1 Kings 3:4-28

^I “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
^II “went” = 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.
^III “Gibeon” = Gibon. From the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is Gibeon or Gibon, meaning hilly.
^IV “sacrifice” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.

^V “principal” = 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.
^VI “high place” = bamah. The root might mean being high. This is height, wave, or elevation.
^VII “Solomon” = Shelomoh. 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 Solomon or Shelomoh, meaning “peaceful.” It is the same word as the Hebrew word for peace – shalom.
^VIII “offer” = alah. Related to “burnt offerings” in v4. See note IX below.

^IX “thousand” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.
^X “burnt offerings” = olah. From alah (to go up, climb, approach, bring; to be high or actively climb; can be literal or figurative). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole things is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.
^XI “altar” = mizbeach. Related to “sacrifice” in v4. From zabach (see note IV above). This is an altar.

^XII “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.
^XIII “appeared” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XIV “dream” = chalom. From chalam (properly, to bind solidly and so to be plump; to be healthy or strong, to recover; figuratively, to dream). This is a dream or dreamer.
^XV “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.
^XVI “God” = Elohim.
^XVII “ask” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^XVIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^XIX “shown” = asah. This is to make, do, act, appoint, become in many senses.
^XX “great” = gadol. Same as “principal” in v4. See note V above.
^XXI “steadfast love” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
^XXII “servant” = 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.

^XXIII “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XXIV “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.”
^XXV “walked” = halak. Same as “went” in v4. See note II above.
^XXVI “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.
^XXVII “faithfulness” = emet. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from.

^XXVIII “righteousness” = tsedaqah. From the same as tsedeq (rightness, righteousness, vindication. It is everything that is just or ethical. That which is right in a natural, moral, or legal sense. It also includes just weights (i.e. true weights). Figuratively, this is justice, righteousness, equity – even prosperity). This is righteousness, justice, righteous acts, and moral virtue.
^XXIX “uprightness” = yesharah. 1x in OT. From yashar (straight, right, level; pleasing, whether pleasing God or pleasing other people; upright or righteous); from yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous). This is uprightness or rectitude.
^XXX “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.

^XXXI “kept” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^XXXII “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XXXIII “sit” = 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.
^XXXIV “throne” = kisse. From the same as kese (full moon); perhaps from kasah (to cover, conceal, overwhelm; to cover as clothes do or to hide a secret). This is throne – a seat that is covered or has a canopy. Thus, it is a seat that conveys authority.
^XXXV “today” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.

^XXXVI “made…king” = malak. Related to “king” in v4. See note I above.
^XXXVII “little” = qaton. From qut (to cut off, be grieved; figuratively to detest). This is small, young, least, not important. It could be a small quantity, size, age, or importance.
^XXXVIII “child” = 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.
^XXXIX “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.
^XL “go out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XLI “come in” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.

^XLII “midst” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^XLIII “people” = 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.
^XLIV “chosen” = bachar. This is to choose, appoint, try, excellent.

^XLV “great” = 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.
^XLVI “numerous” = rob. Related to “great” in v8. From rabab (see note XLV above). This is any kind of abundance.
^XLVII “numbered” = manah. To weigh out, reckon, count, number, set, tell. By implication, it is allotting or providing something officially.
^XLVIII “counted” = saphar. From sepher (writing, document, book, evidence). This is properly to tally or record something. It can be enumerate, recount, number, celebrate, or declare.

^XLIX “understanding mind” = leb + shama. Literally, “listening heart.” Leb is related to “heart” in v6. From the same as lebab (see note XXX above). It has the same meaning. Shama 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.
^L “govern” = shaphat. This is to judge, defend, pronounce judgment, condemn, or govern. It can refer to God judging or to human judges. This is pronouncing a verdict in favor or against so it implies consequences or punishment. It can also mean to litigate or govern as one with authority.
^LI “discern” = bin. This is to discern, consider, attend to. It refers to distinguishing things in one’s mind or, more generally, to understand.
^LII “between” = bayin. Related to “discern” in v9. From bin (see note LI above). This is among, between, interval.

^LIII “good” = tob. 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.
^LIV “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.
^LV “can” = yakol. This is to be able, endure, overcome, prevail.
^LVI “great” = kabed. From kabad (to be heavy, weighty, burdensome). This is heavy, grievous, sore. It can also be weighty in the sense of gravitas. The word for “glory” in Hebrew comes from this root (kabod).

^LVII “it” = 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.
^LVIII “pleased” = 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.
^LIX {untranslated} = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LX “Lord” = Adonai. From adon (lord, master, owner); root means to rule or be sovereign. This is the actual Hebrew word for Lord used (in a different form) of humans and (in the present form) of God. It means someone who is in control.
^LXI {untranslated} = dabar. Same as “it” in v10. See note LVII above.

^LXII {untranslated} = dabar. Same as “it” in v10. See note LVII above.
^LXIII “long life” = yom + rab. Literally, “many days.” Yom is the same as “today” in v6. See note XXXV above. Rab is the same as “great” in v8. See note XLV above.
^LXIV {untranslated} = shaal. Same as “ask” in v5. See note XVII above.
^LXV “riches” = osher. From ashar (to gain wealth, become rich, enrich; to accumulate). This is fortune or wealth.

^LXVI {untranslated} = shaal. Same as “ask” in v5. See note XVII above.
^LXVII “life” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
^LXVIII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^LXIX “what is right” = mishpat. Related to “govern” in v9. From shaphat (see note L above). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.

^LXX “now” = 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!
^LXXI “do” = asah. Same as “shown” in v6. See note XIX above.
^LXXII “word” = dabar. Same as “it” in v10. See note LVII above.
^LXXIII “indeed” = hinneh. Same as “now” in v12. See note LXX above.
^LXXIV “wise” = chakam. From chakam (to be wise or teach wisdom; this is wisdom in thought, word, or action). This is wise, skillful, cunning, or artful.

^LXXV “been” = hayah. Related to “Lord” in v5. See note XII above.
^LXXVI “before” = paneh. Same as “before” in v6. See note XXVI above.
^LXXVII “arise” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.
^LXXVIII “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.

^LXXIX “honor” = kabod. Related to “great” in v9. From kabad (see note LVI above). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.
^LXXX “all” = kol. From kalal (to complete). This is all or every.
^LXXXI “life” = yom. Literally, “days.” Same as “today” in v6. See note XXXV above.
^LXXXII “other” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^LXXXIII “compare” = hayah. Same as “been” in v12. See note LXXV above.

^LXXXIV “ways” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
^LXXXV “statutes” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.
^LXXXVI “commandments” = mitsvah. From tsavah (to charge, command, order, enjoin). This is a commandment, law, ordinance obligation, or tradition. It is something commanded whether by God or by a human authority. This term is sometimes used collectively to refer to the Law.
^LXXXVII “lengthen” = arak. This is to continue, lengthen prolong, delay, or endure. It is being long or causing something to be long in a literal or figurative sense.
^LXXXVIII “life” = yom. Literally, “days.” Same as “today” in v6. See note XXXV above.

^LXXXIX {untranslated} = hinneh. Same as “now” in v12. See note LXX above.
^XC “came” = bo. Same as “come in” in v7. See note XLI above.
^XCI “Jerusalem” = Yerushalaim. Related to “Solomon” in v4. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (see note VII above). This is Jerusalem, dwelling of peace.
^XCII “stood” = 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.
^XCIII “before” = paneh. Same as “before” in v6. See note XXVI above.

^XCIV “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.
^XCV “covenant” = berith. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from bara (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
^XCVI “Lord” = Adonai. Same as “Lord” in v10. See note LX above.
^XCVII {untranslated} = asah. Same as “shown” in v6. See note XIX above.
^XCVIII “offerings of well-being” = shelem. Related to “Solomon” in v4 & “Jerusalem” in v15. From shalam (see note VII above). This is a peace offering or a sacrifice of well-being. It was a voluntary offering given when one celebrated thanksgiving, alliance, or friendship.
^XCIX “provided” = asah. Same as “shown” in v6. See note XIX above.
^C “feast” = mishteh. From shathah (to drink literally or figuratively; a drinker). This is drink or the act of drinking. So it is a feast or banquet, as occasions with drinking.

^CI “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^CII “women” = ishshah. Related to “other” in v13. From ish (see note LXXXII above). This is woman, wife, or female.
^CIII “prostitutes” = zonoth. 2x in OT. From zanah (being or playing a prostitute; figuratively, fornicating). This is armor or prostitute.
^CIV “before” = paneh. Same as “before” in v6. See note XXVI above.

^CV “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.
^CVI “please” = biy. 12x in OT. Perhaps from ba’ah (to inquire, search, boil, or swell out. Figuratively, it could be to sincerely desire). This is O, I pray – it is used to make a request or to speak to someone of higher social status. It is always followed by, “my lord.” In the Bible it is used in addressing a higher status human, an angel, and also God.
^CVII “lord” = adon. Related to “Lord” in v10. See note LX above.

^CVIII “live” = yashab. Same as “sit” in v6. See note XXXIII above.
^CIX “same” = echad. Same as “one” in v17. See note CV above.
^CX “house” = bayit. Related to “son” in v6. Probably from banah (see note XXXII above). This is house, court, family, palace, temple.
^CXI “gave birth” = yalad. This is to bear or bring forth. It can mean to act as midwife or to show one’s lineage. This is often used for birth or begetting.
^CXII {untranslated} = hayah. Same as “been” in v12. See note LXXV above.
^CXIII “third” = shelishi. From shalosh (three, fork, triad). This is third or one-third of something.
^CXIV “day” = yom. Same as “today” in v6. See note XXXV above.

^CXV “together” = yachad. From yachad (to join, be united). This is a unit, both, altogether, unitedness, alike.
^CXVI “one” = zuwr. This is one who comes from someone else – a stranger. It is one who stops for lodging. Figuratively, it can also mean profane or one who commits adultery.
^CXVII “only” = zulah. 16x in OT. Perhaps from zul (to shake out, lavish, despise). This is removal, except, besides.
^CXVIII “died” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^CXIX “lay” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.

^CXX “got up” = qum. Same as “arise” in v12. See note LXXVII above.
^CXXI “middle” = tavek. Same as “midst” in v8. See note XLII above.
^CXXII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CXXIII “beside” = etsel. From atsal (to reserve, refuse, join, separate, keep). This is nearby, toward, joining.
^CXXIV “servant” = amah. This is female servant or slave, handmaid.
^CXXV “slept” = yashen. 5x in OT. From yashen (to be languid or go slack; it can mean to sleep, become old or stale, or die). This is sleeping, sleepy, those who sleep.
^CXXVI “breast” = cheq. Root may mean to enclose. This is bosom in a literal or figurative sense. So, this could be arms, lap, or midst. It can also be care or cherish.

^CXXVII “rose” = qum. Same as “arise” in v12. See note LXXVII above.
^CXXVIII “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
^CXXIX “nurse” = yanaq. This is to suckle or to nurse. In a causative sense, it can mean to give milk. So, this word can be used for a nursing mother or for her suckling child.
^CXXX “saw” = hinneh. Same as “now” in v12. See note LXX above.
^CXXXI “looked…closely” = bin. Same as “discern” in v9. See note LI above.
^CXXXII “clearly” = hinneh. Same as “now” in v12. See note LXX above.
^CXXXIII “borne” = yalad. Same as “gave birth” in v17. See note CXI above.

^CXXIV “other” = acher. Related to “after” in v12. From achar (see note LXXVIII above). This is following, next, strange, other.
^CXXV “living” = 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.
^CXXVI “argued” = dabar. Related to “it” in v10. See note LVII above.
^CXXVII “before” = paneh. Same as “before” in v6. See note XXVI above.

^CXXXVIII “bring” = laqach. Same as “took” in v20. See note CXXII above.
^CXXXIX “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^CXL “brought” = bo. Same as “come in” in v7. See note XLI above.
^CXLI “before” = paneh. Same as “before” in v6. See note XXVI above.

^CXLII “divide” = gazar. 13x in OT. This is to cut or cut down. Used figuratively, it can mean to divide, exclude, decree, or destroy.
^CXLIII “boy” = yeled. Related to “gave birth” in v17. From yalad (see note CXI above). This is something born – so, offspring, youth, fruit. It is the same word used in Isaiah 9:6 “for a child will be born to us.”
^CLXIV “half” = chatsi. From chatsah (to halve, divide, reach, participate). This is half, middle, midnight, midst.
^CXLV “one” = echad. Same as “one” in v17. See note CV above.
^CXLVI “other” = echad. Same as “one” in v17. See note CV above.

^CXLVII “compassion” = racham. From the same as rechem (womb); from racham (to love, have compassion, have mercy); from racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus). This is compassion, mercy, or tender love.
^CXLVIII “burned” = kamar. 4x in OT. This is to grow hot, be aflame, to contract from proximity to heat, to desire or be impacted with passion or pity. It can have a sense of tenderness.
^CXLIX “lord” = adon. Same as “lord” in v17. See note CVII above.
^CL “boy” = yalad. Same as “gave birth” in v17. See note CXI above.
^CLI “certainly…kill” = mut…mut. Same as “died” in v19. See note CXVIII 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.”

^CLII “responded” = 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.
^CLIII “kill” = mut…mut. Same as “died” in v19. See note CXVIII 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.”
^CLIV “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.

^CLV “Israel” = Yisrael. Related to “God” in v5 From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (see note XVI 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.
^CLVI “heard” = shama. Same as “understanding” in v9. See note XLIX above.
^CLVII “judgment” = mishpat. Same as “what is right” in v19. See note LXIX above.
^CLVIII “rendered” = shaphat. Same as “govern” in v9. See note L above.

^CLIX “stood in awe” = 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
^CLX “of” = paneh. Same as “before” in v6. See note XXVI above.
^CLXI “perceived” = raah. Same as “appeared” in v5. See note XIII above.
^CLXII “wisdom” = chokmah. Related to “wise” in v12. From chakam (see note LXXIV above). This is wisdom, wit, or skillfulness.
^CLXIII “in” = 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.
^CLXIV “execute” = asah. Same as “shown” in v6. See note XIX above.
^CLXV “justice” = mishpat. Same as “what is right” in v19. See note LXIX above.