Deuteronomy 26

Deuteronomy 26


IWhen you have comeII into the landIII that the LordIV your GodV

Notes on verse 1a

I {untranslated} = hayah. This is to be or become, to happen.
II “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
III “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
IV “Lord” = YHVH. Related to {untranslated} in v1. From havah (to be, become) or hayah (see note I 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.
V “God” = Elohim.

is givingVI you as an inheritanceVII to possessVIII and you possess it and settleIX in it, 

Notes on verse 1b

VI “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
VII “inheritance” = 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.
VIII “possess” = 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.
IX “settle” = 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.

you shall takeX some of the firstXI of allXII the fruitXIII of the ground,XIV which you harvestXV from the land that the Lord your God is giving you,

Notes on verse 2a

X “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
XI “first” = reshit. 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.
XII “all” = kol. From kalal (to complete). This is all or every.
XIII “fruit” = peri. From parah (to bear fruit, grow, be fruitful, increase; bearing fruit in a literal or figurative sense). This is fruit or reward.
XIV “ground” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
XV “harvest” = bo. Same as “come” in v1. See note II above.

and you shall putXVI it in a basketXVII and goXVIII to the placeXIX

Notes on verse 2b

XVI “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.
XVII “basket” = tene. 4x in OT– all in Deuteronomy. Root may mean to weave. This is a basket.
XVIII “go” = 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.
XIX “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.

that the Lord your God will chooseXX as a dwellingXXI for his name.XXII 

Notes on verse 2c

XX “choose” = bachar. This is to choose, appoint, try, excellent.
XXI “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).
XXII “name” = shem. Related to “put” in v2. May be from sim (see note XVI above). 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.

You shall goXXIII to the priestXXIV who isXXV in office at that timeXXVI and sayXXVII to him,

Notes on verse 3a

XXIII “go” = bo. Same as “come” in v1. See note II above.
XXIV “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
XXV “is” = hayah. Same as {untranslated} in v1. See note I above.
XXVI “time” = 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.
XXVII “say” = amar. This is to speak, say, answer, command, promise, report.

‘TodayXXVIII I declareXXIX to the Lord your God that I have come into the land that the Lord sworeXXX to our ancestorsXXXI to give us.’ 

Notes on verse 3b

XXVIII “today” = yom. Same as “time” in v3. See note XXVI above.
XXIX “declare” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
XXX “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.
XXXI “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.

When the priest takes the basket from your handXXXII and sets it downXXXIII beforeXXXIV the altarXXXV of the Lord your God, 

Notes on verse 4

XXXII “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.
XXXIII “sets…down” = yanach. Perhaps from the same as nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is to lay down, let alone, pacify, cast down, or deposit. It can also mean to allow something or someone to stay.
XXXIV “before” = 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.
XXXV “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.

you shall make this responseXXXVI beforeXXXVII the Lord your God: ‘A wanderingXXXVIII ArameanXXXIX was my ancestor;

Notes on verse 5a

XXXVI “make…response” = anah + amar. Anah 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. Amar is the same as “say” in v3. See note XXVII above.
XXXVII “before” = paneh. Same as “before” in v4. See note XXXIV above.
XXXVIII “wandering” = abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt.
XXXIX “Aramean” = Arammi. 11x in OT. From aram (Aram, Syria, Mesopotamia – meaning elevated or citadel); perhaps from armon (any fortified building – castle, citadel, palace) OR from rum (to be high, rise, exalt self, extol, be haughty; to rise literally or figuratively). This is Aramean – someone from Aram or Syria. See

he went downXL into EgyptXLI and lived there as an alien,XLII

Notes on verse 5b

XL “went down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
XLI “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.
XLII “lived…as an alien” = gur. Properly, this is the act of turning off the road for any reason. So, it means sojourning, becoming a guest. It can mean being fearful since one is outside of home territory. It can also mean dwelling, living, or inhabiting if one has turned off the root to encamp for a longer duration. This word is where the Hebrew “ger” comes from, which is the word translated “stranger” or “resident alien.”

few in number,XLIII and there he becameXLIV a greatXLV

Notes on verse 5c

XLIII “few in number” = memukan + me’at. Memukah is 4x in OT – 1x in Deuteronomy & 3x in Esther. This is Memukan, Momukan, or Memucan, a Persian satrap. Perhaps it is listed here in error? Me’at is from ma’at (being or becoming small, decrease, diminish, pare off). This is a little or few, lightly little while, very small matter.
XLIV “became” = hayah. Same as {untranslated} in v1. See note I above.
XLV “great” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.

nation,XLVI mightyXLVII and populous.XLVIII 

Notes on verse 5d

XLVI “nation” = 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.
XLVII “mighty” = 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.
XLVIII “populous” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.

When the EgyptiansXLIX treated us harshlyL and afflictedLI us, by imposingLII hardLIII laborLIV on us, 

Notes on verse 6

XLIX “Egyptians” = Mitsri. Related to “Egypt” in v55. From the same as mitsrayim (see note XLI above). This is Egyptian.
L “treated…harshly” = ra’a’. This is to be evil, bad, afflict. Properly, it means to spoil – to destroy by breaking into pieces. Figuratively, it is to cause something to be worthless. It is bad in a physical, social, or moral sense – something that displeases, does harm or mischief, punishes or vexes.
LI “afflicted” = anah. This is to be occupied with. It can also be bowed down. It can refer to a sense of humility or to a sense of being browbeaten, oppressed, afflicted, or depressed. This can be literal or figurative – depressed in mood or circumstance.
LII “imposing” = natan. Same as “giving” in v1. See note VI above.
LIII “hard” = qasheh. From qashah (to be fierce, cruel, dense, tough, severe). This is hard, severe, heavy, obstinate, hard-hearted.
LIV “labor” = abodah. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is labor, service, bondage, job, servitude, worker. It can refer to any kind of work.

we criedLV to the Lord, the God of our ancestors; the Lord heardLVI our voiceLVII and sawLVIII our affliction,LIX

Notes on verse 7a

LV “cried” = tsaaq. This is to cry out or call together, to shriek. It can mean, by implication, calling for an assembly.
LVI “heard” = 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.
LVII “voice” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
LVIII “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
LIX “affliction” = oniy. Related to “afflicted” in v6. From anah (see note LI above). This is misery, poverty, or affliction.

our toil,LX and our oppression.LXI The Lord broughtLXII us out of Egypt with a mightyLXIII hand

Notes on verses 7b-8a

LX “toil” = amal. From amal (to work – hard labor). This is trouble, toil, labor as well as misery, sorrow, or iniquity. It is work that wearies through effort so hence worry – can refer to body or mind.
LXI “oppression” = lachats. 12x in OT. From lachats (to press or squeeze; figuratively, oppress, afflict, or distress). This is oppression or affliction.
LXII “brought” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
LXIII “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.

and an outstretchedLXIV arm,LXV with a terrifyingLXVI display of power,LXVII

Notes on verse 8b

LXIV “outstretched” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
LXV “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.
LXVI “terrifying” = 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.
LXVII “display of power” = gadol. Same as “great” in v5. See note XLV above.

and with signsLXVIII and wonders;LXIX and he broughtLXX us into this place and gave us this land, a land flowingLXXI with milkLXXII and honey.LXXIII 

Notes on verses 8c-9

LXVIII “signs” = oth. 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. 
LXIX “wonders” = mopheth. Perhaps from yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is a wonder, miracle, symbol, sign, or omen.
LXX “brought” = bo. Same as “come” in v1. See note II above.
LXXI “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.
LXXII “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.
LXXIII “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.

10 So nowLXXIV I bringLXXV the first of the fruit of the ground that you, O Lord, have given me.’ You shall set it down beforeLXXVI the Lord your God and bow downLXXVII beforeLXXVIII the Lord your God. 

Notes on verse 10

LXXIV {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
LXXV “bring” = bo. Same as “come” in v1. See note II above.
LXXVI “before” = paneh. Same as “before” in v4. See note XXXIV above.
LXXVII “bow down” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
LXXVIII “before” = paneh. Same as “before” in v4. See note XXXIV above.

11 Then you, together with the LevitesLXXIX and the aliensLXXX who reside amongLXXXI you,

Notes on verse 11a

LXXIX “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.
LXXX “aliens” = ger. Related to “lived…as an alien” in v5. From gur (see note XLII above). This is sojourner, guest, stranger, foreigner.
LXXXI “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.

shall celebrateLXXXII with all the bountyLXXXIII that the Lord your God has given to you and to your house.LXXXIV

Notes on verse 11b

LXXXII “celebrate” = sameach. From samach (to rejoice, be glad; properly, to brighten up; also used figuratively). This is glad or joyful.
LXXXIII “bounty” = 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.
LXXXIV “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.

12 “When you have finished payingLXXXV all the titheLXXXVI of your produceLXXXVII in the thirdLXXXVIII yearLXXXIX (which is the year of the tithe),

Notes on verse 12a

LXXXV “finished paying” = kalah + asar. Kalah is to end, be finished, complete, prepare, consume, spent, or completely destroyed. Asar is 9x in OT. From eser (ten or -teen). This is to tithe, to give or receive a tenth.
LXXXVI “tithe” = maaser. Related to “finished paying” in v12. From the same as eser (see note LXXXV above). This is a tenth or a tithe.
LXXXVII “produce” = tebuah. Related to “come” in v1. From bo (see note II above). This is produce, increase or gain – can be literal or figurative.
LXXXVIII “third” = shelishi. From shalosh (three, fork, triad). This is third or one-third of something.
LXXXIX “year” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.

giving it to the Levites, the aliens, the orphans,XC and the widows,XCI so that they may eatXCII their fillXCIII within your towns,XCIV 

Notes on verse 12b

XC “orphans” = yathom. This is a child without a father or more generally a person who is bereaved.
XCI “widows” = almanah. Related to alman (widowed); from alam (to be silent, bound). This is a widow or a house that is desolate.
XCII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
XCIII “fill” = saba. To be satisfied or full in a literal or figurative sense. Also, to have plenty of.
XCIV “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.

13 then you shall say beforeXCV the Lord your God, ‘I have removedXCVI the sacredXCVII portion from the house, and I have given it to the Levites, the resident aliens,XCVIII the orphans, and the widows,

Notes on verse 13a

XCV “before” = paneh. Same as “before” in v4. See note XXXIV above.
XCVI “removed” = baar. This is to burn, consume, heat, remove. It can also be to consume by a fire or through eating, being brutish or wasting.
XCVII “sacred” = 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.
XCVIII “resident aliens” = ger. Same as “aliens” in v11. See note LXXX above.

in accordance with your entireXCIX commandmentC that you commandedCI me; I have neither transgressedCII nor forgottenCIII any of your commandments: 

Notes on verse 13b

XCIX “entire” = kol. Same as “all” in v2. See note XII above.
C “commandment” = 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.
CI “commanded” = tsavah. Related to “commandment” in v13. See note C above.
CII “transgressed” = 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.
CIII “forgotten” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.

14 I have not eaten of it while in mourning;CIV I have not removed any of it while I was unclean;CV and I have not offeredCVI any of it to the dead.CVII I have obeyedCVIII theCIX Lord my God,

Notes on verse 14a

CIV “mourning” = aven. Root may mean panting as one does when expending a lot of energy, especially when it comes to nothing. This is nothingness, trouble, sorrow, distress, wickedness, evil, harm, sorrow, misfortune, and mischief. It is also used specifically to refer to idols.
CV “unclean” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.
CVI “offered” = natan. Same as “giving” in v1. See note VI above.
CVII “dead” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
CVIII “obeyed” = shama. Same as “heard” in v7. See note LVI above.
CIX {untranslated} = qol. Same as “voice” in v7. See note LVII above.

doingCX just asCXI you commanded me. 15 Look downCXII from your holyCXIII habitation,CXIV

Notes on verses 14b-15a

CX “doing” = asah. This is to make, do, act, appoint, become in many senses.
CXI “just as” = kol. Same as “all” in v2. See note XII above.
CXII “look down” = shaqaph. This is to look down or look out. Properly, it is looking by leaning out a window. It can be peeping or gazing.
CXIII “holy” = qodesh. Same as “sacred” in v13. See note XCVII above.
CXIV “habitation” = maon. Related to “make…response” in v5. 17x in OT. From anah (see note XXXVI above) OR from the same as onah (marriage, living together, marital duty). This is dwelling, den, haunt, retreat. It can refer to the Tabernacle or Temple. It can also be used for homes or animal lairs.

from heaven,CXV and blessCXVI your peopleCXVII IsraelCXVIII and the ground that you have given us, as you swore to our ancestors, a land flowing with milk and honey.’

Notes on verse 15b

CXV “heaven” = 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.
CXVI “bless” = 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.
CXVII “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.
CXVIII “Israel” = Yisrael. Related to “God” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note V 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.

16 “This very dayCXIX the Lord your God is commanding you to observeCXX these statutesCXXI and ordinances,CXXII

Notes on verse 16a

CXIX “day” = yom. Same as “time” in v3. See note XXVI above.
CXX “observe” = asah. Same as “doing” in v14. See note CX above.
CXXI “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.
CXXII “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.

so observe them diligentlyCXXIII with all your heartCXXIV and with all your soul.CXXV 

Notes on verse 16b

CXXIII “observe…diligently” = 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 the same as “observe” in v14. See note CXX above.
CXXIV “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.
CXXV “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.

17 Today you have obtainedCXXVI the Lord’s agreement: to be your God; and for you to walkCXXVII in his ways,CXXVIII to keepCXXIX his statutes, his commandments, and his ordinances, and to obey him.CXXX 

Notes on verse 17

CXXVI “obtained” = amar. Same as “say” in v3. See note XXVII above.
CXXVII “walk” = halak. Same as “go” in v2. See note XVIII above.
CXXVIII “ways” = 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.
CXXIX “keep” = shamar. Same as “observe…diligently” in v16. See note CXXIII above.
CXXX {untranslated} = qol. Same as “voice” in v7. See note LVII above.

18 Today the Lord has obtained your agreement: to be his treasuredCXXXI people, as he promisedCXXXII you, and to keep all his commandments; 19 for him to setCXXXIII you highCXXXIV above all nations that he has made,CXXXV

Notes on verses 18-19a

CXXXI “treasured” = segullah. 8x in OT. Root may mean to shut up – as treasure or wealth that is kept. Could be property, jewel, or any possession.
CXXXII “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.
CXXXIII “set” = natan. Same as “giving” in v1. See note VI above.
CXXXIV “high” = elyon. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is most high, upper. It refers to elevation – so, lofty.
CXXXV “made” = asah. Same as “doing” in v14. See note CX above.

in praiseCXXXVI and in fameCXXXVII and in honor;CXXXVIII and for you to be a people holyCXXXIX to the Lord your God, as he promised.”

Notes on verse 19b

CXXXVI “praise” = tehillah. From halal (to praise, be boastful). This is praise or a song of praise. It is to offer God a hymn, to boast in God. This shares a root with “hallelujah.”
CXXXVII “fame” = shem. Same as “name” in v2. See note XXII above.
CXXXVIII “honor” = tipharah. From paar (to beautify or adorn, to gleam; can refer to showing honor or glorifying someone; also to boast or to shake a tree for harvest). This is beautiful, splendor, adornment, honor, bravery.
CXXXIX “holy” = qadosh. Related to “sacred” in v13. From qodesh (see note XCVII above). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).

Image credit: “Kibbutz Gan-Shmuel…Festival of First Fruits 2008.” Photo by Gidi Sion, 2008.

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