1 Kings 21:1-21a

^I “following” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^II “events” = 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.
^III “took place” = hayah. This is to be or become, to happen.

^IV “Naboth” = Naboth. Perhaps from navah (fruit, produce) OR from the same as nob (produce – fruit in a literal or figurative sense); {from nub (to bear fruit, increase, flourish; also used for speaking words) or from naar (to shake, toss up and down, tumble around)}. This is Naboth, which may mean “fruitful” or “fruits” or “fruit of.”
^V “Jezreelite” = Yizreeli. 8x in OT. From Yizreel (Jezreel, Yizreel; “God sows” or “God will sow”); {from zara (to sow or scatter seed; conceive or yield) + El (God, a god)}. This is Jezreelite, someone from Jezreel.
^VI “had” = hayah. Same as “took place” in v1. See note III above.
^VII “Jezreel” = Yizreel. Related to “Jezreelite” in v1. See note V above.

^VIII “beside” = etsel. From atsal (to reserve, refuse, join, separate, keep). This is nearby, toward, joining.
^IX “palace” = hekal. Perhaps from yakol (to be able, endure, overcome, prevail). This is a large building with public access such as a palace or temple.
^X “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.
^XI “Ahab” = Achab. From ach (brother, kindred, another, other, like) + ab (father, ancestor, grandfather; father in a literal or figurative sense). This is Ahab, a name meaning “father’s brother” or “father’s friend.”
^XII “Samaria” = Shomron. From shamar (to keep, watch, or preserve; to guard something or to protect it as a thorny hedge protects something). This is Samaria, meaning watch station.

^XIII “said” = dabar. Related to “events” in v1. See note II above.
^XIV {untranslated} = amar. This is to speak, say, answer, command, promise, report.
^XV “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XVI “vegetable” = yaraq. 5x in OT. From the same as yereq (something green or yellow-green; could be of pallor or some kind of vegetation); from yaraq (to spit). This is something green so it could refer to verbs or vegetables.
^XVII “garden” = gan. From ganan (to put a hedge around – generally, protect or defend; to cover or surround). This is a garden in that it is fenced in. It can also be an enclosure.

^XVIII “near” = qarob + etsel. Qarob is from qarab (to come near, offer, make ready). This is near whether nearby, related, near in time, or allied. Etsel is the same as “beside” in v1. See note VIII above.
^XIX “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
^XX “better” = 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.
^XXI “for” = tachat. This is underneath, below, the bottom, instead of.

^XXII “good” = tob. Same as “better” in v2. See note XX above.
^XXIII “you” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^XXIV “value” = mechir. 15x in OT. From the same as machar (tomorrow or later; deferred time; indefinitely or the time to come); perhaps from achar (to be behind, delay, be late, procrastinate, continue) OR the root may mean to buy. This is price, payment, wage, sale, cost, or worth.
^XXV “money” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.

^XXVI “said” = amar. Same as {untranslated} in v2. See note XIV above.
^XXVII “Lord” = YHVH. Related to “took place” in v1. From havah (to be, become) or hayah (see note III above). 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.
^XXVIII “forbid” = chalilah. From chalal (to defile, pollute). This is literally something that is profaned. It is used to mean “God forbid” or “far be it.”
^XXIX “ancestral” = ab. Related to “Ahab” in v1. See note XI above.
^XXX “inheritance” = nachalah. Related to nachal (to inherit, occupy, distribute, take as heritage). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.

^XXXI “went” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XXXII “home” = bayit. Same as “house” in v2. See note XIX above.
^XXXIII “resentful” = sar. 3x in OT – in 1 Kings 20-21. From sarar (to be stubborn, rebel; turn away). This is stubborn, resentful, sad.
^XXXIV “sullen” = zaeph. 2x in OT – in 1 Kings 20-21. From zaaph (to boil – figuratively to be enraged, sad, worried, or dejected). This is angry, sullen, displeased.
^XXXV “what” = dabar. Same as “events” in v1. See note II above.
^XXXVI “said” = dabar. Same as “said” in v2. See note XIII above.
^XXXVII “said” = amar. Same as {untranslated} in v2. See note XIV above.

^XXXVIII “lay down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^XXXIX “bed” = mittah. From natah (to stretch or spread out, extend, bend). This is a couch or bed that is spread out to sleep on or for eating. It can also refer to a litter or a bier.
^XL “turned away” = sabab. This is turning around, going around; to surround, cast, walk, fetch. It is to revolve or border in a literal or figurative sense.

^XLI “face” = 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.
^XLII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^XLIII {untranslated} = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.

^XLIV “wife” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
^XLV “Jezebel” = Izebel. Perhaps from iy (not, island); {probably related to ay (where, how, whether); perhaps from ayin (where)} + Zebul (Zebul; a name meaning “dwelling”); {from zebul (height, dwelling, elevation, place); from zabal (to dwell, inclose, reside)}. This is Jezebel, a name which may mean “not honored by cohabitation” or “un-husbanded” or “without cohabitation” or “unmarried” or “chaste.”  See https://www.abarim-publications.com/Meaning/Jezebel.html
^XLVI “came” = bo. Same as “went” in v4. See note XXXI above.
^XLVII “said” = dabar. Same as “said” in v2. See note XIII above.

^XLVIII “you” = 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.
^XLIX “depressed” = sar. Same as “resentful” in v4. See note XXXIII above.
^L “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.
^LI {untranslated} = lechem. Same as {untranslated} in v4. See note XLIII above.

^LII “said” = dabar. Same as “said” in v2. See note XIII above.
^LIII “spoke” = dabar. Same as “said” in v2. See note XIII above.
^LIV “said” = amar. Same as {untranslated} in v2. See note XIV above.
^LV “prefer” = chaphets. 11x in OT. From chaphets (properly, inclined towards or bending to; figuratively, to desire, delight in, or be pleased with). This is to delight in, desire, or show favor.
^LVI “answered” = amar. Same as {untranslated} in v2. See note XIV above.

^LVII “said” = amar. Same as {untranslated} in v2. See note XIV above.
^LVIII “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.
^LIX “govern” = asah + melukah. Asah is to make, do, act, appoint, become in many senses. Melukah is related to “King” in v1. From the same as melek (see note X above). This is kingship, kingdom, reign. It can also mean royalty.
^LX “Israel” = Yisrael. Related to “Jezreelite” and “Jezreel” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note V 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.

^LXI “get 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.
^LXII “food” = lechem. Same as {untranslated} in v4. See note XLIII above.
^LXIII “be cheerful” = yatab + leb. Yatab is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right. Leb is from the same as lebab (the heart, courage, one’s inner self, the mind, the will; only used in a figurative sense in the Bible); may be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is inner self, mind, will, feelings, the center.

^LXIV “wrote” = kathab. This is to inscribe, write, record, or decree.
^LXV “letters” = sepher. Perhaps from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This can be writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register.
^LXVI “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.

^LXVII “sealed” = chotham. 14x in OT. From chatham (to seal, close up, shut, stop, bring to an end; used especially for affixing a seal). This is a seal or signet ring.
^LXVIII “seal” = chatham. Related to “sealed” in v8. See note LXVII above.
^LXIX “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^LXX “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.

^LXXI “nobles” = chor. 13x in OT. Perhaps from charar (to be hot, burn, glow, melt, be scorched; figuratively, to incite passion, be angry). This is someone who is of noble rank. It may come from the root in the sense of being purified by fire or shining as a fire does.
^LXXII “lived” = 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.
^LXXIII “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.

^LXXIV {untranslated} = amar. Same as {untranslated} in v2. See note XIV above.
^LXXV “proclaim” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
^LXXVI “fast” = tsom. From tsum (properly, covering one’s mouth; by extension, abstaining from food). This is fasting or a fast.

^LXXVII “seat” = yashab. Same as “lived” in v8. See note LXXII above.
^LXXVIII “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).
^LXXIX “assembly” = 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.

^LXXX “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LXXXI {untranslated} = enosh. Related to “wife” in v5. See note XLIV above.
^LXXXII “scoundrels” = ben + beliyyaal. Ben is related to “house” in v2. From banah (see note XIX above). This is son, age, child. It is son in a literal or figurative sense. Beliyyaal is from beli (lack, nothing, without, wearing out, failure, destruction); {from balah (to grow old, wear out, waste away, consume, spend)} + yaal (to gain, profit, do good, ascend, be useful or valuable; benefitted). This is lacking profit i.e. worthlessness, destruction, evil, ungodly person, wickedness, or Belial.
^LXXXIII “opposite” = neged. From nagad (to declare, make conspicuous, stand in front, manifest, predict, explain). This is in front of, opposite to. It can refer to a counterpart or partner, one corresponding to or in the sight of.

^LXXXIV “bring a charge” = ud. This is to repeat, return, do again. This implies testifying something since that is a repetition. It can also mean to charge, admonish, protest, relieve, restore, or lift up.
^LXXXV “saying” = amar. Same as {untranslated} in v2. See note XIV above.
^LXXXVI “cursed” = 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.
^LXXXVII “God” = Elohim. Related to “Jezreelite” and “Jezreel” in v1 & “Israel” in v7. See note V above.

^LXXXVIII “take…out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^LXXXIX “stone” = saqal. Properly, this means being weighty. However, it is used for stoning someone (to death) or for removing stones.
^XC “death” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^XCI “men” = ish. Related to “wife” in v5 & {untranslated} in v10. See note XLIV above.
^XCII “did” = asah. Same as “govern” in v7. See note LIX above.
^XCIII “sent word” = shalach. Same as “sent” in v8. See note LXIX above.

^XCIV {untranslated} = ish. Same as {untranslated} in v11. See note XCI above.
^XCV {untranslated} = ish. Same as {untranslated} in v11. See note XCI above.
^XCVI “in the presence of” = neged. Same as “opposite” in v10. See note LXXXIII above.
^XCVII “people” = am. Same as “assembly” in v9. See note LXXIX above.

^XCVIII “saying” = amar. Same as {untranslated} in v2. See note XIV above.
^XCIX “took” = yatsa. Same as “take…out” in v10. See note LXXXVIII above.
^C “outside” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.
^CI {untranslated} = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
^CII “saying” = amar. Same as {untranslated} in v2. See note XIV above.
^CIII “is dead” = mut. Same as “death” in v10. See note XC above.

^CIV {untranslated} = hayah. Same as “took place” in v1. See note III above.
^CV “heard” = 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.
^CVI “said” = amar. Same as {untranslated} in v2. See note XIV above.

^CVII “go” = qum. Same as “get up” in v7. See note LXI above.
^CVIII “take possession” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.
^CIX “not” = ayin. Same as “no” in v5. See note XXIII above.
^CX “is…alive” = 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.

^CXI {untranslated} = hayah. Same as “took place” in v1. See note III above.
^CXII “set out” = qum. Same as “get up” in v7. See note LXI above.
^CXIII “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.
^CXIV “word” = dabar. Same as “events” in v1. See note II above.
^CXV “came” = hayah. Same as “took place” in v1. See note III above.

^CXVI “Elijah” = Eliyyah. Related to “Jezreelite” and “Jezreel” in v1 & “Israel” in v7 & “God” in v10 and related to “took place” in v1 & “Lord” in v3. From El (see note V above) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note XXVII above)}. This is Elijah, meaning “The Lord is God.”
^CXVII “Tishbite” = Tishbi. Related to “lived” in v8. 6x in OT. Perhaps from toshab (sojourner, settler, tenant; someone who lives in a foreign land – not native born); from yashab (see note LXXII above). This is Tishbite, which may mean “recourse” or “homesteader” or “returnee.” See https://www.abarim-publications.com/Meaning/Tishbite.html
^CXVIII “saying” = amar. Same as {untranslated} in v2. See note XIV above.

^CXIX {untranslated} = qum. Same as “get up” in v7. See note LXI above.
^CXX “meet” = qirah. From the same as qara (to happen, meet, bring about). This is any kind of encounter, whether peaceful, hostile, or incidental. It can also mean help or seek.
^CXXI “now” = 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!
^CXXII “gone” = yarad. Same as “go down” in v16. See note CXIII above.

^CXXIII “say” = dabar. Same as “said” in v2. See note XIII above.
^CXXIV {untranslated} = amar. Same as {untranslated} in v2. See note XIV above.
^CXXV “says” = amar. Same as {untranslated} in v2. See note XIV above.
^CXXVI “killed” = ratsach. Properly, this is to dash something to pieces. It is to kill a person, but it is used particularly (though not exclusively) for murder.
^CXXVII “also” = gam. This is also, moreover, again.

^CXXVIII “say” = dabar. Same as “said” in v2. See note XIII above.
^CXXIX {untranslated} = amar. Same as {untranslated} in v2. See note XIV above.
^CXXX “says” = amar. Same as {untranslated} in v2. See note XIV above.
^CXXXI “place” = maqom. Related to “get up” in v7. From qum (see note LXI above). 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.

^CXXXII “dogs” = keleb. This is yelping or attacking. It can also refer to a dog or it can be a term used for a male prostitute.
^CXXXIII “licked up” = laqaq. 7x in OT. This is to lap up or lick up.
^CXXXIV “blood” = dam. Perhaps from damam (to cease, be or become mute, silent, still, cut off, hold peace, be astonished, die). This is blood, bloodshed, bloodguilt, lifeblood, and death. It is used for people and animals. More often blood from a wound or the blood of the innocent. Used figuratively for violence or for wine. Closely tied to life and death.

^CXXXV “said” = amar. Same as {untranslated} in v2. See note XIV above.
^CXXXVI “found” = matsa. This 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.
^CXXXVII “enemy” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.

^CXXXVIII “because” = yaan. Related to “now” in v7. From anah (see note LVIII above). This is because, since, for the sake of, giving a reason.
^CXXXIX “sold” = makar. This is to sell – could be commerce/trade, a daughter to be married, someone into slavery. Figuratively, it can mean to surrender.
^CXL “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.
^CXLI “sight” = ayin. Same as “you” in v2. See note XXIII above.

^CXLII {untranslated} = hen. Related to “now” in v18. See note CXXI above.
^CXLIII “bring” = bo. Same as “went” in v4. See note XXXI above.
^CXLIV “disaster” = ra’. Same as “evil” in v20. See note CXL above.
^CXLV “consume” = ba’ar. This is to burn, consume, heat, remove. It can also be to consume by a fire or through eating, being brutish or wasting.
^CXLVI “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.

^CXLVII “male” = shathan + qir. Literally, “who pees against a wall.” Shathan is 6x in OT. From shayin or shen (urine; may come from a word that means to urinate). This is to urinate or pee. Qir is perhaps from qur (to dig, destroy, wall up). This is a wall, ceiling, surface, mason, or town.
^CXLVIII “bond” = atsar. To inclose, restrain, keep, hold back, or prevail. It can also mean to maintain, rule, or gather together.
^CXLIX “free” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.