Jeremiah 1:4-10 & 7:1-11

^I “word” = 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.
^II “Lord” = YHVH. Related to “came” in v1:4. From havah (to be, become) or hayah (see note III below). 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.
^III “came” = hayah. This is to be or become, to happen.
^IV “saying” = amar. This is to speak, say, answer, command, promise, report.

^V “before” = terem. May come from a word that means to interrupt. This is not yet or before.
^VI “formed” = yatsar. Perhaps related to yatsar (to be narrow, distressed, or vexed); perhaps related to tsarar (to bind, restrict, narrow, be cramped, an adversary). This is to fashion or form, perhaps by squeezing something into a shape or form. Particularly, it is to create as a potter does. Figuratively, it is to determine.
^VII “womb” = beten. Root may mean to be hollow. This is the belly or womb. It can also refer to a body more broadly.
^VIII “knew” = 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.

^IX “were born” = yatsa + rechem. Literally, “came out of the womb.” Yatsa is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense. Rechem is related to racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus). This is a womb.
^X “consecrated” = qadash. From qodesh (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). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.
^XI “appointed” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XII “prophet” = nabi. This is prophet, prophecy, speaker, or someone inspired.
^XIII “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.

^XIV “ah” = ahah. 15x in OT. This is alas or ah. It can be an exclamation of pain.
^XV “Lord” = Adonai. From adon (lord, master, owner); root means to rule or be sovereign. This is the actual Hebrew word for Lord used (in a different form) of humans and (in the present form) of God. It means someone who is in control.
^XVI “God” = YHVH. Related to “came” and “Lord” in v1:4. From the same as YHVH (see note II above). This is a secondary spelling of the Lord, the name of the God of Israel. It has the same meaning.

^XVII “truly” = 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!
^XVIII “speak” = dabar. Related to “word” in v1:4. See note I above.
^XIX “boy” = naar. May be from na’ar (to shake, toss up and down, tumble around). This is a child or a servant. It is a child in their active years so they could be aged anywhere from infancy to adolescence.

^XX “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.
^XXI “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.
^XXII “all” = kol. From kalal (to complete). This is all or every.
^XXIII “send” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.

^XXIV {untranslated} = kol. Same as “all” in v1:7. See note XXII above.
^XXV “command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^XXVI “afraid” = 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.
^XXVII {untranslated} = 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.

^XXVIII “deliver” = natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder.
^XXIX “says” = neum. From na’am (to speak a prophecy; properly, to whisper, which implies saying an oracle). This is an utterance or speaking an oracle.
^XXX “Lord” = YHVH. Same as “Lord” in v1:6. See note XVI above.
^XXXI “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.
^XXXII “put out” = shalach. Same as “send” in v1:7. See note XXIII above.
^XXXIII “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.

^XXXIV “touched” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^XXXV “mouth” = 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.
^XXXVI “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.
^XXXVII “said” = amar. Same as “saying” in v1:4. See note IV above.
^XXXVIII “now” = hinneh. Same as “truly” in v1:6. See note XVII above.
^XXXIX “put” = natan. Same as “appointed” in v1:5. See note XI above.

^XL “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XLI “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.
^XLII “appoint” = paqad. This is to attend to or visit – can be used for a friendly or violent encounter. So, it can be to oversee, care for, avenge, or charge.
^XLIII “kingdoms” = mamlakah. From the same as melek (king, royal). This is kingdom, dominion, sovereignty, rule. It can also refer to the realm.

^XLIV “pluck up” = nathash. 21x in OT – 13 in Jeremiah. It is to pull up or pluck out, destroy, or tear away.
^XLV “pull down” = nathats. This is to pull down, demolish, break down, raze, overthrow.
^XLVI “destroy” = abad. To wander off, lose self. This implies to perish, destroy, die, vanish, or be broken or corrupt.
^XLVII “overthrow” = haras. This is to break down, throw down, ruin, overthrow, or destroy. It is breaking down in pieces.
^XLVIII “build” = banah. This is to build, make, set up, restore, repair, or obtain children. It is to build literally or figuratively.
^XLIX “plant” = nata. To fix or fasten, establish or plant. This is planting in a literal or figurative sense.

^L “Jeremiah” = Yirmeyah. Related to “came” and “Lord” in v1:4 & “God” in v1:6.
^LI “Lord” = YHVH. Same as “Lord” in v1:4. See note II above. From the same as yirmeyah (Jeremiah, “the Lord loosens” or “the Lord will rise”); {from the same as remiyya (slack, idle, lazy, negligent) + Yah (a shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note II above)}. This is Jeremiah, meaning “the Lord loosens” or “the Lord will rise.” See https://www.abarim-publications.com/Meaning/Jeremiah.html
^LII {untranslated} = amar. Same as “saying” in v1:4. See note IV above.

^LIII “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.
^LIV “gate” = 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.
^LV “Lord’s” = YHVH. Same as “Lord” in v1:4. See note II above.
^LVI “house” = bayit. Related to “build” in v1:10. Probably from banah (see note XLVIII above). This is house, court, family, palace, temple.

^LVII “proclaim” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^LVIII “say” = amar. Same as “saying” in v1:4. See note IV above.
^LIX “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.
^LX “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.

^LXI “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.”
^LXII “enter” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LXIII “worship” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
^LXIV “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.

^LXV “says” = amar. Same as “saying” in v1:4. See note IV above.
^LXVI “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.
^LXVII “hosts” = tsaba. From tsaba (to wage war, serve, assemble, fight, perform, muster, wait on). This is a large group of persons (used figuratively for a group of things). It implies a campaign literally as with army, war, warfare, battle, company, soldiers. Can also be used figuratively for hardship or for worship.
^LXVIII “God” = Elohim. From Eloah (God, a god); from El (God, a god). This is most commonly used as a name for God. Technically, it’s in the plural, i.e. gods. It can also mean great, mighty, judge, or ruler.
^LXIX “Israel” = Yisrael. Related to “God” in v7:3. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note LXVIII 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.

^LXX “amend” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.
^LXXI “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.
^LXXII “doings” = maalal. From alal (to affect, do, practice, mock, overdo, glean, abuse, pain). This is some kind of deed, action, invention or practice whether good or bad.
^LXXIII “dwell” = 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).
^LXXIV “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.

^LXXV “trust” = batach. This is to hide for refuge, be secure or sure. Figuratively, it refers to trust, being confident, or hoping.
^LXXVI “deceptive” = sheqer. This is deception, lie, or disappointment. It can also be something that is vain or wrongfully.
^LXXVII {untranslated} = amar. Same as “saying” in v1:4. See note IV above.
^LXXVIII “temple” = hekal. Perhaps from yakol (to be able, endure, overcome, prevail). This is a large building with public access such as a palace or temple.
^LXXIX “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.
^LXXX “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.
^LXXXI “Lord” = YHVH. Same as “Lord” in v1:4. See note II above.

^LXXXII “truly amend” = yatab + yatab. Same as “amend” in v7:3. See note LXX above. 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.”
^LXXXIII “truly act” = asah + asah. This is to make, do, act, appoint, become in many senses. 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.”
^LXXXIV “justly” = 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.
^LXXXV “one with another” = bayin + ish + bayin + rea. Literally, “between a man and his neighbor.” Bayin is from bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval. Ish is perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind. Rea is 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.

^LXXXVI “oppress” = ashaq. This is to wrong, deceive, violate, or use oppression.
^LXXXVII “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.
^LXXXVIII “orphan” = yathom. This is a child without a father or more generally a person who is bereaved.
^LXXXIX “widow” = almanah. Related to alman (widowed); from alam (to be silent, bound). This is a widow or a house that is desolate.

^XC “shed” = shaphak. This is to pour out, gust, or slip. It can be to pour as blood, a drink offering, or molten metal. It can also mean to create a mound. Figuratively, it can refer to killing, or spending money.
^XCI “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.
^XCII “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.

^XCIII “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^XCIV “other” = acher. Related to “after” in v7:6. From achar (see note XCIII above). This is following, next, strange, other.
^XCV “gods” = elohim. Same as “God” in v7:3. See note LXVIII above.
^XCVI “hurt” = 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.

^XCVII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XCVIII “gave” = natan. Same as “appointed” in v1:5. See note XI above.
^XCIX “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^C “forever and ever” = min + olam + ad + olam. Literally, “from forever to forever.” Olam is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).

^CI “here” = hinneh. Same as “truly” in v1:6. See note XVII above.
^CII “no” = bilti. From balah (to grow old, wear out, consume, waste, enjoy, fail, decay). This is nothing, not, lest, or except. From its root, it means “a failure of” – used for negative particles.
^CIII “avail” = yaal. This is to ascend. Figuratively, it means to accrue some kind of profit or other gain. It can mean valuable or useful.
^CIV “steal” = ganab. This is to steal in a stealthy way rather than through violence. It can also mean to deceive. There is a Yiddish word ganef that derives from this root. It means thief or scoundrel. It’s an Infinitive Absolute, emphasizing the sentiment of the word.
^CV “murder” = ratsach. Properly, this is to dash something to pieces. It is to kill a person, but it is used particularly (though not exclusively) for murder. It’s an Infinitive Absolute, emphasizing the sentiment of the word.

^CVI “commit adultery” = naaph. This is to commit adultery or, figuratively, to be an apostate. It’s an Infinitive Absolute, emphasizing the sentiment of the word.
^CVII “swear” = 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. It’s an Infinitive Absolute, emphasizing the sentiment of the word.
^CVIII “falsely” = sheqer. Same as “deceptive” in v7:4. See note LXXVI above.

^CIX “make offerings” = qatar. Perhaps from qetoreth (smoke, incense, the scent of the sacrifice as it burned); from the same as qitor (thick smoke, vapor). This is to make an offering, particular one of burned incense. It focuses on the fragrance made from the sacrificial fire. This is generally used to refer to worship. It’s an Infinitive Absolute, emphasizing the sentiment of the word.
^CX “Baal” = Baal. From the same as ba’al (lord, owner, ally, or archer); from ba’al (to marry, have dominion, be master). This is Baal, literally “lord,” a Phoenician god.
^CXI “go” = halak. Same as “go” in v1:7. See note XXI above. It’s an Infinitive Absolute, emphasizing the sentiment of the word.

^CXII “come” = bo. Same as “enter” in v7:2. See note LXII above.
^CXIII “before” = paneh. Same as {untranslated} in v1:8. See note XXVII above.
^CXIV “called” = qara. Same as “proclaim” in v7:2. See note LVII above.
^CXV “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.
^CXVI “say” = amar. Same as “saying” in v1:4. See note IV above.

^CXVII “are safe” = natsal. Same as “deliver” in v1:8. Same as “deliver” in v1:8. See note XXVIII above.
^CXVIII “only” = maan. From anah (to answer, respond, announce, sing, shout, or testify; to pay attention, which implies responding and, by extension, starting to talk; singing, shouting, testifying, etc.). This is because of, occurring because of a motive or purpose.
^CXIX “go on doing” = asah. Same as “truly act” in v7:5. See note LXXXIII above.
^CXX “abominations” = 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.

^CXXI “become” = hayah. Same as “came” in v1:4. See note III above.
^CXXII “den” = mearah. Perhaps from ur (to be made naked, exposed, or bare). This is a cave, cavern, den, or hole.
^CXXIII “robbers” = parits. 6x in OT. From parats (to make a breach, burst out, compel, disperse; to break out literally or figuratively). This is violent, vicious or one who is violent like a robber, tyrant, or destroyer.
^CXXIV “sight” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^CXXV “too” = gam. This is also, moreover, again.
^CXXVI {untranslated} = hinneh. Same as “truly” in v1:6. See note XVII above.
^CXXVII “watching” = raah. Same as “see” in v1:10. See note XL above.
^CXXVIII “says” = neum. Same as “says” in v1:8. See note XXIX above.
^CXXIX “Lord” = YHVH. Same as “Lord” in v1:6. See note XVI above.