Deuteronomy 12

^I “statutes” = 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.
^II “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.
^III “diligently observe” = shamar + asah. Shamar is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something. Asah is to make, do, act, appoint, become in many senses.

^IV “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^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 “God” = Elohim.
^VII “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.

^VIII “given” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^IX “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.
^X “all” = kol. From kalal (to complete). This is all or every.
^XI “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.

^XII “live” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
^XIII “earth” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
^XIV “demolish completely” = abad + abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt. 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.”
^XV “places” = 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.

^XVI “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.
^XVII “dispossess” = yarash. Same as “occupy” in v1. See note IX above.
^XVIII “served” = 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.
^XIX “gods” = elohim. Same as “God” in v1. See note VI above.

^XX “mountain” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^XXI “heights” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^XXII “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.
^XXIII “under” = tachat. This is underneath, below, the bottom, instead of.
^XXIV “every” = kol. Same as “all” in v1. See note X above.
^XXV “leafy” = raanan. From raan (to grow luxuriant, grow green). This is to be fresh, green, flourish, be new or prosperous.
^XXVI “tree” = ets. Perhaps from atsah (to shut, fasten, firm up, to close one’s eyes). This is tree or other things related to trees like wood, sticks, or stalks. It can also refer to wood products like a plank or staff or gallows. Additionally, this can refer to a carpenter.

^XXVII “break down” = nathats. This is to pull down, demolish, break down, raze, overthrow.
^XXVIII “altars” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^XXIX “smash” = shabar. This is break, collapse, destroy, break in pieces, tear. It is bursting in a literal or figurative sense.
^XXX “pillars” = matstsebah. From natsab (to station, appoint, establish, take a stand). This is literally something that is stationed. So, it could refer to a column, a stump, some kind of image or idol, or a garrison.

^XXXI “burn” = saraph. This is to burn or kindle. This is the root that “seraphim” comes from.
^XXXII “sacred poles” = asherah. Perhaps from Ugaritic atrt (Athirat, Asherah, goddess who is wife of El) OR from Phoenician sattar (Astarte) OR from asher (to go straight). This is asherah – sacred pole or goddess Asherah or Astarte. It may mean “progression” or “happiness” or “fortune.” See https://en.wiktionary.org/wiki/%D7%90%D7%A9%D7%A8%D7%94#Hebrew & https://www.abarim-publications.com/Meaning/Asherah.html
^XXXIII “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^XXXIV “cut down” = gada. This is to cut or chop as one cuts down a tree. It is used more generally for cutting off or destroying things.
^XXXV “idols” = pasil. From pasal (to hew, carve; used for wood or stone). This is an idol or other image.

^XXXVI “blot out” = abad. Same as “demolish completely” in v2. See note XIV above.
^XXXVII “name” = shem. May be from sim (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.
^XXXVIII “places” = 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.

^XXXIX “serve” = asah. Same as “diligently observe” in v1. See note III above.
^XL “such” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^XLI “seek” = 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.
^XLII “choose” = bachar. This is to choose, appoint, try, excellent.

^XLIII “tribes” = shebet. This is a rod, staff, club, scepter, dart, or tribe. Literally a stick that can be used for punishing, writing, fighting, walking, ruling; thus, used figuratively for a clan.
^XLIV “habitation” = sheken. 1x in OT. Related to shakan (to settle down in the sense of residing somewhere or staying there permanently; to abide or continue). This is habitation or residence.
^XLV “put” = sim. Related to “name” in v3. See note XXXVII above.
^XLVI “go” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.

^XLVII “bringing” = bo. Same as “go” in v5. See note XLVI above.
^XLVIII “burnt offerings” = olah. From alah (to go up, climb, approach, bring; to be high or actively climb; can be literal or figurative). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole thing is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.
^XLIX “sacrifices” = zebach. Related to “altars” in v3. From zabach (see note XXVIII above). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.

^L “tithes” = maaser. From the same as eser (ten, -teen); from asar (to tithe, render a tenth of). This is a tenth or a tithe.
^LI “donations” = terumah + yad. Terumah is related to “heights” in v2. From rum (see note XXI above). This is offering, gift – a sacred offering. It could also be a tribute or a bribe. Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^LII “votive gifts” = neder. From nadar (to vow or promise). This is a vow – literally, that which was promised.
^LIII “freewill offerings” = nedabah. From nadab (to offer willingly, volunteer, freely give, be willing). This is a freewill offering, something giving spontaneously.

^LIV “firstlings” = bekorah. 14x in OT. From bakar (to bear fruit, be firstborn, firstling, that which opens the womb, give the birthright to); related to bikkurim (first-fruits); related to bekor (firstborn). This is the rights granted to the firstborn.
^LV “herds” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^LVI “flocks” = tson. This is a flock of sheep and goats.
^LVII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^LVIII “presence” = 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.

^LIX “households” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
^LX “rejoicing” = samach. This is to rejoice or be glad. Properly, it is to brighten up in a literal or figurative sense.
^LXI “undertakings” = mishloach + yad. Mishloach is 10x in OT. From shalach (to send, send for, forsake, give a slave freedom). This is a sending out, an undertaking, a putting forth. Yad is the same as “donations” in v6. See note LI above.
^LXII “blessed” = 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.

^LXIII “act” = asah. Same as “diligently observe” in v1. See note III above.
^LXIV “today” = yom. Same as “days” in v1. See note XI above.
^LXV “us” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^LXVI “own” = ayin. Literally, “in his own eyes.” This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LXVII “desires” = yashar. From yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous). This is straight, right, level. Also, it is pleasing, whether pleasing God or pleasing other people. So, it is upright or righteous.

^LXVIII “come” = bo. Same as “go” in v5. See note XLVI above.
^LXIX “rest” = menuchah. From manoach (resting place, quiet, home); from nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is resting place, consolation, ease, quiet. It is the same word in Psalm 23:2, “he leads me beside the still waters.”
^LXX “possession” = nachalah. Related to nachal (to inherit, occupy, distribute, take as heritage). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.
^LXXI “Lord” = YHVH. Related to “Lord” in v1. From the same as YHVH (see note V above). This is a secondary spelling of the Lord, the name of the God of Israel. It has the same meaning.

^LXXII “cross 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.
^LXXIII “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.”
^LXXIV “live” = 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.

^LXXV “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^LXXVI “allotting” = nachal. Related to “possession” in v9. See note LXX above.
^LXXVII “gives…rest” = nuach. Related to “rest” in v9. See note LXIX above.
^LXXVIII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^LXXIX “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.

^LXXX “live” = yashab. Same as “live” in v10. See note LXXIV above.
^LXXXI “safety” = betach. From batach (to hide for refuge, be secure or sure; figuratively, it refers to trust, being confident, or hoping). This is a place of refuge. So, abstractly, it can be confidence, security, hope, trust, or assurance.
^LXXXII {untranslated} = hayah. Related to “Lord” in v1 & “Lord” in v9. See note V above.
^LXXXIII “everything” = kol. Same as “all” in v1. See note X above.
^LXXXIV “command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).

^LXXXV “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^LXXXVI “dwelling” = shakan. Related to “habitation” in v5. See note XLIV above.
^LXXXVII “choice” = mibchar. Related to “choose” in v5. 13x in OT. From bachar (see note XLII above). This is select, choice, the best, select, the best people.
^LXXXVIII “vow” = nadar. Related to “votive gifts” in v6. See note LII above.
^LXXXIX “Lord” = YHVH. Same as “Lord” in v1. See note V above.

^XC “before” = paneh. Same as “presence” in v7. See note LVIII above.
^XCI “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^XCII “sons” = ben. Related to “households” in v7. From banah (see note LIX above). This is son, age, child. It is son in a literal or figurative sense.
^XCIII “daughters” = bat. Related to “households” in v7 & “sons” in v12. From ben (see note XCII above). This is daughter in a literal or figurative sense.
^XCIV “male” = ebed. Related to “served” in v2. From abad (see note XVIII above). This is a servant, slave, or bondservant.
^XCV “female slaves” = amah. This is female servant or slave, handmaid.

^XCVI “Levites” = Leviyyi. From Levi (Levi; perhaps meaning “attached”; Jacob’s son, his tribe, and descendants); perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levite or levitical.
^XCVII “towns” = 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.
^XCVIII “no” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.
^XCIX “allotment” = cheleq. From chalaq (to be smooth in a figurative sense; can refer to the stones that were part of casting lots – hence, apportion, share, distribute; figuratively, it can also mean to flatter). This is a division, lot, inheritance, legacy, or portion. It can also refer to a smooth tongue.
^C “inheritance” = nachalah. Same as “possession” in v9. See note LXX above.

^CI “take care” = shamar. Same as “diligently observe” in v1. See note III above.
^CII “that…not” = pen. Related to “presence” in v7. Perhaps from panah (see note LVIII above). This is lest, if, or.
^CIII “offer” = alah. Related to “burnt offerings” in v6. See note XLVIII above.
^CIV “any” = kol. Same as “all” in v1. See note X above.
^CV “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.

^CVI “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CVII “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^CVIII “do” = asah. Same as “diligently observe” in v1. See note III above.
^CIX “yet” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.
^CX “whenever” = kol. Same as “all” in v1. See note X above.
^CXI “desire” = avvah + nephesh. Avvah is 7x in OT. From the same as avah (to desire, crave, covet, wish for). This is desire, pleasure, or longing. Nephesh is 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.

^CXII “slaughter” = zabach. Related to “altars” in v3 & “sacrifices” in v6. See note XXVIII above.
^CXIII “meat” = basar. From basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is flesh, the body, fat, skin, self, nakedness, humankind, or kin. It can also refer to private parts.
^CXIV “blessing” = barakah. Related to “blessed” in v7. From barak (see note LXII above). This is blessing, which implies prosperity or peace.
^CXV “Lord” = YHVH. Same as “Lord” in v1. See note V above.

^CXVI “unclean” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.
^CXVII “clean” = tahor. From taher (bright, which implies being pure or clean; to purge, cleanse, or purify; clean in a ritual sense or a moral one (i.e. moral or holy)). This is clean or pure in a literal, ritual, or ethical sense.
^CXVIII “gazelle” = tsbiy. From tsabah (to swell, amass like an army). This is beauty, honor, glorious, pleasant. It could refer to a decoration that is silver or gold. It can refer to a gazelle as something that is beautiful or splendor is being readily noticed.
^CXIX “deer” = ayyal. 11x in OT. From the same as ulam (porch, hall); from the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power); from alam (to bind or tie fast; to be silent or speechless, whether voluntary or involuntary) or from ayil (strength; things that are strong or powerful: political chiefs, rams, posts, trees, oaks). This is deer, hart. It can symbolize leaping, looking for pasture or sustenance. It can also be used to refer to princes.

^CXX “blood” = dam. Perhaps from damam (to cease, be or become mute, silent, still, cut off, hold peace, be astonished, die). This is blood, bloodshed, bloodguilt, lifeblood, and death. It is used for people and animals. More often blood from a wound or the blood of the innocent. Used figuratively for violence or for wine. Closely tied to life and death.
^CXXI “however” = raq. Same as “yet” in v15. See note CIX above.
^CXXII “pour…out” = shaphak. This is to pour out, gust, or slip. It can be to pour as blood, a drink offering, or molten metal. It can also mean to create a mound. Figuratively, it can refer to killing, or spending money.

^CXXIII “ground” = erets. Same as “land” in v1. See note IV above.
^CXXIV “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^CXXV “may” = yakol. This is to be able, endure, overcome, prevail.
^CXXVI “grain” = dagan. Perhaps from dagah (to multiply, move quickly, breed greatly, grow). This is grain or other cereal.
^CXXVII “wine” = tirosh. Related to “occupy” in v1. From yarash (see note IX above).  This is new wine or sweet wine – wine that is freshly squeezed. Sometimes used for fermented wine.
^CXXVIII “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.

^CXXIX “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CXXX “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CXXXI “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CXXXII “that…not” = pen. Same as “that…not” in v13. See note CII above.
^CXXXIII “neglect” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
^CXXXIV “as long as you live” = kol + yom. Literally, “all the days.” Kol is the same as “all” in v1. See note X above. Yom is the same as “days” in v1. See note XI above.
^CXXXV “land” = adamah. Same as “earth” in v1. See note XIII above.

^CXXXVI “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CXXXVII “enlarges” = 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. 
^CXXXVIII “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.

^CXXXIX “promised” = 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.
^CXL “wish” = avah + nephesh. Avah is related to “desire” in v15. See note CXI above. Nephesh is the same as “desire” in v15. See note CXI above.
^CXLI “desire” = avvah + nephesh. Avvah is the same as “desire” in v15. See note CXI above. Nephesh is the same as “desire” in v15. See note CXI above.
^CXLII “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CXLIII “is too far” = rachaq. This is to widen, become distant, cast, or remove. It can be in a literal or figurative sense.

^CXLIV “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CXLV “desire” = avvah + nephesh. Avvah is the same as “desire” in v15. See note CXI above. Nephesh is the same as “desire” in v15. See note CXI above.
^CXLVI “indeed” = ak. Related to “such” in v4. Related to aken (surely, truly, nevertheless); from kun (see note XL above). This is a positive statement – surely, also, certainly, alone, only.
^CXLVII “so” = ken. Same as “such” in v4. See note XL above.
^CXLVIII “alike” = yachad. From yachad (to join, be united). This is a unit, both, altogether, unitedness, alike.

^CXLIX “only” = raq. Same as “yet” in v15. See note CIX above.
^CL “be sure” = chazaq. This is to strengthen, seize, be courageous, repair, bind, heal, conquer, harden.
^CLI “not” = bilti. From balah (to grow old, wear out, consume, waste, enjoy, fail, decay). This is nothing, not, lest, or except. From its root, it means “a failure of” – used for negative particles.
^CLII “life” = nephesh. Same as “desire” in v15. See note CXI above.

^CLIII “go well” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.
^CLIV “children” = ben. Same as “sons” in v12. See note XCII above.
^CLV “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^CLVI “right” = yashar. Same as “desires” in v8. See note LXVII above.
^CLVII “sight” = ayin. Same as “own” in v8. See note LXVI above.
^CLVIII “Lord” = YHVH. Same as “Lord” in v1. See note V above.

^CLIX “but” = raq. Same as “yet” in v15. See note CIX above.
^CLX “sacred donations” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.
^CLXI “are due” = hayah. Same as {untranslated} in v11. See note LXXXII above.
^CLXII “bring” = nasa + bo. Nasa 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. Bo is the same as “go” in v5. See note XLVI above.
^CLXIII “Lord” = YHVH. Same as “Lord” in v1. See note V above.

^CLXIV “present” = asah. Same as “diligently observe” in v1. See note III above.
^CLXV “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CLXVI “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CLXVII “be careful” = shamar. Same as “diligently observe” in v1. See note III above.
^CLXVIII “obey” = 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.

^CLXIX “words” = dabar. Related to “promised” in v20. From dabar (see note CXXXIX 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.
^CLXX “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^CLXXI “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.
^CLXXII “Lord” = YHVH. Same as “Lord” in v1. See note V above.

^CLXXIII “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CLXXIV “cut off” = 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.
^CLXXV “enter” = bo. Same as “go” in v5. See note XLVI above.
^CLXXVI {untranslated} = paneh. Same as “presence” in v7. See note LVIII above.
^CLXXVII “live” = yashab. Same as “live” in v10. See note LXXIV above.
^CLXXVIII “land” = erets. Same as “land” in v1. See note IV above.

^CLXXIX “that…not” = pen. Same as “that…not” in v13. See note CII above.
^CLXXX “snared” = naqash. 5x in OT. This is to hit or bring down. It can also be to snare something using a noose in a literal or figurative sense.
^CLXXXI “imitating” = achar. Same as “after” in v25. See note CLV above.
^CLXXXII “destroyed” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.
^CLXXXIII “before” = paneh. Same as “presence” in v7. See note LVIII above.

^CLXXXIV “not” = pen. Same as “that…not” in v13. See note CII above.
^CLXXXV “inquire” = darash. Same as “seek” in v5. See note XLI above.
^CLXXXVI “serve” = abad. Same as “served” in v2. See note XVIII above.
^CLXXXVII “same” = ken. Same as “such” in v4. See note XL above.
^CLXXXVIII “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CLXXXIX “abhorrent thing” = toebah. Perhaps from ta’ab (to abhor or morally detest). This is something that instills one with moral contempt or disgust. It can mean abhorrence and is often in reference to idolatry or idols.

^CXC “Lord” = YHVH. Same as “Lord” in v1. See note V above.
^CXCI “hates” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.
^CXCII “everything” = kol + dabar. Kol is the same as “all” in v1. See note X above. Dabar is the same as “words” in v28. See note CLXIX above.
^CXCIII “add” = yasaph. This is to add, increase, continue, exceed.
^CXCIV “take” = gara. This is to remove, restrain, cut off, take away, shave, limit.