Psalm 95:1-5

^A “come” = 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.
^B “sing” = ranan. This is a cry of joy or a joyful song. Properly, it is emitting a shrill sound, especially one of joy.
^C “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.

^D “make a joyful noise” = rua. To break or destroy something so figuratively, an ear splitting sound such as a call of alarm or a joyful sound.
^E “rock” = tsur. From tsur (to confine, cramp, or bind in a literal or figurative sense; to besiege, assault, or distress). This is rock, stone, cliff, boulder, rocky. It can also be a refuge, a way to refer to God.
^F “salvation” = yesha. From yasha (to deliver, defend, help, preserve, rescue, be safe. Properly, to be open, wide or free, which implies being safe. Used causatively, it means to free). This is salvation, deliverance, rescue, safety, welfare, liberty.

^G “come” = qadam. Perhaps from qedem (front, formerly, before, east, eternal, everlasting, antiquity). This is to come in front or be in front and so meet, anticipate, confront, receive, or rise. It sometimes means to meet for help.
^H “presence” = 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.
^I “thanksgiving” = todah. From yadah (to throw one’s hands into the air in a gesture of praise, to give thanks, or make a confession); from yad (hand, ability, power; hand in a literal sense; what one can do or the means by which one does it). This is properly extending one’s hand, which implies affirmation and adoration. It can be a song of thanksgiving, a choir of thanksgiving, confession, or praise. It can also be a thank offering.
^J “songs of praise” = zamir. 7x in OT. From zamar (making music; used specially of music to worship God; music with singing, singing praise, singing psalms); may be from zamar (to trim or prune). This is a song, psalm, or other music accompanied with instruments.

^K “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.
^L “God” = El.
^M “King” = 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.
^N “all” = kol. From kalal (to complete). This is all or every.
^O “gods” = elohim. Related to “God” in v3. See note L above.

^P “hand” = yad. Related to “thanksgiving” in v2. See note I above.
^Q “depths” = mechqar. 1x in OT. From chaqar (to penetrate; so, to thoroughly investigate, examine, ponder, or seek out). This is a range, depth, recess. It can also mean something scrutinized.
^R “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^S “heights” = toaphah. 4x in OT. Perhaps from ya’aph (to be faint, tire, be weary). This is peak, horn, eminence. It ca also imply toil and therefore that which one gains from toil – a good, strength.
^T “mountains” = har. From harar (hill or mountain). This is mountain, hill, hilly region.

^U “sea” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.
^V “made” = asah. This is to make, do, act, appoint, become in many senses.
^W “dry land” = yabbesheth. 2x in OT.  From yabbashah (dry land dry ground); yabesh (to dry up, be withered, be dry; to be ashamed, confused, or disappointed). This is dry land or dry ground.
^X “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.