Semantic Analysis: 1 Samuel (Full Book) — French

Methodology Note

1 Samuel is a prose narrative book of the Hebrew Bible (Masoretic Text). There is no Koine Greek original; the Septuagint (LXX, 3rd–2nd c. BC) is a translation, not the source text, though it is the version the apostolic church and Paul (the baseline Romans author) knew and quoted, and it is the bridge for terms like māšaḥ → christos → “Messie.” Accordingly:

• Original-language field = Biblical Hebrew, given in Hebrew script with transliteration.
• Where a term has direct continuity with baseline NT vocabulary (anoint/Messiah, Spirit, holy, covenant, glory, king, election, peace), the LXX Greek equivalent is noted for traceability, and the baseline French rendering is reused exactly.
• Where 1 Samuel’s Hebrew term has no NT/Romans equivalent in the baseline (e.g., bāḥar “choose,” nāḥam “relent,” bat ʾôv “medium”), a new French rendering is proposed with full risk analysis, formatted for direct entry into an extended translation memory in Phase 2.

Citation format follows baseline convention: 1 Samuel 16:13 (book name per standard French Bible convention, Arabic verse numerals).

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PART 1 — Core Passage Verse-by-Verse: 1 Samuel 16:1–13

1 Samuel 16:1

“The LORD said to Samuel, ‘How long will you grieve over Saul, since I have rejected him from being king over Israel? Fill your horn with oil and go. I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.’”

• LORD — Heb. יהוה (YHWH); no vocalized pronunciation preserved (traditionally read as Adonai). Literal meaning: the covenant name of Israel’s God, from the root “to be.” Semantic range: the personal, proper name of God, distinct from the generic Elohim (“God”). English variants: LORD (capitalized, all translations), Yahweh, Jehovah. Contextual theological meaning: this is the covenant-keeping God who personally directs the transition of the monarchy — not an impersonal deity. French rendering risk: Critical. French Bible tradition splits: Segond uses “l’Éternel”; Bible de Jérusalem uses “Yahvé” or “le SEIGNEUR”; TOB/NBS (ecumenical, matching this curriculum’s target register) use “le SEIGNEUR” (small capitals in print). Recommendation: “le SEIGNEUR” for consistency with the TOB/Bible de Jérusalem ecumenical register the baseline system prompt specifies, kept typographically distinct from “le Seigneur” (ordinary “Lord,” used for Adonai/kyrios in the baseline NT term “lord”). This distinction must be documented as a new Critical-risk entry for translation memory, since 1 Samuel uses the divine name YHWH hundreds of times and the baseline has no OT precedent for it.
• grieve/mourn — Heb. מִתְאַבֵּל (mitʾabbel, root אבל ʾābal). Literal: to mourn, lament, be in mourning. Semantic range: ritual mourning (sackcloth, ashes) or prolonged grief. English variants: mourn, grieve. Contextual meaning: Samuel’s grief is genuine but has become disobedience-adjacent — God redirects him from lingering grief to active obedience. French rendering risk: Medium. “Pleurer” is too weak (mere crying); “se lamenter/porter le deuil” better conveys sustained mourning without softening.
• rejected — Heb. מְאַסְתִּיו (meʾastiw, root מָאַס māʾas). Literal: to reject, refuse, despise, spurn. Semantic range: covenantal rejection (of a person, a word, or an office), not mere dislike. English variants: rejected, refused, cast off, spurned, disdained. Contextual theological meaning: God’s sovereign rejection of Saul’s kingship for persistent disobedience (cf. 15:23, 26) — the hinge of the doctrine “The Danger of Rejecting God as King.” French rendering risk: High. Render “rejeter,” never softened to “écarter” (set aside) or “renvoyer” (dismiss), which lose the covenantal weight. This is a new High-risk term for translation memory, used bidirectionally in 1 Samuel (Israel rejects God as king, 8:7; God rejects Saul, 15:23, 16:1).
• king — Heb. מֶלֶךְ (melek). Literal: king, monarch, ruler. Semantic range: human king; occasionally used of God’s own kingship. English variants: king. Contextual meaning: the office itself is not condemned (David will be a legitimate, God-ordained king) — only Saul’s disqualification is in view. French rendering risk: Medium. “Roi” is stable and safe; the risk is doctrinal framing, not lexical ambiguity — must not let readers assume monarchy itself was sinful (it was Israel’s motive, 8:5, that was the problem). Cross-reference baseline “kingdom_of_god” (Royaume de Dieu) doctrine to avoid conflating the human institution with God’s own reign.
• horn — Heb. קֶרֶן (qeren). Literal: an animal horn, used as a vessel. Semantic range: horn (anatomical), horn-shaped vessel for oil, horn as a symbol of strength/power (cf. 2:1, 10). English variants: horn. Contextual meaning: the container for consecrated anointing oil — a concrete cultic object. French rendering risk: Low. “Corne” is accurate; add a translator’s cultural note distinguishing the small oil-horn from the ram’s-horn trumpet (shofar), which does not appear in this passage.
• oil — Heb. שֶׁמֶן (shemen). Literal: oil, typically olive oil. Semantic range: cooking oil, lamp oil, cosmetic oil, and — crucially here — consecrated anointing oil. English variants: oil. Contextual theological meaning: the physical medium of consecration to office. French rendering risk: Medium. “Huile” alone is ambiguous with ordinary cooking oil; recommend “l’huile d’onction” in doctrinal contexts to keep the sacred referent clear.
• provided/seen (for myself) — Heb. רָאִיתִי (raʾiti, root רָאָה rāʾāh, “to see”). Literal: I have seen, perceived. Semantic range: to see with the eyes; idiomatically, “to see/select/provide for oneself” (cf. Gen 22:8’s parallel idiom). English variants: provided, seen, chosen, selected, picked out. Contextual theological meaning: God’s sovereign, prior, hidden selection of David before Samuel or anyone else perceives it — the seed of the doctrine “God’s Sovereign Choice of David.” French rendering risk: Critical. A literal “j’ai vu” collapses the idiom to bare visual perception and loses the sovereign-selection sense entirely. Recommend “je me suis choisi un roi” (matching Segond’s established idiomatic rendering) with a translator’s note explaining the underlying Hebrew idiom of “seeing for oneself” = sovereign choice, distinguishing it from the separate verb bāḥar (“choose,” vv. 8–10) used later in the same chapter for the same choice.

1 Samuel 16:2

“And Samuel said, ‘How can I go? Saul will hear of it and kill me.’ And the LORD said, ‘Take a heifer with you and say, “I have come to sacrifice to the LORD.”’”

• hear — Heb. יִשְׁמַע (yishmaʿ, root שָׁמַע shāmaʿ). Literal: to hear. Semantic range: to hear/perceive information; idiomatically, the same root also means “to obey” (cf. ch. 15, below) — a wordplay load-bearing across the whole book. English variants: hear, hear of it, find out. Contextual meaning: here purely informational (“Saul will hear about it”), not the “obey” sense. French rendering risk: Medium. Use “entendre/apprendre” here; reserve “obéir” for the obedience sense in 15:22 — but flag for reviewers that both English “hear” and French “entendre” mask the single Hebrew root’s dual meaning, a wordplay the doctrine “Obedience versus Sacrifice” depends on.
• sacrifice — Heb. זֶבַח (zevaḥ). Literal: a slaughtered offering, sacrifice, often eaten as a communal feast. Semantic range: general cultic sacrifice (distinct from ʿolah, whole burnt offering, and ʾasham, guilt offering — see ch. 6 below). English variants: sacrifice, offering. Contextual meaning: used here partly as a cover story, but also a genuine cultic act; this exact word (zevaḥ) reappears as the crux of 15:22, “to obey is better than sacrifice.” French rendering risk: Medium-High. “Sacrifice” is stable, but reviewers must not read this OT cultic term through the NT’s once-for-all atoning sacrifice of Christ; it names the repeatable Israelite cultic act that 15:22 relativizes, not Christ’s sacrifice.

1 Samuel 16:3

“and invite Jesse to the sacrifice. Then I will show you what you shall do. And you shall anoint for me him whom I name to you.”

• invite/call — Heb. קָרָא (qārāʾ). Literal: to call, cry out, summon, invite, proclaim, name. Semantic range: broad — calling a person, naming a child, proclaiming a message. English variants: invite, call, summon. Contextual meaning: a formal summons to a cultic event. French rendering risk: Low. “Inviter” is adequate here.
• anoint — Heb. מָשַׁח (māshaḥ). LXX: χρίω (chriō). Literal: to smear/pour oil on, to anoint. Semantic range: literal application of oil to consecrate kings, priests, prophets, and sacred objects. English variants: anoint. Contextual theological meaning: the act that sets a person apart and empowers them for a God-given office; the noun form māshîaḥ (“anointed one”) is the direct root of “Messiah,” and the LXX’s chriō/christos is the direct root of “Christ” — this is the single most theologically loaded verb in the passage. French rendering risk: Critical. Render “oindre” (verb)/“onction” (noun) with total consistency across every occurrence in 1 Samuel (Saul’s anointing, ch. 10; David’s, here; “l’oint de l’Éternel,” chs. 24, 26) to preserve the typological through-line into the baseline’s Critical-risk term “Messie.” This is a new Critical-risk entry required for translation memory, directly load-bearing for the doctrine “The Anointed King as a Type of the Messiah.”

1 Samuel 16:4

“Samuel did what the LORD said and came to Bethlehem. And the elders of the town trembled at his coming.”

• did as the LORD said — obedience motif (reusing שָׁמַע/shamaʿ conceptually); no new lexical item, but structurally this verse contrasts Samuel’s immediate compliance with Saul’s disobedience in ch. 15 — a deliberate narrative pairing translators should preserve rhetorically (parallel clause structure where possible).
• trembled — Heb. חֲרַד (ḥārad). Literal: to tremble, shake, be anxious/afraid. Semantic range: fear-induced trembling, sometimes reverential awe. English variants: trembled, were afraid. French rendering risk: Low. “Trembler” is adequate.

1 Samuel 16:5

“And he said, ‘Peace. I have come to sacrifice to the LORD. Consecrate yourselves and come with me to the sacrifice.’ And he consecrated Jesse and his sons.”

• Peace — Heb. שָׁלוֹם (shalom). Baseline French: “paix” (reused exactly). Literal: peace, wholeness, well-being, welfare. Semantic range: far broader than English “peace” — a standard greeting, and a term for total covenantal well-being. English variants: peace, greetings, all is well. Contextual meaning: here it is an ordinary greeting of goodwill, not directly the NT “peace with God” (baseline doctrine “peace_with_god,” Rom 5:1). French rendering risk: Medium. Reuse “paix,” but flag for reviewers that this occurrence is a social greeting, not a soteriological statement — do not import Romans 5:1 theology into this verse.
• consecrate — Heb. קִדֵּשׁ (qiddesh, root קָדַשׁ qādash). LXX: ἁγιάζω (hagiazō). Baseline French for the cognate adjective/doctrine: “saint”/“sanctification” (reused). Literal: to sanctify, consecrate, set apart, make ritually clean. Semantic range: ritual purification for cultic participation (here: washing, ritual readiness) as well as the broader moral-relational sense the baseline’s “sanctification” doctrine describes for the NT believer. English variants: consecrate, sanctify, purify. Contextual meaning: a one-time ritual preparation for a specific sacrificial event, not the NT’s ongoing Spirit-wrought moral transformation. French rendering risk: Medium-High. Use “se consacrer/se purifier” for this ritual sense; flag for native-speaker review that this differs from the baseline’s ongoing-process “sanctification” (Rom 6:19, 22) — the doctrine registry’s existing “sanctification” entry should gain a cross-reference note for this OT ritual usage so reviewers do not force NT categories onto the Levitical background.

1 Samuel 16:6

“When they came, he looked on Eliab and said, ‘Surely the LORD’s anointed is before him.’”

• the LORD’s anointed — Heb. מְשִׁיחַ יהוה (mĕšîaḥ YHWH). LXX: ὁ χριστὸς κυρίου. Literal: “the anointed one of the LORD.” Semantic range: the reigning king as God’s consecrated representative; by canonical extension, the ultimate Anointed One (Messiah/Christ). English variants: “the LORD’s anointed,” “his anointed,” “the anointed king.” Contextual theological meaning: Samuel’s premature (and mistaken) assumption based on Eliab’s appearance — corrected in v. 7. This exact phrase reappears at the doctrinal climax of chs. 24 and 26 (David refuses to harm “the LORD’s anointed” Saul). French rendering risk: Critical. Recommend “l’oint du SEIGNEUR” (matching the “LORD” rendering decision above) with absolute consistency across all occurrences (9x in 1 Samuel). This is the single clearest textual anchor for the doctrine “The Anointed King as a Type of the Messiah” and must be flagged for human theologian review every occurrence, per the baseline’s escalation rules for Critical Christological terms.

1 Samuel 16:7

“But the LORD said to Samuel, ‘Do not look on his appearance or his height, because I have rejected him. For the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart.’”

• appearance — Heb. מַרְאֶה (marʾeh). Literal: sight, appearance, what is seen. English variants: appearance, looks. French rendering risk: Low. “Apparence.”
• height/stature — Heb. קוֹמָה/גָּבֹהַ (qomah/context of tallness — cf. Saul’s height, 9:2, 10:23). Literal: stature, height. French rendering risk: Low. “Stature/taille.”
• heart — Heb. לֵב/לֵבָב (lev/levav). LXX: καρδία (kardia). Literal: heart. Semantic range: in Hebrew anthropology, the seat of the intellect, will, moral character, and decision-making — not primarily the seat of emotion as in colloquial modern usage. English variants: heart. Contextual theological meaning: God’s evaluative criterion for kingship is inward covenant faithfulness and character, not physical or social qualification — the central textual basis for the doctrine “God’s Sovereign Choice of David.” French rendering risk: High. “Cœur” is the standard rendering, but colloquial French “cœur” is strongly pulled toward sentiment and romantic feeling (“avoir bon cœur,” “un cœur brisé”). This requires a doctrinal gloss in teaching contexts (“le cœur, c’est-à-dire l’être intérieur, le caractère et la volonté devant Dieu”) to prevent readers from hearing this as “God looks for someone emotionally warm” rather than “God evaluates the whole inner moral person.” This is a new High-risk entry for translation memory.

1 Samuel 16:8–10

“Then Jesse called Abinadab and made him pass before Samuel… ‘The LORD has not chosen this one either.’… [Shammah]… ‘The LORD has not chosen this one.’ … Jesse made seven of his sons pass before Samuel, and Samuel said to Jesse, ‘The LORD has not chosen these.’”

• choose — Heb. בָּחַר (bāḥar). LXX: ἐκλέγομαι (eklegomai) — the direct LXX root of the baseline’s High-risk NT term “election” (ἐκλογή/eklogē, French “élection”). Literal: to choose, select, prefer. Semantic range: deliberate, discriminating selection, often with covenantal/theological weight (cf. Deut 7:6-7). English variants: choose, select, elect. Contextual theological meaning: repeated, deliberate divine narrowing of the field of candidates down to David alone — the narrative engine of “God’s Sovereign Choice of David,” and the OT root-concept underlying the baseline’s NT doctrine of election. French rendering risk: High. Recommend the verb “choisir” rather than a nominal “élection” rendering, precisely because the baseline flags “élection” as High risk in French due to the political/democratic-vote connotation (“les élections”). Using the verb “Dieu n’a pas choisi celui-ci” sidesteps the ballot-box reading while a footnote should cross-reference the baseline’s “election” doctrine entry for teaching continuity between Samuel’s narrowing process and Romans 9–11.

1 Samuel 16:11

“Then Samuel said to Jesse, ‘Are all your sons here?’ And he said, ‘There remains yet the youngest, but behold, he is keeping the sheep.’ And Samuel said to Jesse, ‘Send and bring him, for we will not sit down till he comes.’”

• youngest — Heb. הַקָּטֹן (haqqāṭōn, root קָטָן qāṭōn, “small”). Literal: the small one, the least, the youngest. Semantic range: youngest by birth order; by extension, socially least significant. English variants: youngest, smallest, least. Contextual theological meaning: David’s marginal social ranking (the last of eight sons, not even initially presented) enacts a reversal-of-expectation pattern consistent with God’s sovereign, humbling choice. French rendering risk: Low-Medium. “Le plus jeune” is accurate; ensure it is not rendered merely “le petit” (small in stature), which would wrongly duplicate the separate physical-appearance theme of v. 12.
• keeping the sheep / shepherd — Heb. רֹעֶה (rōʿeh, participle of רָעָה rāʿāh, “to pasture/shepherd”). Literal: shepherding, tending flocks. Semantic range: literal pastoral occupation; metaphorically, to shepherd/rule a people (used of kings and of God himself, cf. 2 Sam 5:2; Ps 78:70-72; Ezek 34; and, typologically, of Christ as Good Shepherd, John 10). English variants: shepherd, tending, keeping [the sheep]. Contextual theological meaning: David’s humble vocation directly prefigures his coming office as shepherd-king, and stands as a load-bearing typological link to the doctrine “The Anointed King as a Type of the Messiah.” French rendering risk: Medium. “Berger/faire paître les brebis” is accurate; teaching material should preserve the vocational-to-royal-to-messianic trajectory rather than treating this as an incidental biographical detail.

1 Samuel 16:12

“And he sent and brought him in. Now he was ruddy, with beautiful eyes and handsome. And the LORD said, ‘Arise, anoint him, for this is he.’”

• ruddy — Heb. אַדְמוֹנִי (ʾadmônî). Literal: reddish, ruddy in complexion. English variants: ruddy. French rendering risk: Low. “Au teint vermeil/rosé”; note the same word describes Esau (Gen 25:25) — a purely physical descriptor, not a moral or theological signal.
• beautiful eyes / handsome — Heb. יְפֵה עֵינַיִם … טוֹב רֹאִי (yefeh ʿênayim … tov roʾî). Literal: “beautiful of eyes … good of appearance.” English variants: beautiful eyes, handsome, fine appearance. Contextual meaning: an important ironic tension — God has just declared (v. 7) that appearance is not the criterion for choice, and yet David himself is described as good-looking. French rendering risk: Low, with a High-value teaching note required: translators/teachers must clarify this is incidental description, not the basis of God’s selection (contrast v. 7’s heart-criterion), to prevent readers from concluding “God chose David because he was handsome after all.”
• this is he — Heb. הוּא זֶה (hûʾ zeh). Emphatic identification formula marking the narrative and theological climax of the divine choice. French rendering risk: Low. “C’est lui” — preserve the terseness and emphasis; avoid expanding it into a softer descriptive clause.

1 Samuel 16:13

“Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of the LORD rushed upon David from that day forward. And Samuel rose up and went to Ramah.”

• anointed — Heb. מָשַׁח (māshaḥ); see v. 3 above. The consummating act. French: “oindre” (Critical, per above).
• Spirit of the LORD — Heb. רוּחַ יהוה (rûaḥ YHWH). LXX: πνεῦμα κυρίου. Literal: rûaḥ = wind, breath, spirit. Semantic range: God’s animating, empowering presence — here specifically empowerment for the office of kingship. English variants: “Spirit of the LORD,” “Spirit of God.” Contextual theological meaning: divine empowerment for a God-given task, textually parallel to Saul’s own experience in 10:6, 10, and — critically — temporary and revocable in this narrative economy: the Spirit later “departs” from Saul (16:14) but never from David. This differs categorically from the New Testament’s permanent indwelling and sealing of every believer (baseline “holy_spirit,” Rom 8:9; Eph 1:13, though outside this curriculum’s baseline scope, the contrast is doctrinally essential). French rendering risk: Critical. Recommend “l’Esprit du SEIGNEUR” (keeping the “LORD” decision above) rather than the baseline’s “Esprit Saint,” which is reserved for the NT’s fully personal, permanently indwelling third Person of the Trinity. This is a new Critical-risk entry: teaching material must explicitly note that this is the same divine Spirit, but the OT empowering-for-office pattern must not be taught as identical to, or as grounds for doubting, the NT doctrine of permanent indwelling.
• rushed upon — Heb. צָלְחָה (tzalḥah, root צָלַח tzālaḥ, “to rush, prosper, succeed, come powerfully upon”). Literal: rushed, came powerfully. English variants: “came upon,” “rushed upon,” “was upon,” “came powerfully upon.” French rendering risk: Medium. “Se précipita sur / vint avec puissance sur” preserves the forceful onset; a weak “était sur lui” (“was on him”) loses the dynamic, event-like force of the verb and should be avoided.
• from that day forward — a permanence marker specific to David, standing in deliberate narrative contrast to Saul’s later loss of the Spirit’s empowering presence (16:14) — a contrast translators should preserve, not smooth over.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Hannah’s Vow and Samuel’s Birth

• vow — Heb. נֶדֶר (neder). Literal: a vow, a binding promise made to God. Semantic range: solemn, self-obligating religious promise. English variants: vow. Contextual meaning: Hannah’s vow to dedicate her son to the LORD’s service frames Samuel’s entire prophetic-judicial career. French rendering risk: Medium. “Vœu” is accurate but carries strong Catholic monastic-vow connotations (vœux de religion) in contemporary French; a brief gloss distinguishing a personal vow to God from a religious-order vow is advisable.
• LORD of Hosts — Heb. יהוה צְבָאוֹת (YHWH Tsevaʾot). Literal: “LORD of armies/hosts.” Semantic range: God as commander of heavenly armies (angels) and, by extension, of Israel’s armies — a title of sovereign military and cosmic authority, first appearing in Scripture at 1:3. English variants: “LORD of hosts,” “LORD Almighty,” “LORD of armies.” French rendering risk: High. Recommend “le SEIGNEUR des armées” (TOB) or “l’Éternel des armées” (Segond); risk is that French readers may hear this as endorsing a nationalist/militarist God rather than his cosmic sovereignty over all powers — a new High-risk entry requiring a contextual note.
• priest — Heb. כֹּהֵן (kohen). Reused conceptually with the baseline’s “church”/ministry-office vocabulary, though no direct baseline French term exists; recommend “prêtre” (Low risk, standard).

Chapter 2 — Hannah’s Song; Eli’s Corrupt Sons

• horn [exalted] — Heb. קֶרֶן (qeren), here metaphorical for strength/dignity (2:1, 10) — reuse of the ch. 16 term in a figurative sense; note the metaphorical extension for translators (not merely the literal oil-vessel).
• sin — Heb. חֵטְא/עָוֹן (ḥeṭʾ/ʿavon). Baseline French: “péché” (reused exactly). Contextual meaning here: Eli’s sons’ priestly corruption and sacrilege — a graver, office-abusing sin, distinct from ordinary transgression; note for reviewers the baseline’s caution that colloquial French “péché mignon” trivializes sin applies with even more force here, where the sin is priestly abuse of sacred office.
• man of God — Heb. אִישׁ אֱלֹהִים (ʾîsh ʾĕlohim). Literal: “man of God.” Semantic range: a prophetic title, synonymous in function with navi (“prophet,” baseline “prophète,” reused). French rendering risk: Low-Medium. “Homme de Dieu” is accurate; note this is a title of prophetic office, not generic piety.
• word of the LORD [rare] — Heb. דְּבַר־יהוה (devar YHWH). Ties to doctrine “inspiration_of_scripture”/Samuel’s prophetic role; see ch. 3.

Chapter 3 — Samuel’s Prophetic Call

• word of the LORD — Heb. דְּבַר־יהוה (devar YHWH). Literal: “word of the LORD.” Semantic range: God’s spoken, authoritative revelation to a prophet. English variants: “word of the LORD,” “the LORD’s word.” Contextual theological meaning: 3:1’s “the word of the LORD was rare” sets up Samuel’s call as the reopening of prophetic revelation — foundational to the doctrine “Samuel’s Role as Prophet and Judge.” French rendering risk: Medium. “La parole du SEIGNEUR/de l’Éternel” — stable, but requires teaching context for a biblically low-literacy audience unfamiliar with the OT prophetic office.
• “Here I am” — Heb. הִנְנִי (hinneni). Literal: “Behold me / here I am.” Semantic range: a formula of ready availability/response to a divine summons (cf. Abraham, Gen 22:1; Isaiah, Isa 6:8). French rendering risk: Low. “Me voici” is the established idiomatic French Bible rendering; preserve it exactly for its formulaic, echo-across-Scripture function.

Chapter 4 — The Ark Lost; “Ichabod”

• Ark of the Covenant — Heb. אֲרוֹן הַבְּרִית (ʾaron habberit). Baseline French for berit: “alliance” (reused exactly). Literal: “chest/box of the covenant.” Semantic range: the sacred object symbolizing God’s covenant presence with Israel. French rendering risk: Medium. “L’arche de l’alliance” — stable; ensure “alliance” here is understood as the same covenant-bond concept the baseline documents for Romans, not merely a container of religious relics.
• glory — Heb. כָּבוֹד (kavod). Baseline French: “gloire” (reused exactly). Contextual meaning: “Ichabod… the glory has departed from Israel” (4:21-22) — God’s manifest presence and honor withdrawing as a consequence of covenant unfaithfulness. French rendering risk: Medium. Reuse “gloire”; flag that this is a rare OT narrative instance of glory’s departure (a warning motif), distinct from but thematically related to the baseline’s Christological “glory” entries.

Chapter 5 — The Ark Among the Philistines

• No major new theological term beyond the reused glory/holiness cluster; the narrative (Dagon’s idol collapsing before the Ark) implicitly contrasts the living God with idols (Heb. עֲצַבִּים/פֶּסֶל). French: “idoles.” Low risk; standard vocabulary, no live collision in secular French culture beyond ordinary comprehension.

Chapter 6 — The Ark’s Return; Guilt Offering

• guilt/reparation offering — Heb. אָשָׁם (ʾasham). Literal: guilt offering, reparation offering. Semantic range: a specific sacrificial category distinct from zevaḥ (general sacrifice, ch. 16) — offered to make restitution for a wrong. English variants: guilt offering, sin offering, reparation offering. French rendering risk: Medium. “Offrande/sacrifice de réparation” — new term for translation memory; keep distinct from the general “sacrifice” (zevaḥ) to preserve the OT’s differentiated sacrificial system, relevant background for the doctrine “Obedience versus Sacrifice” in ch. 15.
• holy — Heb. קָדוֹשׁ (qadosh). Baseline French: “saint” (reused exactly). Contextual meaning: “who is able to stand before this holy God?” (6:20) — God’s holiness provokes fear, not mere reverence. Medium risk, consistent with baseline notes on “holy.”

Chapter 7 — Samuel Judges Israel; Ebenezer

• judge — Heb. שֹׁפֵט (shophet). Literal: judge, ruler, one who administers justice and delivers Israel militarily. Semantic range: the office named in the book of Judges — a charismatic, ad hoc deliverer-ruler, distinct from a hereditary king. English variants: judge. Contextual theological meaning: Samuel functions simultaneously as prophet and judge, embodying the last stage of the pre-monarchic order — the direct textual anchor for the doctrine “The Transition from Judges to Monarchy.” French rendering risk: Medium. “Juge” is the standard French rendering (matching the book title “le livre des Juges”); flag that French readers may associate “juge” primarily with a modern judicial/courtroom office and need the charismatic-deliverer sense explained. New Medium-risk entry required for translation memory.
• cried out [to the LORD] — Heb. צָעַק (tsaʿaq). Literal: to cry out, cry for help. French rendering risk: Low. “Crier vers le SEIGNEUR” — standard prayer-of-distress vocabulary.

Chapter 8 — Israel Demands a King

• “like all the nations” — Heb. כְּכָל־הַגּוֹיִם (kekol-haggoyim). Literal: “like all the nations.” Contextual theological meaning: Israel’s demand for a king is explicitly a demand to be like the pagan nations rather than remain a distinct covenant people ruled directly by God — the central textual pivot for both “The Transition from Judges to Monarchy” and “The Danger of Rejecting God as King.” French rendering risk: Medium-High. “Comme toutes les nations” — accurate; the risk is theological emphasis, not lexical difficulty: teaching material must not let this read as a neutral political preference but as a spiritually significant act of covenant unfaithfulness.
• rejected [me from being king] — Heb. מָאַס (māʾas); reuse of the ch. 16 term, here spoken by God of Israel’s demand itself (8:7): “they have rejected me from being king over them.” French: “rejeter” (High, reused). This is the doctrinally critical mirror-verse to 16:1, and should be cross-referenced explicitly in teaching material.

Chapter 9 — Saul Introduced

• seer — Heb. רֹאֶה (roʾeh, from raʾah, “to see”). Literal: “one who sees.” Semantic range: a synonym for navi (“prophet,” baseline “prophète,” reused), emphasizing visionary perception. English variants: seer, prophet. French rendering risk: Medium. “Voyant” is the literal cognate but the baseline’s bible_term_registry explicitly rejects “voyant” for “prophet” (fortune-teller connotation). Recommend rendering roʾeh as “prophète” or “l’homme de Dieu” in context, never as “voyant,” consistent with the baseline’s existing prohibition — a direct and important cross-reference for reviewers, since 1 Samuel is the book where this exact Hebrew synonym for “prophet” occurs.

Chapter 10 — Saul Anointed King; the Spirit and Prophesying

• anoint / Spirit of God rushed upon [Saul] — direct reuse of the Critical ch. 16 terms māshaḥ and rûaḥ (here rûaḥ ʾĕlohim, “Spirit of God,” a synonymous variant of rûaḥ YHWH). Same Critical-risk French renderings apply (“oindre,” “l’Esprit de Dieu/du SEIGNEUR”).
• prophesy — Heb. הִתְנַבֵּא (hitnabbeʾ, reflexive/reciprocal form of navi, “prophet”). Literal: to prophesy, to act as a prophet, to speak/behave under prophetic inspiration. English variants: prophesy. French rendering risk: Medium. “Prophétiser” — reuse the baseline’s “prophète” root; note this verbal form of ecstatic/inspired speech is distinct from ongoing prophetic ministry and should not be confused with the office itself.
• lots [casting] — Heb. גּוֹרָל (goral). Literal: a lot (stone or marked object) cast to determine God’s choice. Semantic range: a sanctioned OT method of discerning the divine will in the absence of direct revelation. English variants: lot, lots. French rendering risk: Low. “Sort/tirage au sort” — note for reviewers that this is a legitimate biblical-era practice, not the same as pagan divination condemned elsewhere (cf. 15:23; ch. 28), a distinction worth making for a French audience sensitive to occult associations.

Chapter 11 — Saul’s Victory Confirms His Kingship

• No new load-bearing term; reuses Spirit of God (11:6), covenant renewal at Gilgal (berit, reused “alliance”), and king (melek, reused). Chapter reinforces the “Transition from Judges to Monarchy” doctrine narratively rather than lexically.

Chapter 12 — Samuel’s Farewell Address

• witness — Heb. עֵד (ʿed). Literal: witness. Semantic range: a legal/covenantal witness invoked to hold parties accountable — here, God and the people mutually invoked as witnesses to Israel’s covenant history. English variants: witness. French rendering risk: Low-Medium. “Témoin” — standard; new term for translation memory, minor risk.
• vanities/worthless things [idols] — Heb. הֲבָלִים (havalim, root הֶבֶל hevel, “vapor, breath, emptiness” — cf. Ecclesiastes’ “vanity”). Literal: empty/worthless things, here referring to idols. English variants: vain things, worthless idols, useless things. French rendering risk: Low. “Choses vaines/idoles sans valeur” — standard polemical OT vocabulary against idolatry; low collision risk in secular France.

Chapter 13 — Saul’s Unlawful Sacrifice

• [you have] done foolishly — Heb. נִסְכָּלְתָּ (niskalta, root סָכַל sakal, “to be foolish/act foolishly”). Literal: to act foolishly, senselessly. Semantic range: foolishness with moral-spiritual weight — a failure of covenant wisdom, not mere error. English variants: “you have done foolishly,” “you have acted foolishly.” French rendering risk: Low-Medium. “Tu as agi follement/avec folie” — new term, minor risk; note the moral-spiritual (not merely intellectual) sense of biblical “folly,” paralleling the baseline’s caution about trivializing weighty moral categories.
• Reuse: kingdom (extending melek, “king”) — “the kingdom shall not continue” (13:14) introduces the noun מַמְלָכָה (mamlakah, “kingdom, royal reign”). French: “royaume.” Medium risk: must be distinguished from the baseline’s “Royaume de Dieu” (Kingdom of God) doctrine — this is the earthly, revocable royal house of Saul, not God’s own eternal reign; a clarifying note is recommended wherever both appear in the same lesson.

Chapter 14 — Jonathan’s Exploits

• No new theological vocabulary. This chapter reuses covenant, courage, and divine-deliverance motifs established in earlier chapters. Jonathan’s bold trust that “the LORD saves” without needing overwhelming odds anticipates, but does not yet name, the Faith versus Fear doctrine developed fully in the David-and-Goliath narrative (ch. 17). Reviewed and confirmed: no new load-bearing terms.

Chapter 15 — Obedience versus Sacrifice

• obey/hearken — Heb. שָׁמַע (shamaʿ). Literal: to hear; idiomatically, “to obey” (the same root as “hear” in 16:2, above). Semantic range: attentive hearing that results in compliance — in Hebrew, hearing and obeying are not conceptually separable as they are in English/French. English variants: obey, hearken, listen and obey. Contextual theological meaning: 15:22, “to obey is better than sacrifice” (הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב), is the single verse anchoring the doctrine “Obedience versus Sacrifice.” French rendering risk: Critical. Recommend “obéir” with a mandatory translator’s note explaining the Hebrew wordplay (the same root means both “hear” and “obey”) so the force of the contrast with zevaḥ (“sacrifice”) is not lost. This is a new Critical-risk entry, directly parallel in importance to the baseline’s “obedience_of_faith” (obéissance de la foi) — reviewers should cross-reference that this OT “obedience” is covenant-loyalty obedience to a specific command, conceptually related to, but not identical with, the NT’s faith-produced obedience; it must not be misread as Trent-style meritorious “faith formed by works,” the same collision the baseline already flags for “obedience_of_faith.”
• sacrifice — reuse of zevaḥ (ch. 16 above); the direct object of the contrast.
• rejected [you from being king] — reuse of māʾas (15:23, 26); the direct doctrinal outcome of disobedience — the clearest OT anchor for “The Danger of Rejecting God as King,” now applied specifically to Saul’s personal disqualification.
• regret/relent — Heb. נִחַם (niḥam, Niphal of nāḥam). Literal: to be sorry, to regret, to relent, to change course. Semantic range: an anthropomorphic/anthropopathic expression of God’s grief over a course of events he himself ordained, used twice in this very chapter with different force: 15:11 (“I regret that I made Saul king”) expresses divine grief at human unfaithfulness; 15:29 (“the Glory of Israel will not lie or relent”) denies that God is fickle or capricious like a human. English variants: regret, relent, be sorry, change his mind. Contextual theological meaning: this is a live doctrinal tension (divine immutability vs. this “regretting” language) already familiar from historic Reformed-Catholic debate over God’s nature. French rendering risk: High. Segond renders 15:11 with “je me repens” — but “se repentir” in ordinary and Catholic French overwhelmingly denotes human repentance from sin (confession, contrition), which risks implying God sinned. Recommend “j’ai du regret / je regrette” for 15:11 (avoiding “se repentir” for God) and “ne se dédit pas / ne change pas de disposition” for 15:29, with a mandatory theologian’s note explaining this is anthropopathic language for God’s genuine grief over Saul’s unfaithfulness, not a claim that God’s eternal purposes or character change. New Critical/High-risk entry required for translation memory — flag for human theologian review every occurrence.
• divination — Heb. קֶסֶם (qesem). Literal: divination, sorcery. Contextual meaning: “rebellion is as the sin of divination” (15:23) equates covenant disobedience with occult practice. French rendering risk: Medium. “Divination” — stable term; sets up the sharper occult-collision risk fully developed in ch. 28 below.

Chapter 16 — David Anointed King (Core Passage, vv. 1–13 above)

• See Part 1 above for full verse-by-verse treatment of 16:1–13.
• 16:14–23 (remainder of the chapter): introduces one further load-bearing term:
  • evil/tormenting spirit — Heb. רוּחַ רָעָה (rûaḥ raʿah), described as being “from the LORD” (מֵאֵת יהוה) that torments Saul after the Spirit of the LORD departs from him (16:14). Literal: “an evil/harmful spirit.” Semantic range: a spiritual affliction permitted by God’s sovereign governance as a judicial consequence, not an autonomous evil force acting apart from God’s sovereignty. English variants: “harmful spirit,” “evil spirit,” “distressing spirit,” “tormenting spirit.” French rendering risk: High. “Un esprit mauvais [envoyé] de la part du SEIGNEUR” — the risk is twofold: (1) rendering this too casually as demonic possession, or (2) obscuring that Scripture attributes its permission to God’s own sovereign judgment. Requires a theologian’s note distinguishing God’s sovereign permission of judicial affliction from any suggestion that God is the source of evil. New High-risk entry required for translation memory.

Chapter 17 — David and Goliath (Faith versus Fear)

• the living God — Heb. אֱלֹהִים חַיִּים (ʾĕlohim ḥayyim). Literal: “the living God(s)” (plural form, singular referent). Semantic range: God as personally active and powerful, contrasted with lifeless idols. English variants: “the living God.” Contextual theological meaning: David’s rebuke of Goliath’s blasphemy against “the armies of the living God” (17:26, 36) frames the whole contest as a matter of God’s honor, not David’s personal courage — central to Faith versus Fear. French rendering risk: Medium-High. “Le Dieu vivant” — stable phrase in French Bible tradition; ensure teaching material connects it to the baseline’s “Dieu” entry’s caution about deist/abstract readings of “Dieu” in secular French academic culture — here the text explicitly polemicizes against exactly that kind of inert, abstract deity.
• fear/dismay — Heb. יָרֵא (yareʾ, “fear”) / חָתַת (ḥatat, “be dismayed, terrified”). Literal: to fear, be afraid, be dismayed. Semantic range: paralyzing terror, the opposite pole of the chapter’s central contrast. English variants: afraid, dismayed, terrified, trembling. French rendering risk: Medium. “Craindre/être terrifié” — standard; flag for teaching material to draw the explicit doctrinal contrast with trust (below).
• trust — Heb. בָּטַח (batach). Literal: to trust, rely on, feel secure in. Semantic range: confident reliance on a person or God, distinct from the NT’s pistis (“faith,” baseline “foi”) though doctrinally continuous with it. English variants: trust, rely on, be confident in. Contextual theological meaning: though the word itself does not appear in every verse of ch. 17, the concept underlies David’s declared confidence “in the name of the LORD” (17:45) as the doctrinal opposite of the army’s fear. French rendering risk: Medium. Recommend “confiance/se confier” where the verb batach appears explicitly (e.g., in related Psalms David later writes), while using the baseline’s “foi” for the broader doctrinal category “Faith versus Fear” in lesson titles — flag for reviewers that this is a bridging move (OT batach → doctrine category “faith”) rather than a lexical equivalence with NT pistis.
• uncircumcised — Heb. עָרֵל (ʿarel). Literal: uncircumcised. Semantic range: a covenant-outsider designation, used pejoratively of Philistines as those outside God’s covenant with Abraham. English variants: uncircumcised (Philistine). French rendering risk: Medium. “Incirconcis” — accurate but registers as clinical/crude in casual modern French; retain in formal-register Scripture quotation but provide a contextual gloss in teaching prose explaining this is a covenant-status designation, not merely a physical descriptor or an insult without theological content.
• the battle is the LORD’s (17:47) — a summary theological statement rather than a single lexical term; ensure the French rendering (“le combat appartient au SEIGNEUR” / “c’est le SEIGNEUR qui livre bataille”) retains full doctrinal force as the chapter’s thesis statement, parallel in curricular importance to Romans 1:16–17 in the baseline’s “same rendering across all documents” consistency rule.

Chapter 18 — David and Jonathan; Saul’s Jealousy

• covenant — Heb. בְּרִית (berit); baseline French “alliance” (reused). Contextual meaning: David and Jonathan’s personal covenant of loyal friendship (18:3) — a human covenant modeled on, though distinct from, God’s covenants; note this distinction for reviewers so “alliance” is not always assumed to be a divine covenant.
• jealousy — Heb. קִנְאָה (qinʾah); note also “Saul eyed David” (עַיִן, ʿayin, “eye,” idiom for suspicious watching), 18:9. Literal: jealousy, envy, suspicious ill will. English variants: jealous, eyed with suspicion, envious. French rendering risk: Medium. “Jalousie” — standard; new term for translation memory, marking the moral-emotional contrast between Saul’s corrupted heart and David’s integrity, reinforcing ch. 16’s “heart” (lev) doctrine.

Chapter 19 — Saul Attempts to Kill David

• No new load-bearing term; reuses prophesy (hitnabbeʾ, ch. 10) as Saul’s messengers are overtaken by the Spirit (19:20-24), and the LORD was with him (divine-presence formula, reused throughout).

Chapter 20 — David and Jonathan’s Covenant Oath

• oath — Heb. שְׁבוּעָה (shevuʿah). Literal: an oath, a sworn promise invoking God as witness. Semantic range: a solemn, binding promise stronger than an ordinary statement, sanctioned by invoking God’s name. English variants: oath, sworn promise. French rendering risk: Medium. “Serment” — the risk is that modern French “serment” is heard primarily as a secular legal/civic oath (serment d’un témoin, serment présidentiel); a note should clarify this is a sacred oath before God, not a civil formality — new Medium-risk entry for translation memory.

Chapter 21 — David Flees; the Bread of the Presence

• bread of the Presence / showbread — Heb. לֶחֶם הַפָּנִים (leḥem hapanim). Literal: “bread of the face/presence.” Semantic range: consecrated bread kept perpetually before God in the sanctuary. English variants: showbread, bread of the Presence, consecrated bread. French rendering risk: Low. “Pain de proposition/de la Présence” — cultic-object term with minimal doctrinal collision risk in French; brief cultural gloss needed since the practice has no contemporary equivalent.

Chapter 22 — David at Adullam; the Priests of Nob

• ephod — Heb. אֵפוֹד (ʾephod). Literal: a priestly garment/vestment used in seeking divine guidance. English variants: ephod (usually transliterated, not translated). French rendering risk: Low. Transliterate as “éphod”, consistent with standard French Bible practice; brief explanatory gloss required for a low-OT-literacy audience.
• Narrative note: the massacre of the priests of Nob (22:18-19) is a judgment-laden episode reinforcing the tragic consequences of Saul’s rejection of God’s word — no new lexical term, but a significant teaching point for “The Danger of Rejecting God as King.”

Chapter 23 — David Delivered; Inquiring of the LORD

• inquire [of the LORD] — Heb. שָׁאַל (shaʾal). Literal: to ask, inquire, request. Semantic range: formally seeking God’s guidance, typically through a priest and ephod/Urim, distinct from general prayer. English variants: inquire of the LORD, ask counsel of God, consult God. French rendering risk: Medium. “Consulter/interroger le SEIGNEUR” — new term for translation memory; distinguish from the baseline’s general “prayer_and_intercession” doctrine as a more formal, guidance-seeking practice tied to Israel’s specific covenant institutions.
• delivered — Heb. נָתַן (in idiom, “gave [into his hand]”)/הִצִּיל (hitsil, “to rescue, deliver”). Literal: to rescue, save from danger. English variants: delivered, saved, rescued. French rendering risk: Medium. Recommend “délivrer/sauver [d’un danger]” for this OT physical-military rescue sense, explicitly not the baseline’s soteriological “salut” — flag for reviewers that this is a this-worldly deliverance from enemies, and the baseline’s rejected alternative “délivrance” for sōtēria is actually the more appropriate word in this narrower OT physical-rescue context, precisely because it is not soteriological. This distinction should be documented so Phase 2 translators do not conflate the two registers.

Chapter 24 — David Spares Saul; “The LORD’s Anointed”

• the LORD’s anointed — reuse of the Critical ch. 16 term mĕšîaḥ YHWH (24:6, 10). Contextual theological meaning: David’s refusal to harm Saul, even though Saul is unfit and pursuing David’s life, because Saul remains “the LORD’s anointed,” teaches respect for the God-ordained office independent of the office-holder’s personal failure — directly reinforcing “The Anointed King as a Type of the Messiah.” French: “l’oint du SEIGNEUR” (Critical, reused exactly per ch. 16 decision). Flag for human theologian review every occurrence, consistent with baseline escalation rules for Christological terms.

Chapter 25 — Nabal and Abigail

• vengeance [belongs to the LORD] — Heb. נְקָמָה (neqamah). Literal: vengeance, retribution. Semantic range: rightful, God-reserved retribution, as opposed to personal vendetta. English variants: vengeance, revenge, retribution. French rendering risk: Medium. “Vengeance” — new term for translation memory; the theological point (David refrains from personal vengeance, trusting God’s justice) parallels NT teaching (cf. Rom 12:19, outside this curriculum but worth a cross-reference note) and should not be flattened into secular “justice” language.
• Note on the name Nabal (נָבָל, “fool”) — a deliberate Hebrew wordplay (his name means “fool,” matching his folly); worth a translator’s note but not a doctrinal risk in itself.

Chapter 26 — David Spares Saul Again

• No new load-bearing term; reinforces the LORD’s anointed (reused) and the doctrine of respecting God’s appointed authority even when unworthy of it personally.

Chapters 27–29 — David Among the Philistines

• No new load-bearing theological term. These chapters (David’s sojourn under Achish, his moral compromises and narrow deliverances) reuse established vocabulary (deliverance, inquiry of the LORD by implication, covenant loyalty). Reviewed and confirmed: no new terms requiring glossary entries.

Chapter 28 — Saul and the Medium at Endor

• medium/necromancer — Heb. בַּעֲלַת־אוֹב (baʿalat ʾôv), literally “mistress of an ʾôv” (a spirit associated with the dead, or the pit/vessel through which such a spirit was consulted). Literal: a woman who consults/channels the spirits of the dead. Semantic range: a necromancer, medium, or spiritist practitioner explicitly condemned elsewhere in Torah (Lev 19:31; 20:6, 27; Deut 18:10-11) and by Saul’s own earlier decree (28:3). English variants: medium, necromancer, witch (KJV), spiritist. Contextual theological meaning: Saul’s desperate consultation of forbidden occult practice, after God has stopped answering him by legitimate means, is the narrative low point of his rejection of God — a vivid enactment of “The Danger of Rejecting God as King” and a sober counter-example to “Samuel’s Role as Prophet and Judge” (Samuel’s authority is such that even an unlawful necromantic rite is depicted as bringing forth what the text presents as Samuel’s own voice, 28:15-19). French rendering risk: Critical. France has a distinctive and historically significant home-grown occult tradition — le spiritisme, founded by Allan Kardec in 19th-century France, with continuing cultural resonance (mediums, séances, “communiquer avec les esprits des morts”) largely unparalleled in the English-speaking world. Rendering this episode with ordinary French terms like “médium” or “spiritisme” risks readers mapping the passage directly onto a specific, still-practiced French religious-cultural movement, either normalizing it (if the narrative tone is missed) or provoking defensive reactions from readers with family/cultural ties to it. Recommend “nécromancienne” or “femme qui invoque les esprits des morts” rather than bare “médium/spiritisme,” paired with a mandatory theologian’s note on both (a) Torah’s condemnation of the practice and (b) the text’s own ambiguity/restraint about the metaphysics of what appeared. New Critical-risk entry required for translation memory; flag for human theologian review every occurrence.

Chapter 29 — (see Chapters 27–29 above; no additional new terms)

Chapter 30 — David Recovers the Plunder

• strengthened himself [in the LORD] — Heb. וַיִּתְחַזֵּק (vayyitḥazzeq, reflexive/Hitpael of חָזַק ḥazaq, “to be strong, to strengthen”). Literal: “he strengthened/fortified himself.” Semantic range: an act of deliberate self-encouragement grounded in God’s character and past faithfulness, in a moment of acute grief and mutiny among his own men (30:6). English variants: “strengthened himself,” “found strength,” “encouraged himself.” Contextual theological meaning: presents the resolution of the Faith versus Fear doctrine’s tension — trust in God actively chosen and renewed in crisis, not merely an absence of fear. French rendering risk: Medium. “Il se fortifia/s’affermit dans le SEIGNEUR son Dieu” — new term for translation memory; ensure the reflexive, deliberate-choice sense is preserved (not passive comfort received, but active self-encouragement grounded in God).

Chapter 31 — The Death of Saul

• No new load-bearing theological term; this chapter is the narrative and doctrinal conclusion of “The Danger of Rejecting God as King” — Saul’s death by his own sword in defeat is the tragic terminus of the rejection first named in 15:23 and 16:1. Pastoral/cultural sensitivity note (not a lexical risk): Saul’s death is textually a battlefield suicide (31:4); French teaching material must handle this with appropriate pastoral care given contemporary sensitivities around suicide, without either sensationalizing or omitting the text’s own theological framing of the event as the consequence of covenant rejection rather than a commentary on suicide in general. Reviewed and confirmed: no new glossary terms; flag chapter for pastoral-sensitivity review in Phase 2 rather than doctrinal-term review.

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Summary of New Critical/High-Risk Terms Requiring Translation Memory Extension

The following terms, absent from the baseline Romans translation_memory.json, are load-bearing across 1 Samuel and require formal entry (see 08_core_glossary.md):

1. LORD (YHWH) — Critical
2. anoint / anointed one of the LORD (māshaḥ / mĕšîaḥ YHWH) — Critical
3. heart (lev) — High
4. reject (māʾas) — High
5. choose (bāḥar) — High
6. Spirit of the LORD (rûaḥ YHWH) — Critical
7. evil/tormenting spirit (rûaḥ raʿah) — High
8. obey/hearken (shamaʿ, in its “obey” sense, 15:22) — Critical
9. regret/relent (nāḥam, of God) — High
10. medium/necromancer (baʿalat ʾôv) — Critical
11. judge (shophet) — Medium
12. LORD of Hosts (YHWH Tsevaʾot) — High
13. guilt/reparation offering (ʾasham) — Medium
14. inquire of the LORD (shaʾal) — Medium
15. oath (shevuʿah) — Medium