1 Samuel 22

^I “David” = David. From the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”
^II “left” = 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.
^III “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.

^IV “cave” = mearah. Perhaps from ur (to be made naked, exposed, or bare). This is a cave, cavern, den, or hole.
^V “Adullam” = Adullam. 8x in OT. Perhaps from the same as Adlay (Adlay, a person); {from adal (to flee, to be just) + 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)}}. This is Adullam, a city name meaning “the justice of the people,” “retreat,” or “refuge.” See https://www.abarim-publications.com/Meaning/Adullam.html
^VI “brothers” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
^VII “all” = kol. From kalal (to complete). This is all or every.

^VIII “father’s” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^IX “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
^X “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.
^XI “went 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.

^XII “everyone” = kol + ish. Kol is the same as “all” in v1. See note VII above. Ish is perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XIII “distress” = matsoq. 6x in OT. From tsuq (to press on, compress; figuratively, to oppress or bring distress). This is literally a narrow place. Figuratively, it is anguish, distress, or confinement.
^XIV “debt” = nasha. 5x in OT. Perhaps from nasha (to deceive, lend with interest, debtor, delude, seduce). This is to deceive, lend with interest, or debt.

^XV “discontented” = mar + nephesh. Mar is from marar (to be bitter, embittered, weep, troubled). This is bitterness literal or figurative. It could be fierce, angry, or discontented. Nephesh is related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
^XVI “gathered” = qabats. This is to collect, assemble, heap, grasp, or gather.
^XVII “became” = hayah. This is to be, exist.
^XVIII “captain” = sar. This is chief, leader, ruler, lord, official, governor, prince, military leader. It refers to someone at the top of a rank or class.

^XIX “those” = ish. Same as “everyone” in v2. See note XII above.
^XX “were” = hayah. Same as “became” in v2. See note XVII above.
^XXI “four” = arba. From raba (to make square or be four-sided). This is four.
^XXII “hundreds” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).

^XXIII “went” = halak. Same as “left” in v1. See note II above.
^XXIV “Mizpeh” = Mitspeh. 10x in OT. From mitspeh (watchtower – particularly one for military use); from tsaphah (to look out, look around, spy watchman, sentinel; leaning out to look far away; to await or observe). This is Mizpah or Mizpeh, a place meaning “watchtower.”
^XXV “Moab” = Moab. Related to “father’s” in v1. May be from ab (see note VIII above). This is Moab or Moabite. Name could mean “from her father” in reference to the incestuous relationship between Lot and his daughters. The name could also mean, more pleasantly, “seed of a father” or “desirable land.” See https://en.wikipedia.org/wiki/Moab

^XXVI “said” = amar. This is to speak, say, answer, command, promise, report.
^XXVII “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.
^XXVIII “please” = 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.”
^XXIX “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.

^XXX “come” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^XXXI “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.
^XXXII “God” = Elohim.
^XXXIII “do” = asah. This is to make, do, act, appoint, become in many senses.

^XXXIV “left” = nachah. This is lead, guide, or bring. It can be used for transporting into exile or coming in as colonists. This is the word used in Psalm 23 “he leads me in the paths of righteousness.”
^XXXV {untranslated} = 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.
^XXXVI “stayed” = 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.

^XXXVII “time” = 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.
^XXXVIII “stronghold” = matsud. From matsod (bulwark, siege works, net, snare); from tsud (to hunt, to lie in wait in order to catch an animal; used figuratively for capturing people). This is a castle, fortress, or stronghold. Also, a snare, net, or prey. It can abstractly mean capture.
^XXXIX “prophet” = nabi. This is prophet, prophecy, speaker, or someone inspired.
^XL “Gad” = Gad. Perhaps from gad (fortune, troop; Gad, the name of a god of Babylon); from gad (fortunate, a troop); from gud (to invade, overcome, attack). This is Gad, one of Jacob’s children, his tribe and the land they settled. It means “fortune” or “fortunate.”

^XLI “remain” = yashab. Same as “stayed” in v4. See note XXXVI above.
^XLII “leave” = halak. Same as “left” in v1. See note II above.
^XLIII “go” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XLIV “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XLV “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.”

^XLVI “left” = halak. Same as “left” in v1. See note II above.
^XLVII “went” = bo. Same as “go” in v5. See note XLIII above.
^XLVIII “forest” = ya’ar. This is honeycomb, forest, thicket. Root may mean thick with green growth. It is a forest as a place where one would find honeycomb.
^XLIX “Hereth” = Chereth. 1x in OT. From charath (to cut, sharpen, decree, wound, be alert, move). This is Hereth, a place that may mean “thicket.”

^L “Saul” = Shaul. From shaal (to ask, inquire, beg, borrow, desire, request; can also mean demand). This is Saul or Shaul, meaning “asked of the Lord.”
^LI “those” = enosh. Related to “everyone” in v2. See note XII above.
^LII “located” = yada. Same as “know” in v3. See note XXXI above.
^LIII “sitting” = yashab. Same as “stayed” in v4. See note XXXVI above.
^LIV “Gibeah” = Gibah. From the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is Gibeah, a city whose name means “hill.”

^LV “under” = tachat. This is underneath, below, the bottom, instead of.
^LVI “tamarisk tree” = eshel. 3x in OT. This is tamarisk tree particularly or it can be used more generally for a grove.
^LVII “height” = ramah. 5x in OT. From the same as from raam (thunder); {from raam (to trouble, be agitated, irritated, angered; a peal of thunder)} OR from rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense) OR related to Rhammanitae (a Sabean people in the Arabian Peninsula). This is Raamah or Rama, perhaps meaning “trembling” or “thundering” or “exalted.” It is the person, the tribe of their descendants, and the place they settled. See https://en.wikipedia.org/wiki/Raamah

^LVIII “spear” = chanit. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is a spear or lance as a weapon that is thrust in the same way one pitches a tent.
^LIX “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.
^LX “servants” = 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.
^LXI “standing” = natsab. This is to station, appoint, establish, take a stand.

^LXII “now” = na. Same as “please” in v3. See note XXVIII above.
^LXIII “Benjaminites” = ben + Yemini. Ben is related to “house” in v1. From banah (see note IX above). This is son, age, child. It is son in a literal or figurative sense. Yemini is 5x in OT. Related to yemani (right, right side, or south); related to yamin (right hand or side; that which is stronger or more agile; the south). This is Benjaminite or on the right side.
^LXIV {untranslated} = gam. This is also, moreover, again.

^LXV “son” = ben. Same as “Benjaminites” in v7. See note LXIII above.
^LXVI “Jesse” = Yishay. Related to “everyone” in v2. Perhaps from ish (see note XII above) OR from the same as yesh (being, existence, substance). This is Jesse, a name which means “my husband” or “the Lord exists.” See https://www.abarim-publications.com/Meaning/Jesse.html
^LXVII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^LXVIII “every one” = kol. Same as “all” in v1. See note VII above.
^LXIX “fields” = 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.
^LXX “vineyards” = kerem. This is a vineyard, garden, vines, or a vintage.

^LXXI “make” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^LXXII “commanders” = sar. Same as “captain” in v2. See note XVIII above.
^LXXIII “thousands” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.
^LXXIV “conspired” = qashar. This is to tie or bind. It can also refer to joining together as a league or in love. In a negative sense, it can mean to conspire.

^LXXV “no one” = 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.
^LXXVI “discloses” = galah. This is to remove, bring, carry, lead, appear, advertise. It can mean to strip someone or something bare in a negative sense. Captives were typically stripped before they were sent into exile. Used figuratively, in a positive sense, this word means reveal, disclose, discover.
^LXXVII “me” = ozen. This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.

^LXXVIII “makes a league” = 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.
^LXXIX “none” = ayin. Same as “no one” in v8. See note LXXV above.
^LXXX “is sorry” = 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.
^LXXXI “me” = ozen. Same as “me” in v8. See note LXXVII above.

^LXXXII “stirred 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.
^LXXXIII “lie in wait” = arab. This is to lie in wait, lurk, or ambush.
^LXXXIV “today” = yom + zeh. Yom may come from a root that means 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.

^LXXXV “Doeg” = Doeg. 6x in OT. From daag (to fear, be worried, sorrow, be concerned, be anxious, be sorry). This is Doeg, “anxious.”
^LXXXVI “Edomite” = Adomi. 11x in OT. From Edom (Edom or Idumaea); from adom (to be red or flushed). This is Edomite, meaning “red.”
^LXXXVII “was in charge” = natsab. Same as “standing” in v6. See note LXI above.

^LXXXVIII “answered” = 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.
^LXXXIX {untranslated} = amar. Same as “said” in v3. See note XXVI above.
^XC “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XCI “coming” = bo. Same as “go” in v5. See note XLIII above.

^XCII “Nob” = Nob. 6x in OT. From naar (to abandon, reject) OR from the same as nob (fruit, praise; that which is generated in a literal or figurative sense); {from nub (to bear fruit, increase, flourish; also used for speaking words)} OR from nabah (to be high). This is Nob, a place whose name may mean “fruit, “height,” or “high place.” See https://www.abarim-publications.com/Meaning/Nob.html
^XCIII “Ahimelech” = Achimelek. Related to “brothers” in v1 & to “king” in v3. 17x in OT. From ach (see note VI above) + melek (see note XXVII above). This is Ahimelech, meaning “brother of a king.” It is a name used by Israelites and Hittites.
^XCIV “Ahitub” = Achitub. Related to “brothers” in v1 & “Ahimelech” in v9. 15x in OT. From ach (see note VI above) + tub (goodness, gladness, something that is good; beauty, welfare, joy); {from tob (to be pleasing, to be good)}. This is Ahitub, a name that means “my brother is goodness” or “brother of goodness.”

^XCV “inquired” = shaal. Related to “Saul” in v6. See note L above.
^XCVI “Lord” = YHVH. Related to “became” in v2. From havah (to be, become) or hayah (see note XVII 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.
^XCVII “provisions” = tsedah. 11x in OT. From the same as tsayid (food or provision). This is food, meat, or other provisions.

^XCVIII “sword” = chereb. From charab (to attack, slay). This is any sharp instrument like a sword, dagger, axe, or mattock.
^XCIX “Goliath” = Golyath. Related to “discloses” in v8. 6x in OT. From galah (see note LXXVI above). This is Goliath, a name meaning “exposer,” “conspicuous,” or “exile.” See https://www.abarim-publications.com/Meaning/Goliath.html
^C “Philistine” = 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.

^CI “sent for” = shalach…qara. Shalach is to send out, away, send for, forsake. It can also mean to divorce or set a slave free. Qara is to call or call out – to call someone by name. Also used more broadly for calling forth.
^CII “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.
^CIII “came” = bo. Same as “go” in v5. See note XLIII above.
^CIV “listen” = shama. Same as “heard” in v1. See note X above.

^CV “answered” = amar. Same as “said” in v3. See note XXVI above.
^CVI “here” = hen. This is a remark of surprise or excitement: lo! Behold! It can also mean if or though.
^CVII “lord” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
^CVIII “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.
^CIX “risen” = qum. Same as “stirred up” in v8. See note LXXXII above.

^CX “answered” = anah. Same as “answered” in v9. See note LXXXVIII above.
^CXI {untranslated} = amar. Same as “said” in v3. See note XXVI above.
^CXII “is…faithful” = aman. This is to believe, endure, fulfill, confirm, support, be faithful. It is to put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid. This is where the word “amen” comes from.

^CXIII “son-in-law” = chatan. From chatan (to ally in marriage; to give one’s daughter away in marriage). This is bridegroom, husband, or son-in-law.
^CXIV “quick to do” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
^CXV “bidding” = mishmaath. Related to “heard” in v1. 3x in OT. From shama (see note X above). This is report, news, subject, proverb, superiority.
^CXVI “is honored” = 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.

^CXVII “first time” = 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.
^CXVIII “by no means” = chalilah + al. Chalilah is related to “first time” in v15. From chalal (see note CXVII above). This is literally something that is profaned. It is used to mean “God forbid” or “far be it.” Al is not, no.
^CXIX “impute” = sim. Same as “make” in v7. See note LXXI above.
^CXX “anything” = 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.

^CXXI “any” = kol. Same as “all” in v1. See note VII above.
^CXXII {untranslated} = dabar. Same as “anything” in v15. See note CXX above.
^CXXIII “much” = 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.
^CXXIV “little” = 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.

^CXXV “surely die” = mut + mut. This is to die in a literal or figurative sense. It can also refer to being a dead body. 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.”
^CXXVI “guard” = ruts. This is to run or rush, divide quickly, bring swiftly. It can also refer to a footman or guard.
^CXXVII “turn” = sabab. This is turning around, going around; to surround, cast, walk, fetch. It is to revolve or border in a literal or figurative sense.
^CXXVIII “kill” = mut. Same as “surely die” in v16. See note CXXV above.

^CXXIX “Lord” = YHVH. Same as “Lord” in v10. See note XCVI above.
^CXXX “also” = gam. Same as {untranslated} in v7. See note LXIV above.
^CXXXI “fled” = barach. This is to flee, drive away, hurry, to bolt.
^CXXXII “me” = ozen. Same as “me” in v8. See note LXXVII above.

^CXXXIII “would” = abah. This is to breathe after, be willing, obey, accept, be content with, satisfy.
^CXXXIV “raise” = shalach. Same as “sent for” in v11. See note CI above.
^CXXXV “attack” = paga. This is to meet or happen, whether unintentionally or of violence. It can also be plead, spare, reach, or intercede.
^CXXXVI “Lord” = YHVH. Same as “Lord” in v10. See note XCVI above.

^CXXXVII “day” = yom. Same as “time” in v4. See note XXXVII above.
^CXXXVIII “eighty” = shemonim. From the same as shemoneh (eight or eighth; abundance as being more than 7, the number of sacred fullness); perhaps from shamen (to shine, which implies being oily, growing fat); from shaman (to grow fat, shine, be oily). This is eighty.
^CXXXIX “five” = chamesh. This is five.
^CXL {untranslated} = ish. Same as “everyone” in v2. See note XII above.

^CXLI “wore” = 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.
^CXLII “linen” = bad. Perhaps from badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is white linen as a fabric of divide fibers, flaxen thread, or yarn.
^CXLIII “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.

^CXLIV “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.
^CXLV “put” = 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.
^CXLVI {untranslated} = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.

^CXLVII “men” = ish. Same as “everyone” in v2. See note XII above.
^CXLVIII “women” = ishshah. Related to “everyone” in v2 & “those” in v6. From ish (see note XII above). This is woman, wife, or female.
^CXLIX “children” = olel. Perhaps from uwl (to nurse, suckle; can also be used of a suckling lamb). This is a child or infant.
^CL “infants” = yanaq. This is to suckle or to nurse. In a causative sense, it can mean to give milk. So, this word can be used for a nursing mother or for her suckling child.

^CLI “oxen” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
^CLII “donkeys” = chamor. From chamar (to be red, blush). This is a male donkey.
^CLIII “sheep” = seh. Perhaps from sha’ah (to make a loud noise or crash, devastate, rush). This is a lamb, sheep, or goat – a part of a flock.
^CLIV {untranslated} = peh. Same as {untranslated} in v19. See note CXLVI above.

^CLV “one” = 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.
^CLVI “named” = shem. Related to “make” in v7. May be from sim (see note LXXI above). 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.
^CLVII “Abiathar” = Ebyathar. Related to “father’s” in v1 & “Moab” in v3. From ab (see note VIII 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
^CLVIII “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.

^CLIX “told” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^CLX “killed” = harag. This is to strike with deadly intent so it can be kill, destroy, murder, or put to death.
^CLXI “Lord” = YHVH. Same as “Lord” in v10. See note XCVI above.
^CLXII “surely tell” = nagad + nagad. Same as “told” in v21. See note CLIX 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.”

^CLXIII “am responsible for” = sabab. Same as “turn” in v17. See note CXXVII above.
^CLXIV “lives” = nephesh. Same as “discontented” in v2. See note XV above.
^CLXV “be afraid” = 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.
^CLXVI “seeks” = baqash. This is to seek, ask, desire, or request. It can be any kind of searching. It can also mean to worship or pray – implies a striving for.
^CLXVII “safe” = mishmereth. From mishmar (jail, guard, watch, guard post); from shamar (to keep, watch, or preserve; to guard something or to protect it as a thorny hedge protects something). This is a guard or watch or guard post. It is used figuratively for obligation, duty, or observance, including religious observance.