1 Samuel 1:9-11, 19-20 & 2:1-10

^I “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.
^II “eaten” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^III {untranslated} = achar. Same as “after” in v1:9. See note I above.
^IV “drunk” = shathah. This is to drink literally or figuratively. It could also be a drinker.

^V “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.”
^VI “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.”
^VII “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.

^VIII “Eli” = Eli. From alah (to go up, climb, approach, bring; to be high or actively climb; can be literal or figurative). This is Eli, meaning “lofty.”
^IX “priest” = 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.
^X “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.
^XI “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.

^XII “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
^XIII “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.
^XIV “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.

^XV “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.
^XVI “prayed” = palal. This is to judge for oneself or in an official capacity. It can also mean to pray or make supplication, to entreat.
^XVII “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.”

^XVIII “made” = nadar. This is to vow or promise.
^XIX “vow” = neder. Related to “made” in v1:11. From nadar (see note XVIII above). This is a vow – literally, that which was promised.
^XX {untranslated} = amar. This is to speak, say, answer, command, promise, report.
^XXI “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.
^XXII “only…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.”

^XXIII “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.
^XXIV “servant” = amah. This is female servant or slave, handmaid.
^XXV “remember” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
^XXVI “forget” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
^XXVII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^XXVIII “male” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XXIX “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.
^XXX “set” = natan. Same as “give” in v1:11. See note XXVII above.
^XXXI {untranslated} = YHVH. Same as “Lord” in v1:9. See note XIV above.

^XXXII Literally “all the days of his life” = kol + yom + chay. Kol is from kalal (to complete). This is all or every. Yom has a root that 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. 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.
^XXXIII “razor” = morah. 3x in OT. From mur (to change, substitute, stand by, alter, remove). This is a razor.
^XXXIV “touch” = alah. Related to “Eli” in v1:9. See note VIII above.
^XXXV “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).

^XXXVI “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.
^XXXVII “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.
^XXXVIII “worshiped” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
^XXXIX “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.

^XL “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.
^XLI “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
^XLII “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

^XLIII “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
^XLIV “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.
^XLV “wife” = ishshah. Related to “male” in v1:11. From ish (see note XXVIII above). This is woman, wife, or female.

^XLVI {untranslated} = hayah. Related to “Lord” in v1:9. See note XIV above.
^XLVII “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.
^XLVIII “time” = yom. Same as “day” in v1:11. See note XXXII above.
^XLIX “conceived” = harah. This is to conceive or be pregnant – it can be literal or figurative.
^L “bore” = yalad. This is to bear or bring forth. It can mean to act as midwife or to show one’s lineage. This is often used for birth or begetting.
^LI “son” = ben. Related to “house” in v1:19. From banah (see note XLI above). This is son, age, child. It is son in a literal or figurative sense.

^LII “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 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.
^LIII “Samuel” = Shemuel. Related to “named” in v1:20 & to “Elkanah” in v1:19. From shem (see note LII above) + El (see note XLIII above) OR from shama (hear, call, consent, or consider; implies listening intelligently, giving attention; obedience and action are often implied) + El (see note XLIII above).This is Samuel meaning either the “name of God” or “heard of God.”
^LIV “asked” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.

^LV “said” = amar. Same as {untranslated} in v1:11. See note XX above.
^LVI “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.
^LVII “exults” = alats. 8x in OT. This is to jump for joy, rejoice, triumph, or exult.
^LVIII “strength” = qeren. This is horn or hill. It can be a flask or cornet, ivory, altar corner, mountain peak, or figuratively power.
^LIX “exalted” = rum. Related to “Ramah” in v1:19. See note XLII above.
^LX “God” = YHVH. Same as “Lord” in v1:9. See note XIV above.

^LXI “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.
^LXII “derides” = rachab. This is to grow wide or enlarge in a literal or figurative sense. It can also mean extend, relieve, rejoice, or speak boldly. This is the verb that Rahab comes from.
^LXIII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^LXIV “rejoice” = samach. This is to rejoice or be glad. Properly, it is to brighten up in a literal or figurative sense.
^LXV “victory” = yeshuah. From 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). This is salvation, deliverance, health, victory, prosperity.

^LXVI “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.
^LXVII “Holy One” = qadosh. From qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy); related to qadash (set apart, consecrated, hallowed, sanctified; something or someone set apart for a holy purpose or use – ceremonially or morally clean). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
^LXVIII “no one” = ayin. Same as “no” in v2:2. See note LXVI above.
^LXIX “besides” = bilti. From balah (to grow old, wear out, consume, waste, enjoy, fail, decay). This is nothing, not, lest, or except. From its root, it means “a failure of” – used for negative particles.

^LXX “no” = ayin. Same as “no” in v2:2. See note LXVI above.
^LXXI “Rock” = tsur. From tsur (to confine, cramp, or bind in a literal or figurative sense; to besiege, assault, or distress). This is rock, stone, cliff, boulder, rocky. It can also be a refuge, a way to refer to God.
^LXXII “God” = Elohim. Related to “Elkanah” in v1:19 & “Samuel” in v1:20. See note XLIII above.

^LXXIII “talk” = 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.
^LXXIV “no” = al. This is not, neither, no. It can be a subjective negative.
^LXXV “more” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^LXXVI “very proudly” = gaboah + gabaoh. From gabah (to be tall, high, exalted, proud, haughty). This is high, tall, long, proud, or arrogant. It could also be a high ranking official, someone exalted, or something lofty. 

^LXXVII “arrogance” = athaq. 4x in OT. From atheq (to move, advance, remove or continue; figuratively, to grow old or to copy or transcribe). This is arrogant, insolent, arrogance, impudent, stiff.
^LXXVIII “come” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^LXXIX “God” = El. Related to “Elkanah” in v1:19 & “Samuel” in v1:20 & “God” in v2:2. See note XLIII above.
^LXXX “knowledge” = deah. Related to “knew” in v1:19. 6x in OT. From dea (knowledge, opinion); from yada (see note XLIV above). This is knowledge.
^LXXXI “actions” = alilah. From alal (to affect, do, practice, mock, overdo, glean, abuse, pain). This is a deed or action – something that causes an effect. It could be a wanton or shameful deed or an opportunity.
^LXXXII “weighed” = takan. 18x in OT. This is to weigh, measure, estimate, balance – it is measuring any number of aspects. Figuratively, it can also mean to arrange, direct, mark off, or regulate.

^LXXXIII “bows” = qeshet. Perhaps from qush (to set a trap, lure, ensnare) OR from qashah (to be fierce, cruel, dense, tough, severe). This is a bow, arrow, or archer. Bow can be used figuratively for strength.
^LXXXIV “mighty” = gibbor. From gabar (to be strong or mighty; to prevail or be insolent). This is strong, mighty, or powerful. This can imply a warrior, hero, or tyrant.
^LXXXV “broken” = chath. 5x in OT. From chathath (to be shattered, crack, terrify, discourage, break down; it could be beaten down violently or from confusion or terror). This is broken, crushed, afraid, dread.
^LXXXVI “feeble” = kashal. This is to stumble, fail, be weak or decayed, be overthrown, to totter. It can refer to weak legs or ankles so it is falter, faint, or fall.
^LXXXVII “gird on” = azar. 16x in OT. This is to encircle, bind, encompass, to belt or gird.
^LXXXVIII “strength” = 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.

^LXXXIX “full” = sabea. 8x in OT. From saba (to be satisfied or full in a literal or figurative sense; to have plenty of). This is satisfied, full, ripe. It can be sated in a good or unpleasant way. Frequently used to say someone (Abraham, Isaac, Job) is “full of years” when they die.
^XC “hired…out” = sakar. From sakar (to hire, reward, earn). This is wages, payment, service, salary, worth, reward, or benefit.
^XCI “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.
^XCII “hungry” = raeb. 16x in OT. From raeb (to be hungry or famished). This is hungry, a person who is hungry.
^XCIII “are fat with spoil” = chadal. This is properly to be flabby – it implies, to stop, fall, end, rest, leave alone, forsake, or desist. Figuratively this can be lacking or idle.

^XCIV “barren” = aqar. 12x in OT. From the same as eqer (stock, member, offshoot; figuratively, could be a descendant or someone who is transplanted like an immigrant who takes up permanent residence); from aqar (to uproot, pluck out, dig out by the roots, to hamstring; figuratively, to exterminate). This is barrenness or a woman who is barren.
^XCV “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.
^XCVI “many” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^XCVII “children” = ben. Same as “son” in v1:20. See note LI above.
^XCVIII “is forlorn” = amal. 13x in OT. This is to fade, be weak, pine after, decay, droop. It can also refer to sickness or grief.

^XCIX “kills” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^C “brings to life” = chayah. Related to “death” in v1:11. See note XXXII above.
^CI “brings 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.
^CII “Sheol” = Sheol. Related to “asked” in v1:20. Perhaps from shaal (see note LIV above). This is the place where the dead go, the grace, the underworld.
^CIII “raises up” = alah. Same as “touch” in v1:11. See note XXXIV above.

^CIV “makes poor” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.
^CV “makes rich” = ashar. 17x in OT. This is to enrich, become rich, gain wealth, or otherwise accumulate.
^CVI “brings low” = shaphel. This is to be low, sink, be cast down, put down, humble, or humiliate.
^CVII “also” = aph. This is also, furthermore, even.

^CVIII “raises up” = qum. Same as “rose” in v1:9. See note VII above.
^CIX “poor” = dal. From dalal (to be low, hang, fade, be emptied, become poor, be oppressed). This is lean, weak, needy, poor. Properly, it is one who is dangling.
^CX “dust” = aphar. May be related to aphar (to throw dust, be dust). This is dust as powdered, perhaps gray colored. It could be ashes, powder, ground, dry earth, clay mud, or rubbish.
^CXI “lifts” = rum. Same as “exalted” in v2:1. See note LIX above.
^CXII “needy” = ebyon. From abah (to consent, obey, want, yield, accept). This is needy, poor, beggar. Someone who is wanting.
^CXIII “ash heap” = ashpoth. 7x in OT. From the same as shaphath (to lay, ordain, locate, establish, light on fire, bring) OR from shaphah (to sweep bare, stick out). This is an ash heap, pile of refuse, dunghill.

^CXIV “princes” = nadib. From nadab (to offer willingly, volunteer, freely give, be willing). Properly, this is voluntary and so it implies generous, noble, magnanimous, or a generous person.
^CXV “inherit” = nachal. From nachalah (properly something that was inherited; can mean occupancy generally or, more particularly, an heirloom or an estate; can be an inheritance, gift, possession, or portion). This is to gain as a possession, divide for inheritance. Also, to occupy for any reason.
^CXVI “honor” = kabod. From kabad (to be heavy, weighty, burdensome). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.

^CXVII “pillars” = matsuq. 2x in OT. From tsuq (to melt, smelt, utter, pour) OR from tsuq (to press on, compress; figuratively, to oppress or bring distress). This is molten or a narrow thing – a pillar or hilltop.
^CXVIII “earth” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^CXIX “set” = shith. This is to place, set, bring, appoint, consider, bring, array or look.
^CXX “world” = tebel. From yabal (to lead, bring, carry, conduct; properly, to flow; to bring or lead with fanfare). This is world, confusion, inhabited part of the earth, but also used for the whole world.

^CXXI “guard” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^CXXII “feet” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.
^CXXIII “faithful ones” = chasid. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is faithful, kind, pious, merciful, or gracious. It can also refer to godly or pious people. This is where Chasidic Jews take their name from.

^CXXIV “wicked” = rasha. This is morally wrong so it refers to someone who is actively bad as wicked, criminal, an evil person, offender, condemned, or ungodly.
^CXXV “perish” = damam. This is to cease, be or become mute, silent, still, cut off, hold peace, be astonished, or die.
^CXXVI “darkness” = choshek. From chashak (to be or become dark). This is literal darkness is contrast to light. Figuratively, it can be obscurity, sorrow, misery, blindness, wickedness, destruction, death. It can also be hiding places. Additionally, it can mean judgment, mourning, ignorance, evil, or sin.
^CXXVII “might” = koach. Root may mean to be firm. This is power, strength, force. It can be literal or figurative, positive or negative. It can also mean capacity or means – what something produces. Additionally, it could refer to some kind of small reptile.
^CXXVIII “one” = ish. Same as “male” in v1:11. Se note XXVIII above.
^CXXIX “prevail” = gabar. Related to “mighty” in v2:4. See note LXXXIV above.

^CXXX “adversaries” = rib. This is properly to toss or grapple. It is used figuratively to mean wrangling and so for arguments, complaints, or disputes. It is used in a legal setting for pleading or defending a case.
^CXXXI “shattered” = nacheth. 11x in OT. This is to sink or descend, settle, press down, be broken.
^CXXXII “thunder” = raam. 13x in OT. From raam (thunder). This is to trouble, be agitated, irritated, angered. It is used specifically for a peal of thunder.
^CXXXIII “heaven” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.

^CXXXIV “judge” = din. This is to judge, defend, dispute, govern, quarrel, plead.
^CXXXV “ends” = ephes. From aphes (to finish, fail, stop, come to nothing, disappear). This is an end, ceasing, no further. It is often used to refer to the ends of the earth.
^CXXXVI “strength” = oz. From azaz (to be strong, become fixed, be bold, prevail, be impudent; it means to be stout literally or figuratively. A Late Hebrew word). This is strength in the sense of force, majesty, praise, material and physical strength, the abstract notion of security. It can also speak of social or political power.
^CXXXVII “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.
^CXXXVIII “power” = qeren. Same as “strength” in v2:1. See note LVIII above.
^CXXXIX “anointed” = mashiach. From mashach (to smear or anoint; to run oil on, to consecrate). This is the anointed or consecrated one. So, it could refer to a king, priest, or saint. It is also the root of the word “messiah.”