1 Samuel 16

^I “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
^II “said” = amar. This is to speak, say, answer, command, promise, report.
^III “Samuel” = Shemuel. From shem (name, fame, renown; indicating something essential about a person; honor, authority, or character); {may be from sum (to put, place, set)} + El (God, a god) OR from shama (hear, call, consent, or consider; implies listening intelligently, giving attention; obedience and action are often implied) + El (God, a god).This is Samuel meaning either the “name of God” or “heard of God.”

^IV “grieve” = abal. This is to mourn, bewail.
^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 “rejected” = ma’as. This is to reject, refuse, despise. It can also be to disappear or melt away.
^VII “being king” = malak. To be or become king or queen, to rise to the throne, to be crowned. By implication, to take counsel. This word may be from the Hebrew word for king “melek” or vice versa.
^VIII “Israel” = Yisrael. Related to “Samuel” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note III above). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

^IX “fill” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
^X “horn” = qeren. This is horn or hill. It can be a flask or cornet, ivory, altar corner, mountain peak, or figuratively power.
^XI “oil” = shemen. From shamen (to shine, which implies being oily, growing fat). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.
^XII “set out” = 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.
^XIII “send” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.

^XIV “Jesse” = Yishay. Perhaps from ish (man); {perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail)} OR from the same as yesh (being, existence, substance). This is Jesse, a name which means “my husband” or “the Lord exists.” See https://www.abarim-publications.com/Meaning/Jesse.html
^XV “Bethlehemite” = Beth Hallachmi. 4x in OT. From beth lechem (Bethlehem); {from bayit (house, court, family, palace, temple); {probably from banah (to build, make, set up, obtain children; to build literally or figuratively)} + lechem (bread, food, loaf; food for people or for animals); {from lacham (to eat, feed on; figuratively, to battle as a kind of consumption/destruction)}. This is a resident of Bethlehem.
^XVI “provided” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XVII “king” = melek. Related to “being king” in v1. From malak (see note VII above). This is king or royal.
^XVIII “sons” = ben. Related to “Bethlehemite” in v1. From banah (see note XV above). This is son, age, child. It is son in a literal or figurative sense.

^XIX “go” = halak. Same as “set out” in v1. See note XII above.
^XX “hears” = shama. Related to “Samuel” in v1. See note III above.
^XXI “kill” = harag. This is to strike with deadly intent so it can be kill, destroy, murder, or put to death.
^XXII “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^XXIII “heifer” = eglah + baqar. Eglah is 14x in OT. From egel (male calf as one that frisks about; often one that is almost grown up); may be from the same as agol (round, circular – root meaning revolve). This is a female calf, a heifer or cow that is nearly mature. Baqar is from baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^XXIV “you” = yad. Literally, “at hand.” This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.

^XXV “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XXVI “sacrifice” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^XXVII “invite” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^XXVIII “sacrifice” = zebach. Related to “sacrifice” in v2. From zabach (see note XXVI above). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.

^XXIX “show” = 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.
^XXX “do” = asah. This is to make, do, act, appoint, become in many senses.
^XXXI “anoint” = mashach. This is smear, paint, spread, or paint. It can also be to rub with oil or, otherwise stated, to anoint. This implies a consecration. This root verb is where the word “messiah” comes from.
^XXXII “name” = amar. Same as “said” in v1. See note II above.

^XXXIII “commanded” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
^XXXIV “Bethlehem” = Beth lechem. Related to “Bethlehemite” and “sons” in v1. See note XV above.
^XXXV “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
^XXXVI “city” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.

^XXXVII “came to meet” = qara. This is to meet, befall, happen upon. It can be to encounter by chance or for aggression.
^XXXVIII “trembling” = charad. This is trembling, being afraid, or being terrified. It can also refer to moving quickly due to anxiety.
^XXXIX “peaceably” = shalom. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).

^XL “sanctify” = qadash. From qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.
^XLI {untranslated} = hayah. Related to “Lord” in v1. See note I above.
^XLII “looked” = raah. Same as “provided” in v1. See note XVI above.
^XLIII “Eliab” = Eliab. Related to “Samuel” and “Israel” in v1. From El (see note III above) + ab (father, chief, ancestor; father in a literal or figurative sense). This is Eliab, meaning “God is father” or “God of his father.”

^XLIV “thought” = amar. Same as “said” in v1. See note II above.
^XLV “surely” = ak. Related to aken (surely, truly, nevertheless); from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is a positive statement – surely, also, certainly, alone, only.
^XLVI “anointed” = mashiach. Related to “anoint” in v3. From mashach (see note XXXI above). This is the anointed or consecrated one. So, it could refer to a king, priest, or saint. It is also the root of the word “messiah.”
^XLVII “before” = neged. From nagad (to declare, make conspicuous, stand in front, manifest, predict, explain). This is in front of, opposite to. It can refer to a counterpart or partner, one corresponding to or in the sight of.

^XLVIII “look” = nabat. This is to behold, look at intently, consider, or scan. It can mean to have respect or regard someone favorably.
^XLIX “appearance” = mareh. Related to “provided” in v1. From raah (see note XVI above). This is sight, appearance, or vision. It can be a view, seeing itself, that which is seen, something real, or a vision one sees.
^L “height” = gaboah. From gabah (to be tall, high, exalted, proud, haughty). This is high, tall, long, proud, or arrogant. It could also be a high ranking official, someone exalted, or something lofty. 
^LI “stature” = qomah. 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 tall, high, length, or height.

^LII “mortals” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.
^LIII “see” = raah. Same as “provided” in v1. See note XVI above.
^LIV “they” = adam. Same as “mortals” in v7. See note LII above.
^LV “look” = raah. Same as “provided” in v1. See note XVI above.
^LVI “outward appearance” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^LVII “looks” = raah. Same as “provided” in v1. See note XVI above.
^LVIII “heart” = 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.
^LIX “called” = qara. Same as “invite” in v3. See note XXVII above.
^LX “Abinadab” = Abinadab. Related to “Eliab” in v6. 12x in OT. From ab (see note XLIII above) + nadab (to offer voluntarily, incite, impel; to volunteer to be a soldier or offer freely). This is Abinadab, meaning “my father is noble” or “father of generosity,” which is to say very generous.

^LXI “made…pass” = 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.
^LXII “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
^LXIII {untranslated} = gam. This is also, moreover, again.
^LXIV “chosen” = bachar. This is to choose, appoint, try, excellent.

^LXV “Shammah” = Shammah. 7x in OT. From the same as shammah (desolation, horror, dismay, waste); from shamem (to be appalled, astonished; to stun or devastate, be destitute). This is Shammah. It means “appalling desolation” or “waste.” See https://www.abarim-publications.com/Meaning/Shammah.html
^LXVI “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.
^LXVII “before” = paneh. Same as “before” in v8. See note LXII above.

^LXVIII “are all” = tamam. This is to finish or accomplish. It is to make perfect, demonstrate that you are upright, consume or cease. It is to complete in a literal or figurative sense, positive or negative.
^LXIX “sons” = 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.
^LXX “remains” = shaar. Properly, this is swelling up i.e. being left over, a remnant, remaining, being redundant.
^LXXI “youngest” = 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.

^LXXII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^LXXIII “keeping” = ra’ah. This is to tend a flock, pasture, or graze. It can mean to rule or to associate with someone. Figuratively, it can be ruler or teacher.
^LXXIV “sheep” = tson. This is a flock of sheep and goats.
^LXXV “bring” = laqach. Same as “take” in v2. See note XXII above.
^LXXVI “sit down” = sabab. This is turning around, going around; to surround, cast, walk, fetch. It is to revolve or border in a literal or figurative sense.

^LXXVII “brought…in” = bo. Same as “come” in v2. See note XXV above.
^LXXVIII “ruddy” = admoni. Related to “mortals” in v7. 3x in OT. From the same as adam (see note LII above). This is red or ruddy, whether of the hair or complexion.
^LXXIX “beautiful” = yapheh. From yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is beautiful in a literal or figurative sense – appropriate, handsome, godly, pleasant.
^LXXX “eyes” = ayin. Same as “outward appearance” in v7. See note LVI above.

^LXXXI “handsome” = tob + roi. Literally, “good looking.” Tob is from tob (to be pleasing, to be good). 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. Roi is related to “provided” in v1 & related to “appearance” in v7. 5x in OT. From raah (see note XVI above). This is seeing, appearance, vision, spectacle.
^LXXXII “rise” = qum. Related to “stature” in v7. See note LI above.
^LXXXIII “presence” = qereb. Perhaps from qarab (to come near or approach). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.
^LXXXIV “brothers” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.

^LXXXV “spirit” = ruach. From ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
^LXXXVI “came” = tsalach. This is pushing forward in a literal or figurative sense. So it could be to break out, to come mightily, to rush, to go over. Figuratively, it could mean to prosper.
^LXXXVII “David” = David. From the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”

^LXXXVIII “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.
^LXXXIX “forward” = maal. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
^XC “set out” = qum. Same as “rise” in v12. See note LXXXII above.
^XCI “Ramah” = Ramah. From rum (to be high, rise, exalt self, extol, be haughty; to rise literally or figuratively) OR from ramah (properly, to loosen; figuratively, to deceive to various degrees). This is Ramah, meaning “height” or “lofty place” or “deceit” or “established” or “loose.” See https://www.abarim-publications.com/Meaning/Ramah.html

^XCII “departed” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^XCIII “evil” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
^XCIV “tormented” = baath. 16x in OT. This is to terrify, startle, overwhelm, terrorize, or fall upon.

^XCV “servants” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
^XCVI “see” = hinneh. Same as {untranslated} in v11. See note LXXII above.
^XCVII “now” = 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.”
^XCVIII “God” = Elohim. Related to “Samuel” and “Israel” in v1 & “Eliab” in v6. See note III above.
^XCIX “lord” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
^C “command” = amar. Same as “said” in v1. See note II above.

^CI “attend” = paneh. Same as “before” in v8. See note LXII above.
^CII “look for” = 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.
^CIII “someone” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^CIV “is skillful” = yada. Same as “show” in v3. See note XXIX above.
^CV “playing” = nagan. 15x in OT. This is to strike a stringed instrument, to pluck or play it. It can also refer to a musician or a melody.
^CVI “lyre” = kinnor. Root may be to twang. This is a lyre or harp.

^CVII “is” = hayah. Same as {untranslated} in v6. See note XLI above.
^CVIII {untranslated} = yad. Same as “you” in v2. See note XXIV above.
^CIX “feel better” = tob. Related to “handsome” in v12. See note LXXXI above.
^CX {untranslated} = na. Same as “now” in v15. See note XCVII above.
^CXI “well” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.
^CXII “bring” = bo. Same as “come” in v2. See note XXV above.

^CXIII “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.
^CXIV “young men” = naar. Same as “sons” in v11. See note LXIX above.
^CXV “answered” = 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.
^CXVI {untranslated} = amar. Same as “said” in v1. See note II above.

^CXVII {untranslated} = hinneh. Same as {untranslated} in v11. See note LXXII above.
^CXVIII “seen” = raah. Same as “provided” in v1. See note XVI above.
^CXIX “son” = ben. Same as “sons” in v1. See note XVIII above.
^CXX “man” = 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.
^CXXI “valor” = 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.

^CXXII “warrior” = ish + milchamah. Literally, “man of war.” Ish is the same as “someone” in v16. See note CIII above. Milchamah is related to “Bethlehemite” in v1 & “Bethlehem” in v4. From lacham (see note XV above). This is battle, war, fighting, or one who fights (i.e. a warrior).
^CXXIII “prudent” = bin. This is to discern, consider, attend to. It refers to distinguishing things in one’s mind or, more generally, to understand.
^CXXIV “speech” = dabar. Related to “commanded” in v4. From dabar (see note XXXIII above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^CXXV “man” = ish. Same as “someone” in v16. See note CIII above.
^CXXVI “good presence” = toar. 15x in OT. From taar (to incline, extend, mark out). This is an outline and so a form or figure or appearance.

^CXXVII “messengers” = malak. This is a messenger, an angel, or a deputy of some kind. Can be used for human messengers literally or for prophets, priests, or teachers as messengers of God. Also used for supernatural messengers i.e. angels.
^CXXVIII “son” = ben. Same as “sons” in v1. See note XVIII above.
^CXXIX “donkey” = chamor. From chamar (to be red, blush). This is a male donkey.
^CXXX “bread” = lechem. Related to “Bethlehemite” in v1 & “Bethlehem” in v4 & “warrior” in v18. See note XV above.
^CXXXI “skin” = nod. 6x in OT. This is a wineskin or a jug or leather bag. It is used to hold liquids.
^CXXXII “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.

^CXXXIII “a” = echad. Same as “one” in v18. See note CXIII above.
^CXXXIV “kid” = gedi + ez. Gedi is 16x in OT. From the same as gadah (a bank or border of a river or stream). This is a young goat. Ez is perhaps from azaz (to be strong in a literal or figurative sense, overcome, be impudent). This is a female goat, but can refer to male goats when plural.
^CXXXV “son” = ben. Same as “sons” in v1. See note XVIII above.
^CXXXVI “came” = bo. Same as “come” in v2. See note XXV above.
^CXXXVII “entered…service” = amad + paneh. Amad 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. Paneh is the same as “before” in v8. See note LXII above.

^CXXXVIII “loved” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
^CXXXIX “greatly” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^CXL “became” = hayah. Same as {untranslated} in v6. See note XLI above.
^CXLI “armor-bearer” = nasa + keli. Nasa 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. Keli is 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.

^CXLII {untranslated} = na. Same as “now” in v15. See note XCVII above.
^CXLIII “remain” = amad. Same as “entered…service” in v21. See note CXXXVII above.
^CXLIV “service” = paneh. Same as “before” in v8. See note LXII above.
^CXLV “found” = 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.
^CXLVI “favor” = chen. From chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is grace, favor, kindness, beauty, precious.
^CXLVII “sight” = ayin. Same as “outward appearance” in v7. See note LVI above.

^CXLVIII {untranslated} = hayah. Same as {untranslated} in v6. See note XLI above.
^CXLIX {untranslated} = hayah. Same as {untranslated} in v6. See note XLI above.
^CL “hand” = yad. Same as “you” in v2. See note XXIV above.
^CLI “relieved” = ravach. 3x in OT. This is to be large, spacious, to refresh, breathe free.