Psalm 50:1-6

^I “Psalm” = mizmor. From zamar (making music; used specially of music to worship God; music with singing, singing praise, singing psalms); may be from zamar (to trim or prune). This is a melody or a psalm.
^II “Asaph” = Asaph. From asaph (to gather, assemble, bring, take away, destroy, or remove). This is Asaph, meaning “gatherer” or “collector.” It is a personal name.
^III “mighty one” = El. This can refer to God of a god. It can also refer to power, an idol, or one that is powerful.
^IV “God” = Elohim. Related to “mighty one” in v1. Plural of eloah (God, a god); from el (see note III above). This can be God or gods.
^V “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.

^VI “speaks” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
^VII “summons” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^VIII “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^IX “rising” = 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.
^X “sun” = shemesh. This is sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.
^XI “setting” = mabo. From bo (to come in, go in, enter). This is entrance, coming in – the process of entering or the place of entrance. It can also mean the setting of the sun i.e. the west.

^XII “Zion” = tsiyyon. The word is related to tsyiyyun (signpost, monument); from tsavah (to charge someone, to command, order); from the same as tsiyyah (dryness drought); from a root meaning parched as desert, dry land. Zion can refer to a mountain in Jerusalem as well as another name for Jerusalem itself or the people.
^XIII “perfection” = miklal. 1x in OT. From kalal (to complete, perfect). This is perfection or completeness.
^XIV “beauty” = yophi. 19x in OT. From yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is beauty.
^XV “God” = Elohim. Same as “God” in v1. See note IV above.
^XVI “shines forth” = yapha. 8x in OT. This is to shine out beams, look favorably.

^XVII “God” = Elohim. Same as “God” in v1. See note IV above.
^XVIII “comes” = bo. Related to “setting” in v1. See note XI above.
^XIX “keep 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.

^XX “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.
^XXI “devouring” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^XXII “tempest” = sa’ar. 8x in OT. From sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense). This is a storm or whirlwind. It can also be stormy.
^XXIII “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.

^XXIV “calls” = qara. Same as “summons” in v1. See note VII above.
^XXV “heavens” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
^XXVI “above” = al. 4x in OT. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is upward, the top, aloft, highest, to God.
^XXVII “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.

^XXVIII “gather” = asaph. Related to “Asaph” in superscript. See note II above.
^XXIX “faithful ones” = chasid. 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 faithful, kind, pious, merciful, or gracious. It can also refer to godly or pious people. This is where Chasidic Jews take their name from.
^XXX “made” = karat. This is to cut down, cut off, or make a covenant (idiom for making a covenant is “to cut a covenant”). It can also mean to destroy, fail, or consume.
^XXXI “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.
^XXXII “sacrifice” = zebach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.

^XXXIII “declare” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^XXXIV “righteousness” = tsedeq. This is rightness, righteousness, vindication. It is everything that is just or ethical. That which is right in a natural, moral, or legal sense. It also includes just weights (i.e. true weights). Figuratively, this is justice, righteousness, equity – even prosperity.
^XXXV “God” = Elohim. Same as “God” in v1. See note IV above.
^XXXVI “judge” = shaphat. This is to judge, defend, pronounce judgment, condemn, or govern. It can refer to God judging or to human judges. This is pronouncing a verdict in favor or against so it implies consequences or punishment. It can also mean to litigate or govern as one with authority.
^XXXVII “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.