Psalm 81:1-10

^A “leader” = natsach. Properly, something that glitters from a distance. So, something that stands out, excels, has status/standing (such as a chief musician or superintendent of Temple services). This can also mean to be permanent or enduring.
^B “Gittith” = Gittith. 3x in OT– all psalms. From gitti (someone from Gath); from Gath (Philistine city called Gath, meaning “wine press”); from the same as gath (wine press); from nagan (to play a stringed instrument, song, melody, make music). This is Gittith – some kind of musical notation, perhaps referring to a harp from Gath.
^C “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.

^D “sing aloud” = ranan. This is a cry of joy or a joyful song. Properly, it is emitting a shrill sound, especially one of joy.
^E “God” = Elohim.
^F “strength” = oz. From azaz (to be strong, become fixed, be bold, prevail, be impudent; it means to be stout literally or figuratively. A Late Hebrew word). This is strength in the sense of force, majesty, praise, material and physical strength, the abstract notion of security. It can also speak of social or political power.
^G “shout for joy” = rua. To break or destroy something so figuratively, an ear splitting sound such as a call of alarm or a joyful sound.
^H “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.

^I “raise” = 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.
^J “song” = zimrah. 4x in OT. 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, psalm, or sound. It is sung to praise God or it might be a song sung with an instrument.
^K “sound” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^L “tambourine” = toph. 17x in OT. Perhaps from taphaph (to play a drum, timbrel, or tambourine). This is a timbrel or tambourine.

^M “sweet” = na’iym. 13x in OT. From na’em (to be pleasant or lovely; to surpass in beauty; to be delightful in a literal or figurative sense). This is sweet, lovely, or delightful.
^N “lyre” = kinnor. Root may be to twang. This is a lyre or harp.
^O “harp” = nebel. From nabel (to fall away, faint, wither, languish, sink; figuratively, being senseless, foolish, or wicked; to despise, disgrace, or fall to nothing, to be seen with contempt). This is a vessel, perhaps made of skins for holding liquids. It could be a skin, vase, or lyre as having a similar shape.

^P “blow” = taqa. This is to clap, clatter, thrust, sound an instrument, hammer a nail, be a bondsman.
^Q “trumpet” = shophar. From shaphar (being beautiful or lovely). This is a ram’s horn, trumpet, or cornet. A shofar is still blown at Jewish festivals such as Rosh Hashanah (the Jewish new year celebration).
^R “new moon” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.
^S “full moon” = kese. 2x in OT. Perhaps from kasah (to cover, conceal, overwhelm; to cover as clothes do or to hide a secret). This is full moon or the festival associated with it.
^T “festal” = chag. From chagag (feast, celebrating a festival, making a pilgrimage; properly, going in a circle or marching in sacred procession; implies giddiness and dancing; reeling to and fro). This is a feast, a sacrifice as part of a festival, or the gathering of the festival.
^U “day” = 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.

^V “statute” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.
^W “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.
^X “ordinance” = 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.

^Y “made” = sum. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^Z “decree” = eduth. From ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is testimony, ordinance, decree, warning, or witness.
^AA “Joseph” = Yehoseph. 1x in OT. From the same as Yoseph (he increases; Joseph); from yasaph (to add, increase, continue, exceed). This is Joseph or Jehoseph, meaning “he increases.”
^BB “went out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CC “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^DD “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.

^EE “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.
^FF “voice” = saphah. This is lip, edge, border, bank – used for a boundary. It can also be speech or language.
^GG “known” = 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.

^HH “relieved” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^II “shoulder” = shekem. Perhaps from shakam (to rise early, begin work early; properly, this is leaning one’s shoulder or back into a load or a burden; also, loading an animal for work). This is shoulder, neck, or some other place that bears burdens. Figuratively, it can refer to the spur of a hill, or one’s allotted portion.
^JJ “burden” = sebel. 3x in OT. From sabal (to carry a heavy load, do strong labor, be a burden; specially, to be pregnant). This is a load or burden in a literal or figurative sense. It can also refer to forced labor.

^KK “hands” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.
^LL “freed” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^MM “basket” = dud. 7x in OT. From the same as dod (beloved, love, uncle, love token; root may mean to boil). This is a pot or kettle used for boiling. It can also be a jar or basket.

^NN “distress” = tsarah. From tsar (properly, a narrow or constricted place; figuratively, trouble, a pebble, an enemy, anguish, or distress); from tsarar (to bind, restrict, narrow, be cramped, an adversary). This is tightness, distress, affliction, trouble, or adversary.
^OO “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^PP “rescued” = chalats. This is to turn back or away in a literal or figurative sense. So, it could be return, break, build, retreat. It doesn’t necessarily imply going back to the place you started.

^QQ “answered” = 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.
^RR “secret place” = sether. From sathar (hide, conceal, or be absent; hiding because something is covered – used in a literal or figurative sense). 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.
^SS “thunder” = raam. 6x in OT. Perhaps from raam (to trouble, be agitated, irritated, angered; a peal of thunder). This is thunder (the noun).

^TT “tested” = bachan. This is to examine, test, or prove – as one tests metals. It can also be used literally or figuratively for investigating or trying.
^UU “waters” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^VV “Meribah” = Meribah. 6x in OT. From the same as meribah (strife, quarrel); from rib (properly to toss or grapple; used figuratively to mean wrangling and so for arguments, complaints, or disputes; used in a legal setting for pleading or defending a case). This is Meribah, a place whose name means “strife.”
^WW “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.

^XX “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.
^YY “admonish” = ud. Related to “decree” in v5. See note Z above.
^ZZ “listen” = shama. Same as “hear” in v5. See note EE above.

^AAA “be” = hayah. This is to be or become, to happen.
^BBB “strange” = zuwr. This is one who comes from someone else – a stranger. It is one who stops for lodging. Figuratively, it can also mean profane or one who commits adultery.
^CCC “god” = el. Related to “God” in v1 & “Israel” in v4. See note W above.
^DDD “bow down” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
^EEE “foreign” = nekar. From the same as neker (misfortune, disaster). This is foreign or something that is foreign i.e. strange.
^FFF “god” = el. Same as “god” in v9. See note CCC above.

^GGG “Lord” = YHVH. Related to “be” in v9. From havah (to be, become) or hayah (see note AAA above). 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.
^HHH “God” = Elohim. Same as “God” in v1. See note E above.
^III “brought…up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.

^JJJ “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^KKK “open…wide” = rachab. This is to grow wide or enlarge in a literal or figurative sense. It can also mean extend, relieve, rejoice, or speak boldly. This is the verb that Rahab comes from.
^LLL “fill” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.