1 Samuel 30

^I {untranslated} = hayah. This is to be or become, to happen.
^II “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.”
^III “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.

^IV “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^V “Ziklag” = Tsiqelag. 15x in OT. Perhaps from tsuq (“to smelt copper”) + log (pint). This is Ziklag, a city whose name may mean “a pint of liquid metal,” “winding,” or “outflowing of a fountain.” See https://www.abarim-publications.com/Meaning/Ziklag.html
^VI “third” = shelishi. From shalosh (three, fork, triad). This is third or one-third of something.
^VII “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.

^VIII “Amalekites” = Amaleqi. 12x in OT. From Amaleq (Amalek or Amalekites;  the person and their descendants); perhaps from amal (to work – hard labor) OR from am (people or nation; a tribe, troops or armies, or figuratively to refer to a flock of animals); {from amam (to darken, hide, associate; creating shadows by huddling together)} + laqaq (to lap, lick) OR from am (see above) + malaq (to wring, nip; to remove a bird’s head). This is Amalekite, perhaps meaning “people that wring,” “people that lap,” “nippers,” or “lickers.” See https://www.abarim-publications.com/Meaning/Amalekite.html & https://www.abarim-publications.com/Meaning/Amalek.html
^IX “made a raid” = pashat. This is to raid or invade. Figuratively, it means to strip or plunder.
^X “Negeb” = 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.

^XI “attacked” = 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.
^XII “burned…down” = saraph + et + esh. Saraph is to burn or kindle. This is the root that “seraphim” comes from. Esh is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^XIII “taken captive” = shabah. This is to carry away into captivity, bring away, capture, lead away.
^XIV “women” = ishshah. Related to “men” in v1. From ish (see note III above). This is woman, wife, or female.

^XV “small” = qatan. From quwt (grieved, cut off, to detest). This is least, small, young, little one. It is literally smaller whether in amount or size. Figuratively it is smaller in the sense of younger or less important.
^XVI “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.
^XVII “killed” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^XVIII “none” = lo…ish. Ish is the same as “men” in v1. See note III above.

^XIX “carried…off” = nahag. This is to drive as in driving flocks, but also driving in animal or vehicle like a chariot. It can mean to carry away, lead, drive away, proceed, or guide. It can also relate to behavior and what one is accustomed to.
^XX “went” = 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.
^XXI “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.

^XXII “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.
^XXIII {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!
^XXIV “wives” = ishshah. Same as “women” in v2. See note XIV above.
^XXV “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XXVI “daughters” = bat. Related to “sons” in v3. From ben (see note XXV above). This is daughter in a literal or figurative sense.

^XXVII “people” = 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.
^XXVIII “raised” = nasa. This 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.
^XXIX “voices” = 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.

^XXX “wept” = bakah. This is to weep, complain, or lament.
^XXXI “no more” = 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.
^XXXII “strength” = koach. Root may mean to be firm. This is power, strength, force. It can be literal or figurative, positive or negative. It can also mean capacity or means – what something produces. Additionally, it could refer to some kind of small reptile.

^XXXIII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^XXXIV “Ahinoam” = Achinoam. 7x in OT. From ach (brother, kindred, another, other, like) + noam (pleasantness, beauty, favor, agreeableness, delight, splendor, or grace); {from naem (to be pleasant, beautiful, sweet, or agreeable in a literal or figurative sense)}. This is Achinoam or Ahinoam, meaning “my brother is delight” or “brother of pleasantness” or “kindred to sweetness” or “brother of grace” or “a delightful ally.” See https://www.abarim-publications.com/Meaning/Ahinoam.html
^XXXV “Jezreel” = Yizreelith. 5x in OT. From Yizreeli (Jezreelite); 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 a woman who comes from Jezreel.

^XXXVI “Abigail” = Abigayil. 17x in OT. From ab (father, ancestor, grandfather; father in a literal or figurative sense) + gil (circle, rejoicing, or age); {from gil (properly, twirling around because of a strong feeling – whether of rejoicing or from fear; to rejoice, be glad or joyful, to cry)}. This is Abigail, meaning “my father is joy” or “the father is joyful” or “father of exultation” or “source of joy.” See https://www.abarim-publications.com/Meaning/Abigail.html
^XXXVII “widow” = ishshah. Same as “women” in v2. See note XIV above.
^XXXVIII “Nabal” = Nabal. From nabal (to be foolish, senseless, fall away, faint, wither, to be wicked, disgrace). This is Nabal, meaning “dolt.”
^XXXIX “Carmel” = Karmeli. 5x in OT. From Karmel (Carmel; “fruitful plentiful field” or “plantation” or “orchard” or “garden”); from the same as kerem (vineyard, garden, vines, or a vintage). This is Carmelite. See https://www.abarim-publications.com/Meaning/Carmel.html

^XL “great” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
^XLI “was in…danger” = yatsar. 10x in OT. From the same as tsarar (to bind, restrict, narrow, be cramped, an adversary). This is to be narrow, pressed on. In a figurative sense, it can refer to being vexed or in distress.
^XLII “spoke” = amar. This is to speak, say, answer, command, promise, report.
^XLIII “stoning” = saqal. Properly, this means being weighty. However, it is used for stoning someone (to death) or for removing stones.

^XLIV “all” = kol. From kalal (to complete). This is all or every.
^XLV {untranslated} = ish. Same as “men” in v1. See note III above.
^XLVI “were bitter” = marah. This is to be contentious, rebellious, bitter, provoking, disobedient. It can be to be or make bitter or unpleasant. Figuratively, it is to rebel or resist and causatively to provoke. This is the root of “Miriam.”
^XLVII “spirit” = 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.

^XLVIII “strengthened” = chazaq. This is to strengthen, seize, be courageous, repair, bind, heal, conquer, harden.
^XLIX “Lord” = YHVH. Related to {untranslated} in v1. From havah (to be, become) or hayah (see note I 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.
^L “God” = Elohim. Related to “Jezreel” in v5. See note XXXV above.

^LI “said” = amar. Same as “spoke” in v6. See note XLII above.
^LII “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
^LIII “Abiathar” = Ebyathar. Related to “Abigail” in v5. From ab (see note XXXVI above) + yathar (to jut over, remain behind, preserve, to excel). This is Abiathar, which means “the great one is father” or “father of abundance” i.e. liberal or “father of a remnant” or “father of preeminence” or “father of plenty.” See https://www.abarim-publications.com/Meaning/Abiathar.html
^LIV “Ahimelech” = Achimelek. Related to “Ahinoam” in v5. 17x in OT. From ach (see note XXXIV above) + melek (king, royal). This is Ahimelech, meaning “brother of a king.” It is a name used by Israelites and Hittites.

^LV “bring” = nagash. This is to draw, bring, or come near. It is approaching for any reason – as an attack on an enemy, in order to worship, to make an argument. It can also be used as a euphemism for sex.
^LVI {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.”
^LVII “ephod” = ephod. This is an ephod, shoulder piece – perhaps a breastplate or apron. It can refer specifically to a ritual garment worn by the high priest. Alternately, it can refer to an image.

^LVIII “inquired” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^LIX {untranslated} = amar. Same as “spoke” in v6. See note XLII above.
^LX “pursue” = radaph + achar. Radaph is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives. 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.
^LXI “band” = gedud. From gadad (to cut, gather, assemble, crowd; also, to gash as pushing in). This is a crowd, but generally used to refer to soldiers. So, it is a band, troop, or company. It can also be a group of robbers.
^LXII “overtake” = nasag. This is to reach in a literal or figurative sense. It is to overtake, catch, or be able to.

^LXIII “answered” = amar. Same as “spoke” in v6. See note XLII above.
^LXIV “surely overtake” = nasag + nasag. Same as “overtake” in v8. See note LXII 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.”
^LXV “surely rescue” = natsal + natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder. 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.”

^LXVI “set out” = halak. Same as “went” in v2. See note XX above.
^LXVII “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
^LXVIII “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^LXIX “Wadi” = nachal. From nachal (to take as heritage, inherit, or distribute). This is a river or stream. It could be a wadi or arroyo – sometimes a narrow valley with no water at all, but in strong rains or when winter snow melts, it swells or floods with water.
^LXX “Besor” = Besor. 3x in OT – all in this package. Perhaps from basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is Besor, which may mean “cheerful” or “place of flesh” or “place of glad tidings” or “cold.” See https://www.abarim-publications.com/Meaning/Besor.html

^LXXI “stayed” = 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.
^LXXII “left behind” = yathar. Related to “Abiathar” in v7. See note LIII above.
^LXXIII “went on with the pursuit” = radaph. Same as “pursue” in v8. See note LX above.
^LXXIV “four” = arba. From raba (to make square or be four-sided). This is four.

^LXXV {untranslated} = ish. Same as “men” in v1. See note III above.
^LXXVI “stayed behind” = amad. Same as “stayed” in v9. See note LXXI above.
^LXXVII “too exhausted” = pagar. 2x in OT – both in this passage. This is to relax or become exhausted. It can be physical or mental.
^LXXVIII “cross” = 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.

^LXXIX “open 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.
^LXXX “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.
^LXXXI {untranslated} = ish. Same as “men” in v1. See note III above.
^LXXXII “Egyptian” = 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.

^LXXXIII “brought” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^LXXXIV “gave” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^LXXXV “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.

^LXXXVI “ate” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^LXXXVII “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^LXXXVIII “gave…to drink” = shaqah. This is to give water to, to cause to drink – to irrigate, drown. It can be used for watering plants or giving water to flocks.

^LXXXIX “gave” = natan. Same as “gave” in v11. See note LXXXIV above.
^XC “piece” = pelach. 6x in OT. From palach (to slice, bring forth, plow, work, pierce). This is a millstone, piece, slice.
^XCI “fig cake” = debelah. 6x in OT. May be from a word that means press together. This is a lump or cake – specifically of figs.
^XCII “clusters of raisins” = tsimmuq. 4x in OT. From tsamaq (to shrivel, dry). This is cluster or bunch of raisins.

^XCIII “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.
^XCIV “revived” = 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.”
^XCV “drunk” = shathah. This is to drink literally or figuratively. It could also be a drinker.
^XCVI “three” = shalosh. Related to “third” in v1. See note VI above.
^XCVII “nights” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.

^XCVIII “young man” = 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.
^XCIX “of Egypt” = Mitsri. Same as “Egyptian” in v11. See note LXXXII above.
^C “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.
^CI {untranslated} = ish. Same as “men” in v1. See note III above.

^CII “master” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
^CIII “left…behind” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
^CIV “fell sick” = chalah. Properly, this is to be worn; hence, being weak, sick, or afflicted. It can also mean to grieve or, positively, to flatter or entreat.
^CV “Cherethites” = Kerethi. 8x in OT. From karat (to cut down, cut off, or make a covenant; there is an idiom for making a covenant, which is “to cut a covenant”). This is Cherethites, which may have a meaning related to executioner.
^CVI “Judah” = Yehudah. Probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah, meaning “praised.”
^CVII “Caleb” = Kaleb. From the same as keleb (a dog, male prostitute; perhaps from a word meaning to yelp or attack). This is Caleb or Kaleb, meaning “dog” or “unsophisticated servant.” See https://www.abarim-publications.com/Meaning/Caleb.html

^CVIII “take…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.
^CIX “raiding party” = gedud. Same as “band” in v8. See note LXI above.
^CX “swear” = 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.
^CXI “hand…over” = sagar + yad. Sagar is to shut up, imprison, lock, hand over, or figuratively surrender. Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^CXII “them” = gedud + zeh. Literally, “this raiding party.” Gedud is the same as “band” in v8. See note LXI above.

^CXIII {untranslated} = hinneh. Same as {untranslated} in v3. See note XXIII above.
^CXIV “spread out” = natash. Properly, this is to beat or pound as when something is beaten in order to expand or disperse. It can be leave, abandon, allow, neglect, spread, fall, or thrust out.
^CXV “over” = 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.
^CXVI “ground” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

^CXVII “drinking” = shathah. Same as “drunk” in v12. See note XCV above.
^CXVIII “dancing” = chagag. 16x in OT. This is feast, celebrating a festival, making a pilgrimage. Properly, it means going in a circle or marching in sacred procession. It implies giddiness and dancing. It can also mean reeling to and fro.
^CXIX “great amount” = gadol. Same as “great” in v2. See note XVI above.
^CXX “taken” = laqach. Same as “brought” in v11. See note LXXXIII above.
^CXXI “land” = erets. Same as “ground” in v16. See note CXVI above.

^CXXII “twilight” = nesheph. 12x in OT. From nashaph (to blow like a breeze of fresh wind). This is twilight or dusk, dawn. It refers to the breeze and so it is the time when the breeze comes.
^CXXIII “evening” = ereb. This is evening, night, or dusk.
^CXXIV “next day” = mochorath. Related to {untranslated} in v8. From the same as machar (tomorrow or later; deferred time; indefinitely or the time to come); perhaps from achar (see note LX above). This is the next day or next morning.

^CXXV “one” = ish. Same as “men” in v1. See note III above.
^CXXVI “escaped” = 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.
^CXXVII “mounted” = rakab. This is to ride an animal or in some vehicle. It can also mean bringing on a horse.
^CXXVIII “camels” = gamal. From gamal (how one deals with someone whether positively or negatively – so to reward, requite; to wean or the work that goes into something ripening). This is a camel as an animal of labor or one that bears burdens. The English word “camel” is from a Semitic source, perhaps Hebrew or others.
^CXXIX “fled” = nus. This is to flee, vanish away, hide, escape, be displayed.

^CXXX “recovered” = natsal. Same as “surely rescue” in v8. See note LXV above.
^CXXXI “Amalekites” = Amaleq. Related to “Amalekites” in v1. See note VIII above.
^CXXXII “taken” = laqach. Same as “brought” in v11. See note LXXXIII above.
^CXXXIII “was missing” = adar. 10x in OT. This is to dig, help, keep rank. Properly, it is to muster troops as for battle. So, it could be to miss or lack since you can see who is missing following muster. Also, to arrange like a vineyard and so to hoe.
^CXXXIV “anything” = kol. Same as “all” in v6. See note XLIV above.
^CXXXV “taken” = laqach. Same as “brought” in v11. See note LXXXIII above.

^CXXXVI “brought back” = shub. Same as “revived” in v12. See note XCIV above.
^CXXXVII “everything” = kol. Same as “all” in v6. See note XLIV above.
^CXXXVIII “captured” = laqach. Same as “brought” in v11. See note LXXXIII above.
^CXXXIX “flocks” = tson. This is a flock of sheep and goats.

^CXL “herds” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^CXLI “driven” = nahag. Same as “carried…off” in v2. See note XIX above.
^CXLII “ahead” = paneh. Same as “over” in v16. See note CXV above.
^CXLIII “cattle” = miqneh. From qanah (to get, acquire, purchase, move to jealousy, buyer, keep cattle). This is something that is bought, which implies property or possession. However, it is generally used of livestock – cattle, flock, herds.

^CXLIV “follow” = halak + achar. Halak is the same as “went” in v2. See note XX above. Achar is the same as “pursue” in v8. See note LX above.
^CXLV “left at” = 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.
^CXLVI “went out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

^CXLVII “meet” = qara. This is to meet, befall, happen upon. It can be to encounter by chance or for aggression.
^CXLVIII “drew near” = nagash. Same as “bring” in v7. See note LV above.
^CXLIX “saluted” = shaal + shalom. Shaal is the same as “inquired” in v8. See note LVIII above. Shalom is 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).

^CL “corrupt” = 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.
^CLI “worthless” = beliyyaal. 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.
^CLII “fellows” = ish. Same as “men” in v1. See note III above.

^CLIII “said” = 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.
^CLIV {untranslated} = amar. Same as “spoke” in v6. See note XLII above.
^CLV “because” = yaan. Related to “said” in v22. From anah (see note CLIII above). This is because, since, for the sake of, giving a reason.

^CLVI “give” = natan. Same as “gave” in v11. See note LXXXIV above.
^CLVII “take” = nahag. Same as “carried…off” in v2. See note XIX above.
^CLVIII “children” = ben. Same as “sons” in v3. See note XXV above.
^CLIX “leave” = halak. Same as “went” in v2. See note XX above.

^CLX “said” = amar. Same as “spoke” in v6. See note XLII above.
^CLXI “do” = asah. This is to make, do, act, appoint, become in many senses.
^CLXII “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.
^CLXIII “brothers” = ach. Related to “Ahinoam” in v5 & “Ahimelech” in v7. See note XXXIV above.
^CLXIV “given” = natan. Same as “gave” in v11. See note LXXXIV above.

^CLXV “preserved” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^CLXVI “handed over” = natan…yad. Natan is the same as “gave” in v11. See note LXXXIV above. Yad is the same as “hand…over” in v15. See note CXI above.
^CLXVII “attacked” = bo. Literally, “came against.” Bo is the same as “came” in v1. See note IV above.

^CLXVIII “listen” = 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.
^CLXIX “matter” = 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.
^CLXX “share” = cheleq. From chalaq (to be smooth in a figurative sense; can refer to the stones that were part of casting lots – hence, apportion, share, distribute; figuratively, it can also mean to flatter). This is a division, lot, inheritance, legacy, or portion. It can also refer to a smooth tongue.
^CLXXI “goes down” = yarad. Same as “take…down” in v15. See note CVIII above.
^CLXXII “battle” = milchamah. Related to “bread” in v11. From lacham (see note LXXXV above). This is battle, war, fighting, or one who fights (i.e. a warrior).

^CLXXIII “stays” = yashab. Same as “left at” in v21. See note CXLV above.
^CLXXIV “baggage” = 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.
^CLXXV “share” = chalaq. Related to “share” in v24. See note CLXX above.
^CLXXVI “alike” = yachad. From yachad (to join, be united). This is a unit, both, altogether, unitedness, alike.

^CLXXVII {untranslated} = hayah. Same as {untranslated} in v1. See note I above.
^CLXXVIII “forward” = maal. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
^CLXXIX “made” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.

^CLXXX “statute” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.
^CLXXXI “ordinance” = 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.
^CLXXXII “Israel” = Yisrael. Related to “Jezreel” in v5 & “God” in v6. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note XXXV 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.

^CLXXXIII “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^CLXXXIV “friends” = rea. From raah (to associate with). This is the same as neighbor in Leviticus 19:18 “love your neighbor as yourself.” This is friend, companion, fellow, neighbor. It is someone with whom you associate, whether more or less close.
^CLXXXV “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.

^CLXXXVI “saying” = amar. Same as “spoke” in v6. See note XLII above.
^CLXXXVII “here” = hinneh. Same as {untranslated} in v3. See note XXIII above.
^CLXXXVIII “present” = barakah. From barak (to kneel, bless; blessing God as part of worship and adoration; blessing humans to help them; can be used as a euphemism to say curse God). This is blessing, which implies prosperity or peace.
^CLXXXIX “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.

^CXC “Bethel” = Bethel. Related to “sons” and “daughters” in v3 and to “Jezreel” in v5 & “God” in v6 & “Israel” in v25. From bayit (house, household, palace, dungeon); {from banah (see note XXV above)} + El (see note XXXV above). This is Bethel, literally meaning “house of God.”
^CXCI “Ramoth of the Negeb” = Ramoth-negeb. Related to “Negeb” in v1. 1x in OT. From ramah (Ramah, height); {from rum (properly, to loosen; figuratively, to deceive to various degrees)} + negeb (see note X above). This is Ramoth of the Negeb or Ramoth of the south. It may mean “heights of the south” or “height of the south” or “heights of the rolling hills” or “southern Ramoth.” See https://www.abarim-publications.com/Meaning/Ramoth-negev.html
^CXCII “Jattir” = Yattir. Related to “Abiathar” in v7 & “left behind” in v9. 4x in OT. From yathar (see note LIII above). This is a city whose name may mean “redundant” or “preeminence” or “lofty.” See https://www.abarim-publications.com/Meaning/Jattir.html

^CXCIII “Aroer” = Aroer. 16x in OT. From the same as aroer (shrub or tree; may be a juniper); from arar (to strip, make bare, destroy). This is Aroer, a city whose name means “accumulation” or “stripped” or “heath.” See https://www.abarim-publications.com/Meaning/Aroer.html
^CXCIV “Siphmoth” = Siphmoth. 1x in OT. From Shepham (Shephem; “bare spot”); perhaps from shaphah (to sweep bare, stick out). This is Siphmoth, meaning “fence keepers.” See https://www.abarim-publications.com/Meaning/Siphmoth.html
^CXCV “Eshtemoa” = Eshtemoa. Related to “listen” in v24. 6x in OT. Perhaps from shama (see note CLXVIII above). This is Eshtemoh, the name of a person and a place.

^CXCVI “Racal” = Rakal. 1x in OT. From rakal (to travel around; merchant, trader; trade). This is Racal, meaning “merchant.”
^CXCVII “towns” = iyr. Same as “city” in v3. See note XXII above.
^CXCVIII “Jerahmeelites” = Yerachmeeli. Related to “Jezreel” in v5 & “God” in v6 & “Israel” in v25 & “Bethel” in v27. 2x in OT. From Yerachmeel (Jerahmeel; “may God have compassion” or “God will be compassionate” or “he will obtain mercy of God”); {from racham (to love, have compassion, have mercy); {from racham (compassion, tender love, womb, compassion; the womb as that which cherishes the fetus); from the same as rechem (womb)} + El (see note XXXV above)}. This is Jarehmeelite – someone who is descended from Jerahmeel. See https://www.abarim-publications.com/Meaning/Jerahmeel.html
^CXCIX “Kenites” = Qeni. 13x in OT. From Qayin (Cain, the name or Kenite – the people or their territory; meaning “spear,” “smith,” “acquisition,” or “political leader.”); from the same as qayin (spear); from qun (to chant a lament, to play a musical note). This is Kenite. It may mean “nestling,” “people of the spear,” or “senatorial.” See https://www.abarim-publications.com/Meaning/Cain.html & https://www.abarim-publications.com/Meaning/Kenite.html

^CC “Hormah” = Chormah. 9x in OT. From charam (to ban, destroy, devote, seclude; to dedicate to a religious purpose, often for destruction). This is Hormah or Chormah, meaning “asylum” or “devoted” or “dedicated” or “devoted to destruction” or “anathema.” See https://www.abarim-publications.com/Meaning/Hormah.html
^CCI “Bor-ashan” = Kor Ashan OR Bor Ashan. 1x in OT. From kur (furnace, smelting pot) + ashan (smoke, vapor, dust, or anger); {from ashan (to smoke or burn in a literal or figurative sense; to be angry)} OR from bor (a pit – generally a cistern or dungeon. It could also be a well or fountain); {from bur ((to bore; figuratively, to explain, examine, or clear up)} + ashan (see above). This is Bor-ashan or Cor-ashan, meaning “furnace of smoke” or “smoking pit” or “well of smoke” or “smoking furnace.” See https://www.abarim-publications.com/Meaning/Bor-ashan.html
^CCII “Athach” = Athak. 1x in OT. Athak may mean “advance” or “move” or “remove” or “lodging.”

^CCIII “Hebron” = Hebron. From cheber (company, society, enchantment, wide); from chabar (to unite, ally, attach, touch; to join in a literal or figurative sense; also, specially, using magic knots or spells to fascinate or connect). This is Hebron, meaning “seat of association” or “league.”
^CCIV “places” = 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.
^CCV “roamed” = halak. Same as “went” in v2. See note XX above.