1 Samuel 10

^I “Samuel” = Shemuel. From shem (name, fame, renown; indicating something essential about a person; honor, authority, or character); {may be from sim (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.”
^II “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^III “vial” = pak. 3x in OT. From pakah (to trickle, pour). This is a vial or flask used for pouring liquid. In all three verses, it is used to hold oil.
^IV “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.

^V “poured” = yatsaq. This is to pour out, flow, wash away, or overflow. It can imply melting as one does to cast metal. By extension, it can refer to something being steadfast, stiffened, firmly in place.
^VI “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).
^VII “kissed” = nashaq. This is to kiss in a literal or figurative sense. It can mean to touch, rule, or equip with weapons.

^VIII “said” = amar. This is to speak, say, answer, command, promise, report.
^IX “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.
^X “anointed” = 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.

^XI “ruler” = nagid. From nagad (this is to declare, make conspicuous, stand in front, manifest, predict, explain). This is a commander or leader as the one who stands at the front, whether in a military, religious, or civic setting. It can also mean honorable or noble in an abstract sense.
^XII From “over…anointed you” not found in the Hebrew manuscripts.
^XIII “heritage” = nachalah. Related to nachal (to inherit, occupy, distribute, take as heritage). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.

^XIV “depart” = 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.
^XV “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.
^XVI “meet” = 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.
^XVII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^XVIII “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.

^XIX “Rachel’s” = Rachel. From the same as rachel (a ewe, sheep). Its root may refer to travelling. This is Rachel, meaning “ewe.”
^XX “tomb” = qeburah. 14x in OT. From qabar (to bury or someone who buries). This is grave, burial, or sepulcher.
^XXI “territory” = gebul. Perhaps from gabal (to border, twist like rope). This is boundary, limit, coast, space. Properly, it is a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space.
^XXII “Benjamin” = Binyamin. From ben (son, age, child); {from banah (to build)} + 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.
^XXIII “Zelzah” = Tseltsach. 1x in OT. Perhaps from tsel (shade in a literal or figurative sense; shadow, shade, protection, shelter, or defense); {from tsalal (to be or become dark, shade; this is the shade as during twilight or shadow as associated with something opaque)} + tsach (dazzling, glowing, scorching, sunny, radiant, evident); {from tsachach (to dazzle, be white)}. This is Zelzah, a place whose name may mean “clear shade” or “dark glow” or “shade in the heat of the sun.” See https://www.abarim-publications.com/Meaning/Zelzah.html

^XXIV “say” = 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.
^XXV “donkeys” = athon. Perhaps from the same as eythan (continual, mighty, strong, ever-flowing, permanence). This is a female donkey as an animal that is patient and gentle.
^XXVI “went” = halak. Same as “depart” in v2. See note XIV above.
^XXVII “seek” = 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.
^XXVIII “found” = matsa. Same as “meet” in v2. See note XVI above.

^XXIX “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!
^XXX “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XXXI “stopped” = natash. Properly, this is to beat or pound as when something is beaten in order to expand or disperse. It can be leave, abandon, allow, neglect, spread, fall, or thrust out.
^XXXII “worrying” = daag. 7x in OT. This is to fear, be worried, sorrow, be concerned, be anxious, be sorry.
^XXXIII “them” = athon. Same as “donkeys” in v2. See note XXIV above.

^XXXIV “saying” = amar. Same as “said” in v1. See note VIII above.
^XXXV “do” = asah. This is to make, do, act, appoint, become in many senses.
^XXXVI “son” = ben. Related to “Benjamin” in v2. See note XXII above.
^XXXVII “go on” = chalaph. This is to slide by or rush like a flood. It can mean to pass through, change, sprout, renew, break a promise, pierce, or violate.
^XXXVIII “further” = haleah. 16x in OT. This is beyond, far away, to this point, back, forward.

^XXXIX “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XL “oak” = elon. 10x in OT. From ayil (strength; things that are strong or powerful: political chiefs, rams, posts, trees, oaks); from the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is terebinth, oak, or another kind of tree that is strong.
^XLI “Tabor” = Tabor. 10x in OT. Perhaps Aramaic tebar (to break, be fragile); related to Hebrew shabar (break, collapse, destroy, break in pieces, tear; bursting in a literal or figurative sense). This is Tabor, meaning “broken region.”
^XLII “three” = shalosh. This is three, fork, three times.
^XLIII “men” = enosh. Related to “men” in v2. See note XVIII above.

^XLIV “going up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^XLV “God” = Elohim. Related to “Samuel” in v1. See note I above.
^XLVI “Bethel” = Bethel. Related to “Benjamin” and “son” in v2 & to “Samuel” in v1 & “God” in v3. From bayit (house, household, palace, dungeon); {from banah (see note XXII above)} + El (see note I above). This is Bethel, literally meaning “house of God.”
^XLVII “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.
^XLVIII “carrying” = 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.
^XLIX “kids” = gedi. 16x in OT. From the same as gadah (a bank or border of a river or stream). This is a young goat.

^L “another” = echad. Same as “one” in v3. See note XLVII above.
^LI “loaves” = kikkar. From karar (to dance or whirl). This is round so it can refer to a circle, a circular region, a weight used for measurement, money, a loaf of bread that is round, a cover, a plain, or a valley in the Jordan.
^LII “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.
^LIII “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.
^LIV “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.

^LV “greet” = shaal + shalom. Shaal is to ask, inquire, beg, borrow, desire, request. It can also mean to demand. Shalom is 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).
^LVI “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^LVII “accept” = laqach. Same as “took” in v1. See note II above.
^LVIII “them” = yad. Literally, “from their hands.”

^LIX “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.
^LX “that” = ken. Perhaps 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 to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^LXI “Gibath” = 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 hill or little hill.
^LXII “elohim” = elohim. Same as “God” in v3. See note XLV above.

^LXIII “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.
^LXIV “garrison” = netsib. 12x in OT. From natsab (to station, appoint, establish, take a stand). This is something that stands like a pillar, statute, or post. It could also be an officer, a garrison, or a military post.
^LXV “is” = hayah. Related to “Lord” in v1. See note IX above.
^LXVI “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.

^LXVII “meet” = paga. This is to meet or happen, whether unintentionally or of violence. It can also be plead, spare, reach, or intercede.
^LXVIII “band” = chebel. From chabal (to bind, pledge, or wind tight; figuratively, can refer to perverting or destroying something; can also be used of writhing in pain, particularly in reference to childbirth). This is a band, rope, measuring line, noose. It can be a company, territory, or country. It can also refer to a throe of labor or ruin.
^LXIX “prophets” = nabi. This is prophet, prophecy, speaker, or someone inspired.
^LXX “coming 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.
^LXXI “shrine” = bamah. The root might mean being high. This is height, wave, or elevation.

^LXXII “harp” = nebel. Same as “skin” in v3. See note LIII above.
^LXXIII “tambourine” = toph. 17x in OT. Perhaps from taphaph (to play a drum, timbrel, or tambourine). This is a timbrel or tambourine.
^LXXIV “flute” = chalil. 6x in OT. From chalal (to pierce, which implies to wound; used figuratively for making someone or something profane or breaking your word; to begin as though one opened a wedge; to eat something as a common thing). This is a flute or pipe.
^LXXV “lyre” = kinnor. Root may be to twang. This is a lyre or harp.

^LXXVI “front” = 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.
^LXXVII “be in a prophetic frenzy” = naba. Related to “prophets” in v5. Related to nabi (see note LXIX above). This is to prophesy. It can also refer to an ecstatic state – raving. It is associated with speech, song, teachings, and predictions.
^LXXVIII “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.
^LXXIX “possess” = 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.

^LXXX “turned” = haphak. This is to turn, overturn, change, return, turn over, pervert.
^LXXXI “different” = acher. Related to “after” in v5. From achar (see note LIX above). This is following, next, strange, other.
^LXXXII “person” = ish. Same as “men” in v2. See note XVIII above.
^LXXXIII {untranslated} = hayah. Same as “is” in v5. See note LXV above.
^LXXXIV “signs” = 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. 

^LXXXV “meet” = bo. Same as “come” in v3. See note XXXIX above.
^LXXXVI “see fit to do” = matsa + yad. Literally, “your hand finds.” Matsa is the same as “meet” in v2. See note XVI above. Yad is the same as “them” in v4. See note LVIII above.
^LXXXVII “go down” = yarad. Same as “coming down” in v5. See note LXX above.
^LXXXVIII “Gilgal” = Gilgal. From galgal (wheel, wagon, whirl, whirlwind; something that rolls); from galal (to roll, roll away, wallow, commit, remove; rolling in a literal or figurative sense). This is Gilgal – perhaps circle of stones.
^LXXXIX “ahead” = paneh. Same as “front” in v5. See note LXXVI above.

^XC “then” = hinneh. Same as “now” in v2. See note XXVIII above.
^XCI “come down” = yarad. Same as “coming down” in v5. See note LXX above.
^XCII “present” = alah. Same as “going up” in v3. See note XLIV above.
^XCIII “burnt offerings” = olah. Related to “going up” in v3. From alah (see note XLIV above). 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 thing 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.

^XCIV “offer” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^XCV “sacrifices” = zebach. Related to “offer” in v8. From zabach (see note XCIV 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.
^XCVI “well-being” = shelem. Related to “greet” in v4. From shalam (see note LV 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.

^XCVII “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.
^XCVIII “days” = yom. Same as “today” in v2. See note XV above.
^XCIX “wait” = yachal. This is to wait, which implies patience, hope, and trust. It can also be pained waiting.
^C “come” = bo. Same as “come” in v3. See note XXXIX above.
^CI “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.

^CII {untranslated} = hayah. Same as “is” in v5. See note LXV above.
^CIII “turned” = panah. Related to “front” in v5. See note LXXVI above.
^CIV “away” = shekem. Perhaps from shakam (to rise early, begin work early; properly, this is leaning one’s shoulder or back into a load or a burden; also, loading an animal for work). This is shoulder, neck, or some other place that bears burdens. Figuratively, it can refer to the spur of a hill, or one’s allotted portion.
^CV “leave” = halak. Same as “depart” in v2. See note XIV above.

^CVI “gave” = haphak. Same as “turned” in v6. See note LXXX above.
^CVII “another” = acher. Same as “different” in v6. See note LXXXI above.
^CVIII “heart” = leb. From the same as lebab (the heart, courage, one’s inner self, the mind, the will; only used in a figurative sense in the Bible); 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 inner self, mind, will, feelings, the center.
^CIX “all” = kol. From kalal (to complete). This is all or every.
^CX “fulfilled” = bo. Same as “come” in v3. See note XXXIX above.

^CXI “going” = bo. Same as “come” in v3. See note XXXIX above.
^CXII {untranslated} = hinneh. Same as “now” in v2. See note XXVIII above.
^CXIII “met” = qara. This is to meet, befall, happen upon. It can be to encounter by chance or for aggression.
^CXIV “fell into a prophetic frenzy” = naba. Same as “be in a prophetic frenzy” in v5. See note LXXVII above.
^CXV “along with” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.

^CXVI {untranslated} = hayah. Same as “is” in v5. See note LXV above.
^CXVII “knew” = yada. Same as “show” in v8. See note CI above.
^CXVIII “before” = ethmol + shilshom. Ethmol is  8x in OT. From et (with, among, beside, including, toward, near); from anah (to meet, happen, approach)} + mul (front, opposite, toward); {from mul (to cut short, circumcise, blunt, destroy). This is formerly, before, yesterday, or time. Shilshom is related to “three” in v3. From shalash (to make triplicate, do a third time); from the same as shalosh (see note XLII above). This is three days ago, before, yesterday in the past.

^CXIX “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^CXX {untranslated} = hinneh. Same as “now” in v2. See note XXVIII above.
^CXXI “prophesied” = naba. Same as “be in a prophetic frenzy” in v5. See note LXXVII above.
^CXXII “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.
^CXXIII “said” = amar. Same as “said” in v1. See note VIII above.

^CXXIV “one” = ish. Same as “men” in v2. See note XVIII above.
^CXXV “another” = rea. From raah (perhaps association with). This is an associate, companion, friend, neighbor, or other. It can also be used for close family or for a lover.
^CXXVI “come” = hayah. Same as “is” in v5. See note LXV above.
^CXXVII “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
^CXXVIII “Saul” = Shaul. Related to “greet” in v4. From shaal (see note LV above). This is Saul or Shaul, meaning “asked of the Lord.”
^CXXIX “also” = gam. This is also, moreover, again.

^CXXX “man” = ish. Same as “men” in v2. See note XVIII above.
^CXXXI “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.
^CXXXII {untranslated} = amar. Same as “said” in v1. See note VIII above.
^CXXXIII “therefore” = ken. Same as “that” in v5. See note LX above.
^CXXXIV “became” = hayah. Same as “is” in v5. See note LXV above.
^CXXXV “proverb” = mashal. From mashal (to compare, speak in a proverb or riddle – to speak in allegory or liken). This is proverb, parable, taunt, discourse, maxim, adage, poem.

^CXXXVI “prophetic frenzy” = naba. Same as “be in a prophetic frenzy” in v5. See note LXXVII above.
^CXXXVII “ended” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
^CXXXVIII “went” = bo. Same as “come” in v3. See note XXXIX above.
^CXXXIX “home” = bamah. Same as “shrine” in v5. See note LXXI above.

^CXL “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.
^CXLI “said” = amar. Same as “said” in v1. See note VIII above.
^CXLII “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.
^CXLIII “go” = halak. Same as “depart” in v2. See note XIV above.
^CXLIV “replied” = amar. Same as “said” in v1. See note VIII above.
^CXLV “not” = 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.
^CXLVI “went” = bo. Same as “come” in v3. See note XXXIX above.

^CXLVII “said” = amar. Same as “said” in v1. See note VIII above.
^CXLVIII “tell” = nagad. Related to “ruler” in v1. See note XI above.
^CXLIX {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.”
^CL “said” = amar. Same as “said” in v1. See note VIII above.

^CLI “said” = amar. Same as “said” in v1. See note VIII above.
^CLII “told” = nagad + nagad. Same as “tell” in v15. See note CXLVIII 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.”
^CLIII “matter” = dabar. Same as “say” in v2. See note XXIV above.
^CLIV “kingship” = melukah. From the same as melek (king). This is kingship, kingdom, reign. It can also mean royalty.
^CLV “spoken” = amar. Same as “said” in v1. See note VIII above.

^CLVI “summoned” = tsaaq. This is to cry out or call together, to shriek. It can mean, by implication, calling for an assembly.
^CLVII “Mizpah” = Mitspah. From tsaphah (to look out, look around, spy watchman, sentinel; leaning out to look far away; to await or observe). This is Mizpah, meaning “watchtower.”
^CLVIII “said” = amar. Same as “said” in v1. See note VIII above.
^CLIX “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “son” in v2. See note XXXVI above. Yisrael is related to “Samuel” in v1 & “God” and “Bethel” in v3. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note I 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.
^CLX “says” = amar. Same as “said” in v1. See note VIII above.

^CLXI “brought up” = alah. Same as “going up” in v3. See note XLIV above.
^CLXII “Israel” = Yisrael. Same as “Israelites” in v18. See note CLIX above.
^CLXIII “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.
^CLXIV “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.
^CLXV “hand” = yad. Same as “them” in v4. See note LVIII above.
^CLXVI “kingdoms” = mamlakah. Related to “kingship” in v16. From the same as melek (see note CLIV above). This is kingdom, dominion, sovereignty, rule. It can also refer to the realm.
^CLXVII “oppressing” = lachats. 19x in OT. This is to press or squeeze. Figuratively, it is oppress, afflict, or distress.

^CLXVIII “rejected” = ma’as. This is to reject, refuse, despise. It can also be to disappear or melt away.
^CLXIX “saves” = 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.
^CLXX “calamities” = 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.
^CLXXI “distresses” = 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.

^CLXXII “said” = amar. Same as “said” in v1. See note VIII above.
^CLXXIII “set” = sim. Related to “Samuel” in v1. See note I above.
^CLXXIV “king” = melek. Related to “kingship” in v16 & “kingdoms” in v18. See note CLIV above.
^CLXXV “now, therefore” = attah. Related to “answered” in v12. Perhaps from et (a period or season; whenever or continually); probably from anah (see note CXXXI above) OR from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is now, from now on.
^CLXXVI “present” = yatsab. This is to set oneself, take a stand, remain, continue, to station or set something in place.

^CLXXVII “before” = paneh. Same as “front” in v5. See note LXXVI above.
^CLXXVIII “tribes” = shebet. This is a rod, staff, club, scepter, dart, or tribe. Literally a stick that can be used for punishing, writing, fighting, walking, ruling; thus, used figuratively for a clan.
^CLXXIX “clans” = eleph. 8x in OT. From alaph (to learn, speak, associate with). This is cattle, clan, family.
^CLXXX “brought…near” = qarab. This is to come near, offer, make ready, approach, take.
^CLXXXI “taken by lot” = 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.

^CLXXXII “brought…near” = qarab. Same as “brought…near” in v20. See note CLXXX above.
^CLXXXIII “families” = mishpachah. From the same as shiphcah (maid, maidservant); root means to spread out. This is one’s circle of relatives – clan, family, kindred.
^CLXXXIV “taken by lot” = lakad. Same as “taken by lot” in v20. See note CLXXXI above.
^CLXXXV “Matrites” = Matri. From matar (rain); from matar (to rain or rain on). This is Matri, which may mean “rainy.”
^CLXXXVI “taken by lot” = lakad. Same as “taken by lot” in v20. See note CLXXXI above.

^CLXXXVII “inquired” = shaal. Same as “greet” in v4. See note LV above.
^CLXXXVIII “again” = od. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is still, yet, again, more.
^CLXXXIX “man” = ish. Same as “men” in v2. See note XVIII above.
^CXC “come” = bo. Same as “come” in v3. See note XXXIX above.
^CXCI {untranslated} = od. Same as “again” in v22. See note CLXXXVIII above.
^CXCII “here” = halom. 11x in OT. This is here or this far.

^CXCIII “said” = amar. Same as “said” in v1. See note VIII above.
^CXCIV “see” = hinneh. Same as “now” in v2. See note XXVIII above.
^CXCV “hidden” = chaba. This is to hide, hush, harden (like water freezing), or secret.
^CXCVI “baggage” = keli. Related to “ended” in v13. From kalah (see note CXXXVII above). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.

^CXCVII “ran” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.
^CXCVIII “brought” = laqach. Same as “took” in v1. See note II above.
^CXCIX “took…stand” = yatsab. Same as “present” in v19. See note CLXXVI above.
^CC “among” = tavek. Same as “along with” in v10. See note CXV above.
^CCI “head and shoulders” = shekem + maal. Literally, “from his shoulders and upward.” Shekem is the same as “away” in v9. See note CIV above. Maal is related to “going up” in v3 & “burnt offerings” in v8. From alah (see note XLIV above). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
^CCII “was…taller” = gabahh. This is to soar or be lofty. So, this is to be high or lift up literally. Figuratively it means to be exalted or proud.
^CCIII “them” = am. Same as “people” in v11. See note CXXII above.

^CCIV “said” = amar. Same as “said” in v1. See note VIII above.
^CCV “see” = raah. Same as “saw” in v11. See note CXIX above.
^CCVI “chosen” = bachar. This is to choose, appoint, try, excellent.
^CCVII “no one” = ayin. Same as “not” in v14. See note CXLV above.
^CCVIII “shouted” = rua. To break or destroy something so figuratively, an ear splitting sound such as a call of alarm or a joyful sound.
^CCIX {untranslated} = amar. Same as “said” in v1. See note VIII above.
^CCX “long live” = chayah. This is to live or keep alive in a literal or figurative sense. So, it can be revive, nourish, or save.

^CCXI “told” = dabar. Related to “say” in v2. See note XXIV above.
^CCXII “rights and duties” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). 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.
^CCXIII “wrote” = kathab. This is to inscribe, write, record, or decree.
^CCXIV “book” = sepher. Perhaps from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This can be writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register.

^CCXV “laid…up” = yanach. Perhaps from the same as nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is to lay down, let alone, pacify, cast down, or deposit. It can also mean to allow something or someone to stay.
^CCXVI “before” = paneh. Same as “front” in v5. See note LXXVI above.
^CCXVII “sent…back” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^CCXVIII {untranslated} = ish. Same as “men” in v2. See note XVIII above.
^CCXIX “homes” = bayit. Related to “Benjamin” and “son” in v2 & “Bethel” in v3. See note XLVI above.

^CCXX “went” = halak. Same as “depart” in v2. See note XIV above.
^CCXXI “home” = bayit. Same as “homes” in v25. See note CCXIX above.
^CCXXII “Gibeah” = Gibah. Related to “Gibeath” in v5. From the same as Geba (see note LXI above). This is Gibeah, a city whose name means “hill.”
^CCXXIII “went” = halak. Same as “depart” in v2. See note XIV above.
^CCXXIV “warriors” = 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.
^CCXXV “touched” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.

^CCXXVI “worthless” = beliyyaal. 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.
^CCXXVII “fellows” = ben. Same as “son” in v2. See note XXXVI above.
^CCXXVIII Literally, “sons of worthlessness.”
^CCXXIX “said” = amar. Same as “said” in v1. See note VIII above.

^CCXXX “despised” = bazah. This is to despise, hold in contempt, disesteem, or a person who is vile.
^CCXXXI “brought” = bo. Same as “come” in v3. See note XXXIX above.
^CCXXXII “present” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
^CCXXXIII “held” = hayah. Same as “is” in v5. See note LXV above.
^CCXXXIV “peace” = charash. This is to scratch, which implies etching or plowing. It can mean to manufacture regardless of materials used. Figuratively, it can be to devise or conceal. It can also have a sense of secrecy. Hence, being silent or left alone. It can also be speechless.
^CCXXXV Remainder from “Now Nahash…Jabesh-gilead” is not present in the Masoretic Text.