = nasa. This 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.
^D “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.

^E “God” = Elohim.
^F “trust” = batach. This is to hide for refuge, be secure or sure. Figuratively, it refers to trust, being confident, or hoping.
^G “be put to shame” = bosh. Properly, this means to be pale, which implies shame, disappointment, or confusion.
^H “exult” = alats. 8x in OT. This is to jump for joy, rejoice, triumph, or exult.

^I “wait” = qavah. It can mean to bind or gather together, especially in the sense of twisting together. In that light, it can mean collect. Figuratively, this can mean to wait, await, expect, or tarry
^J “wantonly” = reqam. 16x in OT. From riq (this is to be empty or to make empty; also vanity, emptiness, something worthily, in vain); from ruq (to pour out in a literal or figurative sense, hence, to be or make empty). This is emptily, empty-handed, without cause, in vain, ineffectually, or undeservedly.
^K “are…treacherous” = bagad. This is to cover or conceal. Figuratively, it is to act in a covert or treacherous way, to transgress or pillage.

^L “know” = yada. This 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.
^M “ways” = 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.
^N “teach” = lamad. Properly, this refers to goading (using a pointed stick to guide or prod one’s flock). By implication, it means teaching or instructing.
^O “paths” = orach. From arach (to go, travel, wander). This is a road that is widely used, highway, caravan, traveler, troop.

^P “lead” = darak. Related to “ways” in v4. See note M above.
^Q “truth” = emet. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from.
^R “salvation” = yesha. From yasha (to deliver, defend, help, preserve, rescue, be safe. Properly, to be open, wide or free, which implies being safe. Used causatively, it means to free). This is salvation, deliverance, rescue, safety, welfare, liberty.

^S “be mindful” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^T “mercy” = racham. From the same as rechem (womb); from racham (to love, have compassion, have mercy); from racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus). This is compassion, mercy, or tender love.
^U “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.
^V “old” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).

^W “sins” = chatta’ah. From chata’ (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
^X “youth” = naur. 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 youth or childhood.
^Y “transgressions” = pesha. From pasha (to rebel, offend, quarrel; making a break from proper authority so can also refer to an apostate). This is transgression, rebellion, or sin. It could be a revolt on a national scale or an individual moral one.
^Z “goodness’” = tub. From tob (to be pleasing, to be good). This is goodness, gladness, something that is good. It can also be beauty, welfare, or joy.

^AA “good” = tob. Relate to “goodness’” in v7. From tob (see note Z above). 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.
^BB “upright” = 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.
^CC “instructs” = yarah. This is to throw, shoot, be stunned. It is to flow as water so figuratively to instruct or teach. This is the same root that “Jerusalem” and “Torah” draw from.
^DD “sinners” = chatta. Related to “sins” in v7. 19x in OT. From chata (see note W above). This is sinful or sinner. It is a criminal or someone who is seen as guilty.
^EE “humble” = anav. From anah (to be bowed down; can refer to a sense of humility or to a sense of being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is poor, needy, afflicted as well as humble or meek.
^FF “what is right” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.

^GG “faithfulness” = emet. Same as “truth” in v5. See note Q above.
^HH “keep” = natsar. This is to watch, guard, protect. It can be positive – preserve or obey. It can be negative as conceal.
^II “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from bara (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
^JJ “decrees” = edah. From ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is testimony or witness.