Deuteronomy 31

^I {untranslated} = 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.
^II “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.
^III “speaking” = 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.

^IV “words” = dabar. Related to “speaking” in v1. From dabar (see note III 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.
^V “all” = kol. From kalal (to complete). This is all or every.
^VI “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.

^VII “said” = amar. This is to speak, say, answer, command, promise, report.
^VIII “now” = 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.
^IX “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^X “twenty” = esrim. From the same as eser (ten, tenth). This is twenty or twentieth.
^XI “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^XII “old” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.

^XIII “longer” = od. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is still, yet, again, more.
^XIV “am…able” = yakol. This is to be able, endure, overcome, prevail.
^XV “get about” = yatsa + bo. Literally, “go out and come in.” Yatsa is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense. Bo is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.

^XVI “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.
^XVII “told” = amar. Same as “said” in v2. See note VII above.
^XVIII “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.
^XIX “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.”

^XX “God” = Elohim. Related to “Israel” in v1. See note VI above.
^XXI “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.
^XXII “destroy” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.
^XXIII “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.
^XXIV “before” = paneh. Same as “before” in v3. See note XXI above.

^XXV “dispossess” = 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.
^XXVI “Joshua” = Yehoshua. Related to “Lord” in v2. From YHVH (see note XVI above) + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone). This is Joshua, Jeshua, or Yehoshua, which means “the Lord is salvation.”
^XXVII “before” = paneh. Same as “before” in v3. See note XXI above.
^XXVIII “promised” = dabar. Same as “speaking” in v1. See note III above.

^XXIX “do” = asah. This is to make, do, act, appoint, become in many senses.
^XXX “Sihon” = Sichon. Perhaps from the same a ssuach (Suach, a name); from the same as suchah (something swept away, refuse). This is Sihon or Sichon, a name perhaps meaning “tempestuous.”
^XXXI “Og” = Og. From the same as uggah (bread cake, round ash cake); from ug (to gyrate, bake; baking a round cake). This is Og, a name perhaps meaning “round.”
^XXXII “kings” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^XXXIII “Amorites” = emori. Related to “said” in v2. From amar (see note VII above). This is Amorite or Emori, perhaps meaning talkers.
^XXXIV “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^XXXV “give…over” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXXVI “to” = paneh. Same as “before” in v3. See note XXI above.
^XXXVII “deal” = asah. Same as “do” in v4. See note XXIX above.
^XXXVIII “full accord” = kol. Same as “all” in v1. See note V above.
^XXXIX “command” = 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.
^XL “given” = tsavah. Related to “command” in v5. See note XXXIX above.

^XLI “be strong” = chazaq. This is to strengthen, seize, be courageous, repair, bind, heal, conquer, harden.
^XLII “bold” = amets. This is to be strong, stout, alert, or bold, It can also mean harden, make firm, be courageous or mighty, fortify, or establish. It can refer to physical alertness or mental courage or steadfastness.
^XLIII “fear = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
^XLIV “dread” = arats. 15x in OT. This is to fear, terrify, be in awe, oppress, make one tremble, harass, shock.

^XLV “of” = paneh. Same as “before” in v3. See note XXI above.
^XLVI “goes” = halak. Same as {untranslated} in v1. See note I above.
^XLVII “fail” = raphah. This is to slacken in a literal or figurative sense. So, it could be to hang, be feeble, fail, drop, be helpless, relax, slink, subside, or wait.
^XLVIII “forsake” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.

^XLIX “summoned” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^L “sight” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LI “go” = bo. Same as “get about” in v2. See note XV above.
^LII “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.

^LIII “sworn” = 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.
^LIV “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^LV “give” = natan. Same as “give…over” in v5. See note XXXV above.
^LVI “put…in possession” = nachal. From nachal (to take as heritage, inherit, or distribute). This is a river or stream. It could be a wadi or arroyo – sometimes a narrow valley with no water at all, but in strong rains or when winter snow melts, it swells or floods with water.

^LVII “goes” = halak. Same as {untranslated} in v1. See note I above.
^LVIII “before” = paneh. Same as “before” in v3. See note XXI above.
^LIX “be” = hayah. Related to “Lord” in v2 & “Joshua” in v3. See note XVI above.
^LX “be dismayed” = chathath. This is properly to prostrate. So it could be shatter, break, or break down in a literal, violent sense. It could also figuratively refer to being dismayed, discouraged, or frightened. It can also mean to stand in awe.

^LXI “wrote” = kathab. This is to inscribe, write, record, or decree.
^LXII “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.
^LXIII “gave” = natan. Same as “give…over” in v5. See note XXXV above.
^LXIV “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.

^LXV “sons” = ben. Same as “old” in v2. See note XII above.
^LXVI “Levi” = Levi. Perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levi, perhaps meaning “attached.” It can refer to Jacob’s son, his tribe, and descendants.
^LXVII “carried” = nasa. This 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.
^LXVIII “ark” = aron. Perhaps from arah (to gather or pluck). This is a chest, box, or coffin. It is used for the Ark of the Covenant.
^LXIX “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
^LXX “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.

^LXXI “commanded” = tsavah. Same as “given” in v5. See note XL above.
^LXXII {untranslated} = amar. Same as “said” in v2. See note VII above.
^LXXIII “every” = qets. From qatsats (to cut or chop off in a literal or figurative sense). This is outer border, end, or extremity. It can also mean infinite.
^LXXIV “seventh” = sheba. Related to “sworn” in v7. See note LIII above.
^LXXV “scheduled” = 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.
^LXXVI “remission” = shemittah. 5x in OT– all in Deuteronomy. From shamat (to allow something to drop, release, stumble, upset, let alone, remit, lose). This is a release or remission. It can be a cancelling of debt or pause of labor.

^LXXVII “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.
^LXXVIII “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.
^LXXIX “comes” = bo. Same as “get about” in v2. See note XV above.
^LXXX “appear” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LXXXI “before” = paneh. Same as “before” in v3. See note XXI above.

^LXXXII “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.
^LXXXIII “choose” = bachar. This is to choose, appoint, try, excellent.
^LXXXIV “read” = qara. Same as “summoned” in v7. See note XLIX above.
^LXXXV “before” = neged. From nagad (to declare, make conspicuous, stand in front, manifest, predict, explain). This is in front of, opposite to. It can refer to a counterpart or partner, one corresponding to or in the sight of.
^LXXXVI “hearing” = ozen. This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.

^LXXXVII “assemble” = qahal. From qahal (assembly, congregation, multitude). This is to gather, convene, assemble like a congregation.
^LXXXVIII “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^LXXXIX “women” = ishshah. Related to “men” in v12. From ish (see note LXXXVIII above). This is woman, wife, or female.
^XC “children” = taph. From taphaph (walking along with small, tripping steps like children do). This is little ones, children, families.

^XCI “aliens” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
^XCII “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.
^XCIII “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.
^XCIV “learn” = lamad. Properly, this refers to goading (using a pointed stick to guide or prod one’s flock). By implication, it means teaching or instructing.
^XCV “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 “do” in v4. See note XXIX above.

^XCVI “children” = ben. Same as “old” in v2. See note XII above.
^XCVII “known” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
^XCVIII “as long” = kol + yom. Literally, “all the days.” Kol is the same as “all” in v1. See note V above. Yom is the same as “now” in v2. See note VIII above.
^XCIX “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.
^C “land” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
^CI “possess” = yarash. Same as “dispossess” in v3. See note XXV above.

^CII {untranslated} = hen. This is a remark of surprise or excitement: lo! Behold! It can also mean if or though.
^CIII “time” = yom. Same as “now” in v2. See note VIII above.
^CIV “die” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^CV “is near” = qarab. This is to come near, offer, make ready, approach, take.
^CVI “call” = qara. Same as “summoned” in v7. See note XLIX above.

^CVII “present” = yatsab. This is to set oneself, take a stand, remain, continue, to station or set something in place.
^CVIII “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^CIX “meeting” = moed. Related to “scheduled” in v10. From yaad (see note LXXV above). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.
^CX “commission” = tsavah. Same as “given” in v5. See note XL above.

^CXI “pillar” = ammud. From amad (to stand up in a literal or figurative sense; to establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy). This is a pillar, stand, or platform.
^CXII “cloud” = anan. May be from anan (cover, cloud over; figuratively, acting in a secret way, practicing magic or soothsaying). This is a cloud as something that covers the sky.
^CXIII “stood” = amad. Related to “pillar” in v15. See note CXI above.
^CXIV “entrance” = pethach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is any kind of opening – a door, entrance, gate.

^CXV “soon” = hinneh. Related to {untranslated} in v14. From hen (see note CII above). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^CXVI “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^CXVII “begin” = qum. Related to “place” in v11. See note LXXXII above.
^CXVIII “prostitute” = zanah. This is to fornicate, commit adultery, be a prostitute. Figuratively, it can mean committing idolatry.

^CXIX “to” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^CXX “foreign” = nekar. From the same as neker (misfortune, disaster). This is foreign or something that is foreign i.e. strange.
^CXXI “gods” = elohim. Same as “God” in v3. See note XX above.
^CXXII “midst” = qereb. Related to “is near” in v14. Perhaps from qarab (see note CV above). 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.

^CXXIII “land” = erets. Same as “land” in v4. See note XXXIV above.
^CXXIV “going” = bo. Same as “get about” in v2. See note XV above.
^CXXV “breaking” = parar. This is to break, defeat, frustrate, cast off, clean, cease.
^CXXVI “made” = 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.

^CXXVII “anger” = aph. From anaph (to be angry; properly, breathing hard as a signifier of being enraged). This properly refers to the nose or nostril and by extension the face. It can specifically refer to anger or wrath as one breathes hard and nostrils flare in times of great anger.
^CXXVIII “kindled” = charah. Perhaps related to charar (to be hot, burn, glow, melt, be scorched; figuratively, to incite passion, be angry). This is to be displeased, burn with anger, glow, become warn. Figuratively it is a blaze of anger, zeal, or jealousy.
^CXXIX “day” = yom. Same as “now” in v2. See note VIII above.

^CXXX “hide” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
^CXXXI “face” = paneh. Same as “before” in v3. See note XXI above.
^CXXXII “become” = hayah. Same as “be” in v8. See note LIX above.
^CXXXIII “easy prey” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.

^CXXXIV “many” = 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.
^CXXXV “terrible” = tsarah. From tsar (properly, a narrow or constricted place; figuratively, trouble, a pebble, an enemy, anguish, or distress); from tsarar (to bind, restrict, narrow, be cramped, an adversary). This is tightness, distress, affliction, trouble, or adversary.
^CXXXVI “troubles” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.

^CXXXVII “come upon” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
^CXXXVIII “come upon” = matsa. Same as “come upon” in v17. See note CXXXVI above.
^CXXXIX “not” = 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.
^CXL “surely hide” = satham + satham. 15x in OT. This is closed, stopped up, or shut up. This can imply repairs or figuratively it can mean keeping secret. 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.”
^CXLI “evil” = ra’. Same as “troubles” in v17. See note CXXXVI above.

^CXLII “turning” = panah. Related to “before” in v3. See note XXI above.
^CXLIII “other” = acher. Related to “to” in v16. From achar (see note CXIX above). This is following, next, strange, other.
^CXLIV “song” = shir. From shir (to sing; one who is singing or leading others in song). This is song or singer.
^CXLV “teach” = lamad. Same as “learn” in v12. See note XCIV above.
^CXLVI “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “old” in v2. See note XII above. Yisrael is the same as “Israel” in v1. See note VI above.

^CXLVII “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.
^CXLVIII “mouths” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^CXLIX “witness” = ed. Related to “longer” in v2. From ud (see note XIII above). This is a witness, testimony, or one who records testimony. It can also refer to a prince.
^CL “brought” = bo. Same as “get about” in v2. See note XV above.
^CLI “land” = adamah. Same as “land” in v13. See note C above.

^CLII “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.
^CLIII “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.
^CLIV “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
^CLV “promised on oath” = shaba. Same as “sworn” in v7. See note LIII above.

^CLVI “eaten” = akal. Same as “easy prey” in v17. See note CXXXIII above.
^CLVII “fill” = saba. To be satisfied or full in a literal or figurative sense. Also, to have plenty of.
^CLVIII “grown fat” = dashen. 11x in OT. Perhaps related to deshen (fat or the ashes from fat). This is to be fat or anointed, to be fattened. It can also mean to remove ashes from. Figuratively, this can mean to enrich, satisfy.
^CLIX “serve” = 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.
^CLX “despising” = naats. This is to spurn, reject, provoke, abhor, treat with contempt. It can also mean bloom or flourish.

^CLXI {untranslated} = hayah. Same as “be” in v8. See note LIX above.
^CLXII “come upon” = matsa. Same as “come upon” in v17. See note CXXXVI above.
^CLXIII “confront” = 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.
^CLXIV {untranslated} = paneh. Same as “before” in v3. See note XXI above.
^CLXV “lost” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
^CLXVI “descendants” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.

^CLXVII “inclined” = yester. 9x in OT. From yatsar (to fashion or form, perhaps by squeezing something into a shape or form; to create as a potter does; figuratively, to determine). This is a form, framing, intention, imagination, conception, inclination.
^CLXVIII “before” = terem. May come from a word that means to interrupt. This is not yet or before.
^CLXIX “land” = erets. Same as “land” in v4. See note XXXIV above.
^CLXX “promised…on oath” = shaba. Same as “sworn” in v7. See note LIII above.

^CLXXI “Nun” = Nun. From nun (to propagate, continue, resprout, be perpetual). This is Nun or Non, meaning “perpetuity.”
^CLXXII “land” = erets. Same as “land” in v4. See note XXXIV above.
^CLXXIII “promised” = shaba. Same as “sworn” in v7. See note LIII above.
^CLXXIV {untranslated} = hayah. Same as “be” in v8. See note LIX above.
^CLXXV “finished” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.

^CLXXVI “book” = sepher. Perhaps from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This can be writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register.
^CLXXVII “end” = tamam. This is to finish or accomplish. It is to make perfect, demonstrate that you are upright, consume or cease. It is to complete in a literal or figurative sense, positive or negative.
^CLXXVIII “Levites” = Leviyyi. Related to “Levi” in v9. From Levi (see note LXVI above). This is Levite or levitical.
^CLXXIX “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CLXXX “put” = sim. Same as “put” in v19. See note CXLVII above.

^CLXXXI “beside” = tsad. Root may mean to sidle. This is a side or an arm. It can also be used to mean beside or, figuratively, an adversary.
^CLXXXII “remain” = hayah. Same as “be” in v8. See note LIX above.
^CLXXXIII “rebellious” = meri. From marah (to be contentious, rebellious, bitter, provoking, disobedient; to be or make bitter or unpleasant; figuratively, to rebel or resist; causatively to provoke). This is bitter – figuratively rebel or rebellion. It shares a root with Miriam and Mary.
^CLXXXIV “stubborn” = oreph + qasheh. Literally, “stiff-necked.” Oreph is the back of the neck – also used for stiff-necked. It is also used for the back more generally in a literal or figurative sense. Qasheh is from qashah (to be fierce, cruel, dense, tough, severe). This is hard, severe, heavy, obstinate, hard-hearted.

^CLXXXV “already” = yom. Same as “now” in v2. See note VIII above.
^CLXXXVI “been…rebellious” = marah. Related to “rebellious” in v27. See note CLXXXIII above.
^CLXXXVII {untranslated} = hen. Same as {untranslated} in v14. See note CII above.
^CLXXXVIII “still” = od. Same as “longer” in v2. See note XIII above.
^CLXXXIX “alive” = chay. Same as “live” in v13. See note XCIX above.

^CXC “more” = aph. This is also, furthermore, even.
^CXCI “after” = achar. Same as “to” in v16. See note CXIX above.
^CXCII “death” = mavet. Related to “die” in v14. From muth (see note CIV above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.
^CXCIII “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.
^CXCIV “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.

^CXCV “recite” = dabar. Same as “speaking” in v1. See note III above.
^CXCVI “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.
^CXCVII “earth” = erets. Same as “land” in v4. See note XXXIV above.
^CXCVIII “call…to witness” = ud. Related to “longer” in v2 & “witness” in v19. See note XIII above.

^CXCIX “surely act corruptly” = shachath + shachath. This is to go to ruin, perish, decay, batter, cast off, lose, one who destroys. This can be used in a literal or figurative sense. 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.”
^CC “turning aside” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^CCI “way” = 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.

^CCII “to come” = acharit. Related to “to” in v16 & “other” in v18. From achar (see note CXIX above). This is the last, length, remnant, end, reward, future.
^CCIII “befall” = qara. This is to meet, befall, happen upon. It can be to encounter by chance or for aggression.
^CCIV “provoking…to anger” = kaas. This is to provoke, be angry, grieve, trouble.

^CCV “work” = maaseh. Related to “do” in v4. From asah (see note XXIX 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.
^CCVI “hands” = 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.
^CCVII “whole” = kol. Same as “all” in v1. See note V above.
^CCVIII “assembly” = qahal. Related to “assemble” in v12. See note LXXXVII above.