Psalm 32:1-5

^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 “Maskil” = maskiyl. 13x in OT. From sakal (to consider or be prudent; to instruct, be an expert; dealing prudently, which implies success and prospering; can mean laying cross-wise). This is maskil or maschil. It is a poem used for instruction.

^C “happy” = esher. From ashar (to go straight, lead, guide; to be level and so to be right, blessed, honest, happy). This is happy or blessedness.
^D “transgression” = 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.
^E “forgiven” = 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.
^F “sin” = chataah. 8x in OT. From chata (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking) OR from chet (sin, fault, or punishment of sin); {from chata (see above)}. This is a sin or sin offering.
^G “covered” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.

^H “those” = adam. 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.
^I “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.
^J “imputes” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
^K “iniquity” = avon. Perhaps related to avah (to bend, twist, be amiss). This is sin, mischief, guilt, fault, punishment for iniquity, or moral evil.
^L “spirit” = ruach. This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
^M “deceit” = rmiyah. 15x in OT. From ramah (to betray, deceive, beguile). This is deceit, treachery, or guile. It could also mean idle or slothful.

^N “kept silence” = charash. This is to scratch, which implies etching or plowing. It can mean to manufacture regardless of materials used. Figuratively, it can be to devise or conceal. It can also have a sense of secrecy. Hence, being silent or left alone. It can also be speechless.
^O “body” = etsem. From atsam (vast, numerous, strong; to close one’s eyes, to make powerful; to break bones). This is self, life, strength, bone, or substance.
^P “wasted away” = balah. 17x in OT. This is to grow old, wear out, consume, waste, enjoy, fail, decay.
^Q “groaning” = sheagah. 7x in OT. From shaaq (to roar, moan, groan). This is roaring or moaning. It is used of human groaning and lions roaring.

^R “hand” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^S “was heavy” = kabad. To be heavy, weighty, or severe. It can also be positive abounding in, rich, or honorable. The Hebrew word for “glory,” kabod, is taken from this root.
^T “strength” = lashad. 2x in OT. This is juicy, fresh, moisture. It can be used for a sweet cake or figuratively for vigor.
^U “dried up” = haphak. This is to turn, overturn, change, return, turn over, pervert.
^V “heat” = cherabon. 1x in OT. From charab (to dry up because of drought, destroy, or make waste, kill). This is drought or parching heat.
^W “summer” = qayits. From quts (summer, clip off). This is fruit, harvest, or summer – the dry season.
^X “selah” = selah. From salal (to lift up, build, pile, extol, exalt; can also be used for opposing as a dam holds back water). This is to lift up or exalt. Also, “selah” in the psalms where its precise meaning is uncertain. It could be a pause in the music, a moment of silence. It could signal a change in the service or mean something akin to amen.

^Y “acknowledged” = 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.
^Z “sin” = chatta’ah. Related to “sin” in v1. From chata’ (see note F above). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
^AA “hide” = kasah. Same as “covered” in v1. See note G above.
^BB “confess” = yadah. 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.
^CC “guilt” = avon. Same as “iniquity” in v2. See note K above.