1 Samuel 6

^I “ark” = aron. Perhaps from arah (to gather or pluck). This is a chest, box, or coffin. It is used for the Ark of the Covenant.
^II “Lord” = YHVH. Related to “was” in v1. From havah (to be, become) or hayah (see note III below). 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.
^III “was” = hayah. This is to be or become, to happen.

^IV “country” = 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.
^V “Philistines” = 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.
^VI “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.
^VII “months” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.

^VIII “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^IX “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.
^X “diviners” = qasam. From qesem (a lot, oracle, divination, witchcraft, or a divine decision); from qasam (to conjure, divine, be a soothsayer; to determine something using lots or magical scrolls). This is to divine, conjure, distribute. It is to figure out though a lot or by using a magical scroll.
^XI “said” = amar. This is to speak, say, answer, command, promise, report.

^XII “do” = asah. This is to make, do, act, appoint, become in many senses.
^XIII “tell” = 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.
^XIV “send” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^XV “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.

^XVI “send away” = shalach. Same as “send” in v2. See note XIV above.
^XVII “God” = Elohim.
^XVIII “Israel” = Yisrael. Related to “God” in v3. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note XVII 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.
^XIX “empty” = reqam. 16x in OT. From riq (this is to be empty or to make empty; also vanity, emptiness, something worthily, in vain); from ruq (to pour out in a literal or figurative sense, hence, to be or make empty). This is emptily, empty-handed, without cause, in vain, ineffectually, or undeservedly.

^XX “by all means return” = shub + shub. 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.” 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.”
^XXI “guilt offering” = asham. From asham (to be guilty, suffer, be punished; to destroy, condemn, be desolate, perish). This is guilt, sin, wrong, or offense. It is also a sin or guilt offering.
^XXII “then” = az. This is beginning, now, from, since.
^XXIII “healed” = rapha. Properly, this is to repair by stitching – figuratively this means to heal or cure. It can also mean to make whole.

^XXIV “forgiven” = yada. Same as “tell” in v2. See note XIII above.
^XXV “turn” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^XXVI {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.
^XXVII “send” = shub. Same as “by all means return” in v3. See note XX above.

^XXVIII “answered” = amar. Same as “said” in v2. See note XI above.
^XXIX “five” = chamesh. This is five.
^XXX “gold” = zahab. Root may mean to shimmer. This is gold or something that has the color of gold like oil. It can also refer to a clear sky – to good weather.
^XXXI “tumors” = ophel. 9x in OT. From aphal (to swell, rise up, be elated). This is a fortified hill, a stronghold or fortress. It could also be a tumor, ulcer, or a mound. It is used of the tumors after the Philistines captured the Ark of the Covenant in 1 Samuel 5.
^XXXII “mice” = akbar. 6x in OT. Probably from the same as akkabish (a spider; root may mean to entangle). This is a mouse.

^XXXIII “number” = mispar. From the same as sepher (writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register); from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This is a number, whether definite or symbolic – could be innumerable, few, abundance. It can also be a tally or account – or a narration.
^XXXIV “lords” = seren. May be taken from the Philistine language. Literally, this is an axle. Figuratively, it is a lord. In some places, they are numbered as five lords – one for each of the Philistinian cities.
^XXXV “same” = 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.
^XXXVI “plague” = maggephah. From nagaph (to strike, beat, hurt, stumble, defeat, inflict disease). This is a blow, calamity, plague, or defeat.

^XXXVII “all” = kol. From kalal (to complete). This is all or every.
^XXXVIII “lords” = seren. Same as “lords” in v4. See note XXXIV above.
^XXXIX “make” = asah. Same as “do” in v2. See note XII above.
^XL “images” = tselem. 17x in OT. Root may mean to shade. This is a phantom, resemblance, illusion, image, or an idol.
^XLI “ravage” = shachath. This is to go to ruin, perish, decay, batter, cast off, lose, one who destroys. This can be used in a literal or figurative sense.
^XLII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^XLIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XLIV “glory” = 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.
^XLV “lighten” = qalal. This is to be little, insignificant, swift. It can also mean to bring down in esteem, create contempt, curse.
^XLVI “hand” = yad. Same as {untranslated} in v3. See note XXVI above.
^XLVII “gods” = elohim. Same as “God” in v3. See note XVII above.

^XLVIII “harden” = kabad. Related to “glory” in v5. See note XLIV above.
^XLIX “hearts” = lebab. 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.
^L “Egyptians” = Mitsri. From the same as mitsrayim (Egypt); perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egyptian.
^LI “Pharaoh” = Paroh. From Egyptian pr (palace, pharaoh; literally house + great). This is Pharaoh, a title for Egyptian kings. See https://en.wiktionary.org/wiki/pharaoh
^LII “hearts” = leb. Related to “hearts” in v6. From the same as lebab (see note XLIX above). This is inner self, mind, will, feelings, the center.

^LIII “made fools” = alal. 19x in OT. This is to affect, abuse, mistreat, impose, practice, glean, defile.
^LIV “go” = shalach. Same as “send” in v2. See note XIV above.
^LV “departed” = 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.
^LVI “now” = 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.
^LVII “get ready” = laqach + asah. Laqach is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage. Asah is the same as “do” in v2. See note XII above.

^LVIII “a” = echad. Same as “same” in v4. See note XXXV above.
^LIX “new” = chadash. Related to “months” in v1. From chadash (see note VII above). This is something fresh or new.
^LX “cart” = agalah. From the same as egel (male calf as one that frisks about; often one that is almost grown up); may be from the same as agol (round, circular – root meaning revolve). This is something that turns like a cart or chariot – a vehicle with wheels.
^LXI “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LXII “milch” = ul. 5x in OT. This is to nurse or suckle. It can also be used of a suckling lamb.
^LXIII “cows” = parah. From the same as par (a young bull or ox); from parar (to break, defeat, frustrate, caste off, clean, cease). This is a heifer or cow.

^LXIV “borne” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^LXV “yoke” = ol. From alal (to insert). This is a yoke that is borne on the neck, whether a literal yoke or used of a figurative one.
^LXVI “yoke” = asar. This is to tie, yoke, bind, or fasten. It can mean to harness an animal, to join in fighting a battle, or to imprison someone.
^LXVII “calves” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^LXVIII “home” = bayit. Related to “calves” in v7. Probably from banah (see note LXVII above). This is house, court, family, palace, temple.
^LXIX “take…away” = shub. Same as “by all means return” in v3. See note XX above.
^LXX “from” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.

^LXXI “take” = laqach. Same as “get ready” in v7. See note LVII above.
^LXXII “Lord” = YHVH. Same as “Lord” in v1. See note II above.
^LXXIII “place” = natan. Samea s “give” in v5. See note XLIII above.
^LXXIV “put” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^LXXV “box” = argaz. 3x in OT – all in this passage. From ragaz (shaking from any strong emotion, particularly anger or fear; to be agitated, excited, perturbed, afraid, quaking, quivering). This is a box, chest, or pannier.
^LXXVI “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.

^LXXVII “figures” = keli. From kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.
^LXXVIII “sending” = shub. Same as “by all means return” in v3. See note XX above.
^LXXIX “send…off” = shalach. Same as “send” in v2. See note XIV above.
^LXXX “go” = halak. Same as “departed” in v6. See note LV above.

^LXXXI “watch” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^LXXXII “goes up” = alah. Same as “borne” in v7. See LXIV note above.
^LXXXIII “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.
^LXXXIV “land” = gebul. Perhaps from gabal (to border, twist like rope). This is boundary, limit, coast, space. Properly, it is a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space.

^LXXXV “Beth-shemesh” = Beth shemesh. Related to “calves” and “home” in v7. From bayit (see note LXVIII above) + shemesh (sun or toward the east; root may mean being brilliant; figuratively, a ray or an arch). This si Beth-shemesh, a place name that means “sun temple” or “house of the sun.”
^LXXXVI “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.
^LXXXVII “harm” = 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.

^LXXXVIII “know” = yada. Same as “tell” in v2. See note XIII above.
^LXXXIX “struck” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^XC “happened” = hayah. Same as “happened” in v1. See note III above.
^XCI “chance” = 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.

^XCII “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XCIII “so” = 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.
^XCIV “took” = laqach. Same as “get ready” in v7. See note LXXI above.
^XCV “yoked” = asar. Same as “yoke” in v7. See note LXVI above.
^XCVI “shut up” = kala. 18x in OT. This is to stop in the sense of holding back or restraining. It could be keep, refuse, forbid, or to prohibit by word.

^XCVII “Lord” = YHVH. Same as “Lord” in v1. See note II above.
^XCVIII “tumors” = techor. 2x in OT – both in this passage. May come from a word for burning. This is a tumor, boil, or ulcer.
^XCIX “went straight” = yashar. This is to be straight, right, even, smooth, or agreeable. Figuratively, it can be to make something pleasant or prosperous.
^C “direction” = derek + al + derek. Same as “way” in v9. See note LXXXIII above.
^CI “one” = echad. Same as “same” in v4. See note XXXV above.
^CII “highway” = mesillah. From salal (to lift up, build, pile, extol, exalt; can also be used for opposing as a dam holds back water). This is highway, path, step. It could be a course in a figurative sense or specifically a viaduct or staircase.

^CIII “lowing” = gaah. 2x in OT. This is to low or bellow like cows do.
^CIV “went” = halak + halak. Same as “departed” in v6. See note LV 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.”
^CV “right” = yamin. May be from yamam (to go or choose the right, use the right hand; to be physically fit or firm). This can mean right hand, right side, or south. Since most people are right-handed, the metaphorical usage of this word presumes that the right hand is stronger and more agile. Thus, it is the instrument of power and action.
^CVI “left” = semol. Perhaps from the same as simlah (mantle, clothes, wrapper); perhaps from semel (image, figure, likeness). This is left, left side, or north as the part that is dark.

^CVII “lords” = seren. Same as “lords” in v4. See note XXXIV above.
^CVIII “went” = halak. Same as “departed” in v6. See note LV above.
^CIX “after” = achar. Same as “from” in v7. See note LXX above.
^CX “border” = gebul. Same as “land” in v9. See note LXXXIV above.

^CXI “reaping” = qatsar. This is to cut down, be short, reap, curtail. It is used especially for harvesting grass or grain. Figuratively, it can mean to be discouraged or grieve.
^CXII “wheat” = chittah. Perhaps from chanat (to spice, ripen, embalm). This is wheat, referring to the plant or its product.
^CXIII “harvest” = qatsiyr. Related to “reaping” in v13. From qatsar (see note CXI above). This is branch, harvest, one who harvests. Properly, this means severed, reaped. It is the crop being harvested, the time of harvest or the one who harvests. It can also be a bough.
^CXIV “valley” = emeq. From amoq (to be deep in a literal or figurative sense; profound). This is Vale or valley – frequently part of place names.

^CXV “looked up” = nasa + et + ayin. Literally, “lifted their eyes.” Nasa is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept. Ayin is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^CXVI “saw” = raah. Same as “watch” in v9. See note LXXXI above.
^CXVII “rejoicing” = samach. This is to rejoice or be glad. Properly, it is to brighten up in a literal or figurative sense.
^CXVIII “meet” = raah. Same as “watch” in v9. See note LXXXI above.

^CXIX “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^CXX “field” = sadeh. Same as “country” in v1. See note IV above.
^CXXI “Joshua” = Yehoshua. Related to “was” and “Lord” in v1. From YHVH (see note II above) + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone). This is Joshua, Jeshua, or Yehoshua, which means “the Lord is salvation.”
^CXXII “of Beth-shemesh” = Beth-hashshimshi. Related to “calves” and “home” in v7 & “Beth-shemesh” in v9 & to “Beth-shemesh” in v9. 2x in OT. From Beth shemesh (see note LXXXV above). This is someone from Beth-shemesh.
^CXXIII “stopped” = 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.

^CXXIV “large” = gadol. Same as “great” in v9. See note LXXXVI above.
^CXXV“stone” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
^CXXVI “split up” = baqa. This is to break open, breach, divide, rip, shake, tear. It can also mean dash into pieces or being ready to burst.
^CXXVII “wood” = ets. Perhaps from atsah (to shut, fasten, firm up, to close one’s eyes). This is tree or other things related to trees like wood, sticks, or stalks. It can also refer to wood products like a plank or staff or gallows. Additionally, this can refer to a carpenter.

^CXXVIII “offered” = alah. Same as “borne” in v7. See LXIV note above.
^CXXIX “burnt offering” = olah. Related to “borne” in v7. From alah (see note LXIV above). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole thing is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.
^CXXX “Lord” = YHVH. Same as “Lord” in v1. See note II above.

^CXXXI “Levites” = Leviyyi. From Levi (Levi; perhaps meaning “attached”; Jacob’s son, his tribe, and descendants); perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levite or levitical.
^CXXXII “took 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.
^CXXXIII “Lord” = YHVH. Same as “Lord” in v1. See note II above.
^CXXXIV “objects” = keli. Same as “figures” in v8. See note LXXVII above.
^CXXXV “set” = sim. Same as “put” in v8. See note LXXIV above.

^CXXXVI “people” = ish. Same as “men” in v10. See note XCII above.
^CXXXVII “presented” = zabach. This is slaughtering an animal, generally for the purpose of sacrifice. It can mean kill or offer.
^CXXXVIII “sacrifices” = zebach. Related to “presented” in v15. From zabach (see note CXXXVII above). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
^CXXXIX “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.
^CXL “Lord” = YHVH. Same as “Lord” in v1. See note II above.

^CXLI “lords” = seren. Same as “lords” in v4. See note XXXIV above.
^CXLII “returned” = shub. Same as “by all means return” in v3. See note XX above.
^CXLIII “Ekron” = Eqron. 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 Ekron, a city whose name may mean “extermination” or “uprooting” or “emigration.” See https://www.abarim-publications.com/Meaning/Ekron.html

^CXLIV “tumors” = techor. Same as “tumors” in v11. See note XCVIII above.
^CXLV “Lord” = YHVH. Same as “Lord” in v1. See note II above.
^CXLVI “Ashdod” = Ashdod. Related to “country” in v1. 17x in OT. Perhaps from shadad (see note IV above). This is Ashdod, a city whose name may mean “ravager.”
^CXLVII “Gaza” = Azzah. From az (strong or mighty; power, vehemence, greedy); 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 Gaza or Azzah – a Philistine city. It means “strong.”

^CXLVIII “Ashkelon” = Ashqelon. 12x in OT. Of foreign origin – Perhaps related to shaqal (to weigh, spend, trade). This is Ashkelon, a city whose name means “a weighing place,” “mart.” The words “scallion” and “shallot” came from the Latin version of Ashkelon (“Ascalonia”). See https://en.wikipedia.org/wiki/Ashkelon
^CXLIX “Gath” = Gath. From the same as gath (wine press); {perhaps from nagan (to strike a stringed instrument, to pluck or play it)}. This is Gath, a Philistine city whose name means “wine press.” It shares a root with “Gethsemane.”
^CL “cities” = 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.
^CLI “lords” = seren. Same as “lords” in v4. See note XXXIV above.

^CLII “fortified” = mibtsar. From batsar (to enclose, wall up, or make something inaccessible, impenetrable, isolated to fortify, something mighty, to gather grapes). This is fortification, castle, besiege, or defender.
^CLIII “unwalled” = perazi. 3x in OT. From the same as perazah (rural, village without walls, open country); from the same as paraz (root may mean to separate; perhaps warriors, chieftan, or throng). This is a rural area, unwalled land, or rustic town.
^CLIV “villages” = kopher. 17x in OT– including covering Noah’s ark with pitch in Genesis 6. From kaphar (to appease, cover, pacify, cancel, cleanse, pardon). This is ransom, bribe, price of a life. Properly, it means something that covers something else. S, it can be a village, bitumen as a coating, a henna plant that dyes, or a ransom price.

^CLV “stone” = abel. 4x in OT. From the same as abel (meaning meadow or plain; perhaps from a word that means being grassy). This is Abel, a place name meaning “meadow.”
^CLVI “set down” = yanach. Perhaps from the same as nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is to lay down, let alone, pacify, cast down, or deposit. It can also mean to allow something or someone to stay.
^CLVII “Lord” = YHVH. Same as “Lord” in v1. See note II above.

^CLVIII “not rejoice” = 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.
^CLIX “people” = enosh. Related to “men” in v10. See note XCII above.
^CLX “greeted” = raah. Same as “watch” in v9. See note LXXXI above.
^CLXI “Lord” = YHVH. Same as “Lord” in v1. See note II above.
^CLXII Some manuscripts say “he struck the men of Beth-shemesh because they had looked into the ark of the Lord.”

^CLXIII “killed” = nakah. Same as “not rejoice” in v19. See note CLVIII above.
^CLXIV “seventy” = shibim. Related to “seven” in v1. From sheba (see note VI above). This is seventy.
^CLXV “them” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^CLXVI Some manuscripts add “fifty thousand men” = chamishshim + eleph + ish. Chamishshim is related to “five” in v4. From chamesh (see note XXIX above). This is fifty. Eleph is perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand. Ish is the same as “men” in v10. See note XCII above.

^CLXVII “people” = am. Same as “them” in v19. See note CLXV above.
^CLXVIII “mourned” = abal. This is to mourn, lament, or bewail.
^CLXIX “Lord” = YHVH. Same as “Lord” in v1. See note II above.
^CLXX “made” = nakah. Same as “not rejoice” in v19. See note CLVIII above.
^CLXXI “slaughter” = makkah. Related to “not rejoice” in v19. From nakah (see note CLVIII above). This is a wound, injury, blow. Figuratively, it could be disaster, slaughter, or pestilence.
^CLXXII “people” = am. Same as “them” in v19. See note CLXV above.

^CLXXIII “people” = ish. Same as “men” in v10. See note XCII above.
^CLXXIV “is able” = yakol. This is to be able, endure, overcome, prevail.
^CLXXV “stand” = amad. Same as “stopped” in v14. See note CXXIII above.
^CLXXVI “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.
^CLXXVII “Lord” = YHVH. Same as “Lord” in v1. See note II above.

^CLXXVIII “holy” = 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).
^CLXXIX “go” = alah. Same as “borne” in v7. See LXIV note above.
^CLXXX “sent” = shalach. Same as “send” in v2. See note XIV above.
^CLXXXI “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.

^CLXXXII “inhabitants” = 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.
^CLXXXIII “Kiriath-jearim” = Qiryath Yearim. Related to “chance” in v9 & to “cities” in v18. From qiryah (city, building); {from qarah (see note XCI above)} + yaar (honeycomb) OR from qiryah (see above) + yaar (honeycomb, forest, thicket) OR from qiryah (see above) + iyr (see note CL above). This is Kiriath-jearim, a city whose name means “city of forests” or “city of towns.”
^CLXXXIV “returned” = shub. Same as “by all means return” in v3. See note XX above.
^CLXXXV “Lord” = YHVH. Same as “Lord” in v1. See note II above.
^CLXXXVI “come down” = yarad. Same as “took down” in v15. See note CXXXII above.
^CLXXXVII “take…up” = alah. Same as “borne” in v7. See LXIV note above.