1 Samuel 14

^I {untranslated} = hayah. This is to be or become, to happen.
^II “day” = 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.
^III “Jonathan” = Yonathan. Related to {untranslated} in v1. From YHVH (proper name of the God of Israel; God, Lord; the self-existent or eternal one); {from havah (to become) or hayah (see note I above)} + natan (to give, put, set, offer; to give literally or figuratively). This is Jonathan or Jehonathan, meaning “the Lord has given.”
^IV “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^V “Saul” = Shaul. From shaal (to ask, inquire, beg, borrow, desire, request; can also mean demand). This is Saul or Shaul, meaning “asked of the Lord.”

^VI “said” = amar. This is to speak, say, answer, command, promise, report.
^VII “young man” = 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.
^VIII “carried” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
^IX “armor” = keli. From kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.

^X “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.
^XI “go over” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^XII “Philistine” = Pelishti. From Pelesheth (Philistia); from palash (to mourn, wallow, maybe roll in). This is Philistines. Their name may mean “griever” or “burrower” or “weakener.” See https://www.abarim-publications.com/Meaning/Philistine.html.

^XIII “garrison” = matstsab. 10x in OT. From natsab (to station, appoint, establish, take a stand). This is a standing place – it could be an office, garrison, or post.
^XIV “on the other side” = eber. Related to “go over” in v1. From abar (see note XI above). This is the place across or beyond, by, from, other, the opposite side, against, over. It often refers to the other side of the Jordan river or toward the east.
^XV “tell” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^XVI “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.

^XVII “staying” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
^XVIII “outskirts” = qatseh. From qatsah (to cut off, cut short; figuratively, to destroy). This is end, brink, border, edge, frontier. It can refer to that which is within set boundaries.
^XIX “Gibeah” = Gibah. From the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is Gibeah, a city whose name means “hill.”

^XX “under” = tachat. This is underneath, below, the bottom, instead of.
^XXI “pomegranate tree” = rimmon. Of foreign origin OR from ramam (to rise in a literal or figurative sense; to get up or exalt). This is a pomegranate or a decoration in that shape. It can also refer to the pomegranate tree.
^XXII “Migron” = Migron. 2x in OT. From magar (to throw, deliver, precipitate). This is Migron, a place whose name means “precipice.”
^XXIII “troops” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.

^XXIV “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
^XXV “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^XXVI “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XXVII “Ahijah” = Achiyyah. Related to {untranslated} and “Jonathan” in v1. From ach (brother, kindred, another, other, like) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note III above)}. This is Ahijah, a name which may mean “brother of the Lord” or “an ally is the Lord” or “worshiper of the Lord.” See https://www.abarim-publications.com/Meaning/Ahijah.html
^XXVIII “Ahitub” = Achitub. Related to “Ahijah” in v3. 15x in OT. From ach (see note XXVII above) + tub (goodness, gladness, something that is good; beauty, welfare, joy); {from tob (to be pleasing, to be good)}. This is Ahitub, a name that means “my brother is goodness” or “brother of goodness.”

^XXIX “Ichabod’s” = I-kabod. 2x in OT. From iy (not, island); {probably related to ay (where, how, whether); perhaps from ayin (where)} + kabod (weighty; glorious, abundant, riches, honor, splendor; referring to reputation or character; often used to describe God and God’s presence); {from kabad (to be heavy, weighty, burdensome)}. This is Ichabod, meaning “inglorious” or “(there is) no glory.”
^XXX “brother” = ach. Related to “Ahijah” and “Ahitub” in v3. See note XXVII above.
^XXXI “Phinehas” = Phinechas. Perhaps from peh (mouth in a literal or figurative sense; literally, beak or jaws; figuratively, speech, commands, or promises); {perhaps from pa’ah (to puff, scatter, cut in pieces)} + nachash (a serpent or snake); {from nachash (to divine, interpret omens, learn from experience, observe; to hiss)} OR from panah (to turn, face, appear) + chasah (to seek refuge). This is Phinehas, a name that may mean “mouth of a serpent,” “bronze-colored one,” “mouth of brass,” “oracle,” “trust your heart,” or “turn and hide.” See https://www.abarim-publications.com/Meaning/Phinehas.html

^XXXII “Eli” = Eli. From alah (to go up, climb, approach, bring; to be high or actively climb; can be literal or figurative). This is Eli, meaning “lofty.”
^XXXIII “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
^XXXIV “Lord” = YHVH. Related to {untranslated} and “Jonathan” in v1 & “Ahijah” in v3. See note III above.
^XXXV “Shiloh” = Shiloh. From shalah (to draw out, take away, require) OR from the same as Shiyloh (Shiloh; perhaps “he whose it is” or “tranquil”); perhaps from shalah (to be quiet, safe, tranquil; can imply success or happiness; could also mean to deceive or be negligent). This is Shiloh, perhaps “he whose it is” or “tranquil.”
^XXXVI “ephod” = ephod. This is an ephod, shoulder piece – perhaps a breastplate or apron. It can refer specifically to a ritual garment worn by the high priest. Alternately, it can refer to an image.

^XXXVII “people” = am. Same as “troops” in v2. See note XXIII above.
^XXXVIII “know” = 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.
^XXXIX “gone” = halak. Same as “come” in v1. See note X above.
^XL “pass” = ma’abar. Related to “go over” and “on the other side” in v1. 11x in OT. From abar (see note XI above). This is a ford or place to cross, whether a river or mountain pass. It can also be transit.
^XLI “by” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
^XLII “tried” = baqash. This is to seek, ask, desire, or request. It can be any kind of searching. It can also mean to worship or pray – implies a striving for.

^XLIII “rocky” = sela. Root may mean being lofty. This is a rock, cliff, crag, mountain. It could be used figuratively for obstinance or to show God as a refuge. It can also more generally mean fortress or stronghold.
^XLIV “crag” = shen. From shanan (to sharpen, point, pierce; figuratively to teach). This is a tooth, ivory, something sharp, or, figuratively, a cliff.
^XLV “one” = zeh. Literally, “this.”
^XLVI “side” = eber. Same as “on the other side” in v1. See note XIV above.

^XLVII “other” = eber. Same as “on the other side” in v1. See note XIV above.
^XLVIII “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.
^XLIX “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^L “Bozez” = Botsets. 1x in OT. From the same as bitstsah (swamp, marsh) from the same as bots (mud, clay that looks almost white); probably from the same as buts (byssus, expensive linen; perhaps from a word meaning to bleach or referring to a fibrous grass). This is Bozez, a rock whose name means “shining.”

^LI “other” = echad. Same as “one” in v4. See note XLIX above.
^LII “Seneh” = Senneh. 1x in OT. Perhaps from the same as seneh (). This is a crag whose name means “thorn bush” or “thorny” or “high.” See https://www.abarim-publications.com/Meaning/Seneh.html
^LIII “one” = echad. Same as “one” in v4. See note XLIX above.
^LIV “rose” = matsuq. 2x in OT. From tsuq (to melt, smelt, utter, pour) OR from tsuq (to press on, compress; figuratively, to oppress or bring distress). This is molten or a narrow thing – a pillar or hilltop.
^LV “north” = tsaphon. From tsaphan (to hide, hoard, reserve; to cover over or figuratively to deny; also to lurk). This is properly hidden, dark, or gloomy. It can also be used to refer to the north.

^LVI “front” = mul. Perhaps from mul (to cut short, circumcise, blunt, destroy). This is in front of, opposite, with, abrupt. Literally, it refers to some kind of precipice.
^LVII “Michmash” = Mikmas. 11x in OT. From kamas (to store something up; figuratively, it can be remembering something). This is Michas or Michmash, a city whose name means “hidden.”
^LVIII “other” = echad. Same as “one” in v4. See note XLIX above.
^LIX “south” = negeb. Root may mean to be parched. The Negeb is the south country – sometimes used to refer to Egypt. This is a land that suffers from a lot of drought.
^LX “Geba” = Geba. Related to “Gibeah” in v2. 18x in OT. See note XIX above.

^LXI “Jonathan” = Yehonathan. Related to {untranslated} and “Jonathan” in v1 & “Ahijah” and “Lord” in v3 & to “Jonathan” in v1. From YHVH (see note III above) + natan (see note III above). This is Jonathan or Jehonathan, meaning “the Lord has given.”
^LXII “uncircumcised” = arel. From arel (to strip or expose, restrain; to remove in a literal or figurative sense). This is uncircumcised, unskilled, exposed, forbidden.
^LXIII “act” = asah. This is to make, do, act, appoint, become in many senses.
^LXIV “nothing” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.

^LXV “hinder” = matsor. 1x in OT. From atsar (to restrain, rule, confine, bond; to hold back, maintain, rule, assemble). This is a restraint or hindrance.
^LXVI “saving” = 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.
^LXVII “many” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^LXVIII “few” = me’at. From ma’at (being or becoming small, decrease, diminish, pare off). This is a little or few, lightly little while, very small matter.

^LXIX “bearer” = nasa. Same as “carried” in v1. See note VIII above.
^LXX “do” = asah. Same as “act” in v6. See note LXIII above.
^LXXI “all” = kol. From kalal (to complete). This is all or every.
^LXXII “mind” = lebab. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
^LXXIII “inclines to” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
^LXXIV “so is mine” = hen. This is a remark of surprise or excitement: lo! Behold! It can also mean if or though.

^LXXV “Jonathan” = Yehonathan. Same as “Jonathan” in v6. See note LXI above.
^LXXVI “now” = hinneh. Related to “so is mine” in v7. From hen (see note LXXIV above). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^LXXVII “cross over” = abar. Same as “go over” in v1. See note XI above.
^LXXVIII “men” = enosh. Related to “men” in v2. See note XXVI above.
^LXXIX “show” = galah. This is to remove, bring, carry, lead, appear, advertise. It can mean to strip someone or something bare in a negative sense. Captives were typically stripped before they were sent into exile. Used figuratively, in a positive sense, this word means reveal, disclose, discover.

^LXXX {untranslated} = koh. Perhaps from ki (that, for when, certainly) + hu (he, she, it). This is like this, thus, here, now.
^LXXXI “wait” = damam. This is to cease, be or become mute, silent, still, cut off, hold peace, be astonished, or die.
^LXXXII “come” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^LXXXIII “stand still” = 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.
^LXXXIV “place” = tachat. Same as “under” in v2. See note XX above.
^LXXXV “go up” = alah. Related to “Eli” in v3. See note XXXII above.

^LXXXVI {untranslated} = koh. Same as {untranslated} in v9. See note LXXX above.
^LXXXVII “come up” = alah. Same as “go up” in v9. See note LXXXV above.
^LXXXVIII “given” = natan. Related to “Jonathan” in v1 & “Jonathan” in v6. See note III above.
^LXXXIX “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.
^XC “sign” = oth. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 

^XCI “both” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^XCII “look” = hinneh. Same as “now” in v8. See note LXXVI above.
^XCIII “Hebrews” = Ibri. Related to “go over” and “on the other side” in v1 & “pass” in v4. From Eber (the region beyond; Eber, the name of several Israelites including a descendant of Shem); from abar (see note XI above). This is Hebrew, perhaps meaning a descendant of Eber.
^XCIV “coming” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XCV “holes” = chor. 8x in OT. From the same as chur (hole; a hole that was bored; a crevice where a snake lives; the cell of a prison). This is a hole, den, cavity.
^XCVI “hidden” = chaba. This is to hide, hush, harden (like water freezing), or secret.

^XCVII “men” = ish. Same as “men” in v2. See note XXVI above.
^XCVIII “garrison” = mitstsabah. Related to “garrison” in v1. 2x in OT. From matstsab (see note XIII above). This may be guard, watch, or army.
^XCIX “hailed” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^C “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CI “show” = yada. Same as “know” in v3. See note XXXVIII above.
^CII “something” = 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.

^CIII “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CIV “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.
^CV “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
^CVI “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CVII “climbed up” = alah. Same as “go up” in v9. See note LXXXV above.
^CVIII “feet” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.

^CIX “following after” = achar. Same as “after” in v12. See note CIV above.
^CX “fell” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
^CXI “before” = paneh. Related to “Phinehas” in v3. From panah (see note XXXI above). 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.
^CXII “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.

^CXIII “coming” = achar. Same as “after” in v12. See note CIV above.
^CXIV “killed” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^CXV {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CXVI “first” = rishon. From rishah (beginning or early time); from rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is first, former, ancestor, beginning, ranked first.
^CXVII “attack” = makkah. From nakah (to hit whether lightly or severely literal or figurative; beat, punish, give wounds, kill, or slaughter). This is a wound, injury, blow. Figuratively, it could be disaster, slaughter, or pestilence.

^CXVIII “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CXIX “killed” = nakah. Related to “attack” in v14. See note CXVII above.
^CXX “twenty” = esrim. From the same as eser (ten, tenth). This is twenty or twentieth.
^CXXI “men” = ish. Same as “men” in v2. See note XXVI above.

^CXXII “half” = chatsi. From chatsah (to halve, divide, reach, participate). This is half, middle, midnight, midst.
^CXXIII “furrow” = maanah. 2x in OT. From anah (to be busy, afflicted) OR from anah (to be bowed down; humility or being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is a furrow or a field.
^CXXIV “acre” = tsemed. 15x in OT. From tsamad (to bind, attach, frame, serve, or contrive). This is a pair, together, yoke, team. It can also be used for an acre because it would take a team of cattle a whole day to plow it.
^CXXV “land” = sadeh. From the same as shadday (almighty, field, land); from shadad (to devastate, ruin, destroy, oppress, be powerful). Or, it may be from a word that means to spread out. This is field, ground, soil, or land. It can be used to mean wild as in a wild animal.

^CXXVI “was” = hayah. Same as {untranslated} in v1. See note I above.
^CXXVII “panic” = charadah. 9x in OT. From chared (trembling, fearful, showing reverence); from charad (to tremble, being afraid, or being terrified; to moving quickly due to anxiety). This is trembling, fear, terror.
^CXXVIII “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.
^CXXIX “field” = sadeh. Same as “land” in v14. See note CXXV above.

^CXXX “garrison” = matstsab. Same as “garrison” in v1. See note XIII above.
^CXXXI “even” = gam. This is also, moreover, again.
^CXXXII “raiders” = shachath. This is to go to ruin, perish, decay, batter, cast off, lose, one who destroys. This can be used in a literal or figurative sense.
^CXXXIII “trembled” = charad. Related to “panic” in v15. See note CXXVII above.

^CXXXIV “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^CXXXV “quaked” = ragaz. This is shaking from any strong emotion, particularly anger or fear. It can be agitated, excited, perturbed, afraid, quaking, quivering.
^CXXXVI “became” = hayah. Same as {untranslated} in v1. See note I above.
^CXXXVII “very great” = elohim. Related to “Israel” in v12. From Eloah (God, a god); from El (see note CV above). 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.

^CXXXVIII “lookouts” = tsaphah. This is to look out, look around, spy watchman, sentinel. It is leaning out to look far away. So it is to await or observe.
^CXXXIX “Benjamin” = Binyamin. Related to “son” in v1. From ben (see note IV above) + from yamin (right hand or side; that which is stronger or more agile; the south); {perhaps yamam (to go or choose the right, use the right hand; to be physically fit or firm)}. This is Benjamin, meaning “son of the right hand.” It could refer to Benjamin himself, his offspring, their tribe, or their territory.
^CXL “watching” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^CXLI{untranslated} = hinneh. Same as “now” in v8. See note LXXVI above.

^CXLII “multitude” = hamon. From hamah (to growl, cry out, be moved, murmur, hum, mourn, rage, clamor). This is a sound, noise, roar, rumbling, wealth, crowd, disquietude.
^CXLIII “surging” = mug. 17x in OT. This is to let, dissolve, soften, flow. It can also mean to fear, dishearten, be faint, or disappear.
^CXLIV “back” = halak. Same as “come” in v1. See note X above.
^CXLV “forth” = halam. 9x in OT. This is to strike, hammer, smash, beat, overcome, conquer.

^CXLVI “call the roll” = 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.
^CXLVII {untranslated} = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
^CXLVIII “see” = raah. Same as “watching” in v16. See note CXL above.
^CXLIX {untranslated} = hinneh. Same as “now” in v8. See note LXXVI above.
^CL “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CLI “not” = ayin. Same as “nothing” in v6. See note LXIV above.

^CLII “ark” = aron. Perhaps from arah (to gather or pluck). This is a chest, box, or coffin. It is used for the Ark of the Covenant.
^CLIII “God” = Elohim. Same as “very great” in v15. See note CXXXVII above.
^CLIV “bring…here” = nagash. This is to draw, bring, or come near. It is approaching for any reason – as an attack on an enemy, in order to worship, to make an argument. It can also be used as a euphemism for sex.
^CLV {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CLVI “time” = yom. Same as “day” in v1. See note II above.
^CLVII “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “son” in v1. See note IV above. Yisrael is the same as “Israel” in v12. See note CV above.

^CLVIII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CLIX “talking” = dabar. Related to “something” in v12. See note CII above.
^CLX “tumult” = hamon. Same as “multitude” in v16. See note CXLII above.
^CLXI “increased” = halak + halak. Same as “come” in v1. See note X above.  The word is repeated twice – the second 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.”
^CLXII “more and more” = rab. Same as “many” in v6. See note LXVII above.
^CLXIII “withdraw” = asaph. This is to gather, assemble, or bring. It can also mean to take away, destroy, or remove.

^CLXIV “rallied” = zaaq. This is to cry or call out. It can be a call to assemble or gather together. By analogy, this could refer to a herald who announces a public gathering. It could also be a shriek from pain or danger.
^CLXV “went” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^CLXVI “battle” = milchamah. From lacham (to eat or feed on; figuratively, to battle as a kind of consumption/destruction). This is battle, war, fighting, or one who fights (i.e. a warrior).
^CLXVII {untranslated} = hinneh. Same as “now” in v8. See note LXXVI above.
^CLXVIII “every” = ish. Same as “men” in v2. See note XXVI above.
^CLXIX“sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.

^CLXX “other” = rea. From raah (to associate with). This is the same as neighbor in Leviticus 19:18 “love your neighbor as yourself.” This is friend, companion, fellow, neighbor. It is someone with whom you associate, whether more or less close.
^CLXXI “very” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^CLXXII “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.
^CLXXIII “confusion” = mehumah. 12x in OT. From hum (to roar, murmur, cause an uproar, agitate, be distraught; to defeat in battle, destroy). This is panic, confusion, disturbance, trouble, or tumult.

^CLXXIV “previously” = ethmol + shilshom. Ethmol is related to “sign” in v10 & to “front” in v5. 8x in OT. From et (with, among, beside, including, toward, near); from anah (to meet, happen, approach)} + mul (front, opposite, toward); {from mul (see note LVI above). This is formerly, before, or yesterday. Shilshom is from shalash (to make triplicate, do a third time); from the same as shalosh (three, fork, three times). This is three days ago, before, yesterday in the past.
^CLXXV “turned” = sabib. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a circuit or a circle. It could refer to an environment, one’s neighbors, or a circular path round about.
^CLXXVI {untranslated} = gam. Same as “even” in v15. See note CXXXI above.

^CLXXVII “joined” = hayah. Same as {untranslated} in v1. See note I above.
^CLXXVIII “Israelites” = Yisrael. Same as “Israel” in v12. See note CV above.
^CLXXIX “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CLXXX “Israelites” = ish + Yisrael. Literally, “men of Israel.” Ish is the same as “men” in v2. See note XXVI above. Yisrael is the same as “Israel” in v12. See note CV above.
^CLXXXI “gone into hiding” = chaba. Same as “hidden” in v11. See note XCVI above.
^CLXXXII “hill country” = har. From harar (hill or mountain). This is mountain, hill, hilly region.

^CLXXXIII “Ephraim” = Ephrayim. From the same as epher (ashes or dust – properly something strewn) OR from parah (to grow, increase, be fruitful in a literal or figurative sense). This is Ephraim, one of Joseph’s sons, his descendants, and their land.
^CLXXXIV “heard” = 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.
^CLXXXV “fleeing” = nus. This is to flee, vanish away, hide, escape, be displayed.
^CLXXXVI “also” = gam. Same as “even” in v15. See note CXXXI above.
^CLXXXVII “followed closely” = dabaq. This is to follow closely or abide fast, to cling or be joined together. Figuratively, it can mean to catch something by chasing after it, to overtake, or to stick. A man clings to his wife in Genesis 2:24, Shechem was deeply attracted to Dinah in Genesis 34:3, Ruth clung to Naomi in Ruth 1:14, Solomon clung to his foreign wives and concubines in 1 Kings 11:2. It is also used of a tongue sticking to the mouth, pursuing or overtaking as in battle, and also clinging to God.

^CLXXXVIII “gave…victory” = yasha. Same as “saving” in v6. See note LXVI above.
^CLXXXIX “passed beyond” = abar. Same as “go over” in v1. See note XI above.
^CXC “Beth-aven” = Beth aven. Related to “son” in v1 & “Benjamin” in v16. 7x in OT. From bayit (house, court, family, palace, temple); {probably from banah (see note IV above)} + aven (root may mean panting as one does when expending a lot of energy, especially when it comes to nothing; nothingness, trouble, sorrow, distress, wickedness, evil, harm, sorrow, misfortune, and mischief.; used specifically to refer to idols) OR from bayit (see above) + related to on (strength, power, ability, wealth, substance, or vigor). This is Beth-aven, a place whose name means “house of vanity” or “house of plenty trouble” or “house of wealth” or “house of strength” or “house of nothingness” or “house of idolatry.” See https://www.abarim-publications.com/Meaning/Beth-aven.html

^CXCI Some manuscripts say “the Israelites were distressed” = ish + Yisrael + nagas. Literally, “men of Israel.” Same as “Israelites” in v22. See note CLXXX above. Nagas is driving an animal, worker, debtor, or an army. By implication, it can mean to tax, harass, distress, oppress, or tyrannize. This word can be used for taskmaster or overseer.
^CXCII “laid an oath” = alah. 6x in OT. From alah (to swear, take an oath, curse – usually negative). This is oath, curse, swearing.
^CXCIII “anyone” = ish. Same as “men” in v2. See note XXVI above.
^CXCIV “eats” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^CXCV “food” = lechem. Related to “battle” in v20. From lacham (see note CLXVI above). This is bread, food, loaf. It can refer to food more generally for people or for animals.

^CXCVI “evening” = ereb. This is evening, night, or dusk.
^CXCVII “avenged” = naqam. This is to avenge, punish, have a grudge, execute.
^CXCVIII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^CXCIX {untranslated} = kol. Same as “all” in v7. See note LXXI above.
^CC “tasted” = taam. 11x in OT. This is to taste, sense, or figuratively to perceive.

^CCI {untranslated} = erets. Same as “earth” in v15. See note CXXXIV above.
^CCII “came” = bo. Same as “went” in v20. See note CLXV above.
^CCIII “honeycomb” = yaar. This is honeycomb, forest, thicket. Root may mean thick with green growth. It is a forest as a place where one would find honeycomb.
^CCIV “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
^CCV {untranslated} = paneh. Same as “before” in v13. See note CXI above.
^CCVI “ground” = sadeh. Same as “land” in v14. See note CXXV above.

^CCVII “came” = bo. Same as “went” in v20. See note CLXV above.
^CCVIII {untranslated} = hinneh. Same as “now” in v8. See note LXXVI above.
^CCIX “dripping out” = helek. Related to “come” in v1. 2x in OT. From halak (see note X above). This is a journey, traveler, or a flowing.
^CCX “not” = ayin. Same as “nothing” in v6. See note LXIV above.
^CCXI “put” = nasag. This is to reach in a literal or figurative sense. It is to overtake, catch, or be able to.

^CCXII “mouths” = peh. Related to “Phinehas” in v3. See note XXXI above.
^CCXIII “they” = am. Same as “troops” in v2. See note XXIII above.
^CCXIV “feared” = 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.
^CCXV “oath” = shebuah. From sheba (seven – the number of perfection/sacred fullness); from shaba (to swear, curse, vow, make a covenant; properly, to be complete; this is to seven oneself – as in affirming something so strongly it is as though it were said seven times). This is oath or curse.

^CCXVI “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCXVII “charge…with the oath” = shaba. Related to “oath” in v26. See note CCXV above.
^CCXVIII “extended” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^CCXIX “staff” = matteh. Related to “inclines to” in v7. From natah (see note LXXIII above). This is a staff, rod, branch, or tribe. It could be a rod for discipline or correction. It could be a scepter to indicate authority, a throwing lance, or a walking staff. Figuratively, it could also be something that supports life (like bread).
^CCXX “dipped” = tabal. 16x in OT. This is to dip or immerse. It is used to describe religious rites, as part of murderous schemes (e.g. Joseph’s brothers dipping his coat in goat’s blood), for everyday purposes, and also of miracles (e.g. Naaman immersing himself in the Jordan).

^CCXXI “tip” = qatseh. Same as “outskirts” in v2. See note XVIII above.
^CCXXII “honeycomb” = yarah + debash. Yarah is related to “honeycomb” in v25. 2x in OT. From yaar (see note CCIII above) OR from ya’ar (honeycomb, forest, thicket). This is a honeycomb or a forest as a place where beehives would be. Debash is the same as “honey” in v25. See note CCIV above.
^CCXXIII “put” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
^CCXXIV “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^CCXXV “brightened” = raah. Same as “watching” in v16. See note CXL above.

^CCXXVI “one” = ish. Same as “men” in v2. See note XXVI above.
^CCXXVII “soldiers” = am. Same as “troops” in v2. See note XXIII above.
^CCXXVIII “said” = anah. Same as “hailed” in v12. See note XCIX above.
^CCXXIX {untranslated} = amar. Same as “said” in v1. See note VI above.
^CCXXX “strictly charge…with an oath” = shaba + shaba. Same as “charge…with the oath” in v27. See note CCXVII 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.”
^CCXXXI “saying” = amar. Same as “said” in v1. See note VI above.
^CCXXXII “are faint” = uph. This is to fly, flee, be weary. It can also mean to cloak with wings or darkness.

^CCXXXIII “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCXXXIV “said” = amar. Same as “said” in v1. See note VI above.
^CCXXXV “troubled” = akar. 14x in OT. This is properly to stir water – figuratively it can be to trouble, harm, afflict, or worsen.
^CCXXXVI “land” = erets. Same as “earth” in v15. See note CXXXIV above.
^CCXXXVII {untranslated} = na. Same as {untranslated} in v17. See note CXLVII above.
^CCXXXVIII “brightened” = or. This is to light, shine, set on fire – to be luminous in a literal or figurative sense.
^CCXXXIX “little” = me’at. Same as “few” in v6. See note LXVIII above.

^CCXL “how much better” = aph. This is also, furthermore, even.
^CCXLI “today” = yom. Same as “day” in v1. See note II above.
^CCXLII “eaten freely” = akal + akal. Same as “eats” in v24. See note CXCIV 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.”
^CCXLIII “spoil” = shalal. From shalal (to plunder, loot, capture). This is spoil, prey, or plunder.

^CCXLIV “taken” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
^CCXLV “now” = attah. Related to “hailed” in v12. Perhaps from et (a period or season; whenever or continually); probably from anah (see note XCIX above); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is now, from now on.
^CCXLVI “defeat” = makkah. Same as “attack” in v14. See note CXVII above.
^CCXLVII “been great” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.

^CCXLVIII “struck down” = nakah. Same as “killed” in v14. See note CXIX above.
^CCXLIX “Aijalon” = Ayyalon. 10x in OT. From ayyal (deer, stag); {from the same as ulam (porch, hall); from the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power); from alam (to bind or tie fast; to be silent or speechless, whether voluntary or involuntary)} OR from ayil (strength; things that are strong or powerful: political chiefs, rams, posts, trees, oaks). This is Aijalon, several cities whose name means “deer” or “place or gazelles” or “deer-field” or “protruding one.” See https://www.abarim-publications.com/Meaning/Aijalon.html
^CCL “very” = meod. Same as “very” in v20. See note CLXXI above.

^CCLI “flew” = asah. Same as “act” in v6. See note LXIII above.
^CCLII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CCLIII “sheep” = tson. This is a flock of sheep and goats.
^CCLIV “oxen” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^CCLV “calves” = ben + baqar. Literally, “children of oxen.” Ben is the same as “son” in v1. See note IV above. Baqar is the same as “oxen” in v32. See note CCLIV above.

^CCLVI “slaughtered” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.
^CCLVII “ground” = erets. Same as “earth” in v15. See note CXXXIV above.
^CCLVIII “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.
^CCLIX “reported” = nagad. Same as “tell” in v1. See note XV above.
^CCLX {untranslated} = amar. Same as “said” in v1. See note VI above.
^CCLXI “sinning” = chata. This is properly to miss, and so figuratively it is used for sinning, bearing the blame. It implies a forfeiture or loss of something.

^CCLXII “said” = amar. Same as “said” in v1. See note VI above.
^CCLXIII “dealt treacherously” = bagad. This is to cover or conceal. Figuratively, it is to act in a covert or treacherous way, to transgress or pillage.
^CCLXIV “roll” = galal. 18x in OT. This is to roll, roll away, wallow, commit, remove. It is rolling in a literal or figurative sense.
^CCLXV “large” = gadol. Same as “great” in v20. See note CLXXII above.
^CCLXVI “stone” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
^CCLXVII “here” = yom. Same as “day” in v1. See note II above.

^CCLXVIII “said” = amar. Same as “said” in v1. See note VI above.
^CCLXIX “disperse” = puts. This is to dash in pieces, scatter, disperse, drive.
^CCLXX “say” = amar. Same as “said” in v1. See note VI above.
^CCLXXI “their” = ish. Same as “men” in v2. See note XXVI above.
^CCLXXII “oxen” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
^CCLXXIII “their” = ish. Same as “men” in v2. See note XXVI above.
^CCLXXIV “sheep” = seh. Perhaps from sha’ah (to make a loud noise or crash, devastate, rush). This is a lamb, sheep, or goat – a part of a flock.

^CCLXXV “their” = ish. Same as “men” in v2. See note XXVI above.
^CCLXXVI “oxen” = shor. Same as “oxen” in v34. See note CCLXXII above.
^CCLXXVII “with” = yad. Same as “and” in v10. See note LXXXIX above.
^CCLXXVIII “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.
^CCLXXIX “built” = banah. Related to “son” in v1 & “Benjamin” in v16 & “Beth-aven” in v23. See note IV above.
^CCLXXX “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^CCLXXXI “was the first” = chalal. This is to pierce, which implies to wound. It is used figuratively for making someone or something profane or breaking your word. It can also mean to begin as though one opened a wedge. Also, to eat something as a common thing.

^CCLXXXII “said” = amar. Same as “said” in v1. See note VI above.
^CCLXXXIII “go down” = yarad. This is to go down, descend; going down in a literal or figurative sense. It can be going to the shore or a boundary, bringing down an enemy.
^CCLXXXIV “despoil” = bazaz. This is to spoil, loot, pillage.
^CCLXXXV “morning” = boqer. Related to “oxen” in v32. From baqar (see note CCLIV above). This refers to the break of day. So it is dawn, early, morning, or morrow.
^CCLXXXVI “light” = or. Related to “brightened” in v29. From or (see note CCXXXVIII above). This is light, sun, sunshine, dawn, or daylight. Figuratively, it can refer to light from instruction, light of a face (that is to say one that is cheerful or finds favor). It can refer to prosperity or salvation; a light that guides, a light eternal from Zion.
^CCLXXXVII “leave” = shaar. Properly, this is swelling up i.e. being left over, a remnant, remaining, being redundant.
^CCLXXXVIII “one” = ish. Same as “men” in v2. See note XXVI above.

^CCLXXXIX “said” = amar. Same as “said” in v1. See note VI above.
^CCXC “whatever” = kol. Same as “all” in v7. See note LXXI above.
^CCXCI “good” = tob. Related to “Ahitub” in v3. From tob (see note XXVIII above). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
^CCXCII “to” = ayin. Same as “eyes” in v27. See note CCXXIV above.

^CCXCIII “said” = amar. Same as “said” in v1. See note VI above.
^CCXCIV “draw near” = qarab. This is to come near, offer, make ready, approach, take.
^CCXCV “inquired” = shaal. Related to “Saul” in v1. See note V above.
^CCXCVI “answer” = anah. Same as “hailed” in v12. See note XCIX above.
^CCXCVII “said” = amar. Same as “said” in v1. See note VI above.
^CCXCVIII “come” = nagash. Same as “bring…here” in v18. See note CLIV above.
^CCXCIX “leaders” = pinnah. Perhaps from pen (corner, angle, street, wall). This is an angle, corner, cornerstone, tower, bulwark, pinnacle. Figuratively, it can be a chieftain.

^CCC “find out” = yada + raah. Yada is the same as “know” in v3. See note XXXVIII above. Raah is the same as “watching” in v16. See note CXL above.
^CCCI “sin” = chatta’ah. Related to “sinning” in v33. From chata (see note CCLXI above). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
^CCCII “arisen” = hayah. Same as {untranslated} in v1. See note I above.
^CCCIII “lives” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.

^CCCIV “it is” = yesh. This is being, existence, or substance.
^CCCV “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCVI “surely die” = mut + mut. Same as “killed” in v13. See note CXIV 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.”
^CCCVII “no one” = ayin. Same as “nothing” in v6. See note LXIV above.

^CCCVIII “said” = amar. Same as “said” in v1. See note VI above.
^CCCIX “one” = echad. Same as “one” in v4. See note XLIX above.
^CCCX “on…side” = eber. Same as “on the other side” in v1. See note XIV above.
^CCCXI “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCXII “other” = echad. Same as “one” in v4. See note XLIX above.
^CCCXIII “said” = amar. Same as “said” in v1. See note VI above.
^CCCXIV “to” = ayin. Same as “eyes” in v27. See note CCXXIV above.

^CCCXV “said” = amar. Same as “said” in v1. See note VI above.
^CCCXVI “give” = yahab. This is give, put, bring, take. It is to give in a literal or figurative sense.
^CCCXVII “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCXVIII “indicated” = lakad. This is to capture, seize, or imprison. It is to catch something in a snare or net or trap. It can also mean to occupy of select something by casting lots.
^CCCXIX “lot” = tamim. From tamam (to finish or accomplish; to make perfect, demonstrate that you are upright; consume; to complete in a literal or figurative sense). This is entire in a literal or figurative sense. So, it could be complete, full, intact, or without defect. Alternately, it could refer to being sound, having integrity, being sincere or perfect.
^CCCXX “cleared” = yatsa. Same as “coming” in v11. See note XCIV above.

^CCCXXI “said” = amar. Same as “said” in v1. See note VI above.
^CCCXXII “cast” = naphal. Same as “fell” in v13. See note CX above.
^CCCXXIII “between” = bayin. Same as “by” in v4. See note XLI above.
^CCCXXIV {untranslated} = bayin. Same as “by” in v4. See note XLI above.
^CCCXXV “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCXXVI “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCXXVII “taken” = lakad. Same as “indicated” in v41. See note CCCXVIII above.

^CCCXXVIII “said” = amar. Same as “said” in v1. See note VI above.
^CCCXXIX “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCXXX “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCXXXI {untranslated} = amar. Same as “said” in v1. See note VI above.
^CCCXXXII “tasted” = taam + taam. Same as “tasted” in v24. See note CC 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.”
^CCCXXXIII “here I am” = hen. Same as “so is mine” in v7. See note LXXIV above.

^CCCXXXIV “said” = amar. Same as “said” in v1. See note VI above.
^CCCXXXV “so” = koh. Same as {untranslated} in v9. See note LXXX above.
^CCCXXXVI “more” = yasaph. This is to add, increase, continue, exceed.
^CCCXXXVII “also” = koh. Same as {untranslated} in v9. See note LXXX above.
^CCCXXXVIII “surely die” = mut + mut. Same as “killed” in v13. See note CXIV 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.”
^CCCXXXIX “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.

^CCCXL “said” = amar. Same as “said” in v1. See note VI above.
^CCCXLI “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCXLII “accomplished” = asah. Same as “act” in v6. See note LXIII above.
^CCCXLIII “victory” = yeshuah. Related to “saving” in v6. From yasha (see note LXVI above). This is salvation, deliverance, health, victory, prosperity.
^CCCXLIV “far from it” = chalilah. From chalal (to defile, pollute). This is literally something that is profaned. It is used to mean “God forbid” or “far be it.”

^CCCXLV “hair” = saarah. 7x in OT. From the same as sear (hair, hairy, rough); perhaps from sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense). This is hair or hairiness.
^CCCXLVI “head” = rosh. Related to “first” in v14. See note CXVI above.
^CCCXLVII “ground” = erets. Same as “earth” in v15. See note CXXXIV above.
^CCCXLVIII “worked” = asah. Same as “act” in v6. See note LXIII above.
^CCCXLIX “today” = yom + zeh. Literally, “this day.” Yom is the same as “day” in v1. See note II above.

^CCCL “ransomed” = padah. This is to sever, which is to say to ransom. To secure someone’s release (by paying their debt to free them from slavery) and thus redeem, rescue, deliver, preserve. Can also be the redemption price.
^CCCLI “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCLII “withdrew” = alah. Same as “go up” in v9. See note LXXXV above.
^CCCLIII “pursuing” = achar. Same as “after” in v12. See note CIV above.
^CCCLIV “went” = halak. Same as “come” in v1. See note X above.
^CCCLV “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.

^CCCLVI “taken” = lakad. Same as “indicated” in v41. See note CCCXVIII above.
^CCCLVII “kingship” = melukah. From the same as melek (king). This is kingship, kingdom, reign. It can also mean royalty.
^CCCLVIII “fought” = lacham. Related to “battle” in v20 & “food” in v24. See note CLXVI above.
^CCCLIX “on every side” = sabib. Same as “turned” in v21. See note CLXXV above.
^CCCLX “Moab” = Moab. Related to “father” in v1. May be from ab (see note XVI above). This is Moab or Moabite. Name could mean “from her father” in reference to the incestuous relationship between Lot and his daughters. The name could also mean, more pleasantly, “seed of a father” or “desirable land.” See https://en.wikipedia.org/wiki/Moab

^CCCLXI “Ammonites” = ben + Ammon. Literally, “children of Ammon.” Ben is the same as “son” in v1. See note IV above. Ammon is related to “troops” in v2. From im (with, against, before, beside); {perhaps from amam (to darken, hide, associate; creating shadows by huddling together)} OR from am (see note XXIII above). This is Ammon or Ammonite, which may mean “tribal.”
^CCCLXII “Edom” = Edom. From the same as adom (to be red or flushed). This is Edom or Idumaea. It means red.
^CCCLXIII “kings” = melek. Related to “kingship” in v47. See note CCCLVII above.
^CCCLXIV “Zobah” = Tsoba. 12x in OT. Perhaps from tsaba (to wage war, serve, assemble, fight, perform, muster, wait on) OR from tsabah (to swell, grow, amass like an army). This is Zobah, Tsoba, or Tsobah, which may come from a word meaning to station. So, it is “a station” or “engagement” or “collective” or “beauty” or “depression.” See https://www.abarim-publications.com/Meaning/Zobah.html

^CCCLXV “wherever” = kol. Same as “all” in v7. See note LXXI above.
^CCCLXVI “turned” = panah. Related to “Phinehas” in v3 & “before” in v13. See note XXXI above.
^CCCLXVII “routed” = rasha. From resha (wrong, particularly moral wrong; wickedness, evil, wicked deeds, or something that is ill-gotten). This is to be or do something wicked, condemn, give punishment, vex, disturb, or violate.
^CCCLXVIII “valiantly” = chayil. From chul (to be firm, strong, prosperous; to endure). This is strength, wealth, ability, activity. It can refer to soldier or a company of soldiers as well as goods. It is a force of people, means, or goods. It can speak of valor, virtue, or strength.
^CCCLXIX “Amalekites” = Amaleq. Perhaps from amal (to work – hard labor) OR from am (people or nation; a tribe, troops or armies, or figuratively to refer to a flock of animals); {from amam (to darken, hide, associate; creating shadows by huddling together)} + laqaq (to lap, lick) OR from am (see above) + malaq (to wring, nip; to remove a bird’s head). This is Amalek or Amalekite. It may mean “people that wring,” “people that lap,” “nippers,” or “lickers.” See https://www.abarim-publications.com/Meaning/Amalekite.html & https://www.abarim-publications.com/Meaning/Amalek.html

^CCCLXX “rescued” = 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.
^CCCLXXI “plundered” = shasah. 11x in OT. This is to spoil, pillage, rob, or destroyer.
^CCCLXXII “Jonathan” = Yonathan. Same as “Jonathan” in v1. See note III above.
^CCCLXXIII “Ishvi” = Yishvi. 4x in OT. Related to “men” in v2 & to {untranslated} and “Jonathan” in v1 & “Ahijah” and “Lord” in v3 & to “Jonathan” in v1 & “Jonathan” in v6. From shavah (to equalize, resemble, agree with, compare, adjust, compose, place, or yield) OR ish (see note XXVI above) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note III above)}. This is Yishvi or Ishvi, meaning “level” or “equal” or “man of the Lord.” See https://www.abarim-publications.com/Meaning/Ishvi.html
^CCCLXXIV“Malchishua” = Malkishua. Related to “kingship” and “kings” in v47 & to “saving” in v6 & “victory” in v45. 5x in OT. From melek (see note CCCLVII above) + shua (perhaps riches); {from yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe; in a causative sense, to free someone)}. This is Malkishua or Malchishua, meaning “my king is wealth” or “the king is salvation” or “king of help” or “my king is opulence.” See https://www.abarim-publications.com/Meaning/Malchi-shua.html

^CCCLXXV “two” = shenayim. Same as “both” in v11. See note XCI above.
^CCCLXXVI “daughters” = bat. Related to “son” in v1 & “Benjamin” in v16 & “Beth-aven” in v23 & “built” in v35. From ben (see note IV above). This is daughter in a literal or figurative sense.
^CCCLXXVII “firstborn” = bekirah. 6x in OT. From bakar (to bear fruit, be firstborn, firstling, that which opens the womb, give the birthright to). This is firstborn – specifically referring to a firstborn daughter.

^CCCLXXVIII “Merab” = Merab. Related to “many” in v6. 3x in OT. From rabab (see note LXVII above). This is Merab, meaning “increase” or “multiplication” or “agent of greatness.” See https://www.abarim-publications.com/Meaning/Merab.html
^CCCLXXIX “younger” = qatan. From quwt (grieved, cut off, to detest). This is least, small, young, little one. It is literally smaller whether in amount or size. Figuratively it is smaller in the sense of younger or less important.
^CCCLXXX Michal” = Mikal. 18x in OT. Perhaps from the same as mikal (stream, container, brook); {from yakol (to be able, endure, overcome, prevail)} OR from mi (who) + k– (like) + el (God, a god). This is Michal, whose name may mean “rivulet” or “who is like God” or “what is like God?” See https://www.abarim-publications.com/Meaning/Michal.html

^CCCLXXXI “wife” = ishshah. Related to “men” in v2 & “men” in v8. From ish (see note XXVI above). This is woman, wife, or female.
^CCCLXXXII “Ahinoam” = Achinoam. Related to “Ahijah” and “Ahitub” and “brother” in v3. 7x in OT. From ach (see note XXVII above) + noam (pleasantness, beauty, favor, agreeableness, delight, splendor, or grace); {from naem (to be pleasant, beautiful, sweet, or agreeable in a literal or figurative sense)}. This is Achinoam or Ahinoam, meaning “my brother is delight” or “brother of pleasantness” or “kindred to sweetness” or “brother of grace” or “a delightful ally.” See https://www.abarim-publications.com/Meaning/Ahinoam.html
^CCCLXXXIII “Ahimaaz” = Achimaats. Related to “Ahijah” and “Ahitub” and “brother” in v3 & “Ahinoam” in v50. 15x in OT. From ach (see note XXVII above) + Maats (Maats, a name meaning “closure”); {perhaps from atsah (to shut, fasten, firm up, to close one’s eyes)}. This is Ahimaaz, a name meaning “my brother is wrath” or “brother of anger.”

^CCCLXXXIV “commander” = sar. This is chief, leader, ruler, lord, official, governor, prince, military leader. It refers to someone at the top of a rank or class.
^CCCLXXXV “army” = 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.
^CCCLXXXVI “Abner” = Abner. Related to “father” in v1 & “Moab” in v47. From ab (see note XVI above) + ner (properly, to glisten; a lamp, light, burner, candle; light literal or figurative). This is Abner, a name meaning “my father is a lamp,” “father of light,” “enlightening.”

^CCCLXXXVII “Ner” = Ner. Related to “Abner” in v50. 16x in OT. From the same as ner (see note CCCLXXXVI above). This is Ner, a name meaning “lamp.”
^CCCLXXXVIII “uncle” = dod. This may come from a word that means to boil. It is love or lover. It can also refer to one who is beloved, like an uncle, or a love-token.
^CCCLXXXIX Kish” = Qish. Perhaps from qush (to set a trap, lure, ensnare); perhaps from yaqosh (to set a snare in a literal or figurative sense; a fowler). This is Kish or Qish, meaning “a bow” or “snaring” or “bird catcher.” See https://www.abarim-publications.com/Meaning/Kish.html
^CCCXC “Abiel” = Abiel. Related to “father” in v1 & “Moab” in v47 & “Abner” in v50 & to “Israel” in v12 & “very great” in v15. 3x in OT. From ab (see note XVI above) + El (see note CV above). This is Abiel, meaning “El is my father” or “God is my father.”

^CCCXCI “hard” = chazaq. From chazaq (to strengthen, seize, be courageous, repair, bind, heal, conquer, harden). This is strong, hard, powerful, loud, bold, violent, impudent. It is usually strong in a negative sense.
^CCCXCII “fighting” = milchamah. Same as “battle” in v20. See note CLXVI above.
^CCCXCIII “any” = kol. Same as “all” in v7. See note LXXI above.
^CCCXCIV “strong” = gibbor. From gabar (to be strong or mighty; to prevail or be insolent). This is strong, mighty, or powerful. This can imply a warrior, hero, or tyrant.
^CCCXCV {untranslated} = ish. Same as “men” in v2. See note XXVI above.

^CCCXCVI {untranslated} = kol. Same as “all” in v7. See note LXXI above.
^CCCXCVII “valiant” = chayil. Same as “valiantly” in v48. See note CCCLXVIII above.
^CCCXCVIII “warrior” = ben. Same as “son” in v1. See note IV above.
^CCCXCIX “took” = asaph. Same as “withdraw” in v19. See note CLXIII above.