1 Samuel 1:1-6, 9-18

1 Samuel 1:1-6, 9-18
A Women’s Lectionary – Proper 6


There wasI a certainII manIII of Ramathaim, a ZuphiteIV 

Notes on verse 1a

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,” “deceits of the honeycombs,” or “deceiving hope.” See https://www.abarim-publications.com/Meaning/Ramathaim-zophim.html

from the hill countryV of Ephraim,VI whose nameVII was ElkanahVIII

Notes on verse 1b

V “hill country” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
VI “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.
VII “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.
VIII “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

sonIX of JerohamX son of ElihuXI

Notes on verse 1c

IX “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
X “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
XI “Elihu” = Elihu. Related to “Elkanah” in v1. 11x in OT. From El (see note VIII above) + hu (third person pronoun – he, she, it) OR from El (see note VIII 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.”

son of TohuXII son of Zuph,XIII an Ephraimite.XIV 

Notes on verse 1d

XII “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.”
XIII “Zuph” = Tsuph. 4x in OT. From tsuph (to flow, float, engulf). This is Zuph or Zuphai, it is a name meaning “honeycomb.”
XIV “Ephraimite” = Ephrathi. Related to “Ephraim” in v1. 5x in OT. From the same as apher (covering, ashes, bandage); {from the same as epher (see note VI 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 VI above)}. This is Ephraimite or Ephrathite, someone in the lineage of Ephraim. See https://www.abarim-publications.com/Meaning/Ephrath.html

He had twoXV wives;XVI the name of oneXVII was Hannah,XVIII

Notes on verse 2a

XV “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
XVI “wives” = ishshah. Related to “man” in v1. From ish (see note III above). This is woman, wife, or female.
XVII “one” = echad. Same as “certain” in v1. See note II above.
XVIII “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.”

and the name of the otherXIX Peninnah.XX Peninnah hadXXI children,XXII but Hannah had noXXIII children.

Notes on verse 2b

XIX “other” = sheni. Related to “two” in v2. See note XV above.
XX “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
XXI “had” = hayah. Same as “was” in v1. See note I above.
XXII “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.”
XXIII “no” = 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.

Now this man used to go upXXIV yearXXV by year from his townXXVI to worshipXXVII

Notes on verse 3a

XXIV “go up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
XXV “year” = 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.
XXVI “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.
XXVII “worship” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.

and to sacrificeXXVIII to the LordXXIX of hostsXXX at Shiloh,XXXI

Notes on verse 3b

XXVIII “sacrifice” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
XXIX “Lord” = YHVH. Related to “was” in v1. From havah (to be, become) or hayah (see note I above). 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.
XXX “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.
XXXI “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.”

where the two sons of Eli,XXXII HophniXXXIII and Phinehas,XXXIV were priestsXXXV of the Lord. 

Notes on verse 3c

XXXII “Eli” = Eli. Related to “go up” in v2. From alah (see note XXIV above). This is Eli, meaning “lofty.”
XXXIII “Hophni” = Chophni. 5x in OT. From the same as chophen (fist, handful). This is Hophni, a name that may mean “boxer.”
XXXIV “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
XXXV “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.

XXXVIOn the dayXXXVII when Elkanah sacrificed, he would giveXXXVIII portionsXXXIX to his wife Peninnah and to allXL her sons and daughters,XLI 

Notes on verse 4

XXXVI {untranslated} = hayah. Same as “was” in v1. See note I above.
XXXVII “day” = yom. Same as “year” in v3. See note XXV above.
XXXVIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
XXXIX “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.
XL “all” = kol. From kalal (to complete). This is all or every.
XLI “daughters” = bat. Related to “son” in v1. From ben (see note IX above). This is daughter in a literal or figurative sense.

but to Hannah he gave aXLII doubleXLIII portion because he lovedXLIV her,XLV though the Lord had closedXLVI her womb.XLVII 

Notes on verse 5

XLII “a” = echad. Same as “certain” in v1. See note II above.
XLIII “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.
XLIV “loved” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
XLV “her” = Channah. Same as “Hannah” in v2. See note XVIII above.
XLVI “closed” = sagar. This is to shut up, imprison, lock, hand over, or figuratively surrender.
XLVII “womb” = rechem. Related to “Jeroham” in v1. See note X above.

Her rivalXLVIII used to provokeXLIX her severely,L toLI irritateLII her, because the Lord had closedLIII her womb. 

Notes on verse 6

XLVIII “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.
XLIX “provoke” = kaas. This is to provoke, be angry, grieve, trouble.
L “severely” = kaas. Related to “provoke” in v6. From kaas (see note XLIX above). This is vexation or anger.
LI “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.
LII “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.
LIII {untranslated} = baad. Perhaps from ad (up to, while); from adah (to pass on, advance, decorate oneself). This is up to, behind, over, among.

AfterLIV they had eatenLV andLVI drunkLVII at Shiloh, Hannah roseLVIII and presented herself before the Lord. 

Notes on verse 9a

LIV “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.
LV “eaten” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
LVI {untranslated} = achar. Same as “after” in v9. See note LIV above.
LVII “drunk” = shathah. This is to drink literally or figuratively. It could also be a drinker.
LVIII “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.

Now Eli the priest was sittingLIX on the seatLX beside the doorpostLXI of the templeLXII of the Lord. 

Notes on verse 9b

LIX “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.
LX “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.
LXI “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
LXII “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.

10 She was deeply distressedLXIII and prayedLXIV to the Lord and wept bitterly.LXV 

Notes on verse 10

LXIII “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.
LXIV “prayed” = palal. This is to judge for oneself or in an official capacity. It can also mean to pray or make supplication, to entreat.
LXV “wept bitterly” = bakah + bakah. This is to weep, complain, or lament. 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.”

11 She madeLXVI this vow:LXVII “O Lord of hosts, if only you will lookLXVIII on the miseryLXIX of your servantLXX

Notes on verse 11a

LXVI “made” = nadar. This is to vow or promise.
LXVII “vow” = neder. Related to “made” in v11. From nadar (see note LXVI above). This is a vow – literally, that which was promised.
LXVIII “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.”
LXIX “misery” = oni. 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.
LXX “servant” = amah. This is female servant or slave, handmaid.

and rememberLXXI me and not forgetLXXII your servant but will give to your servant a maleLXXIII child,LXXIV then I will setLXXV him before youLXXVI as a nazirite

Notes on verse 11b

LXXI “remember” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
LXXII “forget” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
LXXIII “male” = ish. Same as “man” in v1. See note III above.
LXXIV “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.
LXXV “set” = natan. Same as “give” in v4. See note XXXVIII above.
LXXVI “you” = YHVH. Same as “Lord” in v3. See note XXIX above.

until the day of his death.LXXVII He shall drink neither wine nor intoxicants, and no razorLXXVIII shall touchLXXIX his head.”LXXX

Notes on verse 11c

LXXVII “until the day of his death” = kol + yom + chay. Literally, “all the days of his life.” Kol is the same as “all” in v4. See note XL above. Yom is the same as “year” in v3. See note XXV 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.
LXXVIII “razor” = morah. 3x in OT. From mur (to change, substitute, stand by, alter, remove). This is a razor.
LXXIX “touch” = alah. Same as “go up” in v3. See note XXIV above.
LXXX “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).

12 LXXXIAs she continuedLXXXII praying beforeLXXXIII the Lord, Eli observedLXXXIV her mouth.LXXXV 

Notes on verse 12

LXXXI {untranslated} = hayah. Same as “was” in v1. See note I above.
LXXXII “continued” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
LXXXIII “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.
LXXXIV “observed” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
LXXXV “mouth” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.

13 Hannah was prayingLXXXVI silently;LXXXVII onlyLXXXVIII her lipsLXXXIX moved,XC

Notes on verse 13a

LXXXVI “praying” = 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.
LXXXVII “silently” = al + leb. Literally, “in her heart.” Leb 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.
LXXXVIII “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.
LXXXIX “lips” = saphah. This is lip, edge, border, bank – used for a boundary. It can also be speech or language.
XC “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.

but her voiceXCI was not heard;XCII therefore Eli thoughtXCIII she was drunk.XCIV 

Notes on verse 13b

XCI “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.
XCII “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.
XCIII “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.
XCIV “drink” = 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.

14 So Eli said to her, “How long will you make a drunken spectacleXCV of yourself? Put awayXCVI your wine.”XCVII 

Notes on verse 14

XCV “make a drunken spectacle” = shakar. Related to “drunk” in v13. 19x in OT. See note XCIV above.
XCVI “put away” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
XCVII “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.

15 But Hannah answered,XCVIII “No, my lord,XCIX I am a womanC deeply troubled;CI

Notes on verse 15a

XCVIII “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.
XCIX “lord” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
C “woman” = ishshah. Same as “wives” in v2. See note XVI above.
CI “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.

I have drunk neither wine nor strong drink,CII but I have been pouring outCIII my soulCIV beforeCV the Lord. 

Notes on verse 15b

CII “strong drink” = shekar. Related to “drunk” in v13 & “make a drunken spectacle” in v14. From shakar (see note XCIV above). This is a beverage that intoxicates, liquor, a strong wine. It could also be someone who is a drunk.
CIII “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.
CIV “soul” = nephesh. Same as “deeply distressed” in v10. See note LXIII above.
CV “before” = paneh. Same as “before” in v12. See note LXXXIII above.

16 Do not regardCVI your servantCVII as a worthlessCVIII woman,CIX

Notes on verse 16a

CVI “regard” = natan. Same as “give” in v4. See note XXXVIII above.
CVII {untranslated} = paneh. Same as “before” in v12. See note LXXXIII above.
CVIII “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.
CIX “woman” = bat. Same as “daughters” in v4. See note XLI above.

for I have been speakingCX out of my greatCXI anxietyCXII and vexationCXIII all this time.”CXIV 

Notes on verse 16b

CX “speaking” = dabar. Same as “praying” in v13. See note LXXXVI above.
CXI “great” = rob. From rabab (to be or become much or many, multiply). This is any kind of abundance.
CXII “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.
CXIII “vexation” = kaas. Same as “severely” in v6. See note L above.
CXIV “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.

17 Then Eli answered, “GoCXV in peace;CXVI the GodCXVII of IsraelCXVIII

Notes on verse 17a

CXV “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.
CXVI “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).
CXVII “God” = Elohim. Related to “Elkanah” and “Elihu” in v1. See note VIII above.
CXVIII “Israel” = Yisrael. Related to “Elkanah” and “Elihu” in v1 & “God” in v17. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note VIII above)}. This is Israel the people and the land.

grantCXIX the petitionCXX you have madeCXXI to him.” 

Notes on verse 17b

CXIX “grant” = natan. Same as “give” in v4. See note XXXVIII above.
CXX “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.
CXXI “made” = shaal. Related to “petition” in v17. See note CXX above.

18 And she said, “Let your servantCXXII findCXXIII favorCXXIV in your sight.”CXXV Then the woman went her wayCXXVI and ate and drank with her husband, and her countenanceCXXVII was sad no longer.

Notes on verse 18

CXXII “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.
CXXIII “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.
CXXIV “favor” = chen. Related to “Hannah” in v2. From chanan (see note XVIII above). This is grace, favor, kindness, beauty, precious.
CXXV “sight” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
CXXVI “way” = 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.
CXXVII “countenance” = paneh. Same as “before” in v12. See note LXXXIII above.

Image credit: “Lady in Blue Visitation” by Frank Wesley.

You May Also Like

Leave a Reply