1 Samuel 19

^I “Saul” = Shaul. From shaal (to ask, inquire, beg, borrow, desire, request; can also mean demand). This is Saul or Shaul, meaning “asked of the Lord.”
^II “spoke” = 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.
^III “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^IV “Jonathan” = Yonathan. From the same as Yehonathan (Jonathan or Jehonathan, meaning “the Lord has given”); {from YHVH (proper name of the God of Israel; God, Lord; the self-existent or eternal one); {from havah (to become) or hayah (to be, become, happen)} + natan (to give, put, set, offer; to give literally or figuratively)}. This is Jonathan, meaning “the Lord has given.”

^V “all” = kol. From kalal (to complete). This is all or every.
^VI “servants” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
^VII “killing” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^VIII “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.”

^IX “great” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^X “took…delight” = chaphets. Properly, this means inclined towards or bending to. Figuratively, it means to desire, delight in, or be pleased with.
^XI “Jonathan” = Yehonathan. Related to “Jonathan” in v1 & to “Jonathan” in v1. See note IV above.
^XII “told” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^XIII {untranslated} = amar. This is to speak, say, answer, command, promise, report.

^XIV “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XV “trying” = 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.
^XVI “therefore” = attah. Perhaps from et (a period or season; whenever or continually); probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is now, from now on.
^XVII “be on guard” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^XVIII {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.”

^XIX “tomorrow 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.
^XX “stay” = 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.
^XXI “secret place” = sether. From sathar (hide, conceal, or be absent; hiding because something is covered – used in a literal or figurative sense). This is covering, shelter, protection, hiding place. It can be hidden by a mountain, by clouds, in the womb, in a matter of secrecy, through slander, or of nations.
^XXII “hide” = chaba. This is to hide, hush, harden (like water freezing), or secret.

^XXIII “go out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XXIV “stand” = 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.
^XXV “beside” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^XXVI “field” = sadeh. From the same as shadday (almighty, field, land); from shadad (to devastate, ruin, destroy, oppress, be powerful). Or, it may be from a word that means to spread out. This is field, ground, soil, or land. It can be used to mean wild as in a wild animal.
^XXVII “learn” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.

^XXVIII “Jonathan” = Yehonathan. Same as “Jonathan” in v2. See note XI above.
^XXIX “well” = 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.
^XXX “saying” = amar. Same as {untranslated} in v2. See note XIII above.

^XXXI “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.
^XXXII “sin” = chata. This is properly to miss, and so figuratively it is used for sinning, bearing the blame. It implies a forfeiture or loss of something.
^XXXIII “deeds” = maaseh. From asah (to do, make, accomplish, become). This is a work – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced.
^XXXIV “good service” = tob + meod. Tob is the same as “well” in v4. See note XXIX above. Meod is the same as “great” in v1. See note IX above.

^XXXV “took” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^XXXVI “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.
^XXXVII “hand” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.

^XXXVIII “attacked” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
^XXXIX “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.
^XL “Lord” = YHVH. Related to “Jonathan” in v1 & “Jonathan” in v2. See note IV above.
^XLI “brought about” = asah. Related to “deeds” in v4. See note XXXIII above.

^XLII “great” = 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.
^XLIII “victory” = teshuah. From yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe; to free someone). This is deliverance or salvation.
^XLIV “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). 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.

^XLV “saw” = raah. Same as “learn” in v3. See note XXVII above.
^XLVI “rejoiced” = samach. This is to rejoice or be glad. Properly, it is to brighten up in a literal or figurative sense.
^XLVII “innocent” = naqiy. From naqah (to be empty, cleanse, acquit; to be clean in a literal or figurative sense). This is blameless, innocent, free from punishment, or clear.
^XLVIII “person” = dam. Perhaps from damam (to cease, be or become mute, silent, still, cut off, hold peace, be astonished, die). This is blood, bloodshed, bloodguilt, lifeblood, and death. It is used for people and animals. More often blood from a wound or the blood of the innocent. Used figuratively for violence or for wine. Closely tied to life and death.
^XLIX “without cause” = chinnam. From chen (grace, favor, kindness, beauty, precious); from chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is out of favor, so it can mean without cost, without payment, nothing, vain, or useless.

^L “heeded” = 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.
^LI “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.
^LII “Jonathan” = Yehonathan. Same as “Jonathan” in v2. See note XI above.

^LIII “swore” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
^LIV “lives” = 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.
^LV “put to death” = mut. Same as “killing” in v1. See note VII above.

^LVI “Jonathan” = Yehonathan. Same as “Jonathan” in v2. See note XI above.
^LVII “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^LVIII {untranslated} = Yehonathan. Same as “Jonathan” in v2. See note XI above.
^LIX “related” = nagad. Same as “told” in v2. See note XII above.
^LX “things” = dabar. Related to “spoke” in v1. From dabar (see note II 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.

^LXI “Jonathan” = Yehonathan. Same as “Jonathan” in v2. See note XI above.
^LXII “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LXIII “was” = hayah. Related to “Jonathan” in v1 & “Jonathan” in v2 & “Lord” in v5. See note IV above.
^LXIV “presence” = 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.
^LXV “as before” = ethmol + shilshom. Ethmol is related to “therefore” in v2. 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, time. Shilshom is from shalash (to make triplicate, do a third time); from the same as shalosh (three, fork, three times). This is three days ago, before, yesterday in the past.

^LXVI “again” = yasaph. This is to add, increase, continue, exceed.
^LXVII “war” = milchamah. From lacham (to eat or feed on; figuratively, to battle as a kind of consumption/destruction). This is battle, war, fighting, or one who fights (i.e. a warrior).
^LXVIII “fight” = lacham. Related to “war” in v8. See note LXVII above.
^LXIX “launched” = nakah. Same as “attacked” in v5. See note XXXVIII above.
^LXX “heavy” = gadol. Same as “great” in v5. See note XLII above.
^LXXI “attack” = makkah. Related to “attacked” in v5. From nakah (see note XXXVIII above). This is a wound, injury, blow. Figuratively, it could be disaster, slaughter, or pestilence.

^LXXII “fled” = nus. This is to flee, vanish away, hide, escape, be displayed.
^LXXIII “before” = paneh. Same as “presence” in v7. See note LXIV above.
^LXXIV “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.
^LXXV “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.

^LXXVI “came” = hayah. Same as “was” in v7. See note LXIII above.
^LXXVII “sat” = yashab. Same as “stay” in v2. See note XX above.
^LXXVIII “house” = bayit. Related to “son” in v1. Probably from banah (see note III above). This is house, court, family, palace, temple.
^LXXIX “spear” = chanith. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is a spear or lance as a weapon that is thrust in the same way one pitches a tent.
^LXXX “hand” = yad. Same as “beside” in v3. See note XXV above.

^LXXXI “playing music” = nagan. 15x in OT. This is to strike a stringed instrument, to pluck or play it. It can also refer to a musician or a melody.
^LXXXII {untranslated} = yad. Same as “beside” in v3. See note XXV above.
^LXXXIII “sought” = baqash. Same as “trying” in v2. See note XV above.
^LXXXIV “pin” = nakah. Same as “attacked” in v5. See note XXXVIII above.
^LXXXV “wall” = qir. Perhaps from qur (to dig, destroy, wall up). This is a wall, ceiling, surface, mason, or town.

^LXXXVI “eluded” = patar. 4x in OT. This is to separate, to free, to emit, to gape, to dismiss.
^LXXXVII {untranslated} = paneh. Same as “presence” in v7. See note LXIV above.
^LXXXVIII “struck” = nakah. Same as “attacked” in v5. See note XXXVIII above.
^LXXXIX “escaped” = malat. This is to be smooth, which implies to escape as slipping away from. It can also be release, rescue, deliver, or preserve. It can be used specifically to meaning giving birth or making sparks.
^XC “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.

^XCI “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^XCII “messengers” = malak. This is a messenger, an angel, or a deputy of some kind. Can be used for human messengers literally or for prophets, priests, or teachers as messengers of God. Also used for supernatural messengers i.e. angels.
^XCIII “keep watch” = shamar. Same as “be on guard” in v2. See note XVII above.
^XCIV “morning” = boqer. Same as “tomorrow morning” in v2. See note XIX above.

^XCV “wife” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
^XCVI “Michal” = Mikal. 18x in OT. Perhaps from the same as mikal (stream, container, brook); {from yakol (to be able, endure, overcome, prevail)} OR from mi (who) + k– (like) + el (God, a god). This is Michal, whose name may mean “rivulet” or “who is like God” or “what is like God?” See https://www.abarim-publications.com/Meaning/Michal.html
^XCVII {untranslated} = amar. Same as {untranslated} in v2. See note XIII above.

^XCVIII “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.
^XCIX “save” = malat. Same as “escaped” in v10. See note LXXIX above.
^C “life” = nephesh. Same as “life” in v5. See note XXXVI above.
^CI “tonight” = layil. Same as “night” in v10. See note XC above.
^CII “tomorrow” = machar. Perhaps from achar (to be behind, delay, be late, procrastinate, continue). This is tomorrow or later. It is some kind of deferred time, so it could also mean indefinitely or refer to the time to come.

^CIII “let…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.
^CIV “through” = baad. Perhaps from ad (up to, while); from adah (to pass on, advance, decorate oneself). This is up to, behind, over, among.
^CV “window” = challon. 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 window.

^CVI {untranslated} = 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.
^CVII “fled away” = barach. This is to flee, drive away, hurry, to bolt.
^CVIII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CIX “idol” = teraphim. 15x in OT. Perhaps from rapha (properly, to repair by stitching – figuratively to heal or cure; to make whole). This is a household idol or god. Sometimes it is simply rendered “teraphim.” It can refer to idolatry more generally. It may mean healer.

^CX “laid” = sim. Same as “took” in v5. See note XXXV above.
^CXI “bed” = mittah. From natah (to stretch or spread out, extend, bend). This is a couch or bed that is spread out to sleep on or for eating. It can also refer to a litter or a bier.
^CXII “put” = sim. Same as “took” in v5. See note XXXV above.

^CXIII “net” = kabir. 2x in OT – both in this passage. Perhaps from kabar (to be many, multiply, increase amount or quality; properly, this is to braid or weave together). This is something that is mighty or great. It can also refer to something woven or made into a net.
^CXIV “goats’ hair” = ez. Perhaps from azaz (to be strong in a literal or figurative sense, overcome, be impudent). This is a female goat, but can refer to male goats when plural.
^CXV “head” = meraashoth. 8x in OT. From rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is a place for one’s place so it could be a pillow, head rest, or other head piece.

^CXVI “covered” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
^CXVII “clothes” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.
^CXVIII “take” = laqach. Same as “took” in v13. See note CVIII above.
^CXIX “is sick” = chalah. Properly, this is to be worn; hence, being weak, sick, or afflicted. It can also mean to grieve or, positively, to flatter or entreat.

^CXX “bring…up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^CXXI “came in” = bo. Same as “brought” in v7. See note LXII above.
^CXXII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^CXXIII “covering” = kabir. Same as “net” in v13. See note CXIII above.

^CXXIV “deceived” = ramah. 13x in OT. This is to hurl, shoot, carry, or throw. Figuratively, it is to beguile, delude or betray. It can also refer to an archer.
^CXXV “enemy” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^CXXVI “let…go” = shalach. Same as “sent” in v11. See note XCI above.
^CXXVII “answered” = amar. Same as {untranslated} in v2. See note XIII above.

^CXXVIII “fled” = barach. Same as “fled away” in v12. See note CVII above.
^CXXIX “came” = bo. Same as “brought” in v7. See note LXII above.
^CXXX “Samuel” = Shemuel. Related to “took” in v5 & to “Israel” in v5. From shem (name, fame, renown; indicating something essential about a person; honor, authority, or character); {may be from sim (see note XXXV above)} + El (see note XLIV above) OR from shama (hear, call, consent, or consider; implies listening intelligently, giving attention; obedience and action are often implied) + El (see note XLIV above).This is Samuel meaning either the “name of God” or “heard of God.”

^CXXXI “Ramah” = Ramah. From rum (to be high, rise, exalt self, extol, be haughty; to rise literally or figuratively) OR from ramah (properly, to loosen; figuratively, to deceive to various degrees). This is Ramah, meaning “height” or “lofty place” or “deceit” or “established” or “loose.” See https://www.abarim-publications.com/Meaning/Ramah.html
^CXXXII “done” = asah. Same as “brought about” in v5. See note XLI above.
^CXXXIII “went” = halak. Same as {untranslated} in v12. See note CVI above.

^CXXXIV “settled” = yashab. Same as “stay” in v2. See note XX above.
^CXXXV “Naioth” = Navith. 6x in OT – all in 1 Samuel 19-20. From naveh (home, place where shepherd or sheep live; at hme implies a lovely place or a place of satisfaction); from navah (home, beautify, praise). This is Navith or Naioth. It is a place whose name means “dwelling” “residence” or “community.”
^CXXXVI {untranslated} = amar. Same as {untranslated} in v2. See note XIII above.
^CXXXVII {untranslated} = hinneh. Same as {untranslated} in v16. See note CXXII above.

^CXXXVIII “take” = laqach. Same as “took” in v13. See note CVIII above.
^CXXXIX “company” = lahaqah. 1x in OT. Perhaps from lahaq (to gather, assemble). This is a band or assembly. It is people who assemble for a particular reason – for example, soldiers, travelers, worshipers.
^CXL “prophets” = nabi. This is prophet, prophecy, speaker, or someone inspired.
^CXLI “in a frenzy” = naba. Related to “prophets” in v20. Related to nabi (see note CXL above). This is to prophesy. It can also refer to an ecstatic state – raving. It is associated with speech, song, teachings, and predictions.

^CXLII “in charge” = natsab. This is to station, appoint, establish, take a stand.
^CXLIII “God” = Elohim. Related to “Israel” in v5 & “Samuel” in v18. See note XLIV above.
^CXLIV “came” = hayah. Same as “was” in v7. See note LXIII above.
^CXLV “also” = gam. This is also, moreover, again.
^CXLVI “fell into a prophetic frenzy” = naba. Same as “in a frenzy” in v20. See note CXLI above.

^CXLVII “other” = acher. Related to “tomorrow” in v11. From achar (see note CII above). This is following, next, strange, other.
^CXLVIII “third time” = shelishi. Related to “as before” in v7. From shalosh (see note LXV above). This is third or one-third of something.
^CXLIX “then” = gam. Same as “also” in v20. See note CXLV above.
^CL “went” = halak. Same as {untranslated} in v12. See note CVI above.

^CLI “came” = bo. Same as “brought” in v7. See note LXII above.
^CLII “great” = gadol. Same as “great” in v5. See note XLII above.
^CLIII “well” = bor. From bur (to bore; figuratively, to explain, examine, or clear up). This is a pit – generally a cistern or dungeon. It could also be a well or fountain.
^CLIV “Secu” = Seku. 1x in OT. It may come from a worm meaning enclosing or surmounting. It is somewhere that is fortified or an observatory.

^CLV “asked” = shaal. Related to “Saul” in v1. See note I above.
^CLVI {untranslated} = amar. Same as {untranslated} in v2. See note XIII above.
^CLVII {untranslated} – hinneh. Same as {untranslated} in v16. See note CXXII above.
^CLVIII “went” = halak. Same as {untranslated} in v12. See note CVI above.
^CLIX “came” = hayah. Same as “was” in v7. See note LXIII above.
^CLX {untranslated} = gam. Same as “also” in v20. See note CXLV above.

^CLXI “going” = halak + halak. Same as {untranslated} in v12. See note CVI above. The word is repeated twice – the second 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.”
^CLXII “came” = bo. Same as “brought” in v7. See note LXII above.
^CLXIII “too” = gam. Same as “also” in v20. See note CXLV above.
^CLXIV “stripped off” = pashat. This is to raid or invade. Figuratively, it means to strip or plunder.
^CLXV “before” = paneh. Same as “presence” in v7. See note LXIV above.

^CLXVI “lay” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
^CLXVII “naked” = arom. 16x in OT. From ur (to be made naked, exposed, or bare) OR from aram (to be cunning, sensible, crafty; to make bare or smooth; usually in a negative sense). This is naked, whether in part or in full. May be related to, “the serpent was more crafty” than any other wild animal” in Genesis 3:1.
^CLXVIII “day” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^CLXIX “therefore” = 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.