1 Samuel 20

^I “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.”
^II “fled” = barach. This is to flee, drive away, hurry, to bolt.
^III “Naioth” = Navith. 6x in OT– all in 1 Samuel 19-20. From naveh (home, place where shepherd or sheep live; at home 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.”
^IV “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

^V “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^VI “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.
^VII “Jonathan” = Yehonathan. 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 or Jehonathan, meaning “the Lord has given.”
^VIII “said” = amar. This is to speak, say, answer, command, promise, report.

^IX “done” = asah. This is to make, do, act, appoint, become in many senses.
^X “guilt” = avon. Perhaps related to avah (to bend, twist, be amiss). This is sin, mischief, guilt, fault, punishment for iniquity, or moral evil.
^XI “sin” = chatta’ah. From chata’ (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.

^XII “against” = paneh. Same as “before” in v1. See note VI above.
^XIII “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XIV “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.
^XV “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.

^XVI “far from it” = chalilah. From chalal (to defile, pollute). This is literally something that is profaned. It is used to mean “God forbid” or “far be it.”
^XVII “die” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^XVIII {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!
^XIX “nothing” = 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.

^XX “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.
^XXI {untranslated} = dabar. Same as “nothing” in v2. See note XIX above.
^XXII “small” = qaton. From qut (to cut off, be grieved; figuratively to detest). This is small, young, least, not important. It could be a small quantity, size, age, or importance.
^XXIII “disclosing” = galah + et + ozen. Galah is to remove, bring, carry, lead, appear, advertise. It can mean to strip someone or something bare in a negative sense. Captives were typically stripped before they were sent into exile. Used figuratively, in a positive sense, this word means reveal, disclose, discover. Ozen is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.

^XXIV “why” = maddua. From mah (what, how long) + yada (to know, be aware, see and so understand – includes observation, care, recognition; can also be used as a euphemism). This is why or how.
^XXV “hide” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
^XXVI {untranslated} = dabar. Same as “nothing” in v2. See note XIX above.
^XXVII “never” = 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.

^XXVIII “also” = od. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is still, yet, again, more.
^XXIX “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.
^XXX {untranslated} = amar. Same as “said” in v1. See note VIII above.

^XXXI “knows well” = yada + yada. Related to “why” in v2. See note XXIV 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.”
^XXXII “like” = matsa + chen + ayin. Literally, “found favor in your eyes.” Matsa 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. Chen is from chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is grace, favor, kindness, beauty, precious. Ayin is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^XXXIII “thinks” = amar. Same as “said” in v1. See note VIII above.

^XXXIV “or” = pen. Related to “before” in v1. Perhaps from panah (see note VI above). This is lest, if, or.
^XXXV “grieved” = atsab. 17x in OT– 4x of humanity grieving God including Genesis 6:6 prior to the Flood. This is properly to carve. So it can mean to create or fashion. Figuratively, it means to hurt, grieve, worry, anger, or displease.
^XXXVI “truly” = ulam. 19x in OT. Perhaps from ulay (p)erhaps, if, suppose. This is but, surely, truly, on the contrary, for.

^XXXVII “Lord” = YHVH. Related to “Jonathan” in v1. See note VII above.
^XXXVIII “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.
^XXXIX “yourself” = nephesh. Same as “life” in v1. See note XV above.
^XL “live” = chay. Same as “lives” in v3. See note XXXVIII above.

^XLI “step” = pesa. 1x in OT. From pasa (to extend, stride, increase, go). This is step, rebellion, or offense.
^XLII “between” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
^XLIII {untranslated} = bayin. Same as “between” in v3. See note XLII above.
^XLIV “death” = mavet. Related to “die” in v2. From mut (see note XVII above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

^XLV “you” = nephesh. Same as “life” in v1. See note XV above.
^XLVI {untranslated} = hinneh. Same as {untranslated} in v2. See note XVIII above.
^XLVII “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.
^XLVIII “new moon” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.

^XLIX “fail to sit” = yashab + 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. 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.”
^L “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.
^LI “meal” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.

^LII “let…go” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^LIII “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.
^LIV “third” = shelishi. From shalosh (three, fork, triad). This is third or one-third of something.
^LV “evening” = ereb. This is evening, night, or dusk.

^LVI “misses…at all” = paqad + paqad. This is to attend to or visit – can be used for a friendly or violent encounter. So, it can be to oversee, care for, avenge, or charge. 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.”
^LVII “earnestly asked leave” = shaal + shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand. 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.”
^LVIII “run” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.

^LIX “Bethlehem” = Beth lechem. From bayit (house, court, family, palace, temple); {probably from banah (to build, make, set up, obtain children; to build literally or figuratively)} + lechem (bread, food, loaf; food for people or for animals); {from lacham (to eat, feed on; figuratively, to battle as a kind of consumption/destruction)}. This is Bethlehem, meaning “house of bread.”
^LX “city” = 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.
^LXI “yearly” = 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.

^LXII “sacrifice” = zebach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
^LXIII “all” = kol. From kalal (to complete). This is all or every.
^LXIV “family” = mishpachah. From the same as shiphcah (maid, maidservant); root means to spread out. This is one’s circle of relatives – clan, family, kindred.

^LXV {untranslated} = koh. Perhaps from ki (that, for when, certainly) + hu (he, she, it). This is like this, thus, here, now.
^LXVI “good” = 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.
^LXVII “well” = 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).
^LXVIII “servant” = 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.

^LXIX “is angry” = charah + charah. Perhaps related to charar (to be hot, burn, glow, melt, be scorched; figuratively, to incite passion, be angry). This is to be displeased, burn with anger, glow, become warn. Figuratively it is a blaze of anger, zeal, or jealousy. 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.”
^LXX “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.
^LXXI “determined” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.

^LXXII “deal” = asah. Same as “done” in v1. See note IX above.
^LXXIII “kindly” = chesed. 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 favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
^LXXIV “brought” = bo. Same as “came” in v1. See note V above.

^LXXV “sacred” = YHVH. Same as “lord” in v3. See note XXXVII above.
^LXXVI “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
^LXXVII “there is” = yesh. This is being, existence, or substance.
^LXXVIII “kill” = mut. Same as “die” in v2. See note XVII above.

^LXXIX “knew” = yada + yada. Same as “knows well” in v3. See note XXXI 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.”
^LXXX “decided” = kalah. Same as “determined” in v7. See note LXXI above.
^LXXXI “tell” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^LXXXII “answers” = 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.
^LXXXIII “harshly” = qasheh. From qashah (to be fierce, cruel, dense, tough, severe). This is hard, severe, heavy, obstinate, hard-hearted.

^LXXXIV “replied” = amar. Same as “said” in v1. See note VIII above.
^LXXXV “come” = 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.
^LXXXVI “go out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^LXXXVII “both” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.

^LXXXVIII “God” = Elohim.
^LXXXIX “Israel” = Yisrael. Related to “God” in v12. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note LXXXVIII 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.
^XC “sounded out” = chaqar. Properly, this means to penetrate. So, it means to thoroughly investigate, examine, ponder, or seek out.
^XCI “time” = et. Related to “answers” in v10. Probably from anah (see note LXXXII above). This is a period or season. It can also mean whenever or continually.

^XCII {untranslated} = hinneh. Same as {untranslated} in v2. See note XVIII above.
^XCIII “well disposed” = tob. Same as “good” in v7. See note LXVI above.
^XCIV “then” = az. This is beginning, now, from, since.
^XCV “send” = shalach. Same as “let…go” in v5. See note LII above.
^XCVI “intends” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.
^XCVII “harm” = ra’. Same as “evil” in v7. See note LXX above.

^XCVIII “so” = koh. Same as {untranslated} in v7. See note LXV above.
^XCIX “more” = yasaph. This is to add, increase, continue, exceed.
^C “send…away” = shalach. Same as “send” in v5. See note LII above.
^CI “go” = halak. Same as “come” in v11. See note LXXXV above.
^CII “safety” = shalom. Same as “well” in v7. See note LXVII above.
^CIII “be” = hayah. Related to “Jonathan” in v1 & “Lord” in v3. See note VII above.

^CIV “still” = od. Same as “also” in v3. See note XXVIII above.
^CV “alive” = chay. Same as “lives” in v3. See note XXXVIII above.
^CVI “show” = asah. Same as “done” in v1. See note IX above.
^CVII “faithful love” = chesed. Same as “kindly” in v8. See note LXXIII “above.
^CVIII “never” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^CIX “cut off” = karat. This is to cut down, cut off, or make a covenant (idiom for making a covenant is “to cut a covenant”). It can also mean to destroy, fail, or consume.

^CX “house” = bayit. Related to “Bethlehem” in v6. See note LIX above.
^CXI “one” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^CXII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
^CXIII “face” = paneh. Same as “before” in v1. See note VI above.
^CXIV “earth” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

^CXV “made a covenant” = karat. Same as “cut off” in v15. See note CIX above.
^CXVI “seek” = baqash. Same as “trying” in v1. See note XIV above.
^CXVII {untranslated} = 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.
^CXVIII “again” = yasaph. Same as “more” in v13. See note XCIX above.
^CXIX “love” = ahabah. From ahab (love or affection); from aheb (to love, beloved, friend; to have affection for sexually or otherwise). This is love as a noun.
^CXX “loved” = aheb. Related to “love” in v17. See note CXIX above.
^CXXI “life” = nephesh. Same as “life” in v1. See note XV above.

^CXXII “be missed” = paqad. Same as “misses…at all” in v6. See note LVI above.
^CXXIII “place” = moshab. Related to “fail to sit” in v5. From yashab (see note XLIX above). This is dwelling, seat, assembly, settlement, population.
^CXXIV “be empty” = paqad. Same as “misses…at all” in v6. See note LVI above.
^CXXV “on the day after tomorrow” = shalash. Related to “third” in v5. 9x in OT. From shalosh (see note LIV above). This is to intensify, separate into three sections, do a third, triplicate.

^CXXVI “long way” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^CXXVII “go…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.
^CXXVIII “go” = bo. Same as “came” in v1. See note V above.
^CXXIX “place” = maqom. From qum (to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
^CXXX “earlier” = yom + maaseh. Yom is the same as “yearly” in v6. See note LXI above. Maaseh is related to “done” in v1. From asah (see note IX above). This is a work – any action whether positive or negative. It can also be a transaction, construction, activity, property, or something that is produced.

^CXXXI “remain” = yashab. Same as “fail to sit” in v5. See note XLIX above.
^CXXXII “beside” = etsel. From atsal (to reserve, refuse, join, separate, keep). This is nearby, toward, joining.
^CXXXIII “stone” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
^CXXXIV {untranslated} = ezel. 1x in OT. From azal (to go away, disappear, evaporate). This is Ezel, which means “departure.”

^CXXXV “shoot” = yarah. This is to throw, shoot, be stunned. It is to flow as water so figuratively to instruct or teach. This is the same root that “Jerusalem” and “Torah” draw from.
^CXXXVI “three” = shalosh. Related to “third” in v5 & “on the day after tomorrow” in v19. See note LIV above.
^CXXXVII “arrows” = chetsi. 13x in OT. From chatsah (to halve, divide, reach) OR from chets (an arrow or archer, shaft, staff; properly, someone or something that pierces; can imply a wound; figuratively, God’s thunder bolt); {from chatsats (to divide, chop, pierce, distribute, shoot an arrow, an archer)}. This is arrow.

^CXXXVIII “side” = tsad. Root may mean to sidle. This is a side or an arm. It can also be used to mean beside or, figuratively, an adversary.
^CXXXIX “shot” = shalach. Same as “send” in v5. See note LII above.
^CXL “mark” = mattara. 16x in OT. From natar (to guard, keep, reserve, take care of; figuratively, to keep a grudge or hold on to anger). This is a guard or prison. It can also refer to a mark or something one aims at because of how closely it is focused on.

^CXLI “then” = hinneh. Same as {untranslated} in v2. See note XVIII above.
^CXLII “boy” = 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 “come” in v11. See note LXXXV above.
^CXLIV “find” = matsa. Same as “like” in v3. See note XXXII above.

^CXLV “say” = amar + amar. Same as “said” in v1. See note VIII 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.”
^CXLVI “look” = hinneh. Same as {untranslated} in v2. See note XVIII above.
^CXLVII {untranslated} = hennah. Related to {untranslated} in v2. Perhaps from hen (see note XVIII above). This is here in a location or here in a time, i.e. now.
^CXLVIII “collect” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.

^CXLIX “come” = bo. Same as “came” in v1. See note V above.
^CL “lives” = chay. Same as “lives” in v3. See note XXXVIII above.
^CLI “safe” = shalom. Same as “well” in v7. See note LXVII above.
^CLII “no” = ayin. Same as “never” in v2. See note XXVII above.
^CLIII “danger” = dabar. Same as “nothing” in v2. See note XIX above.

^CLIV {untranslated} = koh. Same as {untranslated} in v7. See note LXV above.
^CLV “young man” = elem. Related to “never” in v15. 2x in OT. Perhaps from alam (to bind or tie fast; to be silent or speechless, whether voluntary or involuntary). This is something that one hides from sight like a young boy. So, it could be a youth. It could also be a stripling.
^CLVI “go” = halak. Same as “come” in v11. See note LXXXV above.

^CLVII “matter” = dabar. Same as “nothing” in v2. See note XIX above.
^CLVIII “spoken” = dabar. Related to “nothing” in v2. See note XIX above.
^CLIX {untranslated} = hinneh. Same as {untranslated} in v2. See note XVIII above.
^CLX {untranslated} = bayin. Same as “between” in v3. See note XLII above.
^CLXI “forever” = olam. Same as “never” in v15. See note CVIII above.

^CLXII “came” = hayah. Same as “be” in v13. See note CIII above.
^CLXIII “feast” = lechem. Related to “Bethlehem” in v6. See note LIX above.
^CLXIV “eat” = akal. Same as “meal” in v5. See note LI above.
^CLXV “seat” = moshab. Same as “place” in v18. See note CXXIII above.
^CLXVI “as at other times” = paam + paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.
^CLXVII “wall” = qir. Perhaps from qur (to dig, destroy, wall up). This is a wall, ceiling, surface, mason, or town.

^CLXVIII “stood” = qum. Related to “place” in v19. See note CXXIX above.
^CLXIX “Abner” = Abner. Related to “father” in v1. From ab (see note XIII above) + ner (properly, to glisten; a lamp, light, burner, candle; light literal or figurative). This is Abner, a name meaning “my father is a lamp,” “father of light,” “enlightening.”
^CLXX “Saul’s” = Shaul. Related to “earnestly asked leave” in v6. From shaal (see note LVII above). This is Saul or Shaul, meaning “asked of the Lord.”
^CLXXI “place” = maqom. Same as “place” in v19. See note CXXIX above.

^CLXXII “say” = dabar. Same as “spoken” in v23. See note CLVIII above.
^CLXXIII “anything” = meumah. From the same as mum (defect – an ethical one or a literal bodily one). Its root may mean to stain. This can mean a speck or fault. More broadly, it can also refer to anything or nothing.
^CLXXIV “day” = yom. Same as “yearly” in v6. See note LXI above.

^CLXXV “something has befallen” = miqreh. 10x in OT– 7x in Ecclesiastes & 2x in 1 Samuel & 1x in Ruth. From qarah (to happen, meet, bring about). This is accident, chance, or fortune.
^CLXXVI “not” = 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.
^CLXXVII “clean” = tahor. From taher (bright, which implies being pure or clean; to purge, cleanse, or purify; clean in a ritual sense or a moral one (i.e. moral or holy)). This is clean or pure in a literal, ritual, or ethical sense.

^CLXXVIII {untranslated} = hayah. Same as “be” in v13. See note CIII above.
^CLXXIX “second” = sheni. Related to “both” in v11. See note LXXXVII above.
^CLXXX “day after” = mochorath. Related to “tomorrow” in v5. From the same as machar (see note XLVII above). This is the next day or next morning.
^CLXXXI “place” = maqom. Same as “place” in v19. See note CXXIX above.

^CLXXXII “son” = ben. Related to “Bethlehem” in v6 & “house” in v15. From banah (see note LIX above). This is son, age, child. It is son in a literal or figurative sense.
^CLXXXIII “why” = maddua. Same as “why” in v2. See note XXIV above.
^CLXXXIV “Jesse” = Yishay. Related to “there is” in v8. Perhaps from ish (man); {perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail)} OR from the same as yesh (see note LXXVII above). This is Jesse, a name which means “my husband” or “the Lord exists.” See https://www.abarim-publications.com/Meaning/Jesse.html
^CLXXXV “come” = bo. Same as “came” in v1. See note V above.

^CLXXXVI “either” = gam. This is also, moreover, again.
^CLXXXVII “yesterday” = temol. May be from ethmol (formerly, before, yesterday, time); {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 ago, recently, yesterday, past.
^CLXXXVIII {untranslated} = gam. Same as “either” in v27. See note CLXXXVI above.
^CLXXXIX “today” = yom. Same as “yearly” in v6. See note LXI above.

^CXC “earnestly asked leave” = shaal + shaal. Same as “earnestly asked leave” in v6. See note LVII 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.”
^CXCI {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.”
^CXCII “brother” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
^CXCIII “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).

^CXCIV “so now” = attah. Related to “answers” in v10 & “time” in v12 & “yesterday” in v27. Perhaps from et (a period or season; whenever or continually); probably from anah (see note LXXXII above). This is now, from now on.
^CXCV “favor” = chen. Same as “like” in v3. See note XXXII above.
^CXCVI “sight” = ayin. Same as “like” in v3. See note XXXII above.

^CXCVII “get away” = 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.
^CXCVIII {untranslated} = na. Same as {untranslated} in v29. See note CXCI above.
^CXCIX “see” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.

^CC “reason” = 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.
^CCI “come” = bo. Same as “came” in v1. See note V above.
^CCII “table” = shulchan. Related to “let…go” in v5. Perhaps from shalach (see note LII above). This is a table or meal.

^CCIII “anger” = 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.
^CCIV “kindled” = charah. Same as “is angry” in v7. See note LXIX above.
^CCV “rebellious woman” = avah + marduth. Avah is related to “guilt” in v1. 17x in OT. See note X above. Marduth is 1x in OT. From marad (to rebel, revolt). This is rebellion, resistance, or defiance. It is usually negative.

^CCVI “chosen” = bachar. This is to choose, appoint, try, excellent.
^CCVII “shame” = bosheth. From bosh (properly, to be pale, which implies shame, disappointment, or confusion). This is shame as a feeling and a thing that creates shame. It can also mean humiliation, confusion, or be used specifically for an idol.
^CCVIII “mother’s” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
^CCIX “nakedness” = ervah. From arah (to be bare, empty, raze, uncover, discover, demolish). This is nakedness, nudity – particularly as a reference to genitals, shame, or blemish.

^CCX “as long as” = kol + yom. Literally, “all the days.” Kol is the same as “all” in v6. See note LXIII above. Yom is the same as “yearly” in v6. See note LXI above.
^CCXI “lives” = chay. Same as “lives” in v3. See note XXXVIII above.
^CCXII “kingdom” = malkut. Related to “king” in v5. From melek (see note L above). This is royalty, kingdom, realm, empire – the power the sovereign has.
^CCXIII “be established” = kun. Related to “reason” in v29. See note CC above.

^CCXIV “now” = attah. Same as “so now” in v29. See note CXCIV above.
^CCXV “bring” = laqach. Same as “collect” in v21. See note CXLVIII above.
^CCXVI {untranslated} = ben. Same as “son” in v27. See note CLXXXII above.
^CCXVII “die” = mavet. Same as “death” in v3. See note XLIV above.
^CCXVIII {untranslated} = amar. Same as “said” in v1. See note VIII above.
^CCXIX “put to death” = mut. Same as “die” in v2. See note XVII above.

^CCXX “threw” = tul. 14x in OT. This is to hurl or throw, pitch or reel.
^CCXXI “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.
^CCXXII “strike” = 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.
^CCXXIII “decision” = kalah. Related to “determined” in v7. From kalah (see note LXXI above). This is completion, destruction, end, consummation.

^CCXXIV “sprang up” = qum. Same as “stood” in v25. See note CLXVIII above.
^CCXXV “fierce” = chori. Related to “is angry” in v7. 6x in OT. From charah (see note LXIX above). This is burning, fierce, strong anger.
^CCXXVI “food” = lechem. Same as “feast” in v24. See note CLXIII above.
^CCXXVII “disgraced” = kalam. This is bearing shame, bringing dishonor or disgrace, humiliate insult, taunt, embarrass, reproach. Properly, to wound in a figurative sense.

^CCXXVIII {untranslated} = hayah. Same as “be” in v13. See note CIII above.
^CCXXIX “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.
^CCXXX “appointment” = moed. From yaad (to appoint, assemble or gather selves, agree). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.
^CCXXXI “little” = qaton. Same as “small” in v2. See note XXII above.
^CCXXXII {untranslated} = na. Same as {untranslated} in v29. See note CXCI above.
^CCXXXIII “shoot” = yarah. Same as “shoot” in v20. See note CXXXV above.

^CCXXXIV “shot” = yarah. Same as “shoot” in v20. See note CXXXV above.
^CCXXXV “beyond” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^CCXXXVI “came” = bo. Same as “came” in v1. See note V above.
^CCXXXVII “place” = maqom. Same as “place” in v19. See note CXXIX above.
^CCXXXVIII “fallen” = yarah. Same as “shoot” in v20. See note CXXXV above.

^CCXXXIX “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^CCXL “after” = achar. Related to “tomorrow” in v5 & “day after” in v27. See note XLVII above.
^CCXLI “hurry” = meherah. From mahar (being liquid, which implies flowing; hurrying forward, whether in a positive or negative sense). This is speed, quickly, shortly, promptly.
^CCXLII “be quick” = chush. This is to hurry, be eager.
^CCXLIII “linger” = 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.

^CCXLIV “gathered up” = laqat. This is to pick up, glean, gather.
^CCXLV “came” = bo. Same as “came” in v1. See note V above.
^CCXLVI “master” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
^CCXLVII “nothing” = lo…meumah. Meumah is the same as “anything” in v26. See note CLXXIII above.
^CCXLVIII “only” = ak. Related to “reason” in v29 & “be established” in v31. Related to aken (surely, truly, nevertheless); from kun (see note CC above). This is a positive statement – surely, also, certainly, alone, only.
^CCXLIX “arrangement” = dabar. Same as “nothing” in v2. See note XIX above.

^CCL “gave” = natan. Related to “Jonathan” in v1. See note VII above.
^CCLI “weapons” = keli. Related to “determined” in v7 & “decision” in v33. From kalah (see note LXXI above). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.
^CCLII “go” = halak. Same as “come” in v11. See note LXXXV above.
^CCLIII “carry” = bo. Same as “came” in v1. See note V above.

^CCLIV “gone” = bo. Same as “came” in v1. See note V above
^CCLV “rose” = qum. Same as “stood” in v25. See note CLXVIII above.
^CCLVI “stone heap” = negeb. Root may mean to be parched. The Negeb is the south country – sometimes used to refer to Egypt. This is a land that suffers from a lot of drought.
^CCLVII “prostrated” = 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.

^CCLVIII “face” = aph. Same as “anger” in v30. See note CCIII above.
^CCLIX “ground” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^CCLX “bowed” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
^CCLXI “times” = paam. Same as “as at other times” in v25. See note CLXVI above.

^CCLXII “kissed” = nashaq. This is to kiss in a literal or figurative sense. It can mean to touch, rule, or equip with weapons.
^CCLXIII “each other” = ish + et + rea. Ish is the same as “one” in v15. See note CXI above. Rea is 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.
^CCLXIV “wept” = bakah. This is to weep, complain, or lament.
^CCLXV “more” = gadal. Related to “great” in v2. See note XX above.

^CCLXVI “go” = halak. Same as “come” in v11. See note LXXXV above.
^CCLXVII “peace” = shalom. Same as “well” in v7. See note LXVII above.
^CCLXVIII “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.

^CCLXIX {untranslated} = bayin. Same as “between” in v3. See note XLII above.
^CCLXX “descendant” = 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.
^CCLXXI {untranslated} = bayin. Same as “between” in v3. See note XLII above.
^CCLXXII “got up” = qum. Same as “stood” in v25. See note CLXVIII above.
^CCLXXIII “left” = halak. Same as “come” in v11. See note LXXXV above.
^CCLXXIV “went” = bo. Same as “came” in v1. See note V above