Psalm 27:1, 4-9

^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 “light” = or. From or (to be or become light). This is light, sun, sunshine, dawn, or daylight. Figuratively, it can refer to light from instruction, light of a face (that is to say one that is cheerful or finds favor). It can refer to prosperity or salvation; a light that guides, a light eternal from Zion.
^D “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.
^E “fear” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.

^F “stronghold” = maoz. From uz (to run for refuge, to seek safety, be strong) OR from azaz (to be strong, become fixed, be bold, prevail, be impudent; to be stout literally or figuratively). This is a defense, refuge, safety, fortress, rock, strength, or stronghold. It is somewhere one goes to be safe and protected or something one uses to be safe. Figuratively, it could be a defense or a force.
^G “life” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
^H “be afraid” = pachad. To dread, be afraid, thrill, be in awe. This is properly feeling startled from a sudden sound or alarm and so, more generally, to be afraid.

^I “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.
^J “asked” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^K “seek” = baqash. This is to seek, ask, desire, or request. It can be any kind of searching. It can also mean to worship or pray – implies a striving for.

^L “live” = 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.
^M “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
^N “all” = kol. From kalal (to complete). This is all or every.
^O “days” = 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.

^P “behold” = chazah. This is to gaze at – to see or behold. It can also refer to perceiving as a mental process or looking at something with pleasure. It can be used particularly to mean seeing a vision.
^Q “beauty” = noam. 7x in OT. From naem (to be pleasant, beautiful, sweet, or agreeable in a literal or figurative sense) This is pleasantness, beauty, favor, agreeableness, delight, splendor, or grace.
^R “inquire” = baqar. 7x in OT. This is to plow or break forth. Figuratively, it is to inquire, inspect, seek out, admire, or consider.
^S “temple” = hekal. Perhaps from yakol (to be able, endure, overcome, prevail). This is a large building with public access such as a palace or temple.

^T “hide” = tsaphan. This is to hide something by covering it. It implies hoarding or keeping something in reserve. It can mean to protect or to lurk.
^U “shelter” = sok. 4x in OT. From sakak (to interweave, knit). This is a lair, thicket, den, or hiding place. It could also be a den or pavilion as made of intertwined boughs.
^V “trouble” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.

^W “conceal” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
^X “cover” = sether. Related to “conceal” in v5. From sathar (see note W above). This is covering, shelter, protection, hiding place. It can be hidden by a mountain, by clouds, in the womb, in a matter of secrecy, through slander, or of nations.
^Y “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^Z “set…high” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^AA “rock” = tsur. From tsur (to confine, cramp, or bind in a literal or figurative sense; to besiege, assault, or distress). This is rock, stone, cliff, boulder, rocky. It can also be a refuge, a way to refer to God.

^BB “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
^CC “lifted up” = rum. Same as “set…high” in v5. See note Z above.
^DD “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^EE “all around” = sabib. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a circuit or a circle. It could refer to an environment, one’s neighbors, or a circular path round about.

^FF “offer” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^GG “sacrifices” = zebach. Related to “offer” in v6. From zabach (see note FF above). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
^HH “shouts of joy” = teruah. From rua (to break or destroy something so figuratively, an ear splitting sound such as a call of alarm or a joyful sound). This is an alarm, trumpet sound, battle cry, rejoicing, joyful shout, or jubilee.
^II “sing” = shir. From shir (song, singer). This is to sing. It could also refer to one who is singing or leading others in song.
^JJ “make melody” = zamar. Perhaps from zamar (to trim or prune). This is making music. It is used specially of music to worship God. So, music with singing, singing praise, or singing psalms.

^KK “hear” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^LL “cry” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^MM “aloud” = 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.
^NN “be gracious” = chanan. This is to beseech, show favor, be gracious. Properly, it is to bend in kindness to someone with less status.
^OO “answer” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.

^PP “heart” = leb. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
^QQ “face” = 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.
^RR “hide” = sathar. Same as “conceal” in v5. See note W above.

^SS “servant” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
^TT “turn…away” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
^UU “anger” = aph. From anaph (to be angry; properly, breathing hard as a signifier of being enraged). This properly refers to the nose or nostril and by extension the face. It can specifically refer to anger or wrath as one breathes hard and nostrils flare in times of great anger.
^VV “been” = hayah. Related to “Lord” in v1. See note B above.
^WW “help” = ezrah. From ezer (help, aid, helper); from azar (to help, protect, support, ally; properly, to surround so as to provide aid). This is help, helper, support.

^XX “cast…off” = natash. Properly, this is to beat or pound as when something is beaten in order to expand or disperse. It can be leave, abandon, allow, neglect, spread, fall, or thrust out.
^YY “forsake” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
^ZZ “God” = Elohim.