1 Samuel 23

^I “told” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^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 {untranslated} = amar. This is to speak, say, answer, command, promise, report.

^IV {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!
^V “Philistines” = Pelishti. From Pelesheth (Philistia); from palash (to mourn, wallow, maybe roll in). This is Philistines. Their name may mean “griever” or “burrower” or “weakener.” See https://www.abarim-publications.com/Meaning/Philistine.html.
^VI “fighting” = lacham. This is to eat or feed on. Figuratively, it is to battle as a kind of consumption/destruction.

^VII “Keilah” = Qeilah. 18x in OT. Perhaps from qala (to sling, carve). This is Keilah, a city whose name may mean “citadel.”
^VIII “robbing” = shasah. 11x in OT. This is to spoil, pillage, rob, or destroyer.
^IX “threshing floors” = goren. Root may mean to smooth. It is a threshing floor, barn, or open areas more generally.

^X “inquired” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
^XI “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.
^XII {untranslated} = amar. Same as {untranslated} in v1. See note III above.

^XIII “go” = 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.
^XIV “attack” = 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.
^XV “said” = amar. Same as {untranslated} in v1. See note III above.
^XVI “save” = 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.

^XVII “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XVIII “look” = hinneh. Same as {untranslated} in v1. See note IV above.
^XIX “are 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.

^XX “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.”
^XXI “how much more” = aph. This is also, furthermore, even.
^XXII “armies” = maarakah. 19x in OT. From arak (to arrange by setting in a row; to set a battle, estimate, put in order, or compare). This is a row or rank. More broadly, it can refer to a formation such as used in a military setting or any other ordered arrangement.

^XXIII “again” = yasaph + od. Yasaph is to add, increase, continue, exceed. Od is from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is still, yet, again, more.
^XXIV “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.
^XXV {untranslated} = amar. Same as {untranslated} in v1. See note III above.

^XXVI {untranslated} = 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.
^XXVII “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.
^XXVIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXIX “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.

^XXX “brought away” = 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.
^XXXI “livestock” = 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.
^XXXII “dealt” = nakah. Same as “attack” in v2. See note XIV above.

^XXXIII “heavy” = 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.
^XXXIV “defeat” = makkah. Related to “attack” in v2. From nakah (see note XIV above). This is a wound, injury, blow. Figuratively, it could be disaster, slaughter, or pestilence.
^XXXV “rescued” = yasha. Same as “save” in v2. See note XVI above.
^XXXVI “inhabitants” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.

^XXXVII {untranslated} = hayah. Related to “Lord” in v2. See note XI above.
^XXXVIII “Abiathar” = Ebyathar. From ab (father, chief, or ancestor; father in a literal or figurative sense) + 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
^XXXIX “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^XL “Ahimelech” = Achimelek. 17x in OT. From ach (brother, kindred, another, other, like) + melek (king, royal). This is Ahimelech, meaning “brother of a king.” It is a name used by Israelites and Hittites.

^XLI “fled” = barach. This is to flee, drive away, hurry, to bolt.
^XLII “came down” = yarad. Same as “go down” in v4. See note XXVII above.
^XLIII “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.
^XLIV “Saul” = Shaul. Related to “inquired” in v2. From shaal (see note X above). This is Saul or Shaul, meaning “asked of the Lord.”
^XLV “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.

^XLVI “God” = Elohim.
^XLVII “given” = nakar. This is to recognize, examine, take notice, show, scrutinize. It is looking at something in a fixed way, showing perhaps respect or reverence. Alternately, it can show gazing with suspicion. Also, it can mean being strange towards someone or something and rejecting or ignoring it.
^XLVIII “shut…in” = sagar. This is to shut up, imprison, lock, hand over, or figuratively surrender.

^XLIX “entering” = bo. Same as “come” in v7. See note XLV above.
^L “town” = 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.
^LI “gates” = delet. From dalah (to draw, lift up; properly, to dangle; draw water; figuratively, to deliver). This is something that swings like a door, gate, leaf, lid, or other opening.
^LII “bars” = beriach. Related to “fled” in v6. From barach (see note XLI above). This is a bar or a bolt. It can also be used for a fugitive.

^LIII “summoned” = 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.
^LIV “all” = kol. From kalal (to complete). This is all or every.
^LV “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.
^LVI “war” = milchamah. Related to “fighting” in v1. From lacham (see note VI above). This is battle, war, fighting, or one who fights (i.e. a warrior).
^LVII “besiege” = tsur. This is to confine, assault, bind up, be an adversary.

^LVIII “learned” = 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.
^LIX “plotting” = charash. From charash (to scratch, which implies etching or plowing; to manufacture regardless of materials used; figuratively, to devise or conceal; a sense of secrecy; hence, being silent or left alone; speechless). This is an artisan, regardless of medium. So, for example, it could be an engrave, a blacksmith, a mason, and so on.
^LX “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.

^LXI “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.
^LXII “bring…here” = 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.
^LXIII “Israel” = Yisrael. Related to “God” in v7. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note XLVI 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.

^LXIV “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.
^LXV “heard” = shama + shama. Same as “summoned” in v8. See note LIII 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.”
^LXVI “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.

^LXVII “destroy” = shachat. This is to go to ruin, perish, decay, batter, cast off, lose, one who destroys. This can be used in a literal or figurative sense.
^LXVIII “city” = iyr. Same as “town” in v7. See note L above.
^LXIX “on…account” = abur. From abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is for, so that, on account of. Properly, it means crossed.

^LXX Some manuscripts add “will the men of Keilah surrender me into his hand?” = sagar + baal + Qeilah + yad. Sagar is the same as“shut…in” in v7. See note XLVIII above. Baal is from ba’al (to marry, have dominion, be master). This is lord, owner, ally, master, or archer, husband. Qeilah is the same as “Keilah” in v1. See note VII above. Yad is the same as “hand” in v4. See note XXIX above.
^LXXI “beseech” = 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.”
^LXXII “men” = baal. Same as {untranslated} in v11. See note LXX above.
^LXXIII “surrender” = sagar. Same as “shut…in” in v7. See note XLVIII above.
^LXXIV “men” = ish. Same as “men” in v3. See note XVII above.

^LXXV “men” = ish. Same as “men” in v3. See note XVII above.
^LXXVI “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
^LXXVII “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^LXXVIII {untranslated} = ish. Same as “men” in v3. See note XVII above.
^LXXIX “set out” = qum. Same as {untranslated} in v4. See note XXVI above.
^LXXX “left” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^LXXXI “wandered” = halak. Same as “go” in v2. See note XIII above.

^LXXXII “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.
^LXXXIII “gave up” = chadal. This is properly to be flabby – it implies, to stop, fall, end, rest, leave alone, forsake, or desist. Figuratively this can be lacking or idle.
^LXXXIV “expedition” = yatsa. Same as “left” in v13. See note LXXX above.

^LXXXV “remained” = yashab. Same as “inhabitants” in v5. See note XXXVI above.
^LXXXVI “strongholds” = metsad. 10x in OT. From tsud (to hunt, to lie in wait in order to catch an animal; used figuratively for capturing people). This is stronghold, fortress, impregnable, munition.
^LXXXVII “wilderness” = midbar. From dabar (to speak, command, declare). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.

^LXXXVIII {untranslated} = yashab. Same as “inhabitants” in v5. See note XXXVI above.
^LXXXIX “hill country” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^XC “Ziph” = Ziph. 10x in OT. Perhaps from the same as zepheth (to liquify, asphalt). This is Ziph, a name and place name, which means “flowing” or “pitch” or “refining place” or “borrowed.” See https://www.abarim-publications.com/Meaning/Ziph.html

^XCI “every” = kol. Same as “all” in v8. See note LIV above.
^XCII “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.
^XCIII “Lord” = Elohim. Same as “God” in v7. See note XLVI above.
^XCIV “give” = natan. Same as “give” in v4. See note XXVIII above.

^XCV “learned” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XCVI “come out” = yatsa. Same as “left” in v13. See note LXXX above.
^XCVII “life” = 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.

^XCVIII “Jonathan” = Yehonatan. Related to “Lord” in v2 & {untranslated} in v6 & to “give” in v4. From YHVH (see note XI above) + natan (see note XXVIII above). This is Jonathan or Jehonathan, meaning “the Lord has given.”
^XCIX “came” = halak. Same as “go” in v2. See note XIII above.
^C “Horesh” = Choresh. Related to “plotting” in v9. 7x in OT. Perhaps from charash (see note LIX above). This is Horesh or a more general word for a forest, bough, or farmer.
^CI “strengthened” = chazaq. This is to strengthen, seize, be courageous, repair, bind, heal, conquer, harden.
^CII “Lord” = Elohim. Same as “God” in v7. See note XLVI above.

^CIII “father” = ab. Related to “Abiathar” in v6. See note XXXVIII above.
^CIV “find” = 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.
^CV “be king” = malak. Related to “Ahimelech” in v6. From melek (see note XL above). To be or become king or queen, to rise to the throne, to be crowned. By implication, to take counsel. This word may be from the Hebrew word for king “melek” or vice versa.
^CVI “be” = hayah. Same as {untranslated} in v6. See note XXXVII above.
^CVII “second” = mishneh. From shanah (to fold, repeat, double, alter, or disguise). This is double, second, next, duplicate. It can also be second in rank or age.

^CVIII “also” = gam. This is also, moreover, again.
^CIX “knows” = yada. Same as “learned” in v9. See note LVIII above.
^CX “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.

^CXI “two” = shenayim. Related to “second” in v17. From sheni (double, again, another, second); from shanah (see note CVII above). This is two, both, second, couple.
^CXII “made” = 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.
^CXIII “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.

^CXIV “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
^CXV “Lord” = YHVH. Same as “Lord” in v2. See note XI above.
^CXVI “home” = bayit. Related to “son” in v6. Probably from banah (see note XXXIX above). This is house, court, family, palace, temple.

^CXVII “Ziphites” = Ziphi. Related to “Ziph” in v14. 3x in OT. From Ziph (see note XC above). This is Ziphite, someone from Ziph, meaning “flowing.”
^CXVIII “went up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
^CXIX “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.”

^CXX “hiding” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
^CXXI “hill” = gibah. Related to “Gibeah” in v19. From the same as Geba (see note CXIX above). This is hill or little hill.
^CXXII “Hachilah” = Chakilah. 3x in OT. Perhaps from the same as chaklili (dark, reddish, sparkling); from chakal (to be dark or reddish). This is Hachilah, which may mean “dark,” “dull,” “gloomy,” or “dusky.” See https://www.abarim-publications.com/Meaning/Hachilah.html

^CXXIII “south” = yamin. May be from yamam (to go or choose the right, use the right hand; to be physically fit or firm). This can mean right hand, right side, or south. Since most people are right-handed, the metaphorical usage of this word presumes that the right hand is stronger and more agile. Thus, it is the instrument of power and action.
^CXXIV “Jeshimon” = Yeshimon. 13x in OT. From yasham (to be stripped, destroyed, desolate). This is a wilderness or desert. It can also refer to a place called Jeshimon. It means “wasteland” or “wilderness.” See https://www.abarim-publications.com/Meaning/Jeshimon.html
^CXXV “now” = attah. Related to “answered” in v4. Perhaps from et (a period or season; whenever or continually); probably from anah (see note XXIV above). This is now, from now on.
^CXXVI “king” = melek. Related to “Ahimelech” in v6 & “be king” in v17. See note XL above.

^CXXVII “whenever” = kol. Same as “all” in v8. See note LIV above.
^CXXVIII “you” = nephesh. Same as “life” in v15. See note XCVII above.
^CXXIX “wish” = avvah. 7x in OT. From the same as avah (to desire, crave, wish for). This is desire, pleasure, or longing.
^CXXX “do so” = yarad. Same as “go down” in v4. See note XXVII above.

^CXXXI “be 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.
^CXXXII “Lord” = YHVH. Same as “Lord” in v2. See note XI above.
^CXXXIII “showing…compassion” = chamal. This is to spare, commiserate, show compassion.
^CXXXIV {untranslated} = na. Same as “beseech” in v11. See note LXXI above.
^CXXXV “make sure” = kun. Related to “so” in v17. See note CX above.
^CXXXVI “once more” = od. Same as “again” in v4. See note XXIII above.

^CXXXVII “find out exactly” = yada + raah. Yada is the same as “learned” in v9. See note LVIII above. Raah is the same as “learned” in v15. See note XCV above.
^CXXXVIII “where” = maqom. Related to {untranslated} in v4. From qum (see note XXVI 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.
^CXXXIX {untranslated} = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.

^CXL “seen” = raah. Same as “learned” in v15. See note XCV above.
^CXLI “told” = amar. Same as {untranslated} in v1. See note III above.
^CXLII “is very cunning” = arom + armon. Arom is 4x in OT. This is to be cunning or shrewd. Properly, it has to do with laying bare, making smooth. It is often craftiness in a negative way. Armon is related to “is very cunning” in v22. 3x in OT. Perhaps from aram (see above). This is plane tree, chestnut tree, or cunning.

^CXLIII “look around” = raah. Same as “learned” in v15. See note XCV above.
^CXLIV “learn” = yada. Same as “learned” in v9. See note LVIII above.
^CXLV “hiding places” = machabe. 2x in OT. From chaba (to hide, conceal, withdraw, harden). This is hiding place or refuge.
^CXLVI “lurks” = chaba. Related to “hiding places” in v23. See note CXLV above.
^CXLVII “come back” = 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.”

^CXLVIII “sure information” = kun. Same as “make sure” in v22. See note CXXXV above.
^CXLIX {untranslated} = hayah. Same as {untranslated} in v6. See note XXXVII above.
^CL “is” = yesh. This is being, existence, or substance.
^CLI “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^CLII “search…out” = chaphas. This is to seek. In a causative sense, it can mean to hide or disguise oneself.
^CLIII “thousands” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.

^CLIV “ahead” = paneh. Same as “before” in v18. See note CXIV above.
^CLV “men” = ish. Same as “men” in v3. See note XVII above.
^CLVI “Maon” = Maon. Related to “answered” in v4 & “now” in v20. 8x in OT. From maon (dwelling, den, haunt, retreat; can refer to the Tabernacle or Temple; can also be used for homes or animal lairs); from anah (see note XXIV above) OR from the same as onah (marriage, living together, marital duty). This is Maon, a personal and place name that means “habitation” or “residence” or abode.” See https://www.abarim-publications.com/Meaning/Maon.html
^CLVII “Arabah” = Arabah. From the same as arab (desert plateau, Arabia) OR from arab (to become evening); {from ereb (evening) or from arab (to exchange, give or take on pledge, braid, intermix)}. This is a desert valley or plain, wilderness. Also, the name of a place Arabah.

^CLVIII “men” = ish. Same as “men” in v3. See note XVII above.
^CLIX “search” = baqash. Same as “seeks” in v10. See note LXVI above.
^CLX “told” = nagad. Same as “told” in v1. See note I above.
^CLXI “rock” = sela. Root may mean being lofty. This is a rock, cliff, crag, mountain. It could be used figuratively for obstinance or to show God as a refuge. It can also more generally mean fortress or stronghold.
^CLXII “stayed” = yashab. Same as “inhabitants” in v5. See note XXXVI above.

^CLXIII “pursued” = 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.
^CLXIV “side” = tsad. Root may mean to sidle. This is a side or an arm. It can also be used to mean beside or, figuratively, an adversary.
^CLXV “mountain” = har. Same as “hill country” in v14. See note LXXXIX above.
^CLXVI “men” = ish. Same as “men” in v3. See note XVII above.

^CLXVII “hurrying” = chaphaz. 9x in OT. This is hurry or alarm. It is something that begins with a start so it can mean to hurry away or to panic, tremble, fear.
^CLXVIII “get away” = halak. Same as “go” in v2. See note XIII above.
^CLXIX “from” = paneh. Same as “before” in v18. See note CXIV above.
^CLXX “men” = ish. Same as “men” in v3. See note XVII above.
^CLXXI “closing in” = atar. 7x in OT. This is surround in order to attack or protect. Also, this can be a crown in a literal or figurative sense.
^CLXXII “men” = ish. Same as “men” in v3. See note XVII above.
^CLXXIII “capture” = taphas. This is to catch, seize, wield, capture. It can also mean to use unwarrantably.

^CLXXIV “messenger” = 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.
^CLXXV “came” = bo. Same as “come” in v7. See note XLV above.
^CLXXVI “hurry” = mahar. This is being liquid, which implies flowing. So, this word implies hurrying forward, whether in a positive or negative sense.
^CLXXVII “come” = halak. Same as “go” in v2. See note XIII above.
^CLXXVIII “made a raid” = pashat. This is to raid or invade. Figuratively, it means to strip or plunder.

^CLXXIX “stopped” = shub. Same as “come back” in v23. See note CXLVII above.
^CLXXX “against” = qara. This is to meet, befall, happen upon. It can be to encounter by chance or for aggression.
^CLXXXI “therefore” = ken. Same as “so” in v17. See note CX above.
^CLXXXII “place” = maqom. Same as “where” in v22. See note CXXXVIII above.
^CLXXXIII “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.

^CLXXXIV “Rock of Escape” = Sela Hammachleqoth. Related to “rock” in v25. 1x in OT. From sela (see note CLXI above) + machaloqeth (division, course, company); {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 “rock of escape” or “rock of divisions” or “rock of the divisions” or “rock of smoothnessess” or “cliff of divisions.” See https://www.abarim-publications.com/Meaning/Sela-hammahlekoth.html
^CLXXXV “lived” = yashab. Same as “inhabitants” in v5. See note XXXVI above.
^CLXXXVI “En-gedi” = En Gedi. 6x in OT. From Ayin (Ain, a place whose name means “spring” or “fountain”); {from the same as ayin (eye, appearance; eye in a literal or figurative sense; a fountain)} + gedi (a young goat); {from the same as gadah (a bank or border of a river or stream)}. This is En-gedi, a place whose name means “spring of a kid” or “fountain of a kid.” See https://www.abarim-publications.com/Meaning/En-gedi.html