David Kolinsky
David Kolinsky

Coming into what HaShem Selects for each of Us

When you come into the disposing of oneself (land)1 to experience that God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim),2 is giving you, you shall take up from the seeing (ראשית)3 of all of what is scattered about of your being mentally absorbed with experience (fruit of the ground)4,5 and put it into a zealous survey and examination (טנא basket).6 After advancing toward what is confronting (מקום place)7 that HaShem shall select upon, you will come into the act of giving things precise and mindful attention (priest).8 Because you will prolong (הגיד tell)9 what is stirring of experience (היום today)10 and because you feel overwhelmed (ענית),11 you will say: “My taking notice of things in experience is lost in being excessively lofty (ארמי אבד אבי)12,13 such that it descended toward an act of feverishly focusing upon the many things narrowing in from experience (Mitsraim).”14 But after crying out to HaShem – who saw your being overwhelmed, and your toil, and your being squeezed – God’s bringing forth of existence (Y-H-W-H) brought you out through an apprehending hand, and through an inclined and directed launch,15 and through what was greatly awe-inspiring, and through signs indicating the way, and through persuasive things. Therefore, you will joyfully and enthusiastically exude (שמח)16 into all of the overwhelming-goodness that God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim),2 gives to you and for the sake of your coming into experience.

Tithes:
After you have completed to bear down upon all of what is compelling of what comes into you from experience (מעשר תבואתך),17 you will give forth for the act of mentally clinging to a scene so as to become aware of many startling things (Levite);18 for the act of drawing inward (sojourner);19 for the act of making a complete accounting (יתום orphan);20 and for the act of concentration (אלמנה widow).21 So that they will embrace (eat)22 experience through your taking notice of things in being stirred up by them (gates).23 Having cleared out (בער) that which has been brought forward to you (qodesh)24 from what has come in from experience (house),25 you can assert that you have not transgressed the demands (מצות)26 made upon you by God’s bringing forth of existence (Y-H-W-H), neither have you suppressed (שכח)27 any of them. You did not embrace from experience hesitantly or in vain (אני).28 You did not go clear through (בער) it while feeling overwhelmed (טמא impure).29 Nor did you draw away (נתן)30 from it regarded as one completely drawn away (מת dead).31 Lastly, you will beseech HaShem to continue to bless with abundance those who are mindful of the many things crowding in (people),32 those who survey the many things advancing forward in experience (Israel),33 and the act of being mentally absorbed with experience (ground)5 – as that HaShem is obliged (נשבע)34 to those taking notice of things (אבות)13 – an act of disposing of oneself (land)1 to what flows freely of what is captivating and that substantially rushes in (flowing of milk and honey).35,36

You have declared God’s bringing forth of existence (Y-H-W-H) to be regarded as God’s guidance being presented to you in experience (Elohim),2 as a result of what is stirring in experience (today),10 to advance forward threshing through (דרך)37 experience, to be observant of what HaShem channels in experience (חוקים),38 of the demands that HaShem makes in experience, and of what HaShem clearly declares in experience (משפטים),39 and to be attentive with what God’s bringing forth of existence channels in experience (קול).40 So that, with regard to God’s bringing of existence, you will be regarded as one involved (סגולה),41 mindful of what crowds in from experience (people),32 ascendant above the many unbridled passions to draw into many things found in experience (גוים),42 brought forward into experience (holy)24 in being mindful of what crowds in from experience.

Upon Entering the Land:
When you cross through the act of repetitively accumulating from experience (ירדן Jordan),43 set firmly many things sticking out prominently in experience that are intricately complex (big stones)44 and go back out forth (שוד)45 over them. Nevertheless, above them impress46 (upon yourselves) the things that drive directly forward of what is thrown out into the light that is clearly apparent (words of this Torah)47,48 so that you shall come into the way of disposing of oneself (land)1 that God’s bringing forth of existence (Y-H-W-H) to be regarded as God’s guidance being presented to you in experience (Elohim),2 is giving you. Additionally, you shall set firmly the many things sticking out prominently in experience that are advancing forward (these stones)49 that your mental faculty drawing out particular things from a midst the many stirring things encountered in experience (Moshe)50 is demanding of you through the act of bringing to light a bloated distortion of the things found in experience (הר עיבל)51,52 and you will go back and forth over them (שוד).45 Then you will build up a way of flowing forth (altar)53 to God’s bringing forth of experience, a way of flowing forth as a result of the many things sticking out prominently in experience (stones)44 that although complete, should not be sifted (הניף) through fully penetrated (iron).54 Upon it, you shall go about things in experience so as to be mentally occupied (ascension offerings)55 with them and thus you will embrace (eat) experience.22

Upon the act of bringing things to light by repetitively drawing into things in experience (mount Gerizim),51,56 these shall bless the act of being mindful of what crowds in from experience (people):32 repetitive attempts to be attentive to one thing, followed by the next (Shimon),57 mentally clinging to a scene, and thus generating an awareness of many startling things (Levi),18 becoming startled in acknowledging God’s bringing forth of existence (Y’hudah),58 taking in a hulking handful of enticing things found in going back and forth by tenaciously examining a scene of God’s Guidance with mental persistence (Yissakhar),59 repeatedly gathering in another thing that is jabbing of God’s bringing forth of existence, in exploring while roaming about, being clear minded, attentive and receptive to God’s guidance found in experience (Yoseph),60 and a manifesting one’s capability by being ever mentally present with what is encountered in experience (Binyamin).61

These shall stand above the act of making light of things (קללה),62 with the act of bringing to light a bloated distortion of the things found in experience (mount Aybhal):51,52 the initial attempt at making an extreme and tenacious examination (of G-d’s bringing forth existence) by persistently looking upon an overwhelming scene (R’uvaen),63 taking seriously a new thing that breaks through to the surface in exuberantly trickling through a scene (Gad),64 the act of taking stock of the things present in a scene, in exuberantly trickling through experience (Asher),65 being churned up by God’s Guidance found in experience, such that one’s mental persistence liberally pours forth, persistently acquiring an awareness of many startling things (Z’bhulun),66 by abiding in contemplation of God’s Guidance being presented in experience – scanning, feeling out and glancing – when mindfully intermingling, awaiting for what rears up (Dan),67 and being beset upon and entangled by the many subduing aspects of God’s Guidance found in experience when mindfully intermingling with experience (Naphtali).68

Thus the many acts of mentally clinging to a scene so as to become aware of many startling things (Levi)18 will be overwhelmed.11 Thus they will make explicit to each act of being mentally persistent (man),69 the act of making a sustained survey of what advances forward of experience (Yisrael)33 – an elevated channeling of experience (raised voice):40

“Denounced (cursed)70 is:

….the act of being mentally persistent (איש)69 that shall perform – diverting one’s attention (פסל)71 and furtively glimpsing things (מסכה).72 A distorting73 of God’s bringing forth of existence, an act of extensively reaching of repeatedly scratching the surface (ידי חרש)74,75 such that it imposes an overlooking (of other things)76 – one’s making light (קלל) of his taking notice of things (father)13 and his being mentally ever present with things (mother).77

.….one’s over-reaching the limit (border) of his perceiving things (friend).78

.….one’s staggering about blindly in threshing through experience37 (causing a misdirecting of the blind).

…..one’s distorting the clear judgments (משפט) being made when drawing in (sojourner),19 when making a complete accounting (orphan),20 and when concentrating (widow).21

…..one’s hedging (שכב)79 in ever presently with the act of setting out with initiative of his taking notice of things (wife of his father).80,13 (Thus noticing much, but not engaging anything). Because he reveals and makes apparent the drawing inward81 (wing – lack of activity) of his taking notice of things (father).”13

…..one’s hedging (שכב)79 in ever presently with a restraining (any)82 of the ability to push into experience so as to make observations (any herd animal).83

….one’s hedging (שכב)79 in ever presently with what subdues (sister)84 him – a forcing (daughter)85 of his taking notice of things (father)13 or a forcing (daughter) of his being ever presently mindful (mother).77

….one’s hedging (שכב)79 in ever presently with what suppresses him (mother in law).86

….one’s striking down his perceiving things (friend)78 by overlooking it (סתר).76

….one’s taking up from experience what is enticing and beguiling (bribe)87 – effectively striking down the spirit, a flowing forth of oneself (blood),88 freely channeled (innocent).89

Denounced is one that shall not establish what drives directly forward (words)47 of what is thrown out into the light (Torah),48 that is clearly apparent (הזה),90 in order to do them.

Blessings:
If you shall assuredly be attentive with the channelings (voice)40 of God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim),2 such that you shall observe to perform all of His demands (placed on you in experience),26 then God will make you ascendant above the many unbridled passions to draw into things associated with the act of disposing oneself to experience (nations of the land).42,1 Through your applying yourself in experience (אתה),91 you will be blessed: by many stirring situations (city)92 and by the frenzied going back and forth with experience (field).93 Blessed will be: a scattering about experience (fruit)4 of your bursting forth into experience (בטן),94 of your being mentally absorbed with experience (ground),5 of your pushing in and making observations (herd),83 what is kindled and develops (שגר)95 as a result of your frequently training through experience (אלפיך),96 and the dispersions (עשתרת)97 resulting from your restrained consideration of experience (flocks).98 Blessed will be your remaining steadfast in surveying (basket)6 and your passionately emanating outward (kneading bowl).99 God’s bringing forth of existence (Y-H-W-H) will put you regarded as one seeing things in experience (head)3 and not to be regarded as one flailing about experience (tail).100

Select Curses:
On the other hand, if you are not assuredly attentive with the channelings (voice)40 of God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim),2 such that you shall observe to perform all of God’s demands (מצות)26 (placed on you in experience) and the things channeled by God in experience (חוקים),38 then all of the things made light (curses)62 of will come in upon you and overtake you. God’s bringing forth of existence (Y-H-W-H) shall send against you the denouncement, the being confused, and the rebuke with all that you do unto your becoming mentally distracted-extricated (השמד)101 and until your quickly being tossed (אבד)102 off from the many presentations of poor performance associated with your endeavors (מפני רע מעלליך), given that you abandoned [God]. God’s bringing forth of existence (Y-H-W-H) shall make what devastatingly drives directly forward in experience (דבר pestilence)47 cling with you unto its restraining (כלתו) you from being upon the act of being mentally absorbed with experience (ground).5 The things put forth and being imposed upon you in experience (heavens)103 that are upon your seeing (head)3 of things will be hastening-coaxing (copper);104 and the disposing of oneself (land)1 – it being confirmed that it subdues (under)105 you – will be penetrating (iron).54 God’s bringing forth of existence (Y-H-W-H) shall give forth the targeting motivators (rain)106 of your disposing of yourself (land)1 – whirling around and entangling (dust)107 and covering the face (dirt)108 – from the things put forth and imposing of experience (heaven)103 continuously accumulating43 upon you, until your being mentally scattered-extricated (השמד).101 You will be one groping about in the moments of perfect clarity (afternoon)109 just like the blind person gropes about in the pitch blackness. Such that you shall not have success with your acts of threshing through experience (דרכיך).37 You will feel constantly molested (עשוק) and cut short (גזול), all of the things causing a stirring in experience (days),10 such that there will not exist an act of lingering with experience to save (מושיע).110 All of your striving (trees)111 and the fruitfulness4 of your being mentally absorbed in experience (ground),5 the act of quivering and interrupting oneself (cricket)112 shall conquer.

God’s bringing forth of existence (Y-H-W-H) shall lift upon you an impassioned heedlessness to draw into experience (nation)42 from afar, as a result of the cutting back (end)113 of the disposing of oneself to experience (land),1 like when the eagle, with transfixed sights,114 swoops down. An impassioned heedlessness to draw into experience that you shall not be attentive to its way of pushing into experience (tongue > language).115 An impassioned heedlessness to draw into experience (nation)42 – a way of intensity of many faces (עז פנים) – that shall not take up (respect) the many things being presented in experience (faces)116 for the sake of seeing things clearly (elder)117 and regarding an act of becoming mentally stirred with things in experience (נער),118 it shall not establish a presence of mind.119 It will destroy the fruitfulness4 of your pushing into experience so as to make observations (herd),83 and the fruitfulness4 of your being mentally absorbed with experience (ground)5 – unto your being mentally distracted.101 Then there shall not remain to you the ability to hover about so as to become acquainted with things (grain),120 the ability to drive into things (juice, wine),121 and the ability to narrow in upon something to see it clearly (oil);122 what is kindled and develops (שגר)95 as a result of your frequently training through experience (אלפיך),96 and the dispersions (עשתרת)97 resulting from your restrained consideration of experience (flocks),98 unto its obliterating your ability to be persistent (אתך).123 It will narrow you in through all of your acts of taking notice of things in being stirred up by them (gates)23 until the bringing down of your lofty and discerning observations (fortified, high walls)124,125…with all of your disposing of yourself (land)1 that God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim)2 had given to you. And it will consume the fruitfulness4 of your ability to burst forth into experience (belly),94 the confidence (flesh)126 of your activities (sons)127 and of your endeavors (daughters)128 that God’s bringing forth of existence (Y-H-W-H), God’s guidance being presented to you in experience (Elohim)2 had given to you – by narrowing in and through the distress that it is causing you.

Conclusion:
“In your applying yourselves,91 you have seen all that God’s bringing forth of existence (Y-H-W-H) has done before your eyes with one’s disposing of oneself (land)1 to the act of feverishly focusing upon the many things narrowing in of experience (Mitsraim)14 – with regard to one’s chaotically attempting to apply oneself to many things (Pharaoh),129 and with regard to all of its many acts of devoting attention to things in experience (servants),130 and with regard to all of its disposing oneself to experience (land).1 The intricate challenges raised up (מסות)131 that your eyes have seen, the signs indicating the way, and the things of great persuasiveness.132 Nevertheless, God’s bringing forth of existence (Y-H-W-H) has not given forth to you an enthusiastic heart for the sake of acknowledging, and eyes for the sake of seeing, and ways of turning about (ears)133 for the sake of being attentive – until what is stirring in experience that is clearly apparent (this day).10,90 And I (Moshe) have been making you advance – an overwhelming amount of things being imposed (forty years)134,135 – through the being barraged by what drives directly forward in experience (wilderness).136 Your many ways of dangling in suspense (robes)137 has not worn off from upon you. And what holds you back (shoes)138 has not worn off from being upon your way of traipsing about experience (feet).139 You have not embraced an act of getting in very close so as to engage experience (bread).140 Nor you have aligned yourselves with that which overwhelms (wine)141 and that which hedges in of experience (liquor)142 so that you should acknowledge that God’s imposing things in experience (אני)143 is God’s bringing forth of existence (Y-H-W-H), God’s Guidance being presented to you in experience (Elohim). And then you were coming into what was firmly confronting in experience, that was clearly apparent (this place).7,90 And so the act of musing over a scene in trying to persuade oneself (Sichon),144 the deliberation of contemplative thinking (king of Hheshbon)145,146 – and the act of heedfully going around and around the scene (Og)147, the deliberating over experience of the act of repetitively driving in upon something so as to visually fix upon it yet holding oneself back from engaging (king of Bashan)145,148 – was coming out for the purpose of calling us out for an engaging of experience (battle).140 And we were striking upon them. And we were taking up their way of disposing oneself (land).1 And we were giving it for a way of inclining oneself in experience (inheritance):149 for the act of initially making an extreme, tenacious and comprehensive examination of the scene to the point of becoming overwhelmed by it (R’uvaen);63 and for the act of one’s exuberantly trickling through a scene, revealing things and then splitting off to take seriously and investigate a particular thing (Gad);64 and for the acts of wedging in despite the tendency to hold back (half tribe),150,151 associated with the act of slipping through what is taken notice of of God’s Guidance found in experience (M’nasheh).152 Such that you will observe the many things barreling down of what can be clearly understood that is clearly apparent (words of this covenant).47,153,90 And you will persist with (do, perform)154 them for the sake that you shall successfully pass through and prosper with all that you are repetitively doing.”

Notes:
1 – land (ארץ – /eReTs) evolved from RaTsaTs (רצץ to run upon / crush), which evolved from RuTs (רוץ to run) > RaTsaH (רצה to run toward, show favor). The allegory comes from a related noun /aRTsuT (ארצות one’s disposition, how a person runs-shows favor). Related roots evolved from RuTs (רוץ to run) > RaTsaH (רצה (to run toward) > show favor); RaTsaHh (רצח) (run through) > kill; RaTsa\ (רצע) to run > bore through; RaTsaD (רצד) (run with the eyes)(Arb, keep one’s eyes upon) > to spy out, observe with envy (Ps68:17); RaTsaPh (רצף)(to run into > crowd together) to inlay; MaRaTs (מרץ) to make run > go quick > hasten, provoke; RaTsaTs (רצץ to run upon / crush); \aRaTs (ערץ) to charge at > be terror driven, startled, frightened off, panicked
2 – Elohim (אלהים) plural of Eloah (אלוה) – Although most derive it from El (אל), I believe that the word evolved from LaWaH (לוה) meaning to escort and guide. Hence, initially the word Elohim (אלהים) referred to the pantheon of gods, whose purported purpose was to guide and escort humanity. With the advent of monotheism, the word was used with a singular verb to represent G-d, but continued to be used to represent the pantheons of others, a council of judges and people of similar purpose.
3 – the first of (ראשית – Rae/ShyT) Allegorically: “the seeing of > what is seen of” from head (ראש – Ro/Sh) possibly derived from Ra/aH (ראה – to see) which explains the vestigial aleph. Contextually, this always works allegorically as well.
4 – fruit (פרי PaRy) Allegorically: what is scattered about. The unattested root PaRaH (פרה) means to divide off from or disengage from. Thus PaRa/ (פרא) wildly (disengaged) being > to go wild; PaRaR (פרר) as seen in Akkadian: dissolved-broken up-powerless-confused-disperse-scatter-smash-distributed-roam around; PeRy (פרי) fruit (that disengages from the tree); PaRPaR (פרפר) to crumble, throw about, convulse; PaRa\ (פרע) to be-make disorderly, chaotic; PaRaKh (פרך) to divide > crush > rub; PaRaQ (פרק) to break off, loose; PaRaM (פרם) to shred; PaRaSh (פרש) to separate, scatter; PaRaS (פרס) to split, tear apart; PaRaZ (פרז) to set apart, detach (Arb) > open village; PaRaD (פרד) to divide, separate, set apart, dislocate; PaRaTs (פרץ) to scatter, burst forth > breach; PaRaT (פרט) to break off from > pluck. A bull or cow are described as PaR(aH) because it is disengaged from the rest of the herd.
5 – ground (אדמה /aDaMah) comes from the root DooM (דום) which means to be still. In Arabic אדם means to enrich bread with food / fat / condiment; fatty / shortening; dyed leather; hide; skin; surface, earth), In Akkadian אדם means to be engaged in conflict whereas in Amharic it means plot, conspiracy, coup d’etat, strike, boycott. Similarly, in Ugaritic the verb is used in the following line: “the cow lows for her calf (..) as they lament.” Based on comparitive Semitics, I believe lament is best replaced with “are intensely concerned, absorbed, preoccupied, obsessed, engrossed together.” Lastly, the related root דאם in Arabic means “to remain, persist, last, go on, continue, persevere, be devoted, permanence, incessant.”
6 – basket (טנא TaNe/) Allegorically: examination, survey. Derived from the root T.N. (טן) which in Amharic: solid, firm, resistant, strong; vigor, steadfast, serious, study, survey, examine; Syriac: ardent, zealous, jealous. The Hebrew T.N.N. (טנן) (piel) to compact (in wet sand to soften grains)
7 – place, establishment (מקום MaQoM) Allegorically: what is firm, established, establishment, what arises, what confronts. From the verb QuM (קום) meaning to be fixed in place > to stand / arise / establish. See Samuel I 4:15 to be fix in place / stand in place (one’s eyes). Note QaM (קם) enemy, foe, adversary (one who stands firmly before, standing up to)
8 – priest (כהן – KoHaeN) related to the noun KaWaNaH (כונה – mindful intention); used as a verb not related to priestly duties (piel) to set / fix in place precisely (Is61:10)
9 – to tell (HaGiyD – הגיד) Allegorically: drawing out, prolong. From NaGaD (נגד – to draw off from > draw out) From GaD (גד) to draw across, draw off, draw away from > cut across. Hence GuD (גוד) (to cut across) to split off, draw away from, to form a faction, GaDaD (גדד) (cut off >) form a troop; GaDaL (גדל) (cut across >) weave > build up > great; GaDa\ (גדע) to lop off; SaGaD (סגד)(cut across oneself) to bow; GaDaSh (גדש) to stack up; NaGaD (נגד) to draw out > tell a story; be drawn across from > opposite.
10 – YoM (יום – day), from HaMaH (המה – to stir up), literally means “time period causing a stirring.”
11 – to turn, answer (ענה \aNaH) Allegorically: be-feel overwhelmed, derived from \aNaH (ענה) to afflict, overwhelm, humiliate, rape, oppress. This root evolved from /aNaH (אנה to impose oneself). In actuality, these two roots are not etymologically related and differed in sounds, the first with a ghayin; the later with an ayin.
12 – Aramean (ארמי /aRaMy) Allegorically: high, lofty, elevated, ?excessive. From RuWM (רום) means height or high plain.
13 – father /aBh (אב) derives from /aBhaH (אבה) which in Hebrew means “to be willing to give forth of oneself,” whereas in Arabic it means “to take notice of.”
14 – Mitsraim (מצרים). This word for Egypt probably was derived from there being two narrow (צר) strips of arable land on either side of the Nile river. The allegory is based on the idea that narrowing in upon something can have a visual component. Evidence for this can be seen in the evolved words צוהר window; צהרים (time of clarity) before and after noon; יצהר (transparent) oil and the related Arabic ד’הר to be / become visible, perceptible, distinct, clear, apparent, appear, know, learn, noon. Therefore, MiTsRi (מצרי – Egyptian) allegorically represents one’s visually narrowing in upon something. The doubling in Mitsraim (מצרים) suggests a person’s viusally narrowing in upon what narrows in upon the person. I added “feverishly” because the king of Mitsraim is Pharaoh (chaos).
15 – outstretched arm (זרוע נטויה) Allegorically: one that scatters > launches that is inclined > aimed (in a particular direction). From arm (זרוע ZaRoa\) Allegorically-literally: the scatterer. Related to seed (זרע – ZeRa\) meaning to scatter, but practically also suggests implantation > engagement. Evolved from ZaRaH (זרה) to scatter; which expanded into: ZaRaHh (זרח to shine, break out), ZeReD (זרד be brave, valiant) and ZaRaZ (זרז to speed up, urge and stimulate) AND NaTaH (נטה – to stretch, incline)
16 – to be happy, joyful (שמח) Allegorically: joyfully and enthusiastically exude. From MaHhaH (מחה) “to spread, rub, wipe, to hit / strike upon, stretch out / extend over-across.” In Akkadian,MaChaH (מחה) – to rave, become frenzied; In Ugaritic, MaCh (מח) – with exuberance and SaMaCh (שמח) – be glad, rejoice, light up, be happy; In Arabic, SaMaHh (שׂמח) – to be magnanimous, authorize, show good will.
17 – ten, tenth, twenty, tithe (עשרה – \aSaRaH) metaphorically means “what bears down (upon a person).” This Semitic root consists of two etymologically unrelated homonyms. The number ten evolved from the root that means “to be well supported.” But the other homonym means to urge, force, compel, bear down, plight, and predicament in Arabic; and to put pressure on, demand, exact payment, constrict, enclose, and confine in Akkadian.
18 – Lewi – Levi (לוי) from LaWaH (לוה) to take around, escort to, to follow, to cling to, join company of, be attached. In naming him: עתה הפעם ילוה אישי אלי כי ילדתי לו שלשה בנים. Allegorically, the words Pa\aM implies startling, LaWaH implies clinging, \eeSh implies mental persistence, SheLoShaH implies dangling-suspending, BaNim implies activities. Therefore: mentally clinging to a scene, and thus generating an awareness of many startling things
19 – sojourner, convert (גר – GaeR) from the root GuR (גור – sojourn) literally meaning “to draw into something, somewhere, somebody.” גור to sojourn, gather together, be afraid (draw inward), incite; GaRaR (גרר) to drag along, saw, draw up cud; GaRaBh (גרב) to scrape; GaRaPh (גרף) to scrape up, sweep away; GaRaM (גרם) to draw along, carry with, to gnaw on or crush bones; GaRa\ (גרע) to drag away, reduce, diminish; Ga\aR (גער) to draw into, rebuke; GaRaSh (גרש) to drive into so as to drive out / divorce; SaGaR (סגר) to close in upon
20 – orphan (יתום Y’ToM) Allegorically: an act of making of a complete accounting. Literally meaning “standing alone,” this word evolved from TaMaM (תמם) (stay put) > stay put-come to a stop-an end-finished-spent up-perished-consumed-completed-behave perfectly. See (hiphil) to make a complete accounting of (KgII14:4)
21 – widow (אלמנה /aLmaNaH) Allegorically: bound up, resolved, concentrated, silenced. From the root /aLaM (אלם) to bind, be silenced, but also strong and maintaining anger.
22 – eat (אכל – /aKhaL) the verb evolved from KaLaH (כלה – to contain); allegorically to embrace, encompass.
23 – gate (שער Sha\aR) – also Seir (שעיר Sae\iyR) barley (שערים from שעורה S’/oRaH), goat (hairy one),demon (שעיר Sa\yR). Allegorically: acts of taking notice of many things in being stirred by them. Except for gate (which possibly is derived from עיר city (place stirred up)), related to the roots Sh\R (שער), S\R (סער), and Sae\aR (שער – hair) which all mean “to stir up” in one way or another. Also related to a similar Arabic root meaning to take notice of things (in being stirred up).
24 – to bring forward (קדש QaDaSh) > Holy (קדש – QoDeSh, QaDoSh) Related to the roots meaning to put the head forward – QaDaD (קדד – to bow), QaDQaD (קדקד – crown of head) and QaDaM (קדם to proceed, advance forward); QaDaR (קדר – to drop the head > to duck under, gloomy, potter), QaDaHh (קדח – (drop the head) > to bore into, pierce), ShaQaD (שקד – watch intently, be watchful of, be vigilant, be determined), \aQaD (עקד – to draw the head toward the feet; fix the eyes on s.th, be deter-mined to do s.th (Arb)) The root QaDaSh (קדש) fundamentally means to advance something forward (so as to dedicate for sanctified use)
25 – house (בית – BayiT) from Bo/ (בוא – to come in). Technically, it means “place of coming in” but based in context the allegory uses it as “the coming in of something from experience” or “what comes in from experience.”
26 – commandment (מצוה – MiTsWaH) Allegorically: demands from the verb TsiWaH (צוה – to command), evolved from NiTsaH (נצה – to strive), by dropping the initial letter nun. The essential meaning is to strive.
27 – to forget (שכח ShaKhaHh) Allegorically: pressing down upon > suppress. The related root Ko’aHh (כוח strength) evolved from KaWaH (כוה) (to press a point >) to sear, scald, cauterize. Related roots KaHhaSh (כחש be contradictory, suppress the truth, deny, decive); KaHhaD (כחד to hide, deny, snuffed out); NaKhaHh (נכח take a stand, set right, opposite).
28 – mourning (אני /oNy) Allegorically: hesitantly or in vain. From (און – /oN) “being, strength, capacity, wherewithall, a substantial amount, wealth.” The root /aNaH (אנה) evolved from there with two dissimilar meanings “to apply, impose oneself” but also “(to be self involved) > to complain, lament, mourn.” This further evolved into אונן
reluctant (Gn38:4,8,9); and שאנן aloofness, arrogance (KgII19:28)(Jb12:5). Additionally, there is another root (און – /oN) meaning “contained, without effect, nothing, idol.” which may or may not be related to the former.
29 – impure, unclean (טמא TaMae/) The evolution of this root begins with TsuM (צום wrung out > squeezed in > to fast). From there, TaM (טם) means “flood, inundate, overwhelming” in Arabic; “stop up, block, closely packed, solid, dense, opaque, repress, restrain; repressed, coerced” in Syriac; plaited in Akkadian; and TaMaM (טמם) is “filled / crowded to capacity” in Amharic. Essentially, these roots mean squeezed in > overstuffed > overwhelmed.
30 – give forth, draw out, make (rare) (נתן NaTaN) Allegorically: todraw away from. Related to other N.T. verbs NaTaHh (נתח) to draw / cut away pieces; NaTaKh (נתך) to pour out, distribute, melt; NaTaQ (נתק) to draw away, tear off; pull-pluck out, remove; NaTaR (נתר) to be drawn out > leap, draw out, release.
31 – die (MuT – מות) has the paradoxical meaning of “to be completely drawn out,” or fully manifest. Its essential meaning of extending something in space or time can be seen by examining the related roots MaTaQ (מתק – to savor), MaTaiy (מתי – (drawn out to) when), and MaTaHh (מתח – to draw, spread out)
32 – people (עם – \aM) allegorically means “being ever presently (mindful) of what crowds in.” It comes from the related roots \aMaH – \aMaM (עמה – עמם) literally meaning to be ever present with. However, when something is ever present with something else, it can be close or too close. Therefore, the words derived from this root reflect closeness: with (עם – \iM), people-crowd (עם – \aM), and connecting (עמה – \uMaH); and those representing being too close: covered over, suppress, ignorant, dim, dark, and blind. In ancient Hebrew and in those Semitic languages retaining the ghayin variant of ayin, the latter words are spelled with ghayin, but are nevertheless etymologically related.
33 – Yisrael (ישראל) from the verb Sarah (שרה) which does not exactly mean to wrestle, nor does its associated noun exactly mean princess. It means to fix on something either visually or physically. When to fix on something physically, it could be used to mean wrestle. When to fix on something visually, its male counterpart, Sar (שר), means an overseer, a member of the court. Additionally, El (אל) G-d, meaning one advancing forward with initiative such as in el (אל) to, toward; ayil (איל) ram forward; Ya/aL (יאל) to endeavor to advance forward allegorically can be used to mean “what advances forward” and “one’s advancing forward.” Yisrael is an augmentation of Yaaqov (investigating what comes around). Therefore, it is just a bit more than focusing upon the many things advancing forward, because it is an action that is more sustained.
34 – is promised, has been made to promise (נשבע NiShBa\), oath, promised, obliged (שבועה Sh’Bhu\aH). This root seems to have evolved from Ba\aH (בעה) (probe > poke / beg) and related to Arabic בּאע to pay homage, pledge allegiance. In Hebrew, used in the niphal (passive) and translated as made a promise, but best translated as “obliged to.” Allegorically, this suggests that when we take notice of experience (fathers, אבה in Arabic), God is thus obliged to follow through with us.
35 – Milk (חלב – HhaLaBh) from the Arabic root (חלב = ChaLaB – to seize with claws, cajole, coax, beguile, fascinate, captivate; gripping, captivating, attractive, tempting). A comparison of related words indicate that this root means to layer out and stratify things such as: LaBhaBh (to layer a cake – לבב), LaBhaSh (לבש layer clothing>wear); ShaLaBh (to join layers, rungs of a ladder – שלב), HhaLaBh (milk, what layers out – חלב) and L’BhoNah (frankincense, what layers out – לבונה). The seemingly unrelated Arabic is due to the initial meaning of LaBhaH (לבה)
to cling, be attached, connected, related to – from לוה LaWaH to cling to.
36 – Honey (דבש – DaBhaSh) literally means both to extend outward and to rush or flow heavily. It is related to DaBhaR (דבר – to drive directly at / over, kill, pestilence, speak); DaBhaQ (דבק – to adhere to, catch up with, pursue); DaBha/ (דבא – strength, prime); DoBh (דוב – bear, one who rushes at). In Akkadian, this root means bear like.
37 – way, thresh (דרך – DeReKh). from DaRaKh (דרך) to tread, trample, thresh, walk about, guide and aim.
38 – ordinance (חוק HhoQ) Allegorically: act of channeling. from HhoQ – HhaQaQ (חוק חקק) literally meaning “to channel” but used to mean to carve, engrave, inscribe, draw, and portray. Its intensive form means “to set a limit, rule, and to decree.” The related noun HhaeyQ (חיק) means “bosom, gutter (channel).”
39 – judgment (משפט MiShPaT) Allegorically: a declared judgment or clarification. From PuT (פוט) to burst forth, therefore, make a declaration, which is usually a clarification or clearly stated instruction.
40 – voice, channeling of sound (קול QoL) which evolved from QaWaH (קוה to channel into)
41 – to roll up, save, treasure (סגל SaGaL) Allegorically: be rolled up in, involved. See Arabic cognate: (roll in, get involved) to rival, contend, debate, dispute, to contest; contest, discussion, competition, talk).The verbs derived from GuL (גול) have meanings related to “to roll up / around” and “to turn over.” GyL (גיל rejoice), GaLGaeL (גלגל to roll down, whirl about), GaLaH (גלה to roll out, remove, to go into exile), GaLaL (גלל to roll, roll up, remove); GaLaBh (גלב (reveal) to scrape, shave); GaLaHh (גלח (reveal) shave); GaLa\ (גלע (reveal) disclose); GaLaM (גלם to roll, bundle up); GaLaSh (גלש to roll down > slide); ShaGaL (שגל (reveal) to rape)
42 – nation (גוי – GoY) literally to draw inward, arch inward; Arabic cognate passionately stirred (love / grief)
43 – Jordan, Yarden (ירדן); and he shall come down, out of. descend (ירד YaRaD) Allegorically: continuously accumulating. This root evolved from RaDaH (רדה) to spread out, hover-remain, and drip – which evolved from RaZaH (רזה) the evolution of which begins with RaShaH (רשה) to lose liquid, to drip, flow down, ooze fluid; which evolves into RaSaH (רסה) > RaSaS (רסס) to moisten; and then to RaZaH (רזה) which represents a liquid creeping across a surface. Hence: R.Z.R.Z. Amharic – flowed slowly, dripped out – which is related to RaDa/ (רדא) Syriac: to proceed, move along, continue, flow on, issue, descend, pursue. The Arabic cognate of YaRaD is WaRaD meaning: to arrive to, come to s.o hands, accrue, revenue; arrive successively.
44 – stone (/eBheN – אבן), from the root BuN (בון – to be or project between), literally means “what sticks out prominently.”
45 – plaster (שוד ShoD) Allegorically: to go back and forth over. Here are related roots: SaDeH (שדה) field, is related to the verb SaDaD (שדד – (drag behind) to level / harrow ground) which in turn is related to ShaDaD (שדד – (to drag) > to overpower, plunder, ruin, destroy). The idea of going back and forth can be seen in the related verbs ShaDaKh (שדך – haggle, negotiate, stipulate) and ShaDaPh (שדף – to make swing back and forth, to blast)
46 – to write (כתב KaTaBh) literally means “to make an impression.” Where the verbs beginning with (כת) essentially mean “to press in with force.” Hence: KaTaL כתל (Arb- to press into, compact, mass); KaTaM כתם to stain; KaTaN כּתּן (Arb – (compress together > build up) linen); KaTaPh כּתף (Arb- (pressed together) be thick, dense, to condense; to shackle, (Hebrew – shoulder (joint)); KaTaR כתר to huddle, crowd in; KaTaSh כתש to crush; KaTaT כתת to smash
47 – word, thing (דבר DaBhaR); pestilence-plague (דבר DeBheR) Allegorically: what drives directly forward. In most Semitic languages the root DaBaR (דבר) means to drive at and to direct. Even in Hebrew, the same piel form of the verb that usually means to speak means “to drive over, barrel down, to kill” (CrII22:10). The word DeBheR (דבר) means plague for this reason. Although miDBar (מדבר – wilderness, place of flash floods) may simply mean “a place requiring direction or guidance,” the fact of geography and the frequent occurrence of flash floods suggests to me otherwise.
48 – Torah (תורה) from YaRaH (ירה) to throw into the light > teach > aim > penetrate; from /aRaH (ארה) to pick out into the light.
49 – these (אלה /aeLeH), literally means “what is advancing forward” or “what is of advancing forward.” It is related to El (אל) G-d, meaning one advancing forward with initiative such as in el (אל) to, toward; ayil (איל) ram forward; Ya/aL (יאל) to endeavor to advance forward.”
50 – Moshe (משה) allegorically complex, with all of the details of the story, the archetype of Moshe means: “A behavior of being mindfully present with many startling things coming in from experience, in mentally clinging to a scene, sucking up some details and looking them over, considering the many possible directions that one particular thing may go, being more mindful of it, channeling this one particular thing while subduing the thoughts about the others, and in showing resolve and being decisive in attending to this one particular thing, making it a priority, thus drawing it out from a midst the many other stirring things found in experience.” Simplified: “the mental faculty drawing out particular things from a midst the many stirring things encountered in experience.” The verb MaShaH (משה) simply means “to draw out.”
51 – HaR (mountain – הר) which literally means “the place of bringing things to light,” a place where one can see and conceive of what is coming due to its elevated perspective. It comes from the verb HaRaH (הרה – to conceive), but like the related verb HaRHaeR (הרהר), it refers to one’s ability to conceive of something in mind (not in the womb).
52 – Ayval (עיבל \aybhaL) Allegorically: something distorted. Derived from (עבה \aBhaH) to swell; hence Syriac (עבּא) thick, swollen, dense > crass, uncultivated; swollen face / eyes / body ~ as a wound. Arabic: (עבל \aBaL) plump, well-rounded, chubby, fat, granite. Additionally: related Ta\aBh (תעב) (from \aBhaH (עבה) that which is swollen > deformed, distortion, monstrosity, gross, crass, uncultivated) > something that a person sees or becomes aware of that is disturbing / troublesome / considered disgusting. Abhorrent).
53 – altar (מזבח – miZBae’aHh) Allegorically refers to the way in which a person flows forth. The verb ZaBhaHh (זבח – make an offering, sacrifice) evolved from ZaBhaH (זבה – to flow), perhaps due to the flowing of blood that occurs with ritual offering.
54 – iron (ברזל BaRZeL) Allegorically: what penetrates, act of penetrating. From BaRaZ (ברז) to bore, perforate, transfix Most of the roots with BaR (בר) literally mean to make a clearing, to clear away, or to go clear through, hence בור (clearing > pit), באר (clearing > well, to clearly elucidate), בער (to clear away > clear a field, burn), ברר (to clear away > sift), ברא (to clear away > to sculpt, create, carve, cut down), ברח (to go clear through > escape, bar), ברך (to go clear through > to excel, be / declare excellent; to make a clearing > kneel, pool), ברק (to go clear through > lightening), ברץ (Syr- to pierce, transfix; to make clear / apparent); ברז (go clear through) to bore, perforate, transfix; ברד (what bores into) hail שבר to break, literally means “to go clear through,” hence it means to break, break apart, shatter, smash, crash, to distribute-buy-sell provision (?broken pieces); and for a wave to break. However, its secondarily evolved form SaBhaR (שבר) means to contemplate, look to and hope for. There is an identical noun SheBheR (שבר) meaning “interpretation” or more correctly break down > analysis that indicates the transition between the two.
55 – ascension offering (עולה – \oLaH) Allegorically: an act of meandering about mentally busying oneself with things. From \aLaL (עלל) to meander about, to busy oneself, even though the peshat is from \aLaH (עלה) to be about > above > to ascend.
56 – G’rizim (גרזים G’RiZim) Allegorically: drawing into something repeatedly (so as to attain understanding). Derived from GuR > GRH literally meaning to draw > drive into. From the root GuR (גור – sojourn) literally meaning “to draw into something, somewhere, somebody.” גור to sojourn, gather together, be afraid (draw inward), incite; GaRaR (גרר) to drag along, saw, draw up cud; GaRaBh (גרב) to scrape; GaRaPh (גרף) to scrape up, seep away; GaRaM (גרם) to draw along, carry with, to gnaw on or crush bones; GaRa\ (גרע) to drag away, reduce, diminish; Ga\aR (גער) to draw into, rebuke; GaRaSh (גרש) to drive into so as to drive out / divorce; SaGaR (סגר) to close in upon
57 – Shimon (שמעון) repetitive attempts to be attentive to one thing, followed by the next; from verb ShaMa\ (שמע) (stay put) > be attentive, guard, hear. From Gen29:33 כי שמע יהוה כי שנואה אנכי ויתן לי גם את זה With שנואה hated literally meaning “imposed upon” having evolved from אנה > שנה > שנא allegorically indicating that HaShem imposes upon a person with experience leading a person to be repetitively attentive to זה (what is overbearingly, clearly apparent) from unattested ZaHaH (זהה – exude light), see Syriac cognate ZaHa/ (זהא – shining, glorious, splendid, resplendent) and in Arabic (radiant, shine brightly, be haughty).
58 – Y’hudah (יהודה): from הפעם אודה את יהוה “This time, I shall praise HaShem (G-d’s bringing forth of existence).” Generally understood to mean Ya or G-d’s bringing forth of existence is praised. But /oDeH (אודה – I shall praise), comes from the YaDaH (ידה – to point out) which has neutral, positive and negative connotations. In a neutral context, it means to acknowledge. While in a negative context, YaDaH (ידה) means to blame or acknowledge guilt. Additionally, even though Pa\aM (פעם) means once or this time, its verb means “to startle / be startled.” So in the context of his feeling overwhelmed by all of the instruction coming in from experience, Y’hudah means “his becoming startled in acknowledging G-d’s bringing forth of existence.” It is for this reason that Y’hudah’s first three children are named annoyed-irritated (ער – \aeR), complaining-reluctant (אונן – /oNaN) and indifferent-apathetic (שלה – ShaeLaH)
59 – Yisaskhar (יששכר) “taking in a hulking handful of enticing things found in going back and forth by tenaciously examining a scene of God’s Guidance with mental persistence.” In this story, R’ubhaen (tenaciously examining in feeling overwhelmed) finds דוּדָאִים בַּשָּׂדֶה “things that are enticing in the place of frenzied going back and forth” but Rachel (explore while roaming-wandering about) trades these enticing things with Leah (exhaustively taking in a scene) who claims that she is rewarded (שכר) with a fifth son (taking in hand – חמש, from מוש) or allegorically an act of taking things in hand that are enticing.
60 – Yoseph (יוסף) In naming Yoseph, the text says that G-d’s guidance (Elohim) was remembering (being clear minded), attentive to and opening the womb of Rachel and gathering in (/aSaPh = אסף) [her] censure-taunt-sharply jabbing. The word ReHheM (רחם – womb), from the root RaWaHh (רוח – wide) means facilitating expansiveness for someone or something. These are the supplemental behaviors that allow roaming about to be an effective way of gathering in information. Therefore, allegorically Yoseph means “a person’s repeatedly gathering in another thing that is jabbing of G-d’s bringing forth of existence, in exploring while roaming about, being clear minded, attentive and receptive to G-d’s guidance found in experience.”
61 – Binyamin (בנימין) Allegorically: a manifesting one’s capability by being ever mentally present with what is encountered in experience. Initially named by Rachel בן אוני a son of my iniquity (capacity). But renamed, from YaMyN (ימין) meaning ever present / dominant side. A righty puts Tefillin on the left arm (non-dominant) while a lefty puts his Tefillin on his right arm. YaMyN (ימין) evolved from /aMaN (אמן – true, real, believe) means to trust in something’s being ever present. It evolved from /uM (אום – substance, bulk) which literally means “ever present existence.” It also evolved into /iM (אם – if or the possibility of presence) and mother (/aeM – אם) which literally means “who or what that is ever present.”
62 – curse (קללה Q’LaLaH) Allegorically: held in light esteem. Derived from QoL (קול voice (channeling)), words from QaLaH mean “to be light” or “to remove from the surface.” QaLaL (קלל make light of, to be swift, to curse > be vile). QaLaH (קלה roast (make light)); dried, light (קלקל Q’LoQaeL). In Syriac: קלקל means “to distort, distract, throw into confusion, bring shame upon; to be held in light esteem.”
63 – R’ubhaen (ראובן) “tenaciously examining a scene for an activity of God’s bringing forth of existence by being mentally persistent in feeling overwhelmed.” כי אמרה כי ראה יהוה בעניי כי עתה יאהבני אישי “Because she said (made a tenacious examination – Akk.), because HaShem looked upon what afflicts-overwhelms. And now my husband (/eeSh (איש one who persists > husband, allegorically: one’s mental persistence)) shall lovingly give forth to me.
64 – Gad (גד) “taking seriously a new thing that breaks through to the surface in exuberantly trickling through a scene.” From GuD (גוד) (to cut across) to split off, draw away from, to form a faction (Gn49:19) which is related to GaDaD (גדּדּ) Which in Arabic means: “new (factor), innovative, luck, recent development, recently become fact, grave, take something seriously, strive earnestly. The mother was Zilpah which from ZaLaPh (זלף) means to exuberantly trickle. She being a maid (pouring forth) of Leah (exhaustively taking in a scene). Also she says: בגד B’GaD (which is somewhat obscure – perhaps meaning, “with luck,” but the root means: Allegorically: to deliver up basic facts and information. From root BaGaD (בגד) meaning “root, source, what is real, basic fact in Arabic; to betray, give up information, be a traitor, unfaithful, faithless, in Hebrew.
65 – Asher (/aShaeR – אשר) There are two unrelated Semitic roots spelled /aShaR (אשר). One, meaning “to go directly,” evolved from ShuWR (שור – to see, get a fix on). The other, meaning “to confirm, be supportive of, validate and congratulate” evolved from /uSh (אוש – to make persistent). When naming Asher, the peshat uses the latter meaning, while the allegory utilizes the former. Allegorically Asher (/aShaeR – אשר) means “a person’s intently driving into experience, taking stock of what exists” from the Hebrew, “to go or drive directly with intention;” and the Akkadian, “to review and take stock.”
66 – Zebhulun (זבולן) “being churned up by God’s Guidance found in experience, such that one’s mental persistence liberally pours forth, persistently acquiring an awareness of many startling things.” The sixth (getting lifted up and carried away שש) son to Leah (exhaustively taking in a scene). The relevant words are ZaBhaD (זבד to churn up), ZaBhaL (זבל to carry along, pour forth), /eeSh (איש one who persists > husband, allegorically: one’s mental persistence) and Pa\aM (פעם) “to startle / be startled.”
67 – Dan (דן) “by abiding in contemplation of God’s Guidance being presented in experience – scanning, feeling out and glancing – when mindfully intermingling, awaiting for what rears up.” From DuN (דון to abide in contemplation) which evolves into DyN (דין) to contemplate > judge. But also from adding in some details found in his blessing at the end of Genesis. His mother is Bilhah (בלהה intermingling).
68 – Naphtali (נפתלי) “being beset upon and entangled by the many subduing aspects of God’s Guidance found in experience when mindfully intermingling with experience.” From נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי עִם-אֲחֹתִי גַּם-יָכֹלְתִּי “twistings of God’s guidance, I have become twisted with my sister, also I have prevailed.” But allegorically אחות sister means “what is subduing” from חתה to subdue, be afraid. His mother is Bilhah (בלהה intermingling).
69 – husband > man (איש – /eySh) from /uSh (אוש – to make persistent, to go on and on, be lengthy, make a steady noise (Jastro)). Initially meaning husband (one who persists with a wife), it later came to mean man. Allegorically, it is always used to mean “mental persistence.”
70 – to curse (ארר /aRaR) Allegoriclly: to bring out into the light, point out > denounce. Also /aRaR (ארר to point out, bring into question (Mal 2:2)). From the verb /aRaH (ארה to pick out), but literally meaning to bring out into the light, from /oR (אור light). Related roots: /aRaBh (ארב to jump out into the light > ambush; squeezing through of light); /aRaS (ארש to designate a bride, bring out into the light); YaRaH (ירה (throw out into the light) > aim, teach); HaRaH (הרה (bring out into the light) > to conceive).
71 – graven image (פסל – PeSeL) Allegorically: diverting-fragmented distortion. From the verb PaSaL (פסל to chip off, hew, chisel (stones, wood). Which evolved from PaSaH (פסה – to spread apart). In Akkadian: turn away, divert, reneg, distort; in Arabic it also means false and deceitful.
72 – poured-molten image (מסכה MaSaeKhaH) Allegorically: glimpse. From MaSaK (מסכ) Arabic – to grab, grasp, seize quickly, hold fast to, stick, adhere; grip, touch of / glimpse of, greedy. The root NaSaKh (נסך) to pour out is the source of the peshat term poured-molten image.
73 – detestable, abhorrent (תועבה To\aeBhaH) Allegorically: something distorted. Derived from (עבה \aBhaH) to swell; hence Syriac (עבּא) thick, swollen, dense > crass, uncultivated; swollen face / eyes / body ~ as a wound. Arabic: (עבל \aBaL) plump, well-rounded, chubby, fat, granite. Additionally: related Ta\aBh (תעב) (from \aBhaH (עבה) that which is swollen > deformed, distortion, monstrosity, gross, crass, uncultivated) > something that a person sees or becomes aware of that is disturbing / troublesome / considered disgusting. Abhorrent).
74 – extension (from the camp), hand (יד YaD) Allegorically: the power of one’s reach. The noun evolved from /aDaH (אדה) which literally means to extend outward (from DaWaH (דוה) to flow) hence: /aeD (אד extending mist) and /uD (אוד poker, firebrand). Therefore: YaD (יד hand) literally means “what extends outward.”
75 – earthen (חרש HheReS) Allegorically: an act of scratching the surface and plowing in. The origin of (חרש HheReS) is questionable, but possibly from HhaRaH (חרה) to burn, and thus related to HhaRyShyT (חרישׁית) (heated) hot (wind) (Yn4:8) and HheReS (חרס) (heated) inflammation (Dt28:27) HhaR’SaH (חרסה sun). However, there are other Ch-R roots (חור חרה חרר) all essentially meaning (to prod) to poke through, make a hole, puncture. From these evolved HhaRaSh (חרש) to plow, cut in, engrave; which in Akkadian is HhaRaS (חרשׂ) to itch, scratch, scabies. Coincidentally, there is also CheReSh (חרש) meaning both silently and congested, state of deafness (Mi7:16), probably derived from RaShaH (רשה) (to lose liquid, to drip, flow down, ooze fluid).
76 – secret (סתר SeTeR) Allegorically: something requiring a search, overlooking. The root also means “refuge, protection.” From TuR (תור to search, spy out)
77 – mother (/aeM – אם) Allegorically: being mentally present. It literally means “who or what that is ever present” It evolved from /uM (אום – substance, bulk) which also evolved into /iM (אם – if or the possibility of presence); /aYaM (אים) foreboding literally means “an ever present feeling,” and m’/uMaH (מאומה) something literally means “a thing of that is ever present” and /aMaN (אמן – true, real, believe).
78 – friend (רע – Ra’a\) from the verb Ra\aH (רעה – to welcome, to receive, take delight in) which evolved from Ra/aH (ראה – (be penetrated) to see, perceive) from YaRa\ (ירא – (be penetrated) > be in awe, be afraid) from YaRaH (ירה – to aim > penetrate). Note also רע (perception) thought (Ps139:2) and רעא (Syr- think, be minded, be of opinion, reason, purpose)
79 – to lay down (with) (שכב ShaKhaBh) Allegorically: hedging in of-with. From ShaKhaBh (שכב – to snuggle up, huddle, lie up against, lay down). Evolved from the verb ShuKh (שׁוך – to cordon off), from SuKh (שוך – to hedge in). Related verbs: ShaKhaR (שכר – to become drunk)(= hedged in); HhaShaKh (חשך) to darken, be dark; HhaSaKh (חשך) to withhold; NaShaKh (נשך) to bite, take a bite off; /eSheKh (אשך) testicles )(what is cordoned off / hedged in).
80 – /aeSheT (אשת), “wife of” comes from /eeShah (אשה). However, based on a false etymology, its allegory comes from the verb ShaTaT (שתת) meaning “to set up / out to do something, to start something or lay the foundation for.”
81 – wings (כנף KaNaPh) Allegorically: what is drawn in, what draws in. Many K.N. (כנ) roots mean “to draw in” – KaNa\ (כנע) meaning to subdue or oppress. KaNaS (כנס to enter), , KaNaN (כנן to wind around), and KineReT (כנרת the lake, ?drawn into) suggest that literally it means to draw in upon.
82 – all, each (כול KoL). Allegorically: containing, restraining of. This verb evolved from HhoL (חול sand, common (literally meaning “what is thrown about > goes on and on.”) From there, it evolved to KaLaH (כלה to contain, restrain, complete)
83 – herd animal (בהמה – B’HaeMaH) This word evolved from an unattested root BoowM (בום) whose approximate meaning was to push into / between. Related to this root: BaMaH (במה) most often translated as height, but more specifically means bulge, protrusion, or haunches (as in Psalms 18:34); YaBaM (יבם) which in a very loose sense means to push in or intercede in behalf of (if one could intercede in behalf of a deceased brother in order to ensure progeny in his name); B’HaeMaH (בהמה) meaning one who pushes in or herd-animal, (which explains why the related word behemoth has come to mean brutish). From allegorical context, it tends to mean to push in so as to observe.
84 – sister (אחות – /aChoT) technically derived from (אח – /aCh, brother). However, the allegorical use is not related to this etymology. Instead, it is based on the root ChaTaT (חתת) meaning to press down upon, to subdue, and to frighten. Therefore, the allegory means “what subdues in experience.”
85 – daughter (BaT – בת) Allegorically: push into, force into, be decisive. Technically comes from the feminine of son (BeN – בן), hence (BeNt – בנת). Although the letter nun (נ) drops out. However, the allegorical meaning for daughter comes from a different, rarely used root BuT (בות) which in Arabic means “cut off, sever, complete, finish, achieve, carry out, fix, settle, decide, determine; final decision.” Furthermore, BuT (בות) evolved into BaTaR (בתר) (force into) to cut, slice into, part (Gn15:10); BaTaQ (בתק)(piel) to thrust through (Ek16:40); BaTaSh (בתש) make incisions, beg, urge; BaTuLaH (בתולה) (literally: one forced into) virgin, maiden, virginity.
86 – mother-in-law (חותנה ChoTeNaH) derived from ChoTaeN (חותן – father-in-law) ChaTaN (חתן – groom). These are the signatories (ChoTaeM (חותם – signatory) of the marriage contract, the word from which it evolved. These roots are related HhaTaH (חתה – to push down) ChaTaT (חתת – broken down, to subdue, frighten). Allegorically “what subdues him.
87 – bribe (שוחד ShoHhaD) Allegorically: an enticing thing that induces joy. From the root HhaDaH (חדה) (sharp) to be joyful / glad rejoicing (Ex1:9) which itself is related to HhaDaD (חדד – to sharpen), literally meaning “one (sharpened point);” allegorically it means “mental sharpness” from the related root HhuD (חוד) meaning to test one’s mental acumen.
88 – blood (דם – DaM) allegorically means “what flows,” evolved from DaWaH (דוה – to flow). Incidentally, not related to DuM (דום – still, silent) which evolved from DaMaH (דמה – to cease, be still) to overpower, plunder, ruin, destroy). The idea of going back and forth can be seen in the related verbs ShaDaKh (שדך – haggle, negotiate, stipulate) and ShaDaPh (שדף – to make swing back and forth, to blast)
94 – abdomen, belly (בטן BeTeN) literally to burst forth; related to בטה בוט to burst forth with words without restraint
95 – whelp (שגר SheGeR) Literally: “one drawn inward (toward mother)” Allegorically: drawn in > incited, kindled, develops. From the root GuR (גור – sojourn) literally meaning “to draw into something, somewhere, somebody.” גור to sojourn, gather together, be afraid (draw inward), incite; GaRaR (גרר) to drag along, saw, draw up cud; GaRaBh (גרב) to scrape; GaRaPh (גרף) to scrape up, sweep away; GaRaM (גרם) to draw along, carry with, to gnaw on or crush bones; GaRa\ (גרע) to drag away, reduce, diminish; Ga\aR (גער) to draw into, rebuke; GaRaSh (גרש) to drive into so as to drive out / divorce; SaGaR (סגר) to close in upon.
96 – lead oxen, thousands (אלפים – /aLaPhim). From the root /aLaPh (אלף – to train, tame, domesticate, lead) which evolved from LuPh (לוף to join together, be connected). The idea of training through can be seen in the related word ChaLaPh (חלף pass by, sweep through). The progression: join together > lead > train / teach; train > pass through.
97 – proliferation, fertility of (עשתרות \aShTaRoT) Allegorically: breaking loose, out of-proliferation of. Probably related to SaTaR (שׂתר)(niphal) become broken out upon, be loosed upon / induced (SmI5:9)
98 – flock (צאן – Tso/N) essentially means “what holds back”. Cognate with Arabic S^WN-S^/N (to protect / guard/ safeguard, preserve, conserve, sustain; seclude o.s, protect o.s, be chaste); Th^N ((regard = re – guard >) to think, believe, deem, suspect, suppose, consider, presume); and D^N (to keep back, be stingy, thrifty, meager >) in due consideration of
99 – kneading bowl (משארת MiSh/eReT) Allegorically: passionately emanating outward. This root is related to Sha/aR (שאר) to remain, be in excess and S’uR (שאור – leaven, what overflows). According to Jastro, the root also conveys the idea of bodily contact and intimacy > passion. The root evolved from /uR (אור – light) which literally means “what emanates outward.” Hence: /oRoTh (אורות) weeds (emanating outward), herbs; /aWiR (אויר open space, air); ממארת cancerous, malignant; and Nile (יאור – Y’/oR) “what forms a delta, emanating outwards.
100 – tail, to flail (זנב ZaNaBh) Allegorically (and literally): what flails about. From ZuN (זון) which evolved into ZaNAH (זנה – (to flail) > prostitute), which evolved into ZaNaBh (זנב – (flail) > tail) and /oZeN (אזן – (flail) > non human ear) and sustenance (maZoN – מזון) literally means “what is thrown about > distributed.”101 – destroy, extirpate (שמד ShaMaD) Allegorically: to mentally distract. This root originates in MaDaD (מדד to extend out, draw out > measure). Essentially it means “to draw away from” hence it also means “to force to apostasy.” Although related the cognates have different meanings. In Syriac: mislead, allow to be inattentive / idle, excommunicate, weakened, divided, repudiated; be idle, dissipated. Arabic: (stretch out >) raise one’s head proudly; (spread out >) to dung, manure, fertilize)
102 – destroy, made lost (אבד /aBhaD) It comes from the verb BaDaD (בדד) meaning “to extract something and make separate.” The roots derived from BaDaH (בדה) evolved from BaZaH (בזה to plunder), but literally meaning to dig into and throw out > rifle through. Therefore, BaDaH (בדה invent, fabricate, concoct) literally means “to throw out an idea,” and the related BaD (בד fabrications, boastings). BaDaL (בדל piece, a thing separated > to separate); Likewise BaD (בד) also means “piece” and therefore branch (a piece torn off), but also from the related BaDaD (בדד), alone. From there /aBaD (אבד lost) is one who is alone.
103 – heaven, sky (שמים – ShaMayim) from SuM-SYM (שום – שים to put, place, impose, label, arrange). Allegorically: the many things put forth in experience.
104 – NaHhoSheT (נחשת) means cooper (probably literally means) what was hastened-coaxed out. Which is related to snake (נחש NaHhaSh) Allegorically: feeling about. From the verb NaHhaSh (נחש) meaning snake, derived from the verb HhuSh (חוש) to sense, feel, experience, and hasten and in Arabic, to grope. The verb NaHhaSh (נחש) in biblical Hebrew means to divine and in modern Hebrew, to guess. Additionally: נחושה (that which is coaxed out from within / hastened) carnal desire, lust, sexual arousal, licentiousness (Ek16:36)
105 – under, rear-end (תחת TaHhaT) from NaHhaT (נחת to press down upon / bend, to descend, come down); which evolved to HhaTaH (חתה – to push down; (press down into, bring down into) to scoop up) and then ChaTaT (חתת to press down upon, to subdue, and to frighten)
106 – rain (מטר MaTaR) Allegorically: projectile, motivating missiles, what is targeted (at a person). Evolved from TaRaH (טרה) to throw, project, cast at, argue, debate (Jastro). MaTaRaH (מטרה target).
107 – dust (אבק /aBhaQ) Allegorically: whirling around and entangling. This root evolved from /aBhaKh (אבך intermingled, entangled) hence why the verb means “to wrestle.” Additionally: אביק (entangled with) addiction
108 – dirt, dust, soil (עפר \aphaR) Allegorically: the ability to examine every detail. Related to the Arabic cognate: to cover the face of something with dust, to begrime, dust, sprinkle with dust; and TO GLEAN). Note also \oPh (עוף)(hiphil) to cover with (one’s eyes) (Pr23:5) is related to Ugaritic \gaPhY (עפי) to observe, espy; all possibly related to Arabic \gaPhaR (עפר) to observe, spy. However, it is unclear if this root ultimately evolved from עפה or from /aphaR (אפר ash).
109 – afternoon (צהרים TsoHaRayiM) Allegiorically: time of visual clarity. It evolved from the root Ts.H.R (צהר) meaning “so narrow as to be visually clear.” From this idea come the words TsoHaR (צוהר window), YiTsHaR (יצהר clear oil). The word is understood as afternoon, but given the doubling I suspect that it means both sides of noon.
110 – savior, salvation (מושיע MoShy’a\) Allegorically: an act of lingering. The hiphil form of YaSha\ (ישע) which evolved from Shu’a\ (שוע) to look, cry for help; salvation, support; which evolved from Sha\aH (שעה)(dwell upon) to look out longingly, linger (Is32:3), to look, linger (SmII22:42)
111 – tree (עץ – \aeTs) derived from the root \uTs (עוץ) which derived from /uTs (אוץ) literally means “to hasten, force, push through” but is used to mean “to advise, give counsel.” Allegorically, it is used to mean “one’s striving, one’s urges or things that are difficult or elusive – the later from the Arabic cognate and context.
112 – cricket (צלצל Ts’LaaTsaL) Allegorically: act of quivering and interrupting oneself. The root means “to quiver, buzz, cymbels” from TsaLaL (צלל (suspend) > to ring, tingle) Related roots mean to suspend > to hang off from the side > lean in. Example TsaLaBh (צלב – to crucify), TsaLaPh (צלף – caper bush (hangs off from cliffs)), TsaLa\ (צלע – side, to limp), TsaL (צל – shadow (hangs off the side of a thing))
113 – ends of (קצה Q’TsaeH) Allegorically: cutting off of. The root evolved from QaTsaTs (קצץ) to cut off and is related to QaTsaH (קצה to scrape back).
114 – eagle (נשר NeSheR) Allegorically: going directly, of fixed sights. Of either /aShaR (אשר) “to go directly,” or from which it evolved, ShuR (שור – to see, get a fix on)
115 – language, tongue (לשון LaShoN) Allegorically: to push or knead into. Which evolved from LuSh (לוש) to knead (to tongue).
116 – face, lit: faces (פנים PaNim) literally meaning faces because a person has many presentations in one’s face), from the root PaNaH (פנה – to face > turn). Allegorically meaning: many faces > aspects > presentations.
117 – elders of (זקני ZiQNaey) allegorically “the acts of clearly visualizing things of the making of a sustained survey of what advances forward in experience” from (זקן – (be clear) beard, old), related to ZuQ (זוק – (Arb- (make clear in the mind) to visualize) and ZaQaQ (זקק – (to make clear / purify) to distill).
118 – adolescent – lad, lass (Na\aR – נער) evolved from the verb \uR (עור – to stir up, awaken), allegorically means the act of becoming mentally stirred by particular things in experience mostly based on allegorical context.
119 – deal graciously, show mercy (חנן HhaNaN) Allegorically: to be mentally present, presence of mind. Derived from “to camp” (חנה – HhaNaH) essentially meaning “to establish a presence” and allegorically “a mental presence-mentally attending to” It evolved from HoN (הון – substantial > wealth) and its hiphil (ההין to make/be present, make/be ready; (Dt1:41)), HaeN (הן – here) and HiNaeH (הנה – see here (be present)).
120 – grain (דגן DaGaN) Allegorically: hovering about and become acquainted. (Arabic: dusky, murky, gloomy; remain, stay, get used / accustomed; Syriac: to cloud or inflame eyes). It evolved from the verb DaGaH to be / become numerous (Gn48:16). This root evolved from DuKh (דוך to pound, crush > particles). It evolved into verbs meaning covering and staying in one place: DaGa/ (דגא) veil, cover, shroud, blanket, dark, gloomy, dusky, cajole, flatter; DaGaL(דגל) (veil) to dupe, deceive (Jastro); be conspicuous; banner-standard (Syriac: to lie, deceive, deny, disappoint, defraud, cheat, be unfaithful; Akk: wait, obey, await s.o, show reverence, put attention on, look repeatedly, have at one’s disposal); DaGaSh (דגש) a Hebrew punctuation mark indicating that one is to remain on a consonant longer, thus plosive or geminated, (Syriac: to stab, pierce, transfix); DaGaR (דגר) to brood.
121 – juice, wine (תירש TyRoSh) Allegorically: driving in, taking possession. Related to possession (ירשה Y’RaeShaH) Allegorically (literally): what is driven into. Its evolution: YaRaH (ירה – to throw into the light > aim > penetrate) > YaRaSh (ירש – to penetrate-drive in, take possession, to dispossess). Also from YaRaH (ירה – to throw into the light > aim > penetrate) > YaRa/ (ירא to be penetrated > in awe > afraid).
122 – oil (יצהר YiTsHaR) Allegorically: narrowing in upon a particular thing so as to make it clearer. The allegory is based on the idea that narrowing in upon something can have a visual component. Evidence for this can be seen in the related words צוהר window; צהרים (time of clarity) before and after noon; יצהר (transparent) oil and the related Arabic ד’הר to be / become visible, perceptible, distinct, clear, apparent, appear, know, learn, noon.
123 – the marker of the direct object or (aligned) with (את /aeT). (את /aeT) meaning marker of direct object has a different etymology, from what persists, the persistent existence of (את /aeT). Technically this word usually has no translation. It is the marker of the direct object. The distinction between a definite object and an indefinite object is that the former “persist in reality.” It evolved from (אש fire, persistent existence) – from /uSh (אוש – to make persistent, to go on and on, be lengthy, make a steady noise (Jastro)).The later, from /aTaH (אתה) meaning to come; related to: /ayTaN (איתן – well aligned, perpetual flow) and /aToN (אתון – she donkey, one who walks in alignment).
124 – wall (חומה HhoMaH) Allegorically: observation. The root evolved from HaMaH (המה – to stir up) > HhaMaH (חמה – to stir, heat, churn), but in Akkadian and per Jastro and Klein in Hebrew it also means to observe / see. These meanings are probably etymologically related where a person stationed on the wall has a job as a look out and one who alerts and stirs up the community within the walls if danger is seen. Husband’s father (חם HhaM) is also related.
125 – fortified (בצרות BiTsuRoT) Allegorically: splitting off to make individual observations, discern things. The root that gives us fortress means “to split off.” However, there is a similarly spelled root BaTsaR (בצר) (Arabic – (branch out) to look, see, realize, discern, observe, reflect, be rational); Ugaritic – to watch, observe.
126 – flesh, confident (בשר – BaSaR). The word almost always means flesh, but literally “what is driven into with confidence,” probably alluding to removing meat from a bone. The Arabic cognate means “to peel, scrape / shave off, grate, shred, come in contact, sexual intercourse, apply oneself.” Also note probable mis-translation of (Ec2:3) תרתי בלבי למשוך ביין את בשרי Conventionally translated as: I sought in my heart to draw out with wine, my flesh. But more correctly translated as: I sought in my heart to draw out with wine, my confidence.
127 – sons (בנים) – From the root BuWN (בון) to push between. The masculine Ben (בן) is used to express belonging to category of, or of the characteristic of: such as בן הכות deserving of death penalty, בן לילה of the night, expressing one’s age, בן חיל one of endurance. Allegorically, a son is a subsidiary behavior and from context daughters are ways of endeavoring.
128 – daughters (בנות) – From the root BuWN (בון) to push between. The masculine Ben (בן) is used to express belonging to category of, or of the characteristic of: such as בן הכות deserving of death penalty, בן לילה of the night, expressing one’s age, בן חיל one of endurance. Allegorically, a son is a subsidiary behavior and from context daughters are ways of endeavoring.
129 – Pharaoh (פרעה) one’s chaotically attempting to attend to too many things in experience. From (Ex5:4)(CrII28:19) to cause to disengage, cause disorder, chaos and Arabic > to be free, available, collect one’s thoughts, devote and apply oneself, and do one’s best
130 – servant (עבד – \eBheD) from the verb \aBhaD (עבד). Allegorically: devoting attention. Originally meaning slave, the verb evolved to mean to work, serve, worship and devote. It evolved from /aBhaD (אבד), thus meaning “one lost (to slavery).”
131 – feats (מסות MaSoT) Allegorically: challenges raised up. From the verb NaSaH (נסה) to test, try, challenge; but literally meaning to lift up.
132 – miracle, persuasive thing (מופת MoPhaeT) Allegorically: persuasive thing. Probably from PaTaH (פתה) to open wide > be open to persuasion, be gullible; to deceive.
133 – ear (אוזן – /oZeN) literally meaning “what turns back and forth > flails” initially referring to the movements of a non human ear such as a dog. Derived from ZuN (זון – to distribute) which evolved into ZaNAH (זנה – (to flail) > prostitute), which evolved into ZaNaBh (זנב – (flail) > tail) and distribution > sustenance (maZoN – מזון).
134 – four, forty, forth (ארבע /aRBa\) derived from RaBha\ (רבע – to lie down, spread out, make square). Allegorically it represents a spreading out in all directions; flooding / inundating hence 40 days and nights of flood, wandering in the wilderness and Moshe’s time with HaShem in the mountain
135 – year (ShaNaH – שנה), two of them (שניהם Sh’NayHeM) Allegorically: acts of applying the two of them. From two (Sh’Naey – שני), second (שיני ShayNy), tooth (שן ShaeN), two years (שנתים); copy (משנה MiShNeH). Allegorically: repetition, sharp, imposing. From ShaNaH (שנה – to sharpen > repeat) which evolved from Shin + /aNaH (אנה – to impose); also ShaNaH (שנה – to sharpen > repeat) evolved into ShaNaN (שנן – to sharpen, hone, teach).
136 – miDBaR (מדבר) In most Semitic languages the root DaBaR (דבר) means to drive at and to direct. Even in Hebrew, the same piel form of the verb that usually means to speak means “to drive over, barrel down, to kill” (CrII22:10). The word DeBheR (דבר) means plague for this reason. Although miDBar may simply mean “a place requiring direction or guidance,” the fact of geography and the frequent occurrence of flash floods suggests to me otherwise. Another thing to consider is that Akkadian has a cognate for midbar the associated verbs duppuru “to go away” and tuppuru “to drive away.” (William L. Moran (Harvard Univ.) – FB discussion, Semitic Etymology group). In Akkadian, it means Steppe, a plain devoid of tall plant life. So perhaps it means “barreled over.”
137 – robe (שלמה – SaLMaH) Allegorically: the fulfilling or completion of, from the verb ShaLaM (שלם – to suspend, compete, make peace, make restitution). Technically, the word means “what drapes, hangs, or suspends.”
138 – shoes (נעל) Allegorically: one’s holding back. The root NW\ (נוע) means to sift, but secondarily to restrain, hence the verbs derived from it נעל to lock, נעם be precious (held back) and מנע to restrain
139 – leg (רגל – ReGeL) From the verb RaGaL (רגל) to walk about, traipse, spy, and deliver false reports
140 – bread (לחם) is related to the word MiLHhaMah (מלחמה – to engage in battle). Both words derive from LaWaHh (לוח – to join together and to be well joined > escort). In Arabic, לחם means to cling, join, solder, get stuck, engage in battle.
141 – YaYin (יין), wine, an overbearing substance. Is related to YWN (יון) to mean overbearing (mud). According to Jastro, the root YNH (ינה) means to be undecided / waver. However, the root evolved from אנה which means “to impose or apply oneself,” so it means “one who asserts himself in a way that is wavering.” YaYin (יין), wine, is a substance that is overbearing and makes a person undecided with wavering assertiveness.
142 – strong, intoxicating drink from (שכר ShaKhaR – to become drunk), which is to become hedged in. Evolved from the verb ShuKh (שוך – to cordon off), from SuKh (שוך – to hedge in).
143 – I (אני /aNy) Allegorically: You or I, in applying-imposing oneself in experience. Derived from the verb /aNaH (אנה) meaning to impose and apply oneself. Many other Semitic cognates preserve the elided letter nun. The other word for I (אנכי /aNoKhy), allegorically meaning “I, in my making my impression,” comes from the verb NaKaH (נכה) literally meaning “to make an impression,” it is used to mean “to strike down.”Although most other Semitic cognates are similar, NaK (נך) in Amharic means “to touch, bear upon, impinge upon, involve (affect), reach (top of wall).”
144 – Sihhon (סיחן Sihhon) Allegorically: musing over things in trying to persuade oneself. From SuaHh – SyaHh(סוח סיח) to converse, talk, persuasive talk (Jastro). which evolved from שׂיח /שׂוח to muse ( = to consider or to say thoughtfully)
145 – king (MeLeKh – מלך) from the verb MaLaKh (מלך) to rule, it evolved from MaLaHh (מלח) to balance > to sail. It is more appropriately translated as to deliberate > to act deliberately. But also means to deliberate, as can be seen in the Akkadian to consider, discuss, advise, look after, mind, and confer
146 – Hheshbon (חשבון HheShBoN) Allegorically: repetitive calculated consideration. From HhaShaBh (חשב) to consider, regard, have feelings for, think, calculate, devise, think up, invent.
147 – Og (עוג \oG) Allegorically: heedfully going around and around the scene. Related to מעוג
?encircling, drawing inward (Ps35:16); from עגג עוג to draw, make a cake (Jastro) to go in a circle (Gesen). Cognate with עג (Arabic: (go around >) swarm, teem, swirl up, raise; omelet, cloud of dust; raised voice, cry, roar, rage).
148 – Bashan (בשן BaShaN) Allegorically: repetitively driving in upon something so as to visually fix upon it, yet holding oneself back from engaging. Based on context and (BaShu) Akkadian: (drive in, be close, intimate >) be at hand, available, exist, be on task; be fixed on / attentive; be owned.
149 – inheritance (נחלה NaHhaLaH) Allegorically: to push toward, incline > inherit. From NaHhaH (נחה) which has a sense of leaning in or inclining toward something. Cognate with NaHhaH (נחה) is the Arabic (נחא – to wend one’s way, go, move, walk, turn toward > follow, imitate; BUT Also (incline >) lean, push aside, remove, yield, withdraw), Also from NaHhaH (נחה) is NaHhaL (נחל (to push toward) inherit) and NaHhaT (נחתּ to take down, put at the disposal of, bring, reach for ((Ugaritic)).
150 – half (חצי HhaTsy) Allegorically: to drive or wedge in. From HhaTsaH (חצה) to half, divide in two parts, from HhuTs (חוץ) (to push through) to rush, urge; from \uTs (עוץ) meaning “to hasten, force, push through” it is used to mean “to advise, give counsel;” from /uTs (אוץ hasten).
151 – rod, staff, branch > tribe (שבט SheBheT) Allegorically: swinging back and forth, scanning. ShaBhaT (שבט) Akkadian “to beat, sweep away, (sweep back and forth” Syriac (swing easily) to fly loose, float, stream; beat out, hammer, rod, staff, branch, tribe); SaBaT (שׂבּט) Arabic – lank hair; graceful stature. The root ShaBaT evolved from ShaBaTs (שבץ) to embroider / inlay, but also agony (SmII1:9); which evolved from ShaBaSh (to go back and forth)
> to run in all directions, entangle, confound; from ShaBhaH (שבה – to settle back a captive) which evolved from ShuBh (שוב – to settle back > return, do again, stay, remain). It is related to YaShaBh (ישב – to settle back > sit, settle) and ShaBhaHh (שבח – to settle down, still). HOWEVER: TaBaT (תבּט) (Arb- (held branch before swinging back > ) hold back, prevent, hinder, handicap, set back, bring failure, frustrate).
152 – M’nasheh (מנשה) is “one’s slipping through what is taken notice of G-d’s Guidance found in experience, deferring it for a later time.” From כי נשני אלהים את כל עמלי ואת כל בית אבי “Because Elohim (G-d’s Guidance) caused me to forget (defer) all that I occupy myself with (in experience) and all that comes in (בוא pit), באר (clearing > well, to clearly elucidate), בער (to clear away > clear a field, burn), ברר (to clear away > sift), ברא (to clear away > to sculpt, create, carve, cut down), ברח (to go clear through > escape, bar), ברך (to go clear through > to excel, be / declare excellent; to make a clearing > kneel, pool), ברק (to go clear through > lightening)
154 – the root \aSaH (עשה). It literally means “to persist at,” but it is used to mean to wander and patrol (at night)(Arabic & Ugaritic), to do and perform, and to grope and grab at something (piel). Furthermore, the related words \uSh (make haste – עוש) and \aShaN (be volatile, flare up – עשן) suggest an impulsive quality as well

A.F.L Beeston, M.A. Ghul, W.W. Muller, J. Ryckmans (1982) Sabaic Dictionary. Publication of the University of Sanaa, Yar

Ernest Klein (1987) A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English. New York: Macmillan Publishing Company

Hans Wehr. Ed by J Milton Cowan (1979) Hans Wehr A Dictionary of Modern Written Arabic. Ithaca, NY: Published in the United States by Spoken Languages Services, Inc with permission of Otto Harrassowitz

Jeremy Black, Andrew George, Nicholas Postgate, eds., A Concise Dictionary ofAkkadian, 2nd corrected printing (Santag Arbeiten und Untersuchungen Zur Keilschriftkunde, 5; Wiesbaden: Harrassowitz Verlag, 2000)

Marcus Jastrow (1996) A Dictionary of the Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature.New York: The Judaica Press

J. Payne Smith’s (1999) A Compendious Syriac Dictionary. Published by Wipf and Stock

G. del Olmo Lete & J. Sanmartin (2003) A Dictionary of the Ugaritic Language in the Alphabetic Tradition. Leiden: Brill. Translated by Wilfred G.E. Watson

Wolf Leslau (1976) Concise Amharic Dictionary. University of California Press. Berkeley and Los Angeles.

H.W.F. Gesenius (1979) Gesenius’ Hebrew – Chaldee Lexicon. Baker Books. Grand Rapids.

About the Author
David Kolinsky is a retired physician born and raised in Monsey, New York. While living in Monterey California, David initially lived as a secular, agnostic Jew. However, in his spare time, he delved into twenty years of daily study of Hebrew etymology and Torah study culminating in the writing of an etymological dictionary of Biblical Hebrew and a metaphorical translation of Torah. Abandoning his agnostic views, David was simultaneously a spiritual leader of the world's smallest conservative synagogue, a teacher in his local reform synagogue, and a gabbai at Chabad. He is currently sheltering in place with his family in his new home in Plano, Texas.
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