Deuteronomy 16

^I “observe” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^II “month” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.
^III “Abib” = Abib. 8x in OT. This is a young ear or green head of grain. It is also the name of a month – Abib.
^IV “keeping” = asah. This is to make, do, act, appoint, become in many senses.
^V “Passover” = pesach. From pasach (to stop, pass over, skip over, to spare). This is Passover – used for the feast, the lamb of sacrifice, the day, and the festival itself. It means exemption.

^VI “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.
^VII “God” = Elohim.
^VIII “brought” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^IX “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.
^X “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.

^XI “offer…sacrifice” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^XII “flock” = tson. This is a flock of sheep and goats.
^XIII “herd” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^XIV “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.

^XV “choose” = bachar. This is to choose, appoint, try, excellent.
^XVI “dwelling” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
^XVII “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.

^XVIII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^XIX “leavened” = chamets. 13x in OT. From chamets (be or taste sour, fermented, harsh; dyed or of a dazzling color; cruelty). This is leaven or something leavened. It can refer to bread or extortion.
^XX “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.
^XXI “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.

^XXII “unleavened bread” = matstsah. From matsats (to drain out). This is unleavened bread – bread that is sweet rather than becoming sour with the flavor of yeast. Can also be used to refer to the festival of Passover, the staple food of which is commonly transliterate matzoh from this word.
^XXIII “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.
^XXIV “affliction” = oniy. From anah (to be bowed down; humility or being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is misery, poverty, or affliction.

^XXV “came out” = yatsa. Same as “brought” in v1. See note VIII above.
^XXVI “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XXVII “in…haste” = chippazon. 3x in OT. From chaphaz (hurry or alarm; something that begins with a start so it can mean to hurry away or to panic, tremble, fear). This is haste or fear.
^XXVIII “all” = kol. From kalal (to complete). This is all or every.
^XXIX “life” = 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.
^XXX “remember” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^XXXI “departure” = yatsa. Same as “brought” in v1. See note VIII above.

^XXXII “leaven” = seor. 5x in OT. Perhaps from sha’ar (properly, swelling up i.e. being left over; a remnant, remaining, being redundant). This is leaven or barm.
^XXXIII “seen” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XXXIV “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.
^XXXV “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.
^XXXVI “slaughter” = zabach. Same as “offer…sacrifice” in v2. See note XI above.

^XXXVII “evening” = ereb. This is evening, night, or dusk.
^XXXVIII “first” = rishon. From rishah (beginning or early time); from rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is first, former, ancestor, beginning, ranked first.
^XXXIX “remain” = lun. This is to stop – usually to lodge for the night. It can imply dwelling, enduring, or staying permanently. Figuratively, it can mean being obstinate, particularly with one’s words – to complain.
^XL “morning” = boqer. Related to “herd” in v2. From baqar (see note XIII above). This refers to the break of day. So it is dawn, early, morning, or morrow.

^XLI “are…permitted” = yakol. This is to be able, endure, overcome, prevail.
^XLII “any” = 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.
^XLIII “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.
^XLIV “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^XLV “sunset” = bo + shemesh. Literally, “at the going down of the sun.” Bo is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation. Shemesh is sun or toward the east. Its root may mean being brilliant. Figuratively, this could be a ray or an arch.
^XLVI “time” = moed. From yaad (to appoint, assemble or gather selves, agree). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.
^XLVII “departed” = yatsa. Same as “brought” in v1. See note VIII above.

^XLVIII “cook” = bashal. This is to boil up, roast, or bake. It can also mean ripen, produce, or seethe.
^XLIX “next” = panah. This is to turn, regard, appear, look, prepare.
^L “go back” = 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.
^LI “tents” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.

^LII “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
^LIII “seventh” = shebii. Related to “seven” in v3. From sheba (see note XX above). This is seventh.
^LIV “solemn assembly” = atsarah. 11x in OT. From atsar (to restrain, rule, confine, bond; to hold back, maintain, rule, assemble). This is an assembly, particularly one that was called for a festival or for a holiday.
^LV “do” = asah. Same as “keeping” in v1. See note IV above.
^LVI “work” = melakah. From the same as malak (messenger, an angel, or a deputy; human messengers literally or for prophets, priests, or teachers as messengers of God; also supernatural messengers i.e. angels). Properly, this is a deputyship or some kind of work. It can also be the product that comes from labor.

^LVII “count” = saphar. From sepher (writing, document, book, evidence). This is properly to tally or record something. It can be enumerate, recount, number, celebrate, or declare.
^LVIII “weeks” = shabua. Related to “seven” in v3 & “seventh” in v8. From sheba (see note XX above). This is a set of seven, whether days or years.
^LIX “begin” = chalal. This is to pierce, which implies to wound. It is used figuratively for making someone or something profane or breaking your word. It can also mean to begin as though one opened a wedge. Also, to eat something as a common thing.

^LX “sickle” = chermesh. 2x in OT – both in Deuteronomy. From charam (slit, disfigure) OR from charam (to ban, destroy, devote, seclude; to dedicate to a religious purpose, often for destruction). This is a sickle.
^LXI “first” = chalal. Same as “begin” in v9. See note LIX above.
^LXII “standing grain” = qamah. Related to “place” in v2. 10x in OT. From qum (see note XIV above). This is something that arises, a stalk. It is used for grains.

^LXIII “Festival” = 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.
^LXIV “contributing” = missah. 1x in OT. Perhaps from masas (to melt, discourage, faint; to deteriorate from a sickness or weaken because of sleepiness or an emotional response). This is abundance or tribute.
^LXV “freewill offering” = nedabah. From nadab (to offer willingly, volunteer, freely give, be willing). This is a freewill offering, something giving spontaneously.

^LXVI “proportion” = 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.
^LXVII “blessing” = 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.
^LXVIII “received” = natan. Same as “giving” in v5. See note XLIV above.
^LXIX “rejoice” = samach. This is to rejoice or be glad. Properly, it is to brighten up in a literal or figurative sense.
^LXX “before” = paneh. Related to “next” in v7. From panah (see note XLIX above). 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.

^LXXI “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^LXXII “daughters” = bat. Related to “sons” in v11. From ben (see note LXXI above). This is daughter in a literal or figurative sense.
^LXXIII “male” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
^LXXIV “female slaves” = amah. This is female servant or slave, handmaid.
^LXXV “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.

^LXXVI “strangers” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
^LXXVII “orphans” = yathom. This is a child without a father or more generally a person who is bereaved.
^LXXVIII “widows” = almanah. Related to alman (widowed); from alam (to be silent, bound). This is a widow or a house that is desolate.
^LXXIX “among” = 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.

^LXXX “were” = hayah. Related to “Lord” in v1. See note VI above.
^LXXXI “slave” = ebed. Same as “male” in v11. See note LXXIII above.
^LXXXII “diligently observe” = shamar + asah. Shamar is the same as “observe” in v1. See note I above. Asah is the same as “keeping” in v1. See note IV above.
^LXXXIII “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.

^LXXXIV “Booths” = sukkah. From sok (lair, thicket, den, or hiding place; a den or pavilion as made of intertwined boughs); from sakak (to interweave, knit). This is a booth, canopy, shelter, tent, or tabernacle. This is also the “sukkah” from the Jewish holiday “sukkot,” which remembers the wilderness wanderings.
^LXXXV “gathered” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.
^LXXXVI “threshing floor” = goren. Root may mean to smooth. It is a threshing floor, barn, or open areas more generally.
^LXXXVII “winepress” = yeqeb. 16x in OT. This is wine vat or wine press. Root may mean to excavate – so it would be the trough as excavated. Specifically, it could refer to a vat that collects wine or an upper vat where grapes are crushed.

^LXXXVIII “keep the festival” = chagag. Related to “Festival” in v10. 16x in OT. See note LXIII above.
^LXXXIX “produce” = tebuah. Related to “sunset” in v6.  From bo (see note XLV above). This is produce, increase or gain – can be literal or figurative.
^XC “undertakings” = maaseh + yad. Maaseh is related to “keeping” in v1. From asah (see note IV above). This is a work – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced. Yad is the same as “proportion” in v10. See note LXVI above.
^XCI {untranslated} = hayah. Same as “were” in v12. See note LXXX above.
^XCII “surely” = ak. Related to aken (surely, truly, nevertheless); 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 a positive statement – surely, also, certainly, alone, only.
^XCIII “celebrate” = sameach. Related to “rejoice” in v11. From samach (see note LXIX above). This is glad or joyful.

^XCIV “three” = shalosh. This is three, fork, three times.
^XCV “times” = paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.
^XCVI “year” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^XCVII “males” = zakur. Related to “remember” in v3. 4x in OT – all in Exodus & Deuteronomy. From zakar (see note XXX above). This si male or man. It can refer to a person or an animal.
^XCVIII “appear” = raah. Same as “seen” in v4. See note XXXIII above.
^XCIX “before” = paneh. Same as “before” in v11. See note LXX above.

^C “before” = paneh. Same as “before” in v11. See note LXX above.
^CI “empty-handed” = reqam. 16x in OT. From riq (this is to be empty or to make empty; also vanity, emptiness, something worthily, in vain); from ruq (to pour out in a literal or figurative sense, hence, to be or make empty). This is emptily, empty-handed, without cause, in vain, ineffectually, or undeservedly.
^CII “all” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^CIII “give” = mattanah. Related to “giving” in v5. 17x in OT. From mattan (gift, reward); from natan (see note XLIV above). This is a present, bribe, or offering.
^CIV “able” = yad. Same as “proportion” in v10. See note LXVI above.
^CV “blessing” = barakah. Related to “blessing” in v10. From barak (see note LXVII above). This is blessing, which implies prosperity or peace.
^CVI “given” = natan. Same as “giving” in v5. See note XLIV above.

^CVII “appoint” = natan. Same as “giving” in v5. See note XLIV above.
^CVIII “judges” = 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.
^CIX “officials” = shoter. The root may mean write. This is perhaps originally a scribe and so it was used more broadly for an official, officer, ruler, overseer, or magistrate.
^CX “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.
^CXI “giving” = natan. Same as “giving” in v5. See note XLIV above.

^CXII “render” = shaphat. Same as “judges” in v18. See note CVIII above.
^CXIII “just” = 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.
^CXIV “decisions” = mishpat. Related to “judges” in v18. From shaphat (see note CVIII above). 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.
^CXV “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.

^CXVI “distort” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
^CXVII “justice” = mishpat. Same as “decisions” in v18. See note CXIV above.
^CXVIII “show” = nakar. This is to recognize, examine, take notice, show, scrutinize. It is looking at something in a fixed way, showing perhaps respect or reverence. Alternately, it can show gazing with suspicion. Also, it can mean being strange towards someone or something and rejecting or ignoring it.
^CXIX “partiality” = paneh. Same as “before” in v11. See note LXX above.
^CXX “accept” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CXXI “bribe” = shochad. From shachad (to give a present, reward, or bribe; to donate or hire). This is a present, reward, or bribe. It is some kind of donation positive or negative.

^CXXII “blinds” = avar. 5x in OT. This is to make blind.
^CXXIII “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^CXXIV “wise” = chakam. From chakam (to be wise or teach wisdom; this is wisdom in thought, word, or action). This is wise, skillful, cunning, or artful.
^CXXV “subverts” = salaph. 7x in OT. This is to twist, wrench, overthrow, ruin.
^CXXVI “cause” = dabar. From dabar (to speak, declare, discuss). 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.
^CXXVII “right” = tsaddiq. Related to “just” in v18. From the same as tsedeq (see note CXIII above). This is just, innocent, righteous, righteous one, or lawful.

^CXXVIII “justice” = tsedeq. Same as “just” in v18. See note CXIII above.
^CXXIX “pursue” = radaph. This is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives.
^CXXX “live” = chayah. Related to “life” in v3. See note XXIX above.
^CXXXI “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.
^CXXXII “giving” = natan. Same as “giving” in v5. See note XLIV above.

^CXXXIII “plant” = nata. To fix or fasten, establish or plant. This is planting in a literal or figurative sense.
^CXXXIV “any” = kol. Same as “all” in v3. See note XXVIII above.
^CXXXV “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.
^CXXXVI “sacred pole” = 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

^CXXXVII “beside” = etsel. From atsal (to reserve, refuse, join, separate, keep). This is nearby, toward, joining.
^CXXXVIII “altar” = mizbeach. Related to “offer…sacrifice” in v2. From zabach (see note XI above). This is an altar.
^CXXXIX “make” = asah. Same as “keeping” in v1. See note IV above.
^CXL “set up” = qum. Related to “place” in v2 & “standing grain” in v9. See note XIV above.
^CXLI “stone pillar” = 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.
^CXLII “hates” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.