Deuteronomy 27

^I “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^II “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^III “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). 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.

^IV “charged” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^V “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.
^VI “follows” = amar. This is to speak, say, answer, command, promise, report.
^VII “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^VIII “entire” = kol. From kalal (to complete). This is all or every.
^IX “commandment” = mitsvah. Related to “charged” in v1. From tsavah (see note IV above). 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.

^X “commanding” = tsavah. Same as “charged” in v1. See note IV above.
^XI “today” = 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 {untranslated} = hayah. This is to be or become, to happen.
^XIII “day” = yom. Same as “today” in v1. See note XI above.
^XIV “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.
^XV “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.”

^XVI “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XVII “Lord” = YHVH. Related to {untranslated} in v2. From havah (to be, become) or hayah (see note XII 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.
^XVIII “God” = Elohim. Related to “Israel” in v1. See note III above.
^XIX “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^XX “set up” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.
^XXI “large” = 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.
^XXII “stones” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
^XXIII “cover” = sid. 4x in OT – all in this chapter. Perhaps from sid (to lime or plaster) OR it may come from a word tat means to boil up. This is to cover in whitewash or to plaster.
^XXIV “plaster” = sid. Same as “cover” in v2. See note XXIII above.

^XXV “write” = kathab. This is to inscribe, write, record, or decree.
^XXVI “all” = kol. Same as “entire” in v1. See note VIII above.
^XXVII “words” = 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.
^XXVIII “law” = torah. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.

^XXIX “enter” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XXX “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.
^XXXI “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.
^XXXII “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
^XXXIII “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XXXIV “promised” = dabar. Related to “words” in v3. See note XXVII above.

^XXXV {untranslated} = hayah. Same as {untranslated} in v2. See note XII above.
^XXXVI “Mount” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^XXXVII “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
^XXXVIII “build” = banah. This is to build, make, set up, restore, repair, or obtain children. It is to build literally or figuratively.
^XXXIX “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.

^XL “used” = nuph. This is to rock back and forth, wave, sprinkle, quiver, beckon, offer, present.
^XLI “iron” = barzel. From the same as Birzoth (a name meaning holes). Root may mean to pierce. This is iron as something used as a cutting implement. It can also specifically mean ax head.
^XLII “unhewn” = shalem. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is safe, blameless, perfect, at peace, whole, friendly. It is complete in a literal or a figurative sense.
^XLIII “offer” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^XLIV “burnt offerings” = olah. Related to “offer” in v6. From alah (see note XLIII above). 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.

^XLV “make sacrifices” = zabach. Related to “altar” in v5. See note XXXIX above.
^XLVI “well-being” = shelem. Related to “unhewn” in v6. From shalam (see note XLII above). This is a peace offering or a sacrifice of well-being. It was a voluntary offering given when one celebrated thanksgiving, alliance, or friendship.
^XLVII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.

^XLVIII “rejoicing” = samach. This is to rejoice or be glad. Properly, it is to brighten up in a literal or figurative sense.
^XLIX “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.
^L “very clearly” = baar + yatab. Baar is 3x in OT– 2x in Deuteronomy & 1x in Habakkuk. This is to dig, which can be used figuratively to mean engrave. By extension, this would mean to explain or declare. Yatab is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.

^LI “Levitical” = 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.
^LII “priests” = 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.
^LIII “spoke” = dabar. Same as “promised” in v3. See note XXXIV above.
^LIV “saying” = amar. Same as “follows” in v1. See note VI above.
^LV “keep silence” = sakath. 1x in OT. This is to be silent or to heed quietly.
^LVI “hear” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^LVII “become” = hayah. Same as {untranslated} in v2. See note XII above.

^LVIII “obey” = shama. Same as “hear” in v9. See note LVI above.
^LIX {untranslated} = 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.
^LX “Lord” = YHVH. Related to {untranslated} and “Lord” in v2. From the same as YHVH (see note XVII above). This is a secondary spelling of the Lord, the name of the God of Israel. It has the same meaning.
^LXI “observing” = asah. This is to make, do, act, appoint, become in many senses.
^LXII “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.

^LXIII “stand” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
^LXIV “Gerizim” = Gerizim. 4x in OT. From garaz (to cut, cut off). This is Gerizim, which may mean “rocky.”
^LXV “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.
^LXVI “Simeon” = Shimon. Related to “hear” in v9. From shama (see note LVI above). This is Simeon, Symeon, or Simon. It is a personal name as well as the tribe Simeon. It means “he who hears.”
^LXVII “Levi” = Levi. Related to “Levitical” in v9. See note LI above.

^LXVIII “Judah” = Yehudah. Probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah, meaning “praised.”
^LXIX “Issachar” = Yissaskar. Perhaps from nasa (to lift in a broad sense, literally and figuratively; to carry, take, or arise; to bring forth, advance, accept) + sakar (wages, payment, service, salary, worth, reward, or benefit); {from sakar (to hire, reward, earn)} OR ish (man); {perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail} + sakar (see above). This is Issachar, one of Jacob’s children and his tribe. It may mean “there is recompense,” “man of hire,” “he is wages,” or “he will bring a reward.” See https://www.abarim-publications.com/Meaning/Issachar.html
^LXX “Joseph” = Yoseph. From yasaph (to add, increase, continue, exceed). This is Joseph, meaning “he increases” or “let him add.”
^LXXI “Benjamin” = Binyamin. Related to “build” in v5. From ben (son, age, child); {from banah (see note XXXVIII above)} + from yamin (right hand or side; that which is stronger or more agile; the south); {perhaps yamam (to go or choose the right, use the right hand; to be physically fit or firm)}. This is Benjamin, meaning “son of the right hand.” It could refer to Benjamin himself, his offspring, their tribe, or their territory.

^LXXII “curse” = qelalah. From qalal (to be little, insignificant, swift; to bring down in esteem, create contempt, curse). This is cursing or vilification.
^LXXIII “Reuben” = Reuben. Related to “build” in v5 & “Benjamin” in v12. From raah (to see, show, stare, think, view; to see in a literal or figurative sense) + ben (see note LXXI above). This is Reuben, meaning “behold a son.”
^LXXIV “Gad” = Gad. Perhaps from gad (fortune, troop; Gad, the name of a god of Babylon); from gad (fortunate, a troop); from gud (to invade, overcome, attack). This is Gad, one of Jacob’s children, his tribe and the land they settled. It means “fortune” or “fortunate.”

^LXXV “Asher” = Asher. From ashar (to go straight, lead, guide; to be level and so to be right, blessed, honest, happy). This is Asher, one of Jacob’s children and his tribe. It means “happy one.”
^LXXVI “Zebulun” = Zebulun. From zabal (to dwell, inclose, reside). This is Zebulun, that tribe, or their territory. It means “habitation.”
^LXXVII “Dan” = Dan. From din (to judge, defend, dispute, govern, quarrel, plead). This is Dan or a Danite. It means “judge” and can refer to Dan, his tribe, or the lands of the tribe.
^LXXVIII “Naphtali” = Naphtali. From pathal (to twist, twine, wrestle, struggle, behave in an unsavory way). This is Naphtali, meaning “my wrestling.” It can refer to Naphtali, his tribe, or the lands of the tribe.

^LXXIX “declare” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^LXXX {untranslated} = amar. Same as “follows” in v1. See note VI above.
^LXXXI “loud” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^LXXXII “voice” = qol. Same as {untranslated} in v10. See note LIX above.
^LXXXIII “Israelites” = ish + Yisrael. Literally, “man of Israel.” Ish is perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind. Yisrael is the same as “Israel” in v1. See note III above.

^LXXXIV “anyone” = ish. Same as “Israelites” in v14. See note LXXXIII above.
^LXXXV “makes” = asah. Same as “observing” in v10. See note LXI above.
^LXXXVI “idol” = pesel. From pasal (to hew, carve; used for wood or stone). This is an idol or image.
^LXXXVII “casts an image” = massekah. From nasak (to cover, pour out, offer; by analogy anointing a king). This is a pouring out or over. So it could be pouring molten metal to cast an image, making a libation (pouring out a drink offering), or otherwise covering.
^LXXXVIII “abhorrent” = 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.
^LXXXIX “Lord” = YHVH. Same as “Lord” in v2. See note XVII above.

^XC “work” = maaseh. Related to “observing” in v10. From asah (see note LXI 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.
^XCI {untranslated} = 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.
^XCII “artisan” = charash. From charash (to scratch, which implies etching or plowing; to manufacture regardless of materials used; figuratively, to devise or conceal; a sense of secrecy; hence, being silent or left alone; speechless). This is an artisan, regardless of medium. So, for example, it could be an engrave, a blacksmith, a mason, and so on.

^XCIII “sets…up” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^XCIV “secret” = sether. From sathar (hide, conceal, or be absent; hiding because something is covered – used in a literal or figurative sense). This is covering, shelter, protection, hiding place. It can be hidden by a mountain, by clouds, in the womb, in a matter of secrecy, through slander, or of nations.
^XCV “respond” = anah. Same as “declare” in v14. See note LXXIX above.
^XCVI “amen” = amen. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.

^XCVII “dishonors” = qalah. 6x in OT. This is to be held in low regard, dishonored, inferior, to hate; also, to be light – moving quickly.
^XCVIII “father” = ab. Same as “ancestors” in v3. See note XXXIII above.
^XCIX “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
^C “moves” = nasag. 9x in OT. This is to reach in a literal or figurative sense. It is to overtake, catch, or be able to.
^CI “neighbor’s” = rea. From raah (to associate with). This is the same as neighbor in Leviticus 19:18 “love your neighbor as yourself.” This is friend, companion, fellow, neighbor. It is someone with whom you associate, whether more or less close.
^CII “boundary marker” = 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.

^CIII “misleads” = shagah. This is to mislead, stray, wander, deceive. It is to sin from ignorance, to make a mistake. It can also mean being enraptured.
^CIV “blind person” = ivver. From avar (to blind, put out). This is blindness or someone who is blind. It can be used literally or figuratively.
^CV “road” = 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.

^CVI “deprives” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
^CVII “alien” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
^CVIII “orphan” = yathom. This is a child without a father or more generally a person who is bereaved.
^CIX “widow” = almanah. Related to alman (widowed); from alam (to be silent, bound). This is a widow or a house that is desolate.
^CX “justice” = 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.

^CXI “lies” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^CXII “wife” = ishshah. Related to “Israelites” in v14. From ish (see note LXXXIII above). This is woman, wife, or female.
^CXIII “violated” = galah. This is to remove, bring, carry, lead, appear, advertise. It can mean to strip someone or something bare in a negative sense. Captives were typically stripped before they were sent into exile. Used figuratively, in a positive sense, this word means reveal, disclose, discover.
^CXIV “rights” = kanaph. This is wing, edge, corner, extremity. It can also be a flap or fold of a garment or the pinnacle of a building.
^CXV “any” = kol. Same as “entire” in v1. See note VIII above.
^CXVI “animal” = behemah. This is animal or cattle. It is often used of large quadrupeds.

^CXVII “sister” = achot. From the same as ach (brother, kindred, another, other, like). This is sister in a literal or figurative sense. It can also mean another or together.
^CXVIII “daughter” = bat. Related to “build” in v5 & “Benjamin” in v12 & “Reuben” in v13. From ben (see note LXXI above). This is daughter in a literal or figurative sense.
^CXIX “mother-in-law” = chathan. From chatan (to ally in marriage; to give one’s daughter away in marriage). This is bridegroom, husband, or son-in-law.
^CXX “strikes down” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.

^CXXI “takes” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CXXII “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.
^CXXIII “shed” = nakah. Same as “strikes down” in v24. See note CXX above.
^CXXIV {untranslated} = 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.
^CXXV “innocent” = naqiy. From naqah (to be empty, cleanse, acquit; to be clean in a literal or figurative sense). This is blameless, innocent, free from punishment, or clear.
^CXXVI “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.
^CXXVII “uphold” = qum. Same as “set up” in v2. See note XX above.