1 Samuel 1

^I “was” = hayah. This is to be or become, to happen.
^II “certain” = 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.
^III “man” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^IV “Ramathaim, a Zuphite” = Ramathayim Tsophim. 1x in OT. From ramah (height or high place; high places were where idol worship took place) + tsaphah (to look out, look around, spy watchman, sentinel; leaning out to look far away; to await or observe) OR from ramah (to betray, deceive, beguile) + tsaphah (see above). This is Ramathaim-zophim or Ramathaim, a Zuphite. It is a city whose name means “double height of watchers,” “the heights of the watchmen,” “decitis of the honeycombs,” or “deceiving hope.” See https://www.abarim-publications.com/Meaning/Ramathaim-zophim.html

^V “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.
^VI “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.
^VII “Elkanah” = Elqanah. From el (God, a god) + qanah (to get, buy, redeem, create, possess). This is Elkanah, a name meaning “God has created, “God has taken possession,” “God has redeemed,” or “God has obtained.” See https://www.abarim-publications.com/Meaning/Elkanah.html

^VIII“son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^IX “Jeroham” = Yerocham. 10x in OT. From racham (to love, have compassion, have mercy); from racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus); from the same as rechem (womb). This is Jeroham, a name meaning “may he be compassionate,” “compassionate,” “he is pitied,” or “he will obtain mercy.” See https://www.abarim-publications.com/Meaning/Jeroham.html
^X “Elihu” = Elihu. Related to “Elkanah” and “was” in v1. 11x in NT. From el (see note VII above) + hu (third person pronoun – he, she, it) OR from el (see note VII above) + Yah (the shortened form of the name of the God of Israel; God, Lord); {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)}}. This is Elihu, a name meaning “he is my God,” “God of him,” “God the Lord.”

^XI “Tohu” = Tochu. 1x in OT. From the same as Toach (Toach, a name meaning “to be astonished” from a verb meaning to lower or humble). This is Tohu, a name meaning “good advice,” “wise counsels,” or “abasement.”
^XII “Zuph” = Tsuph. 4x in OT. From tsuph (to flow, float, engulf). This is Zuph or Zuphai, it is a name meaning “honeycomb.”
^XIII “Ephraimite” = Ephrathi. Related to “Ephraim” in v1. 5x in OT. From the same as apher (see note V above) OR from ephrath (Ephrath or Ephrathah; a female name and the name of several places, including Bethlehem; may mean “fruitfulness,” “exhausted,” “worthless,” or “fruitful.); {from parah (see note V above)}. This is Ephraimite or Ephrathite. See https://www.abarim-publications.com/Meaning/Ephrath.html

^XIV “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^XV “wives” = ishshah. Related to “man” in v1. From ish (see note III above). This is woman, wife, or female.
^XVI “one” = echad. Same as “certain” in v1. See note II above.
^XVII “Hannah” = Channah. 13x in OT. From chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is Hannah or Channah, meaning “favored.”

^XVIII “other” = sheni. Related to “two” in v2. See note XIV above.
^XIX “Peninnah” = Peninnah. 3x in OT. From peninim (jewels, coral); {from the same as pinnah (an angle, corner, cornerstone, tower, bulwark, pinnacle; figuratively, a chieftan); from pen (corner, angle, street, wall)}. This is Peninnah, a name meaning “curler,” “pearl,” or “coral.” See https://www.abarim-publications.com/Meaning/Peninnah.html
^XX “had” = hayah. Same as “was” in v1. See note I above.
^XXI “children” = yeled. From yalad (to bear, bring forth; can mean to act as midwife or to show one’s lineage). 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.”

^XXII “go up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^XXIII “year by year” = yom + yom. Literally “from days days.” 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.
^XXIV “town” = 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.
^XXV “worship” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.

^XXVI “sacrifice” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^XXVII “Lord” = YHVH. Related to “was” and “Elihu” in v1. See note X above.
^XXVIII “hosts” = 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.
^XXIX “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.”

^XXX “Eli” = Eli. Related to “go up” in v3. From alah (see note XXII above). This is Eli, meaning “lofty.”
^XXXI “Hophni” = Chophni. 5x in OT. From the same as chophen (fist, handful). This is Hophni, a name that may mean “boxer.”
^XXXII “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
^XXXIII “priests” = 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 {untranslated} = hayah. Same as “was” in v1. See note I above.
^XXXV “day” = yom. Same as “year by year” in v3. See note XXIII above.
^XXXVI “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXXVII “portions” = manah. 14x in OT. From manah (to weigh out, reckon, count, number, set, tell. By implication, it is allotting or providing something officially). This is a part or portion. It is something that is weighed out so it can be used specifically for a ration or portion of food. It can also mean a lot as in casting lots.
^XXXVIII “daughters” = bat. Related to “son” in v1. From ben (see note VIII above). This is daughter in a literal or figurative sense.

^XXXIX “a” = echad. Same as “certain” in v1. See note II above.
^XL “double” = aph. From anaph (to be angry; properly, breathing hard as a signifier of being enraged). This properly refers to the nose or nostril and by extension the face. It can specifically refer to anger or wrath as one breathes hard and nostrils flare in times of great anger.
^XLI “loved” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
^XLII “closed” = sagar. This is to shut up, imprison, lock, hand over, or figuratively surrender.
^XLIII “womb” = rechem. Related to “Jeroham” in v1. See note IX above.

^XLIV “rival” = tsarah. From tsar (properly, a narrow or constricted place; figuratively, trouble, a pebble, an enemy, anguish, or distress); from tsarar (to bind, restrict, narrow, be cramped, an adversary). This is tightness, distress, affliction, trouble, or adversary.
^XLV “provoke” = kaas. This is to provoke, be angry, grieve, trouble.
^XLVI “severely” = kaas. Related to “provoke” in v6. From kaas (see note XLV above). This is vexation or anger
^XLVII “to” = abur. From abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is for, so that, on account of. Properly, it means crossed.
^XLVIII “irritate” = raam. 13x in OT. From raam (thunder). This is to trouble, be agitated, irritated, angered. It is used specifically for a peal of thunder.

^XLIX “went on” = asah. This is to make, do, act, appoint, become in many senses.
^L “year” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^LI “as often as” = day. This is enough, plenty, overflow, or ability.
^LII “house” = bayit. Related to “son” in v1 & “daughters” in v4. Probably from banah (see note VIII above). This is house, court, family, palace, temple.
^LIII “wept” = bakah. This is to weep, complain, or lament.
^LIV “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.

^LV “husband” = ish. Same as “man” in v1. See note III above.
^LVI “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.
^LVII “is…sad” = yara. 5x in OT. This is to tremble or be shattered from a violent encounter. Figuratively, it can refer to fear.
^LVIII “more” = 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.

^LIX “drunk” = shathah. This is to drink literally or figuratively. It could also be a drinker.
^LX “rose” = 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.
^LXI “Presented herself before the Lord” is not in the Hebrew, but in the Greek.
^LXII “sitting” = 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.

^LXIII “seat” = 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.
^LXIV “doorpost” = mezuzah. 19x in OT. From the same as ziz (moving things like animals, abundance). This is a door or gate post. In modern Judaism, a mezuzah adorns the doorpost of many Jewish homes in reference to Deuteronomy 6:9. See https://en.wiktionary.org/wiki/mezuzah
^LXV “temple” = hekal. Perhaps from yakol (to be able, endure, overcome, prevail). This is a large building with public access such as a palace or temple.

^LXVI “deeply distressed” = mar + nephesh. Literally “in bitterness of soul.” Mar is from marar (to be bitter, embittered, weep, troubled). This is bitterness literal or figurative. It could be fierce, angry, or discontented. Nephesh is 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.
^LXVII “prayed” = palal. This is to judge for oneself or in an official capacity. It can also mean to pray or make supplication, to entreat.
^LXVIII “wept bitterly” = bakah + bakah. Same as “wept” in v7. See note LIII 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.”

^LXIX “made” = nadar. This is to vow or promise.
^LXX “vow” = neder. Related to “made” in v11. From nadar (see note LXIX above). This is a vow – literally, that which was promised.
^LXXI “only you will look” = raah + raah. This is to see in a literal or figurative sense so stare, advise, think, view. 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.”
^LXXII “misery” = oniy. From anah (to be bowed down; humility or being browbeaten, oppressed, afflicted, or depressed; literal or figurative – depressed in mood or circumstance). This is misery, poverty, or affliction.
^LXXIII “servant” = amah. This is female servant or slave, handmaid.

^LXXIV “remember” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^LXXV “forget” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
^LXXVI “male” = ish. Same as “man” in v1. See note III above.
^LXXVII “child” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
^LXXVIII “set” = natan. Same as “give” in v4. See note XXXVI above.
^LXXIX “until the day of his death” = kol + yom + chay. Literally “all the days of his life.” Yom is the same as “year by year” in v3. See note XXIII above. Chay is 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.

^LXXX “he shall drink neither wine nor intoxicants” not found in the Hebrew text.
^LXXXI “razor” = morah. 3x in OT. From mur (to change, substitute, stand by, alter, remove). This is a razor.
^LXXXII “touch” = alah. Same as “go up” in v3. See note XXII above.
^LXXXIII “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).

^LXXXIV {untranslated} = hayah. Same as “was” in v1. See note I above.
^LXXXV “continued” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^LXXXVI “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.
^LXXXVII “observed” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^LXXXVIII “mouth” = peh. Perhaps related to “Phinehas” in v3. See note XXXII above.

^LXXXIX “praying silently” = dabar + al + leb. Literally “spoke in her heart.” Dabar is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words. Leb is related to “heart” in v8. See note LVI above.
^XC “only” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.
^XCI “lips” = saphah. This is lip, edge, border, bank – used for a boundary. It can also be speech or language.
^XCII “moved” = nua. This is to waver in a literal or figurative sense. So, it could be to tremble, quiver, totter. It could also refer to a fugitive.

^XCIII “voice” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
^XCIV “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.
^XCV “thought” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
^XCVI “drunk” = shikkor. 13x in OT. From shakar (to be filled with drink, merry, tipsy; satiated in a positive sense or drunken in a negative sense; also figuratively influence). This is being in an intoxicated state or being a habitual drunkard.

^XCVII “make a drunken spectacle” = shakar. Related to “drunk” in v13. 19x in OT. See note XCVI above.
^XCVIII “put away” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^XCIX “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.
^C “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.
^CI “lord” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.

^CII “woman” = ishshah. Same as “wives” in v2. See note XV above.
^CIII “deeply troubled” = qasheh + ruach. Literally “of sorrowful spirit.” Qasheh is from qashah (to be fierce, cruel, dense, tough, severe). This is hard, severe, heavy, obstinate, hard-hearted. Ruach 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.
^CIV “drink” = shekar. Related to “drunk” in v13 & “made a drunken spectacle” in v14. From shakar (see note XCVI above). This is a drink that intoxicates like liquor or a strong wine.

^CV “pouring out” = shaphak. This is to pour out, gust, or slip. It can be to pour as blood, a drink offering, or molten metal. It can also mean to create a mound. Figuratively, it can refer to killing, or spending money.
^CVI “soul” = nephesh. Same as “deeply distressed” in v10. See note LXVI above.
^CVII “before” = paneh. Same as “before” in v12. See note LXXXVI above.
^CVIII “regard” = natan. Same as “give” in v4. See note XXXVI above.
^CIX {untranslated} = paneh. Same as “before” in v12. See note LXXXVI above.

^CX “worthless woman” = bat + beliyyaal. Literally “a daughter, a worthless one.” Bat is the same as “daughters” in v4. See note XXXVIII above. Beliyyaal is from beli (lack, nothing, without, wearing out, failure, destruction); {from balah (to grow old, wear out, waste away, consume, spend)} + yaal (to gain, profit, do good, ascend, be useful or valuable; benefitted). This is lacking profit i.e. worthlessness, destruction, evil, ungodly person, wickedness, or Belial.
^CXI “speaking” = dabar. Same as “praying” in v13. See note LXXXIX above.
^CXII “great” = rob. From rabab (to be or become much or many, multiply). This is any kind of abundance.
^CXIII“anxiety” = siach. 13x in OT. Perhaps from siyach (to muse, meditate, complain, sing, sigh, speak, or utter). This is a musing, concern, communication, or prayer.
^CXIV “vexation” = kaas. Same as “severely” in v6. See note XLVI above.
^CXV “all this time” = ad + hennah. Literally “until now.” Hennah is perhaps from hen (lo! Behold! If, though; an expression of surprise). This is here in a location or here in a time, i.e. now.

^CXVI “go” = 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.
^CXVII “peace” = 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).
^CXVIII “God” = Elohim. Related to “Elkanah” and “Elihu” in v1. See note VII above.
^CXIX “Israel” = Yisrael. Related to “Elkanah” and “Elihu” in v1 & “God” in v17. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note VII 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.

^CXX “grant” = natan. Same as “give” in v4. See note XXXVI above.
^CXXI “petition” = sheelah. 14x in OT. From shaal (to ask, inquire, beg, borrow, desire, request; can also mean demand). This is something that is requested like a petition, request, or loan. Used frequently in the book of Esther.
^CXXII “made” = shaal. Related to “petition” in v17. See note CXXI above.
^CXXIII “servant” = shiphchah. Root may mean to spread out – it would be the same root used in mishpachah, which means family or clan. This is maidservant, female slave, or female bondslave.
^CXXIV “find” = 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.
^CXXV “favor” = chen. Related to “Hannah” in v2. From chanan (see note XVII above). This is grace, favor, kindness, beauty, precious.
^CXXVI “sight” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

^CXXVII “quarters” = 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.
^CXXVIII “countenance” = paneh. Same as “before” in v12. See note LXXXVI above.
^CXXIX “rose early” = shakam. This is leaning one’s shoulder into a burden or load, whether a person or an animal. Thus, it meant starting or rising early.
^CXXX “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.
^CXXXI “before” = paneh. Same as “before” in v12. See note LXXXVI above.

^CXXXII “went back” = shub + bo. Shub is 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.” Bo is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^CXXXIII “Ramah” = Ramah. Related to “Ramathaim, a Zuphite” in v1. From ramah (see note IV above) OR from rum (see note above). This is Ramah, meaning height.
^CXXXIV “knew” = 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.

^CXXXV {untranslated} = hayah. Same as “was” in v1. See note I above.
^CXXXVI “due” = tequphah. 4x in OT. Perhaps from naqaph (to strike, cut down, surround, destroy, corrode, knock together, or enclose; to surround as a guard or like the sea; coming to the end of a festival time or enclosing in a net or trap). This is a revolution, circuit, end, a passage of time.
^CXXXVII “time” = yom. Same as “year by year” in v3. See note XXIII above.
^CXXXVIII “conceived” = harah. This is to conceive or be pregnant – it can be literal or figurative.
^CXXXIX “bore” = yalad. Related to “children” in v2. See note XXI above.

^CXL “named” = qara + shem. Literally “called his name.” Qara is to call or call out – to call someone by name. Also used more broadly for calling forth. Shem is the same as “name” in v1. See note VI above.
^CXLI “Samuel” = Shemuel. Related to “named” in v20 & “Elkanah” and “Elihu” in v1 & “God” and “Israel” in v17 & “heard” in v13. From shem (see note VI above) + el (see note VII above) OR from shama (see note XCIV above) + el (see note VII above). This is Samuel meaning either the “name of God” or “heard of God.”
^CXLII “asked” = shaal. Same as “made” in v17. See note CXXII above.

^CXLIII “offer” = zabach. Same as “sacrifice” in v3. See note XXVI above.
^CXLIV “yearly” = yom. Same as “year by year” in v3. See note XXIII above.
^CXLV “sacrifice” = zebach. Related to “sacrifice” in v3. 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.
^CXLVI “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.
^CXLVII “is weaned” = gamal. This is how one deals with someone whether positively or negatively – so to reward, requite. It can also mean to wean or the work that goes into something ripening.

^CXLVIII “bring” = bo. Same as “went back” in v19. See note CXXXII above.
^CXLIX “appear” = raah. Same as “only you will look” in v11. See note LXXI above.
^CL “presence” = paneh. Same as “before” in v12. See note LXXXVI above.
^CLI “remain” = yashab. Same as “sitting” in v9. See note LXII above.
^CLII “forever” = ad + olam. Literally “until always.” Olam is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).

^CLIII “do” = asah. Same as “went on” in v7. See note XLIX above.
^CLIV “best” = tob. Same as “more” in v8. See note LVIII above.
^CLV “to you” = ayin. Literally “in your sight.” This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^CLVI “wait” = yashab. Same as “sitting” in v9. See note LXII above.
^CLVII “establish” = qum. Same as “rose” in v9. See note LX above.
^CLVIII “word” = dabar. Related to “praying” in v13. From dabar (see note LXXXIX 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.
^CLIX “nursed” = 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.

^CLX “took…up” = alah. Same as “go up” in v3. See note XXII above.
^CLXI “three” = shalosh. This is three, fork, three times.
^CLXII “bull” = par. Perhaps related to parar (to break, defeat, frustrate, caste off, clean, cease). This is a young bull or ox.
^CLXIII “an” = echad. Same as “certain” in v1. See note II above.
^CLXIV “ephah” = ephah. Perhaps from Egptian ipet (“a dry measure of volume equivalent to…about 19.2 litres”). This is an ephah – specifically, a measure for flour or grain. It can also be used ore generally to refer to a measure. See https://en.wiktionary.org/wiki/jpt#Egyptian
^CLXV “flour” = qemach. 15x in OT. Root perhaps meaning to grind. This is something ground, such as flour, meal, or grain.

^CLXVI “skin” = nebel. From nabel (to fall away, faint, wither, languish, sink; figuratively, being senseless, foolish, or wicked; to despise, disgrace, or fall to nothing, to be seen with contempt). This is a vessel, perhaps made of skins for holding liquids. It could be a skin, vase, or lyre as having a similar shape.
^CLXVII “child” = naar. Same as “child” in v22. See note CXLVI above.
^CLXVIII “young” = naar. Same as “child” in v22. See note CXLVI above.
^CLXIX “slaughtered” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.
^CLXX “child” = naar. Same as “child” in v22. See note CXLVI above.

^CLXXI “oh” = 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.
^CLXXII “you” = nephesh. Same as “deeply distressed” in v10. See note LXVI above.
^CLXXIII “live” = chay. Same as “death” in v11. See note LXXIX above.
^CLXXIV “standing” = natsab. This is to station, appoint, establish, take a stand.

^CLXXV “child” = naar. Same as “child” in v22. See note CXLVI above.
^CLXXVI “lent” = shaal. Same as “made” in v17. See note CXXII above. Here, it is in the Hifil form, which makes the word causative.
^CLXXVII “as long as he lives” = kol + yom + hayah. Literally “all days he has.” Yom is the same as “year by year” in v3. See note XXIII above. Hayah is the same as “was” in v1. See note I above.
^CLXXVIII “given” = shaal. Same as “made” in v17. See note CXXII above. Here, it is a passive participle.
^CLXXIX “left” = shachah. Same as “worship” in v3. See note XXV above.