Deuteronomy 11

^I “love” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
^II “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.
^III “God” = Elohim.
^IV “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^V “charge” = mishmereth. Related to “keep” in v1. From mishmar (jail, guard, watch, guard post); from shamar (see note IV above). This is a guard or watch or guard post. It is used figuratively for obligation, duty, or observance, including religious observance.

^VI “decrees” = chuqqah. From choq (statute, boundary, condition, custom, limit, ordinance; something that is prescribed or something that is owed); 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 something prescribed such as a statue, custom, or ordinance.
^VII “ordinances” = 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.
^VIII “commandments” = mitsvah. From tsavah (to charge, command, order, enjoin). This is a commandment, law, ordinance obligation, or tradition. It is something commanded whether by God or by a human authority. This term is sometimes used collectively to refer to the Law.
^IX “always” = kol + yom. Literally, “all the days.” Kol is from kalal (to complete). This is all or every. Yom may be from a root meaning 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.

^X “remember” = 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.
^XI “today” = yom. Same as “always” in v1. See note IX above.
^XII “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XIII “known” = yada. Same as “remember” in v2. See note X above.
^XIV “seen” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XV “discipline” = musar. From yasar (to discipline, correct, train, teach, punish; literally with blows, but figuratively using words). This is discipline, a correction a warning, or an instruction.

^XVI “greatness” = godel. 13x in OT. From gadal (to grow, grow up, be great, magnify, exalt). This greatness, arrogance, or magnitude. It can be used in a literal or a figurative sense.
^XVII “mighty” = chazaq. From chazaq (to strengthen, seize, be courageous, repair, bind, heal, conquer, harden). This is strong, hard, powerful, loud, bold, violent, impudent. It is usually strong in a negative sense.
^XVIII “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.
^XIX “outstretched” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
^XX “arm” = zeroa. Perhaps from zara (to sow, scatter seed, conceive). This is the arm, shoulder, or foreleg of an animal. It is figuratively used for power, force, might, or help.

^XXI “signs” = ot. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 
^XXII “deeds” = maaseh. From asah (to do, make, accomplish, become). This is a work – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced.
^XXIII “did” = asah. Related to “deeds” in v3. See note XXII above.

^XXIV “in” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^XXV “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.
^XXVI “Pharaoh” = Paroh. From Egyptian pr (palace, pharaoh; literally house + great). This is Pharaoh, a title for Egyptian kings. See https://en.wiktionary.org/wiki/pharaoh
^XXVII “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.
^XXVIII “all” = kol. Same as “always” in v1. See note IX above.
^XXIX “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^XXX “Egyptian” = Mitsrayim. Same as “Egypt” in v3. See note XXV above.
^XXXI “army” = chayil. From chul (to be firm, strong, prosperous; to endure). This is strength, wealth, ability, activity. It can refer to soldier or a company of soldiers as well as goods. It is a force of people, means, or goods. It can speak of valor, virtue, or strength.
^XXXII “horses” = sus. Root may mean to skip as in jump for joy. This is a crane or a swift bird. It is also a horse as leaping.
^XXXIII “chariots” = rekeb. From rakab (to ride an animal or in some vehicle; also, bringing on a horse). This is a vehicle, wagon, or chariot. It can be cavalry or an individual rider.

^XXXIV “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^XXXV “Red” = suph. Perhaps from Egyptian twfi (reeds). This is reeds or rushes. It can be used particularly to refer to papyrus, or a flag. This is https://www.abarim-publications.com/Dictionary/sa/sa-p-pfin.html#.XzHCuChKhPY
^XXXVI “Sea” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.

^XXXVII “flow” = tsuph. 3x in OT. This is to flow, float, engulf.
^XXXVIII “over” = 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.
^XXXIX “pursued” = radaph + achar. Radaph is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives. Achar is from achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^XL “destroyed” = abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt.
^XLI “day” = yom. Same as “always” in v1. See note IX above.

^XLII “wilderness” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.
^XLIII “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XLIV “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.

^XLV “Dathan” = Dathan. 10x in OT. Perhaps from a foreign language – dat (decree, law, well) This is Dathan, which may mean “fount,” “belonging to a fountain,” “their fountain,” or “their law.” See https://www.abarim-publications.com/Meaning/Dathan.html
^XLVI “Abiram” = Abiram. 11x in OT. From ab (father literal or figurative) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense). This is Abiram, meaning “exalted father” or “father of height” or “lofty.” See https://www.abarim-publications.com/Meaning/Abiram.html
^XLVII “sons” = ben. Same as “children” in v2. See note XII above.
^XLVIII “Eliab” = Eliab. Related to “God” in v1 & to “Abiram” in v6. From El (see note III above) + ab (see note XLVI above). This is Eliab, meaning “God is father” or “God of his father.”

^XLIX “Reuben” = Reuben. Related to “seen” in v2 & to “children” in v2. From raah (see note XIV above) + ben (see note XII above). This is Reuben, meaning “behold a son.”
^L “midst” = qereb. Perhaps from qarab (to come near or approach). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.
^LI “Israel” = Yisrael. Related to “God” in v1 & “Eliab” in v6. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note III 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.

^LII “earth” = erets. Same as “land” in v3. See note XXIX above.
^LIII “opened” = patsah. 15x in OT. This is to open, part, rend. It often refers to the mouth.
^LIV “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.
^LV “swallowed…up” = bala. This is to swallow, engulf, cover, or destroy.
^LVI “households” = bayit. Related to “children” in v2 & “Reuben” in v6. Probably from banah (see note XII above). This is house, court, family, palace, temple.
^LVII “tents” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.

^LVIII “every” = kol. Same as “always” in v1. See note IX above.
^LIX “living being” = yequm. Related to “place” in v5. 3x in OT. From qum (see note XLIV above). This is a living thing, something that exists, a substance.
^LX “company” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.
^LXI “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LXII “great” = gadol. Related to “greatness” in v2. From gadal (see note XVI above). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.

^LXIII “entire” = kol. Same as “always” in v1. See note IX above.
^LXIV “commanding” = tsavah. Related to “commandments” in v1. See note VIII above.
^LXV “have strength” = chazaq. Related to “mighty” in v2. See note XVII above.
^LXVI “go in” = bo. Same as “came” in v5. See note XLIII above.
^LXVII “occupy” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.
^LXVIII “crossing over” = 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.

^LXIX “live long” = arak + yom. Literally, “you may prolong your days.” Arak is to continue, lengthen prolong, delay, or endure. It is being long or causing something to be long in a literal or figurative sense. Yom is the same as “always” in v1. See note IX above.
^LXX “land” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
^LXXI “swore” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
^LXXII “ancestors” = ab. Related to “Abiram” and “Eliab” in v6. See note XLVI above.
^LXXIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^LXXIV “descendants” = zera. Related to “arm” in v2. From zara (see note XX above). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
^LXXV “land” = erets. Same as “land” in v3. See note XXIX above.
^LXXVI “flowing” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
^LXXVII “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
^LXXVIII “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.

^LXXIX “land” = erets. Same as “land” in v3. See note XXIX above.
^LXXX “enter” = bo. Same as “came” in v5. See note XLIII above.
^LXXXI “land” = erets. Same as “land” in v3. See note XXIX above.
^LXXXII “come” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^LXXXIII “sow” = zara. Related to “arm” in v2 & “descendants” in v9. See note XX above.
^LXXXIV “seed” = zera. Same as “descendants” in v9. See note LXXIV above.

^LXXXV “irrigate” = shaqah. This is to give water to, to cause to drink – to irrigate, drown. It can be used for watering plants or giving water to flocks.
^LXXXVI “foot” = regel. Same as “company” in v6. See note LX above.
^LXXXVII “vegetable” = yaraq. 5x in OT. From the same as yereq (something green or yellow-green; could be of pallor or some kind of vegetation); from yaraq (to spit). This is something green so it could refer to verbs or vegetables.
^LXXXVIII “garden” = gan. From ganan (to put a hedge around – generally, protect or defend; to cover or surround). This is a garden in that it is fenced in. It can also be an enclosure.

^LXXXIX “land” = erets. Same as “land” in v3. See note XXIX above.
^XC “crossing over” = bo. Same as “came” in v5. See note XLIII above.
^XCI “land” = erets. Same as “land” in v3. See note XXIX above.
^XCII “hills” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^XCIII “valleys” = beqa. From baqa (to break open, breach, divide, rip, shake, tear; to dash into pieces or be ready to burst). This is something that is split so it could refer to a valley – more specifically a plain that lies between mountains.
^XCIV “watered” = shathah + mayim. Shathah is to drink literally or figuratively. It could also be a drinker. Mayim is the same as “water” in v4. See note XXXIV above.
^XCV “sky” = 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.

^XCVI “land” = erets. Same as “land” in v3. See note XXIX above.
^XCVII “looks after” = darash. This is seek, ask, inquire, care for. Generally it means following in pursuit or following as part of a search, which implies seeking or asking. Also used specially to mean worship.
^XCVIII “always” = tamid. May come from a word that means to stretch. This word means an indefinite period of time. So, it could be regular or daily. It could also be constantly, continually, always, or perpetually.
^XCIX “beginning” = reshith. From rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is beginning, first place, highest rank, chief thing.
^C “year” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^CI “end” = acharith. Related to “pursued” in v4. From achar (see note XXXIX above). This is the last, length, remnant, end, reward, future.

^CII {untranslated} = hayah. Related to “Lord” in v1. See note II above.
^CIII “only heed” = shama + 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. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^CIV “serving” = abad. This is to work, serve, or compel. It can describe any kind of work or service (including religious devotion).  Also, till or cultivate. Used causatively, it can mean to enslave or keep in bondage.

^CV “heart” = lebab. 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.
^CVI “soul” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
^CVII “land” = erets. Same as “land” in v3. See note XXIX above.
^CVIII “season” = eth. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.

^CIX “early rain” = yoreh. 3x in OT. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is sprinkling, early rain (in autumn).
^CX “later rain” = malqosh. 8x in OT. From the same as leqesh (later growth, spring crop); from laqash (to take everything, gathering the later crop). This is late or the spring rain. Can refer figuratively to eloquence.
^CXI “gather in” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
^CXII “grain” = dagan. Perhaps from dagah (to multiply, move quickly, breed greatly, grow). This is grain or other cereal.
^CXIII “wine” = tirosh. Related to “occupy” in v8. From yarash (see note LXVII above).  This is new wine or sweet wine – wine that is freshly squeezed. Sometimes used for fermented wine.
^CXIV “oil” = yitshar. From tsahar (to press oil or glisten). This is fresh oil, anointed. It is oil as that which is burned to make light; used figuratively to talk about anointing.

^CXV “grass” = eseb. Root may mean to be green or to glisten. This is grass or some other tender shoot.
^CXVI “field” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.
^CXVII “livestock” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^CXVIII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^CXIX “fill” = saba. To be satisfied or full in a literal or figurative sense. Also, to have plenty of.

^CXX “take care” = shamar. Same as “keep” in v1. See note IV above.
^CXXI “or” = pen. Related to “over” in v4. Perhaps from panah (see note XXXVIII above). This is lest, if, or.
^CXXII “seduced” = pathah + lebab. Pathah is to be wide, open, or roomy. Figuratively, it can mean to be simple. Alternately, it can mean to delude, deceive, entice, or flatter. Lebab is the same as “heart” in v13. See note CV above.
^CXXIII “turning away” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.

^CXXIV “other” = acher. Related to “pursued” in v4 & “end” in v12. From achar (see note XXXIX above). This is following, next, strange, other.
^CXXV “gods” = elohim. Same as “God” in v1. See note III above.
^CXXVI “worshiping” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
^CXXVII “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.
^CXXVIII “kindled” = charah. Perhaps related to charar (to be hot, burn, glow, melt, be scorched; figuratively, to incite passion, be angry). This is to be displeased, burn with anger, glow, become warn. Figuratively it is a blaze of anger, zeal, or jealousy.

^CXXIX “shut up” = atsar. To inclose, restrain, keep, hold back, or prevail. It can also mean to maintain, rule, or gather together.
^CXXX “heavens” = shamayim. Same as “sky” in v11. See note XCV above.
^CXXXI “be” = hayah. Same as {untranslated} in v13. See note CII above.
^CXXXII “land” = adamah. Same as “land” in v9. See note LXX above.
^CXXXIII “yield” = natan. Same as “give” in v9. See note LXXIII above.
^CXXXIV “produce” = yebul. 13x in OT. From yabal (to lead, bring, carry, conduct; properly, to flow; to bring or lead with fanfare). This is yield, produce. Literally, it refers to crops and figuratively to wealth.

^CXXXV “perish” = abad. Same as “destroyed” in v4. See note XL above.
^CXXXVI “quickly” = meherah. From mahar (being liquid, which implies flowing; hurrying forward, whether in a positive or negative sense). This is speed, quickly, shortly, promptly.
^CXXXVII “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
^CXXXVIII “land” = erets. Same as “land” in v3. See note XXIX above.

^CXXXIX “put” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^CXL “words” = dabar. Related to “wilderness” in v5. From dabar (see note XLII above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^CXLI “heart” = lebab. Same as “seduced” in v13. See note CXXII above.
^CXLII “bind” = qashar. This is to tie or bind. It can also refer to joining together as a league or in love. In a negative sense, it can mean to conspire.
^CXLIII “fix” = hayah. Same as {untranslated} in v13. See note CII above.
^CXLIV “emblem” = totaphoth. 3x in OT. Root may mean to bind. This is a band or phylactery.
^CXLV “on your forehead” = bayin + ayin. Literally, “between your eyes.” Bayin is from bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval. Ayin is the same as “eyes” in v7. See note LXI above.

^CXLVI “teach” = lamad. Properly, this refers to goading (using a pointed stick to guide or prod one’s flock). By implication, it means teaching or instructing.
^CXLVII “talking” = dabar. Related to “wilderness” in v5 & “words” in v18. See note XLII above.
^CXLVIII “are” = 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.
^CXLIX “home” = bayit. Same as “households” in v6. See note LVI above.

^CL “are” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^CLI “away” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
^CLII “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^CLIII “rise up” = qum. Related to “place” in v5 & “living being” in v6. See note XLIV above.

^CLIV “write” = kathab. This is to inscribe, write, record, or decree.
^CLV “doorposts” = mezuzah. 19x in OT. From the same as ziz (moving things like animals, abundance). This is a door or gate post. In modern Judaism, a mezuzah adorns the doorpost of many Jewish homes in reference to Deuteronomy 6:9. See https://en.wiktionary.org/wiki/mezuzah
^CLVI “house” = bayit. Same as “households” in v6. See note LVI above.
^CLVII “gates” = shaar. May be related to sha’ar (to calculate or reckon; may come from a root that means to open up or split). This is a gate, door, or other opening like a port.

^CLVIII “multiplied” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^CLIX “land” = adamah. Same as “land” in v9. See note LXX above.
^CLX “as long as” = yom. Literally, “like the days.” Same as “always” in v1. See note IX above.
^CLXI “diligently observe” = shamar + shamar. Same as “keep” in v1. See note IV above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^CLXII {untranslated} = asah. Same as “did” in v3. See note XXIII above.
^CLXIII “walking” = halak. Same as “are” in v19. See note CL above.

^CLXIV “ways” = derek. Same as “away” in v19. See note CLI above.
^CLXV “holding fast” = dabaq. This is to follow closely or abide fast, to cling or be joined together. Figuratively, it can mean to catch something by chasing after it, to overtake, or to stick. A man clings to his wife in Genesis 2:24, Shechem was deeply attracted to Dinah in Genesis 34:3, Ruth clung to Naomi in Ruth 1:14, Solomon clung to his foreign wives and concubines in 1 Kings 11:2. It is also used of a tongue sticking to the mouth, pursuing or overtaking as in battle, and also clinging to God.
^CLXVI “drive out” = yarash. Same as “occupy” in v8. See note LXVII above.
^CLXVII “nations” = goy. From the same root as gevah (the back, person, or body); related to gev (among); related to gaah (to rise up). This is nation or people. Often used to refer to Gentiles or foreign nations. It can also be used figuratively for a group of animals. This is where the Yiddish “goy” comes from.

^CLXVIII “before” = paneh. Same as “over” in v4. See note XXXVIII above.
^CLXIX “dispossess” = yarash. Same as “occupy” in v8. See note LXVII above.
^CLXX “larger” = gadol. Same as “great” in v7. See note LXII above.
^CLXXI “mightier” = atsum. From atsom (to be many or mighty; could also refer to breaking bones). This is mighty or mighty one. It means powerful, which implies large numbers.

^CLXXII “set” = darak. Related to “away” in v19. See note CLI above.
^CLXXIII “foot” = kaph + regel. Kaph is 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. Regel is the same as “company” in v6. See note LX above.
^CLXXIV “territory” = gebul. Perhaps from gabal (to border, twist like rope). This is boundary, limit, coast, space. Properly, it is a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space.
^CLXXV “extend” = hayah. Same as {untranslated} in v13. See note CII above.
^CLXXVI “Lebanon” = Lebanon. Related to “heart” in v13. From laben (to be white, make white, make bricks) OR form Aramaic lebab (heart); corresponding to Hebrew lebab (see note CV above). This is Lebanon. The sense of “white” comes from the snow on the top of its mountains. See https://en.wikipedia.org/wiki/Lebanon

^CLXXVII “River” = nahar. From nahar (to flow, sparkle, be cheerful). This is a stream, river, or flood. Particularly used for the Nile or Euphrates. Figuratively, this can mean prosperity.
^CLXXVIII “Euphrates” = Perath. 19x in OT. From Old Persian ufratush (Euphrates); from Akkadian Purattu (Euphrates); borrowed from Sumerian Buranun (Euphrates). In English, we follow the Greek version of the river name Euphrates (Euphrates, perhaps to be understood as “good fruitful one”); adapted from eu (good, well, well, done) + phrazo (to announce) OR Greek adapted from eu (see above) + Hebrew Parat (Perath); {from para (to be fruitful)}. This is Euphrates or Perath – perhaps meaning “to break forth” or “rushing” or “good fruitful one.” See https://en.wiktionary.org/wiki/Euphrates & https://en.wikipedia.org/wiki/Euphrates & https://www.abarim-publications.com/Meaning/Euphrates.html
^CLXXIX “Western” = acharon. Related to “pursued” in v4 & “end” in v12 & “other” in v16. From achar (see note XXXIX above). This is end, last, coming behind, to loiter, later. It can also refer to the west.

^CLXXX “one” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^CLXXXI “stand” = yatsab. This is to set oneself, take a stand, remain, continue, to station or set something in place.
^CLXXXII “against” = paneh. Same as “over” in v4. See note XXXVIII above.
^CLXXXIII “put” = natan. Same as “give” in v9. See note LXXIII above.
^CLXXXIV “fear” = pachad. From pachad (to dread, be afraid, thrill, be in awe; feeling startled from a sudden sound or alarm). This is dread, fear, awe, panic. It can also refer to what someone fears or dreads.
^CLXXXV “dread” = mora. 12x in OT. From yare (to fear, be afraid, dreadful; fearful reverence – to fear in a moral sense is to say to revere, respect.). This is fear, dread, respect, or reverence. It can also be a fearful thing or action.

^CLXXXVI “on” = paneh. Same as “over” in v4. See note XXXVIII above.
^CLXXXVII “land” = erets. Same as “land” in v3. See note XXIX above.
^CLXXXVIII “set foot” = darak. Same as “set” in v24. See note CLXXII above.
^CLXXXIX “promised” = dabar. Same as “talking” in v19. See note CXLVII above.

^CXC “setting” = natan. Same as “give” in v9. See note LXXIII above.
^CXCI “before” = paneh. Same as “over” in v4. See note XXXVIII above.
^CXCII “blessing” = barakah. From barak (to kneel, bless; blessing God as part of worship and adoration; blessing humans to help them; can be used as a euphemism to say curse God). This is blessing, which implies prosperity or peace.
^CXCIII “curse” = qelalah. From qalal (to be little, insignificant, swift; to bring down in esteem, create contempt, curse). This is cursing or vilification.

^CXCIV “obey” = shama. Same as “only heed” in v13. See note CIII above.
^CXCV “turn” = sur. Same as “turning away” in v16. See note CXXIII above.
^CXCVI “follow” = halak + achar. Halak is the same as “are” in v19. See note CL above. Achar is the same as “pursued” in v4. See note XXXIX above.
^CXCVII {untranslated} = hayah. Same as {untranslated} in v13. See note CII above.
^CXCVIII “brought” = bo. Same as “came” in v5. See note XLIII above.
^CXCIX “land” = erets. Same as “land” in v3. See note XXIX above.

^CC “set” = natan. Same as “give” in v9. See note LXXIII above.
^CCI “Mount” = har. Same as “hills” in v11. See note XCII above.
^CCII “Gerizim” = Gerizim. 4x in OT. From garaz (to cut, cut off). This is Gerizim, which may mean “rocky.”
^CCIII “Ebal” = Eybal. 8x in OT. Perhaps from avah (to bend, twist) + balah (to grow old, wear out, consume, waste, enjoy, fail, decay). This is Ebal, which is a personal name and the name of a mountain. It may come from a root that means being bald. So, it may mean “heap of barrenness,” “stony,” or “Bel is ruin.” See https://www.abarim-publications.com/Meaning/Ebal.html

^CCIV “beyond” = eber. Related to “crossing over” in v8. From abar (see note LXVIII above). This is the place across or beyond, by, from, other, the opposite side, against, over. It often refers to the other side of the Jordan river or toward the east.
^CCV “Jordan” = Yarden. From yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
^CCVI “some distance to the west” = achar + derek + mabo + shemesh. Literally, “toward the way of the setting of the sun.” Achar is the same as “pursued” in v4. See note XXXIX above. Derek is the same as “away” in v19. See note CLI above. Mabo is related to “came” in v5. From bo (see note XLIII above). 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. Shemesh is sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.

^CCVII “land” = erets. Same as “land” in v3. See note XXIX above.
^CCVIII “Canaanites” = Knaani. From Kanaan (Canaan, his descendants, and the land where they settled; perhaps meaning lowlands, describing their land or subjugated in reference to being conquered by Egypt); from kana (to be humble, subdue; properly, bend the knee). This is Canaanite, which in some instances would imply a peddler or sometimes used in place of Ishmaelite. See https://en.wikipedia.org/wiki/Canaan
^CCIX “live” = yashab. Same as “are” in v19. See note CXLVIII above.

^CCX “Arabah” = arabah. From the same as arab (desert plateau, Arabia) OR from arab (to become evening); {from ereb (evening) or from arab (to exchange, give or take on pledge, braid, intermix)}. This is a desert valley or plain, wilderness. Also, the name of a place Arabah.
^CCXI “opposite” = mul. Perhaps from mul (to cut short, circumcise, blunt, destroy). This is in front of, opposite, with, abrupt. Literally, it refers to some kind of precipice.
^CCXII “Gilgal” = Gilgal. From galgal (wheel, wagon, whirl, whirlwind; something that rolls); from galal (to roll, roll away, wallow, commit, remove; rolling in a literal or figurative sense). This is Gilgal – perhaps circle of stones.

^CCXIII “beside” = etsel. From atsal (to reserve, refuse, join, separate, keep). This is nearby, toward, joining.
^CCXIV “oak” = elon. 10x in OT. From ayil (strength; things that are strong or powerful: political chiefs, rams, posts, trees, oaks); from the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is terebinth, oak, or another kind of tree that is strong.
^CCXV “Moreh” = Moreh. Related to “early rain” in v14. 3x in OT. From the same as moreh (early rain, teacher, what is taught, archer); from yarah (see note CIX above). This is Moreh, a hill in Canaan, perhaps named for a Canaanite. It means “early rain” or “teacher.” See https://www.abarim-publications.com/Meaning/Moreh.html

^CCXVI “cross” = abar. Same as “crossing over” in v8. See note LXVIII above.
^CCXVII “land” = erets. Same as “land” in v3. See note XXIX above.
^CCXVIII “live” = yashab. Same as “are” in v19. See note CXLVIII above.
^CCXIX “diligently observe” = shamar + asah. Shamar is the same as “keep” in v1. See note IV above. Asah is the same as “did” in v3. See note XXIII above.
^CCXX “statutes” = choq. Related to “decrees” in v1. See note VI above.
^CCXXI “setting” = natan. Same as “give” in v9. See note LXXIII above.
^CCXXII “before” = paneh. Same as “over” in v4. See note XXXVIII above.