Judges 13

^I “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
^II “again” = yasaph. This is to add, increase, continue, exceed.
^III “did” = asah. This is to make, do, act, appoint, become in many senses.
^IV “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.

^V “sight” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^VI “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.
^VII “gave” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^VIII “hand” = 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.
^IX “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.

^X “forty” = arbaim. From the same as arba (four); from raba (to make square or be four-sided); perhaps from raba (to lie down flat; can be to lie for mating). This is forty.
^XI “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^XII “was” = hayah. Related to “Lord” in v1. See note VI above.
^XIII “a certain” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^XIV “man” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.

^XV “Zorah” = Tsorah. 10x in OT. From tsirah (hornet, wasp); from the same as tsaraat (leprosy or a mark); from tsara (to have leprosy, be a leper). This is Zorah, Zareah, or Zoreah. A city whose name means “leprous” or “hornet” or “nest of hornets.” See https://www.abarim-publications.com/Meaning/Zorah.html
^XVI “tribe” = mishpachah. From the same as shiphcah (maid, maidservant); root means to spread out. This is one’s circle of relatives – clan, family, kindred.
^XVII “Danites” = Dani. 5x in OT. From Dan (Dan or a Danite, meaning “judge”; Dan, his tribe, or the lands of the tribe); from din (to judge, defend, dispute, govern, strive). This is Danite, someone belonging to the tribe of Dan.
^XVIII “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.

^XIX “Manoah” = Manoach. 18x in OT– all in Judges. From the same as manoach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is Manoah, a person whose name means “rest” or “quiet.” It may also mean “lazy one” or “sloth.” See https://www.abarim-publications.com/Meaning/Manoah.html
^XX “wife” = ishshah. Related to “man” in v2. From ish (see note XIV above). This is woman, wife, or female.
^XXI “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.
^XXII “borne…children” = 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.

^XXIII “angel” = 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.
^XXIV “appeared” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XXV “woman” = ishshah. Same as “wife” in v2. See note XX above.
^XXVI “said” = amar. This is to speak, say, answer, command, promise, report.

^XXVII “although” = hinneh + na. Hinneh is 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! Na is a 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.”
^XXVIII “conceive” = harah. This is to conceive or be pregnant – it can be literal or figurative.
^XXIX “bear” = yalad. Same as “borne…children” in v2. See note XXII above.
^XXX “son” = ben. Same as “Israelites” in v1. See note I above.

^XXXI “be careful” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^XXXII {untranslated} = na. Same as “although” in v3. See note XXVII above.
^XXXIII “drink” = shathah. This is to drink literally or figuratively. It could also be a drinker.
^XXXIV “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.
^XXXV “strong drink” = shekar. From shakar (to be filled with drink, merry, tipsy; satiated in a positive sense or drunken in a negative sense; also figuratively influence). This is a beverage that intoxicates, liquor, a strong wine. It could also be someone who is a drunk.
^XXXVI “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.

^XXXVII “anything” = kol. From kalal (to complete). This is all or every.
^XXXVIII “unclean” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.
^XXXIX {untranslated} = hinneh. Same as “although” in v3. See note XXVII above.
^XL “razor” = morah. 3x in OT. From mur (to change, substitute, stand by, alter, remove). This is a razor.
^XLI “come” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^XLII “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).

^XLIII “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.
^XLIV “nazirite” = nazir. 16x in OT. From nazar (to dedicate, set apart, fast, keep self from impurity, refrain from worship; to consecrate for a holy purpose). This is a devoted one, i.e. a Nazarite. It can also refer to a prince or a vine that has not been trimmed.
^XLV “God” = Elohim.
^XLVI “birth” = beten. Root may mean to be hollow. This is the belly or womb. It can also refer to a body more broadly.

^XLVII “begin” = chalal. This is to pierce, which implies to wound. It is used figuratively for making someone or something profane or breaking your word. It can also mean to begin as though one opened a wedge. Also, to eat something as a common thing.
^XLVIII “deliver” = 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.
^XLIX “Israel” = Yisrael. Same as “Israelites” in v1. See note I above.
^L “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LI “told” = amar. Same as “said” in v3. See note XXVI above.
^LII “husband” = ish. Same as “man” in v2. See note XIV above.
^LIII {untranslated} = amar. Same as “said” in v3. See note XXVI above.

^LIV “came” = bo. Same as “came” in v6. See note L above.
^LV “appearance” = mareh. Related to “appeared” in v3. From raah (see note XXIV above). This is sight, appearance, or vision. It can be a view, seeing itself, that which is seen, something real, or a vision one sees.
^LVI “that” = mareh. Same as “appearance” in v6. See note LV above.
^LVII “most” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^LVIII “awe-inspiring” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
^LIX “ask” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^LX “tell” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.

^LXI {untranslated} = hinneh. Same as “although” in v3. See note XXVII above.
^LXII “nothing” = al…kol. Kol is the same as “anything” in v4. See note XXXVII above.
^LXIII “unclean” = tum’ah. Related to “unclean” in v4. From tame (see note XXXVIII above). This is filthiness or uncleanness. It can refer to ritual or moral impurity.
^LXIV “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.
^LXV “death” = mavet. From muth (to die in a literal or figurative sense). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

^LXVI “entreated” = athar. This is to pray or entreat. It could mean burning incense as one does as part of worship or to intercede. It could also mean listening to or being moved by prayer.
^LXVII “O” = biy. 12x in OT. Perhaps from ba’ah (to inquire, search, boil, or swell out. Figuratively, it could be to sincerely desire). This is O, I pray – it is used to make a request or to speak to someone of higher social status. It is always followed by, “my lord.” In the Bible it is used in addressing a higher status human, an angel, and also God.
^LXVIII “Lord” = Adonai. From adon (lord, master, owner); root means to rule or be sovereign. This is the actual Hebrew word for Lord used (in a different form) of humans and (in the present form) of God. It means someone who is in control.
^LXIX “pray” = na. Same as “although” in v3. See note XXVII above.

^LXX “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^LXXI “come” = bo. Same as “came” in v6. See note L above.
^LXXII “again” = od. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is still, yet, again, more.
^LXXIII “teach” = 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.

^LXXIV “listened” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^LXXV {untranslated} = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
^LXXVI “came” = bo. Same as “came” in v6. See note L above.
^LXXVII “again” = od. Same as “again” in v8. See note LXXII above.

^LXXVIII “sat” = 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.
^LXXIX “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.
^LXXX “not” = ayin. Perhaps from a word that means to be nothing. This means nothing, none, non-existent. It can also simply mean not or are not.

^LXXXI “ran” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.
^LXXXII “quickly” = mahar. This is being liquid, which implies flowing. So, this word implies hurrying forward, whether in a positive or negative sense.
^LXXXIII “told” = nagad. Same as “tell” in v6. See note LX above.
^LXXXIV {untranslated} = amar. Same as “said” in v3. See note XXVI above.
^LXXXV {untranslated} = hinneh. Same as “although” in v3. See note XXVII above.
^LXXXVI “came” = bo. Same as “came” in v6. See note L above.

^LXXXVII “got up” = 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.
^LXXXVIII “followed” = halak…achar. Halak 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. Achar is from achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^LXXXIX “came” = bo. Same as “came” in v6. See note L above.
^XC “spoke” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.

^XCI “words” = dabar. Related to “spoke” in v11. From dabar (see note XC above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^XCII “come true” = bo. Same as “came” in v6. See note L above.
^XCIII “rule of life” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.
^XCIV “what…do” = maaseh. Related to “did” in v1. From asah (see note III 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.

^XCV “Lord” = YHVH. Related to “Lord” in v1 & “was” in v2. From the same as YHVH (see note VI above). This is a secondary spelling of the Lord, the name of the God of Israel. It has the same meaning.
^XCVI “give heed” = shamar. Same as “be careful” in v4. See note XXXI above.
^XCVII “all” = kol. Same as “anything” in v4. See note XXXVII above.
^XCVIII “comes” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XCIX “vine” = gephen. Root may mean to twine or bend. So, it is a vine, particularly referring to grapes.
^C {untranslated} = yayin. Same as “wine” in v4. See note XXXIV above.

^CI “any” = kol. Same as “anything” in v4. See note XXXVII above.
^CII “unclean thing” = tum’ah. Same as “unclean” in v7. See note LXIII above.
^CIII “observe” = shamar. Same as “be careful” in v4. See note XXXI above.
^CIV “everything” = kol. Same as “anything” in v4. See note XXXVII above.
^CV “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).

^CVI “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CVII “detain” = atsar. To inclose, restrain, keep, hold back, or prevail. It can also mean to maintain, rule, or gather together.
^CVIII {untranslated} = na. Same as “although” in v3. See note XXVII above.
^CIX “prepare” = asah. Same as “did” in v1. See note III above.
^CX “kid” = gedi + ez. Gedi is 16x in OT. From the same as gadah (a bank or border of a river or stream). This is a young goat. Ez is perhaps from azaz (to be strong in a literal or figurative sense, overcome, be impudent). This is a female goat, but can refer to male goats when plural.
^CXI “for” = 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.

^CXII “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXIII “food” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.
^CXIV “burnt offering” = olah. Related to “come” in v5. From alah (see note XLI 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.

^CXV “offer” = alah. Same as “come” in v5. See note XLI above.
^CXVI “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXVII “know” = 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.
^CXVIII “Lord” = YHVH. Same as “Lord” in v1. See note VI above.

^CXIX “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXX “honor” = kabad. To be heavy, weighty, or severe. It can also be positive abounding in, rich, or honorable. The Hebrew word for “glory,” kabod, is taken from this root.
^CXXI “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXXII “too wonderful” = pili. 2x in OT. From the same as pele (wonder, miracle, wonderful, marvelous thing). This is something wonderful or incomprehensible. It can also refer to a secret.

^CXXIII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CXXIV “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
^CXXV “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.
^CXXVI “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXXVII “works” = asah. Same as “did” in v1. See note III above.
^CXXVIII “wonders” = pala. Related to “too wonderful” in v18. From pele (see note CXXII above). This is to be extraordinary, to arise, to be great or accomplish.

^CXXIX {untranslated} = hayah. Same as “was” in v2. See note XII above.
^CXXX “flame” = lahab. 12x in OT. This is flame, flashing, bright. Figuratively, it can refer to a blade or the point of a spear.
^CXXXI “went up” = alah. Same as “come” in v5. See note XLI above.
^CXXXII “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.
^CXXXIII “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.

^CXXXIV “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXXXV “ascended” = alah. Same as “come” in v5. See note XLI above.
^CXXXVI “looked on” = raah. Same as “appeared” in v3. See note XXIV above.
^CXXXVII “fell” = 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.
^CXXXVIII “faces” = paneh. Same as “for” in v15. See note CXI above.
^CXXXIX “ground” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^CXL “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXLI “again” = yasaph + od. Yasaph is the same as “again” in v1. See note II above. Od is the same as “again” in v8. See note LXXII above.
^CXLII “realized” = yada. Same as “know” in v16. See note CXVII above.
^CXLIII “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXLIV “surely die” = mut + mut. Related to “death” in v7. See note LXV 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.”
^CXLV “seen” = raah. Same as “appeared” in v3. See note XXIV above.

^CXLVI “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CXLVII “meant” = chaphets. Properly, this means inclined towards or bending to. Figuratively, it means to desire, delight in, or be pleased with.
^CXLVIII “kill” = mut. Same as “surely die” in v22. See note CXLIV above.
^CXLIX “accepted” = laqach. Same as “took” in v19. See note CXXIII above.
^CL “shown” = raah. Same as “appeared” in v3. See note XXIV above.
^CLI “announced” = shama. Same as “listened” in v9. See note LXXIV above.

^CLII “named” = qara + et + 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 is the same as “name” in v2. See note XVIII above.
^CLIII “Samson” = Shimshon. From the same as shemesh (sun or toward the east; root may mean being brilliant; figuratively, a ray or an arch). This is Samson, a name meaning “sunlight” or “sun-like.” See https://www.abarim-publications.com/Meaning/Samson.html
^CLIV “grew” = gadal. This is to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing.
^CLV “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CLVI “blessed” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.

^CLVII “spirit” = ruach. From ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
^CLVIII “Lord” = YHVH. Same as “Lord” in v1. See note VI above.
^CLIX “stir” = paam. 5x in OT– including Pharaoh’s reaction to his dream in Genesis 41 & Nebuchadnezzar’s reaction to his dream in Daniel 2. This is to move, trouble, to tap in a regular rhythm, to agitate.

^CLX “Maheneh” = Machaneh. 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 an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.
^CLXI “dan” = dan. Related to “Danites” in v2. See note XVII above.
^CLXII “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.
^CLXIII {untranslated} = bayin. Same as “between” in v25. See note CLXII above.
^CLXIV “Eshtaol” = Eshtaol. Related to “ask” in v6. 7x in OT. Probably from shaal (see note LIX above). This is Eshtaol, a place whose name means “to found” or “establish” or “entreaty.”