Psalm 72:1-7, 18-19

^A “Solomon” = Shelomoh. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is Solomon or Shelomoh, meaning “peaceful.” It is the same word as the Hebrew word for peace – shalom
^B “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^C “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^D “justice” = 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.
^E “God” = Elohim.
^F “righteousness” = tsedaqah. From the same as tsedeq (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). This is righteousness, justice, righteous acts, and moral virtue.
^G “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.

^H “judge” = din. This is to judge, defend, dispute, govern, quarrel, plead.
^I “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.
^J “righteousness” = tsedeq. Related to “righteousness” in v1. See note F above.
^K “poor” = ani. From anah (to be bowed down; humility or being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is humble, lowly, poor, or afflicted.

^L “mountains” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^M “yield” = nasa. This is 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.
^N “prosperity” = shalom. Related to “Solomon” in superscription. From shalam (see note A above). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).
^O “hills” = gibah. From the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is hill or little hill.
^P “righteousness” = tsedaqah. Same as “righteousness” in v1. See note F above.

^Q “defend the cause” = shaphat. Related to “justice” in v1. See note D above.
^R “give deliverance” = 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.
^S “needy” = ben + ebyon. Literally, “children of the needy.” Ben is the same as “son” in v1. See note G above. Ebyon is from abah (to consent, obey, want, yield, accept). This is needy, poor, beggar. Someone who is wanting.
^T “crush” = daka. 18x in OT. This is to crush or break into pieces. It can also mean bruise, being contrite or oppressed, to destroy, or be humble.
^U “oppressor” = ashaq. This is to wrong, deceive, violate, or use oppression.

^V “live” = 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.
^W “sun” = shemesh. This is sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.
^X “endures” = 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.
^Y “moon” = yareach. Perhaps from the same as yerach (month). This is moon.
^Z “all generations” = dor + dor. Literally, “generation of generations.” From dur (to move in a circle, which implies living somewhere or remaining there; it can also be the sense of piling or heaping up). This is a revolution of time, which is to say, an age or generation. It can also be a dwelling or one’s posterity.

^AA “falls” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
^BB “mown grass” = gez. 4x in OT. From gazaz (to cut off, shave, shear sheep; figuratively, conquer an enemy). This is shearing, mowing, mown grace, or fleece.
^CC “showers” = reibim. 6x in OT. From rabab (to be or become much or many, multiply). This is showers – rainfall as comprised of many drops.
^DD “water” = zarziph. 1x in OT. Root may refer to flowing. This is a dripping, water. It could mean pouring rain.
^EE “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^FF “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.
^GG “righteousness” = tsaddiq. Related to “righteousness” in v1 & “righteousness” in v2. From the same as tsedeq (see note F above). This is just, innocent, righteous, righteous one, or lawful.
^HH “flourish” = parach. This is to sprout, blossom, bloom, spread, flourish.

^II “peace” = shalom. Same as “prosperity” in v3. See note N above.
^JJ “abound” = rob. Related to “showers” in v6. From rabab (see note CC above). This is any kind of abundance.
^KK “no more” = beli. From balah (to grow old, wear out, waste away, consume, spend). This is properly a failure. So, it could mean without, not yet, unawares, lacking, something that wears out, or because not.

^LL “blessed be” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.
^MM “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.
^NN {untranslated} = Elohim. Same as “God” in v1. See note E above.
^OO “Israel” = Yisrael. Related to “God” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note E above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

^PP “alone” = bad. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is apart, alone, separation, body part, tree branch, except. It can also be a city’s chief.
^QQ “does” = asah. This is to make, do, act, appoint, become in many senses.
^RR “wondrous things” = pala. From pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish.

^SS “glorious” = kabod. From kabad (to be heavy, weighty, burdensome). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.
^TT “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
^UU “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).

^VV “glory” = kabod. Same as “glorious” in v19. See note SS above.
^WW “fill” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
^XX “whole” = kol. From kalal (to complete). This is all or every.
^YY “Amen” = amen. 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 word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.