I. Religious and Cultic Terms:;xNLx;;xNLx;Shiloh (e.g., 1 Samuel 1:3, 9, 24; 2:14; 3:3, 21; 4:3-4, 12; 14:3): A significant early Israelite sanctuary in the territory of Ephraim where the Tabernacle (Tent of Meeting) and the Ark of the Covenant were located for a substantial period during the time of the judges and Eli. It was a central place of worship and pilgrimage before Jerusalem.;xNLx;Tabernacle / Tent of Meeting / House of the LORD (e.g., 1 Samuel 1:7, 9, 24 ["house of the LORD"]; 2:22, 29, 32; 3:3, 15): While "Tabernacle" (the portable sanctuary from the wilderness wanderings) is the background, 1 Samuel often refers to the sanctuary at Shiloh as the "house of the LORD," indicating a more permanent structure may have developed around or replaced the original tent. This was the central place for Israelite worship, sacrifices, and housing the Ark of the Covenant before the construction of the Temple in Jerusalem.;xNLx;Ark of the Covenant / Ark of God (e.g., 1 Samuel 3:3; 4:3-22; 5:1-12; 6:1-21; 7:1-2; 14:18 [possibly]): The sacred, gold-covered chest containing the tablets of the Ten Commandments, symbolizing God's presence, throne, and covenant with Israel. Its capture by the Philistines and subsequent return are major events in 1 Samuel.;xNLx;Ephod (e.g., 1 Samuel 2:18, 28; 14:3; 21:9; 22:18; 23:6, 9; 30:7):;xNLx;Priestly garment: A linen vestment worn by priests (Samuel wore a linen ephod as a boy serving at Shiloh; Eli's descendants were priests who wore an ephod). The High Priest wore a more elaborate ephod to which the breastpiece with Urim and Thummim was attached (Exodus 28).;xNLx;Object of divination: In some contexts, particularly associated with David, the ephod seems to have been used to inquire of the LORD or seek divine guidance, possibly holding the Urim and Thummim.;xNLx;Urim and Thummim (Mentioned in Exodus 28:30, Leviticus 8:8; their use for discerning God's will is implied when priests or David inquire of the LORD, e.g., 1 Samuel 14:41 [LXX/ESV footnote]; 23:9-12; 30:7-8, though the terms themselves don't frequently appear directly in 1 Samuel ESV text): Objects kept in the High Priest's breastpiece, used as a means of discerning God's will in specific situations. The exact method of their use is not fully known. Saul laments God not answering him by Urim (1 Samuel 28:6).;xNLx;Sacrifice / Offering (e.g., 1 Samuel 1:3, 21, 24-25; 2:13-17, 19, 29, 34-36; 3:14; 6:14-15; 7:9-10, 17; 9:12-13, 24; 10:8; 11:15; 13:9-12; 15:15, 21-22; 16:2-5; 20:6, 29; 26:19): Ritual acts of presenting animals, grain, or other items to God as acts of worship, atonement, thanksgiving, or fellowship. 1 Samuel highlights both prescribed sacrifices and instances of improper or disobedient sacrifices (e.g., by Eli's sons, by Saul).;xNLx;Burnt Offering: An offering wholly consumed by fire on the altar.;xNLx;Peace Offering / Sacrifice of well-being: An offering signifying fellowship with God, part of which was eaten by the offerer and priests.;xNLx;Sin Offering / Guilt Offering: While not as detailed as in Leviticus, the need for atonement for sin is implicit. 1 Samuel 3:14 notes that the iniquity of Eli's house would not be atoned for by sacrifice.;xNLx;Vow (e.g., 1 Samuel 1:11, 21 [Hannah's vow]): A solemn promise made to God to perform a specific act or dedicate something (like a child) to His service, often in return for a divine blessing or answer to prayer.;xNLx;Nazirite (1 Samuel 1:11): Hannah vows that if God gives her a son (Samuel), "no razor shall touch his head," which is one of the stipulations of a Nazirite vow (Numbers 6:1-21) – a person set apart for special service to God. Samuel was dedicated to God for life.;xNLx;Anoint / Anointed (Hebrew: mashach / mashiach) (e.g., 1 Samuel 2:10, 35; 9:16; 10:1; 12:3, 5; 15:1, 17; 16:3, 6, 12-13; 24:6, 10; 26:9, 11, 16, 23): The ritual application of holy oil to a person (or object) to set them apart for a special office or task assigned by God. In 1 Samuel, priests were anointed, and crucially, Saul and David are anointed as king. "Anointed one" (mashiach) is the term from which "Messiah" and "Christ" derive, referring to God's chosen and empowered leader.;xNLx;Prophet (Hebrew: navi) (e.g., 1 Samuel 3:20 [Samuel]; 9:9 [formerly called a "seer"]; 10:5, 10-13; 19:20, 22-24; 22:5 [Gad]; 28:6, 15): An individual called by God to speak His messages, provide divine guidance, interpret God's will, and sometimes to predict future events. Samuel serves as a prominent prophet. "Bands of prophets" also appear.;xNLx;Seer (Hebrew: ro'eh or chozeh) (e.g., 1 Samuel 9:9, 11, 18-19 [Samuel]): An older term for a prophet, emphasizing their ability to "see" or perceive things not apparent to others, including divine revelations. 1 Samuel 9:9 notes that "he who is now called a prophet was formerly called a seer.";xNLx;Inquire of the LORD / God (e.g., 1 Samuel 9:9; 10:22; 14:37; 22:10, 13, 15; 23:2, 4; 28:6; 30:8): To seek divine guidance, direction, or revelation from God, often through a prophet, priest (using ephod/Urim), or by other means.;xNLx;Idols / Teraphim / Household gods (e.g., 1 Samuel 7:3-4; 15:23 ["iniquity and idolatry"]; 19:13, 16 [teraphim used by Michal]; 31:9 [Philistine idols]): Images or objects worshipped as deities or used for divination, in violation of God's commands. The Philistines also worshipped their own gods (e.g., Dagon).;xNLx;Dagon (1 Samuel 5:2-7): A principal deity of the Philistines, whose temple and image were in Ashdod. The Ark of God's presence in Dagon's temple demonstrated Yahweh's superiority.;xNLx;High Places (Hebrew: bamot) (e.g., 1 Samuel 9:12-14, 19, 25; 10:5, 13): Localized places of worship, often on hilltops. While later condemned when worship was centralized in Jerusalem (especially if used for idolatry), in the early period of 1 Samuel, some high places were used for the worship of Yahweh, seemingly acceptably (e.g., by Samuel).;xNLx;Medium / Necromancer (1 Samuel 28:3, 7-9): A person who claims to communicate with the dead. Saul, in desperation, consults the "medium of En-dor" after God no longer answers him, a practice forbidden by God.;xNLx;II. Political, Military, and Social Terms:;xNLx;;xNLx;King / Kingship / Kingdom (e.g., 1 Samuel 2:10; 8:4-22; 9:16-17; 10:1, 17-25; 11:12-15; 12:1-2, 12-14, 17, 19, 25; and throughout referring to Saul and the desire for a king): The form of centralized political rule by a monarch. A major theme of 1 Samuel is Israel's demand for a king "like all the nations," leading to Saul's anointing and reign, and the subsequent selection of David.;xNLx;Elders (e.g., 1 Samuel 4:3; 5:8, 11; 8:4; 11:3; 15:30; 16:4; 30:26): Respected senior men who were leaders within their communities (cities or tribes) or for the nation as a whole. They played a role in requesting a king and in other significant decisions.;xNLx;Philistines (Throughout 1 Samuel, e.g., Chapters 4-7, 9, 13-14, 17-19, 23, 27-31): A powerful seafaring people who settled on the southwestern coastal plain of Canaan and were one of Israel's primary and most formidable enemies during the period of the judges and the early monarchy. They possessed iron weapons and chariots, giving them a military advantage.;xNLx;Garrison / Outpost (e.g., 1 Samuel 10:5; 13:3-4, 23; 14:1, 4, 6, 11-12, 15): A military post or stronghold occupied by enemy soldiers (usually Philistines in 1 Samuel).;xNLx;Armor / Weapons (Various terms, e.g., 1 Samuel 13:19-22 [lack of Israelite smiths]; 17:5-7, 38-39, 54 [Goliath's and David's armor/weapons]; 31:9-10): Military equipment for offense and defense. The Philistine control over metalworking initially gave them an advantage.;xNLx;Chariots (e.g., 1 Samuel 8:11; 13:5; 2 Samuel 1:6 [in the context of Saul's final battle]): War vehicles used by some of Israel's enemies, notably the Philistines, though less emphasized in 1 Samuel's hill-country battles compared to their use in the plains.;xNLx;Tribute (e.g., 1 Samuel 8:11-17 [Samuel's warning about a king's demands]): Payment or service exacted by a ruler from his subjects or from a conquered people.;xNLx;Spoil / Plunder (e.g., 1 Samuel 14:30, 32; 15:9, 14-15, 19, 21; 17:53; 27:9; 30:16, 19-20, 22, 26): Goods, livestock, or valuables taken from a defeated enemy in war. Saul's failure to utterly destroy the Amalekite spoil was a key act of disobedience.;xNLx;Covenant (Hebrew: berit) (e.g., 1 Samuel 11:1-2 [Nahash's harsh terms]; 18:3 [David and Jonathan]; 20:8, 16, 42 [David and Jonathan]; 23:18 [David and Jonathan]): A solemn, binding agreement. In 1 Samuel, this refers to treaties between people (sometimes oppressive) and, most notably, the deep personal covenant of loyalty between David and Jonathan. The overarching covenant between God and Israel forms the backdrop for the events.;xNLx;City of Refuge (Concept from Numbers 35, Deuteronomy 19; while not a central theme in 1 Samuel, awareness of such places for unintentional killing might be relevant for understanding justice and asylum): Though not explicitly detailed in its function in 1 Samuel, these were designated cities for refuge.;xNLx;Sojourner / Stranger (Hebrew: ger) (e.g., 1 Samuel 22:3 [David's parents sojourn in Moab]): Someone residing in a land who is not a native citizen.;xNLx;Barren / Childless (1 Samuel 1:2, 5-6 [Hannah]): The state of being unable to conceive children, which was a source of great distress and social stigma for women in ancient Israel. Hannah's barrenness is the catalyst for the book's opening narrative.;xNLx;III. General Expressions and Other Terms:;xNLx;;xNLx;LORD of hosts (e.g., 1 Samuel 1:3, 11; 4:4; 15:2; 17:45): A divine title for Yahweh, meaning "LORD of armies," emphasizing His supreme power and command over heavenly armies and all forces.;xNLx;Man of God (e.g., 1 Samuel 2:27; 9:6-8, 10): A term used to describe a prophet or someone recognized as a special messenger or representative of God, like Samuel or the unnamed prophet who came to Eli.;xNLx;Adversary / Enemy (e.g., 1 Samuel 1:6 [Peninnah to Hannah]; 2:10, 12 [Eli's sons as worthless men/adversaries]; and throughout referring to Philistines and Saul's perception of David): One who opposes or acts with hostility.;xNLx;Reproach (e.g., 1 Samuel 1:6 [Hannah's]; 11:2 [Nahash's demand]; 17:26 [Goliath's defiance]; 25:39 [Nabal's]): Shame, disgrace, insult, or dishonor.;xNLx;Spirit of God / an evil spirit from the LORD (e.g., 1 Samuel 10:6, 10; 11:6 [Spirit of God on Saul for good]; 16:13 [Spirit of God on David]; 16:14-16, 23; 18:10; 19:9 [evil/harmful spirit afflicting Saul]): Divine empowerment or influence. The Spirit of God empowers individuals for leadership and prophecy. In Saul's case, after the Spirit of the LORD departed from him, he was troubled by an "evil spirit from the LORD" (or "harmful spirit," which could be understood as a tormenting influence allowed or sent by God as a judgment).;xNLx;This list aims to help clarify terms that are important for understanding the narrative, theological themes, and cultural context of 1 Samuel (ESV). The period it covers was one of significant upheaval and transformation for Israel.