2 Samuel 13:18 — Word Study
WLCוְעָלֶ֙יהָ֙ כְּתֹ֣נֶת פַּסִּ֔ים כִּי֩ כֵ֨ן תִּלְבַּ֧שְׁןָ בְנוֹת־ הַמֶּ֛לֶךְ הַבְּתוּלֹ֖ת מְעִילִ֑ים וַיֹּצֵ֨א אוֹתָ֤הּ מְשָֽׁרְתוֹ֙ הַח֔וּץ וְנָעַ֥ל הַדֶּ֖לֶת אַחֲרֶֽיהָ׃
BSASo Amnon’s attendantshârath [servant, minister] threwyâtsâʼ▸ herʼêth outchûwts [brought her out, put her outside] and boltednâʻal■ [locked] the doordeleth [gate, entrance] behind herʼachar Now Tamar was wearingʻal [clothed in, dressed with] a robekᵉthôneth [tunic, long garment] of many colorspaç [divers colors, long-sleeved] becausekîy this is whatkên [for, since] the king’smelek [royal, sovereign] virginbᵉthûwlâh [unmarried, untouched] daughtersbath [women, girls] worelâbash▸ [were clothed, apparelled]
| Greek | English | Parsing |
|---|---|---|
| וְעָלֶ֙יהָ֙ | and [was] on her | Conjunction, preposition, suffix |
| כְּתֹ֣נֶת | a long garment of | Noun common, feminine singular construct |
| פַּסִּ֔ים | palms and soles | Noun common, masculine plural absolute |
| כִּי֩ | for | Particle |
| כֵ֨ן | thus | Adverb |
| תִּלְבַּ֧שְׁןָ | they wore | Verb, Qal, imperfect third person feminine plural |
| בְנוֹת־ | [the] daughters of | Noun common, feminine plural construct |
| הַמֶּ֛לֶךְ | the king | Particle, noun common masculine singular absolute |
| הַבְּתוּלֹ֖ת | the virgins | Particle, noun common feminine plural absolute |
| מְעִילִ֑ים | robes | Noun common, masculine plural absolute |
| וַיֹּצֵ֨א | and he made go out | Verb, Hiphil, sequential imperfect third person masculine singular |
| אוֹתָ֤הּ | the object marker her | Particle, suffix |
| מְשָֽׁרְתוֹ֙ | servant his | Verb piel participle (active) masculine singular common, suffix |
| הַח֔וּץ | the outside | Particle, noun common masculine singular absolute |
| וְנָעַ֥ל | and he locked | Verb, Qal, sequential perfect third person masculine singular |
| הַדֶּ֖לֶת | the door | Particle, noun common feminine singular absolute |
| אַחֲרֶֽיהָ׃ | after her | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Amnon’s attendant threw her out and bolted the door behind her. Now Tamar was wearing a robe of many colors, because this is what the king’s virgin daughters wore. |
| KJV | And she had a garment of divers colours upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her. |
| ASV | And she had a garment of divers colors upon her; for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her. |
| YLT | — and upon her [is] a long coat, for such upper robes do daughters of the king who [are] virgins put on, — and his servant taketh her out without, and hath bolted the door after her. |
| WEB | She had a garment of various colors on her, for the king’s daughters who were virgins dressed in such robes. Then his servant brought her out and bolted the door after her. |
| BBE | Now she had on a long robe, such as in past times the king's virgin daughters were dressed in. Then the servant put her out, locking the door after her. |
Where they part company is כֵ֨ן — see How Translations Differ.
The sentence has a main clause followed by a participial phrase, and then another main clause with a causal clause explaining the reason for Tamar's attire.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָבֵשׁ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Samuel 13:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Tragedy of Tamargenerated
2 Samuel 13:18 describes a painful moment when Amnon's servant forcibly removed Tamar and locked the door, illustrating the severity of the situation. Tamar's clothing, a robe of many colors, indicates her royal status as one of the king's virgin daughters, a detail that adds to the tragedy of her mistreatment. This event leads to further consequences in the narrative, particularly concerning her brother Absalom's response to the situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 37:3–32 | Now Israel loved Joseph more than his other sons, because Joseph had been born to him in his old age; so he made him a robe of many colors. |
| 2 | Judges 5:30 | ‘Are they not finding and dividing the spoil— a girl or two for each warrior, a plunder of dyed garments for Sisera, the spoil of embroidered garments for the neck of the looter?’ |
| 3 | Psalm 45:13–14 | All glorious is the princess in her chamber; her gown is embroidered with gold. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — תִּלְבַּ֧שְׁןָ, til.Bash.nagenerated
The verb תִּלְבַּ֧שְׁןָ (*tilbashna*) is a third person feminine plural form of לָבֵשׁ (*labash*), meaning 'to clothe' or 'to wear.' This form indicates that the daughters of the king were regularly dressed in this manner, emphasizing their royal status and purity.
The use of this verb here highlights the societal norms regarding the clothing of virgin daughters, which serves to underscore Tamar's innocence and the gravity of her situation. The context suggests that her attire is not just a matter of fashion but a symbol of her identity and the tragic violation of that identity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses wore, which aligns with the KJV and ASV, both of which also emphasize the action of dressing.
Where others part company with the BSB is over the word כֵ֨ן — for (ASV, KJV) versus thus (ILT). The former indicates a reason, while the latter implies a manner of dressing.
Sentence Structuregenerated
The main verb in the sentence is יֹּצֵ֨א, he made go out, which governs the action of throwing Tamar out. The structure includes a prepositional phrase describing where she was thrown, and a noun phrase indicating the object of the action.
The word order emphasizes the actions taken by Amnon's servant, highlighting the forceful removal of Tamar and the locking of the door, which is significant in the narrative.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew תִּלְבַּ֧שְׁןָ with ἐνεδιδύσκοντο, meaning 'they were clothed.' This choice reflects a similar emphasis on the act of dressing, aligning with the Hebrew context of royal attire.
The Greek term captures the same idea of clothing but may also suggest a more general sense of being adorned, which can carry different connotations in a Hellenistic context.
In plain words — the whole versegenerated
2 Samuel 13:18 tells us that Amnon's servant threw Tamar out and locked the door behind her. Tamar was wearing a special robe that showed she was one of the king's virgin daughters, which signifies her royal status and innocence.
Frequently Asked Questionsgenerated
Tamar's robe signifies her status as a virgin daughter of the king, highlighting her purity and royal heritage.
Amnon's servant followed orders from Amnon, who had acted out of lust and desire, leading to Tamar's tragic fate.
Tamar's mistreatment led to significant consequences within her family, particularly affecting her brother Absalom and resulting in further conflict.
This event is a pivotal moment in the story of David's family, illustrating themes of power, violation, and the repercussions of sin.
Reflection Questionsgenerated
- What can we learn about the consequences of power dynamics from Tamar's story?
- How does clothing play a role in identity and status in this narrative?
- In what ways can we respond to injustice in our own lives, following the example of Tamar's family?
- What does this passage teach us about the importance of protecting the vulnerable?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Samuel 13:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd [she had] a garment of divers colours upon her,.... Of embroidered work, which made her the more observable, and her shame the more manifest.
Read John Gill on 2 Samuel 13 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
Read Robert Jamieson on 2 Samuel 13 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOf divers colours; of embroidered work. Compare .
Read Matthew Poole on 2 Samuel 13 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Samuel 13:18 And [she had] a garment of divers colours upon her: for with such robes were the king’ s daughters [that were] virgins apparelled. Then his servant brought her out, and bolted the door after her.Ver. 18. A garment of divers colours.] Wrought or embroidered. For with such robes were the king’ s daughters, &c.] So are all God’ s children apparelled with the vestis variegata of saving graces which maketh them amiable and admirable in the sight of God and all good people. Then his servant brought her out, &c.] Evil masters are not without evil servants, ready to humour them in anything they command.
Read John Trapp on 2 Samuel 13 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) A garment of divers colours.—The word is used only here and in connection with Joseph (Genesis 37:3; Genesis 37:23; Genesis 37:32), and is supposed to mean a tunic with long sleeves, in distinction from those with short sleeves commonly worn. The fact is mentioned to show that Tamar must have been recognised as a royal virgin by Amnon’s servant, as well as by everyone else.
Read Charles John Ellicott on 2 Samuel 13 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. A garment of divers colours] See Clarke on Genesis 37:3, where the same words occur.
Read AdamClarke on 2 Samuel 13 →
CambridgeThe Cambridge Bible for Schools and Colleges18. a garment of divers colours] The expression is used elsewhere only of Joseph’s “coat of many colours” (Genesis 37:3; Genesis 37:23), and probably means a long tunic with sleeves, worn, it would seem, as an outer garment in place of the usual mantle. The fact of her wearing this distinctive dress is mentioned, to shew that the servant and the people who met her in the street would at once recognise who she was.
Read Cambridge on 2 Samuel 13 →
Albert Barnes1798–1870Barnes' Notes on the BibleA garment of divers colors - See Genesis 37:3. Some prefer here (and there) “a tunic with sleeves,” a tunic reaching to the extremities, i. e. the hands and feet, and worn over the common tunic, in room of a robe.
Read Albert Barnes on 2 Samuel 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So Amnon’s attendant threw her out and bolted the door behind her. Now Tamar was wearing a robe of many colors, because this is what the king’s virgin daughters wore.
She had a garment of various colors on her, for the king’s daughters who were virgins dressed in such robes. Then his servant brought her out and bolted the door after her.
So Amnon’s attendant threw her out and bolted the door behind her. Now Tamar was wearing a robe of many colors, because this is what the king’s virgin daughters wore.
(Now she was wearing a long robe, for this is what the king’s virgin daughters used to wear.) So Amnon’s attendant removed her and bolted the door behind her.
Tyndale line
And she had a garment of divers colours upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
And she had a garment of divers colors upon her; for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
And she had a garment of divers colours upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
And she had a garment of divers colors upon her: for with such robes were the king's daughters that were virgins appareled. Then his servant brought her out, and bolted the door after her.
(And she had a garment of diuers coulours vpon her: for with such garments were the Kings daughters that were virgins, apparelled) Then his seruant brought her out, and locked the doore after her.
Strictly literal
Now she had a vest of many colours upon her; for so were the king's daughters that were virgins apparelled. And his attendant brought her out, and bolted the door after her.
— and upon her [is] a long coat, for such upper robes do daughters of the king who [are] virgins put on, — and his servant taketh her out without, and hath bolted the door after her.
And a long coat [is] on her, for such upper robes daughters of the king who [are] virgins put on—and his servant takes her outside, and has bolted the door after her.
And she had on a garment of divers colors; for thus were usually appareled the king's daughters when virgins, in robes; and his servant brought her out into the street, and locked the door behind her.
Then his servant brought her out and bolted the door after her. Tamar was wearing a very decorated robe because the king's daughters who were virgins dressed that way.
From the Latin
And she was clothed with along robe: for the king’s daughters that were virgins, used such kind of garments. Then his servant thrust her out: and shut the door after her.
Simplified
So his servant threw her out and locked the door behind her. Tamar was wearing the long robe of a princess, which is what the king's virgin daughters wore.
Now she had on a long robe, such as in past times the king's virgin daughters were dressed in. Then the servant put her out, locking the door after her.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with a few minor differences in the order and structure. The Dead Sea Scrolls provide partial restoration and mostly align with the Masoretic Text, indicating consistency in this passage.
וְעָלֶ֙יהָ֙ כְּתֹ֣נֶת פַּסִּ֔ים כִּי֩ כֵ֨ן תִּלְבַּ֧שְׁןָ בְנוֹת־ הַמֶּ֛לֶךְ הַבְּתוּלֹ֖ת מְעִילִ֑ים וַיֹּצֵ֨א אוֹתָ֤הּ מְשָֽׁרְתוֹ֙ הַח֔וּץ וְנָעַ֥ל הַדֶּ֖לֶת אַחֲרֶֽיהָ׃
16 of the 17 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ועלי׳ה] [כתונת] [פסים] [כי] [כן] תלבשנה [בנות] [המלך] [הבתולות] [מעולם] [ויוצא] [אות׳ה] [משרת׳ו] [החוץ] [ונעל] [הדלת] אחרי׳ה
nothing on the leather here — 2 partly restored, 15 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Samuel 13:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Conj | Prep | Suff — Conjunction · preposition · suffixHC/Rd/Sp3fs
כֻּתֹּ֫נֶת (kthoneth) refers to a tunic or garment, specifically a long shirt-like undergarment typically made of linen. It is derived from a root meaning to cover, and is associated with clothing items such as coats and robes. The term appears in various contexts in the Old Testament.
כֻּתֹּ֫נֶת, כְּתֹ֫נֶת n.f. tunic
base
H3801 כֻּתֹּ֫נֶת, כְּתֹ֫נֶת tunic
3801 kthoneth keth-o'-neth
or kuttoneth {koot-to'-neth}; from an unused root meaning to
cover (compare 3802); a shirt:--coat, garment, robe.
see HEBREW for 03802
כֻּתֹּ֫נֶת (ke.to.net) — tunic.
1) tunic, under-garment
1a) a long shirt-like garment usually of linen
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
פַּס (pas) refers to the flat part of the hand or foot, specifically the palm or sole. It can also imply a long and sleeved tunic, possibly indicating a wide garment. The word is derived from a root meaning breadth, and it is linked to other Hebrew terms for similar concepts.
[פַּס] n.[m.] flat of hand or foot (palm, sole)
base
H6446 [פַּס] flat of hand or foot (palm, sole)
6446 pac pas
from 6461; properly, the palm (of the hand) or sole (of the
foot) (compare 6447); by implication (plural) a long and
sleeved tunic (perhaps simply a wide one; from the original
sense of the root, i.e. of many breadths):--(divers) colours.
see HEBREW for 06461
see HEBREW for 06447
פַּס (pas) — long-sleeved.
1) flat (of the hand or foot), palm, sole
1a) of the tunic reaching to palms and soles (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adv — AdverbHD
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
מְעִיל (me.il) means 'robe' and refers to an upper or outer garment. It is associated with garments worn by men of rank, long garments for David's daughters, and the high priest's attire. The word is derived from a root meaning 'covering' and encompasses various types of robes.
מְעִיל n.m. robe
base
H4598 מְעִיל robe
4598 m`iyl meh-eel'
from 4603 in the sense of covering; a robe (i.e. upper and
outer garment):--cloke, coat, mantle, robe.
see HEBREW for 04603
מְעִיל (me.il) — robe.
1) robe
1a) a garment worn over a tunic by men of rank
1b) a long garment worn by David's daughters
1c) a garment of the high priest
1d) (fig.) of attributes
HNcmpa — Noun common · masculine plural absoluteHNcmpa
See GARMENTS.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM | Suff — Particle · suffixHTo/Sp3fs
שָׁרַת (sharath) is a Hebrew verb meaning to minister or serve. It is derived from a primitive root that conveys the idea of attending to someone as a servant or worshipper. The entries indicate its use in contexts related to ministry and service, particularly in the Piel form, which emphasizes active participation in serving.
[שָׁרַת] 97 vb. Pi. minister, serve
base
H8334 שָׁרַת Pi. minister, serve
8334 sharath shaw-rath'
a primitive root; to attend as a menial or worshipper;
figuratively, to contribute to:--minister (unto), (do)
serve(- ant, -ice, -itor), wait on.
שָׁרַת (sha.rat) — to minister.
(Piel) to minister, serve, minister to
V-Piel | Suff — Verb piel participle (active) masculine singular common · suffixHVprmsc/Sp3ms
חוּץ (chuwts) refers to the concept of being outside or outward, often associated with streets or highways. It is derived from a root meaning to sever, indicating separation by a wall. The term covers various contexts, including outdoors and fields.
חוּץ n.[m.] the outside, sts., esp. in pl., spec. a street
base
H2351 חוּץ
2351 chuwts khoots
or (shortened) chuts {khoots}; (both forms feminine in the
plural) from an unused root meaning to sever; properly,
separate by a wall, i.e. outside, outdoors:--abroad, field,
forth, highway, more, out(-side, -ward), street, without.
חוּץ (chuts) — outside.
outside, outward, street, the outside
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
נָעַל (na'al) primarily means to lock or bar something, as well as to furnish with sandals. It is derived from a root meaning to fasten up. The verb appears in both Qal and Hiphil forms, indicating actions of locking and providing footwear, respectively. There are no significant disagreements among the lexicons regarding its meanings.
נָעַל vb. bar, bolt, lock
base
[נָעַל] vb. denom. furnish with sandals
Qal and I shod thee with תחשׁ (q.v.).
Hiph. and gave them sandals.
base
H5274a נָעַל bar, bolt, look H5274b נָעַל vb. denom. furnish with sandals
5274 na`al naw-al'
a primitive root; properly, to fasten up, i.e. with a bar or
cord; hence (denominative from 5275), to sandal, i.e. furnish
with slippers:--bolt, inclose, lock, shoe, shut up.
see HEBREW for 05275
נָעַל (na.al) — to lock.
1) to bar, lock, bolt
1a) (Qal) to bar, lock, bolt
נָעַל (na.al) — to shoe.
1) to furnish with sandals, shoe
1a) (Qal) to shoe
1b) (Hiphil) to give sandals
Conj | V-Qal-Perf-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
dor: Most commonly the rendering of Hebrew pethach, "doorway," deleth, "door" proper (the two distinguished in Ge 19:6), or of Greek thura, which represents both meanings. The door proper was usually of wood, frequently sheeted with metal, sometimes of one slab of stone, as shown in excavations in the Hauran. It turned on pivots (the "hinges" of Pr 26:14) working in sockets above and below, and was provided with a bolt (2Sa 13:17) or with lock and key (Jud 3:23). The doorway was enclosed by the stone threshold (1Ki 14:17), the two doorposts on either side, and the lintel above (
→ Posts of, sprinkled with the blood of the paschal lamb Ex 12:22
→ The law to be written on De 11:20
→ Hinges for Pr 26:14
→ Made of gold 1Ki 7:50
→ Doors of the temple made of two leaves, cherubim and flowers carved upon, covered with gold 1Ki 6:31-35
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp3fs
