Exodus 28:31 — Word Study
WLCוְעָשִׂ֛יתָ אֶת־ מְעִ֥יל הָאֵפ֖וֹד כְּלִ֥יל תְּכֵֽלֶת׃
BSAYou are to makeʻâsâh [create, bring into existence] the robemᵉʻîyl [outer garment] of the ephodʼêphôwd [special vest, priestly garment] entirelykâlîyl [completely, all of] of blue clothtᵉkêleth [violet, fabric, material]
| Greek | English | Parsing |
|---|---|---|
| וְעָשִׂ֛יתָ | and you will make | Verb, Qal, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| מְעִ֥יל | [the] robe of | Noun common, masculine singular construct |
| הָאֵפ֖וֹד | the ephod | Particle, noun common masculine singular absolute |
| כְּלִ֥יל | an entirety of | Adj |
| תְּכֵֽלֶת׃ | violet stuff | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You are to make the robe of the ephod entirely of blue cloth, |
| KJV | ¶ And thou shalt make the robe of the ephod all of blue. |
| ASV | And thou shalt make the robe of the ephod all of blue. |
| YLT | 'And thou hast made the upper robe of the ephod completely of blue, |
| WEB | “You shall make the robe of the ephod all of blue. |
| BBE | The robe which goes with the ephod is to be made all of blue; |
Where they part company is כְּלִ֥יל — see How Translations Differ.
One main verb, three phrases hanging off it. The indentation shows the structure of the command and its components.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשָׂה
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 — Exodus 28:31
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 — Instructions for the Priestly Garmentsgenerated
Exodus 28:31 is part of God's detailed instructions to Moses regarding the garments of the priests. This verse specifically focuses on the robe of the ephod, which is to be made entirely of blue cloth, highlighting the significance of color and material in the priestly attire. The context includes other instructions about the high priest's garments, emphasizing their importance in the worship and service of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 28:4–28 | These are the garments that they shall make: a breastpiece, an ephod, a robe, a woven tunic, a turban, and a sash. They are to make these holy garments for your brother Aaron and his sons, so that they may serve Me as priests. |
| 2 | Exodus 39:22 | They made the robe of the ephod entirely of blue cloth, the work of a weaver, |
| 3 | Leviticus 8:7 | He put the tunic on Aaron, tied the sash around him, clothed him with the robe, and put the ephod on him. He tied the woven band of the ephod around him and fastened it to him. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כְּלִ֥יל, ke.Lilgenerated
The word כְּלִ֥יל (ke.Lil) means entire or whole, indicating that the robe must be made without any mixture of other materials. It is an adjective that conveys the idea of completeness, often used in contexts of sacrifices and worship, such as a whole burnt offering.
In this verse, it emphasizes that the robe should be fully blue, reflecting the purity and singularity required in the priestly garments.
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 has entirely, which aligns with the KJV, ASV, and others that emphasize completeness.
Where others part company with the BSB is over כְּלִ֥יל — all of (ASV, KJV) versus completely (LSV, NETB). This reflects a choice between emphasizing totality versus the manner of completeness.
Sentence Structuregenerated
The main verb is וְעָשִׂ֛יתָ (ve.'a.Si.ta), and you will make, which governs the entire clause. The structure includes a noun phrase for the object, followed by a noun phrase specifying the garment, and an adjective phrase that describes the material.
The Hebrew word order places the verb first, which is typical in commands, emphasizing the action that Moses is to take.
Septuagint Backgroundgenerated
The Septuagint translates וְעָשִׂ֛יתָ as ποιήσεις (poiēsēs), meaning you will make. This shows a direct correspondence in the command given to Moses.
The term for the robe is rendered as ὑποδύτην, which indicates a garment that is worn, aligning with the Hebrew concept of the ephod's robe.
In plain words — the whole versegenerated
Exodus 28:31 gives Moses the command to make the robe of the ephod entirely from blue cloth. This robe is an important part of the high priest's garments, symbolizing purity and the special role of the priest in serving God.
Frequently Asked Questionsgenerated
The blue cloth symbolizes holiness and the divine, as it is used in the garments of the high priest, setting them apart for their sacred duties.
The requirement for the robe to be entirely blue emphasizes the importance of purity and singularity in the priestly garments, reflecting the nature of the priest's role.
In addition to blue, the high priest's garments included gold, purple, and scarlet threads, each with its own significance in representing the glory and majesty of God.
This verse connects to the themes of holiness, service, and the establishment of a covenant relationship between God and His people, as the priests serve as mediators.
Reflection Questionsgenerated
- What does it mean for something to be made entirely for God in my life?
- How can I ensure that I am serving God with purity and dedication?
- What role do I play in the community of believers that reflects the priestly duties described in this passage?
- How can the symbolism of the blue cloth inspire my understanding of holiness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 28:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shall make the robe of the ephod all of blue. This was a different garment from the ephod, was longer than that, and was under it, and of different materials: that was made of gold, blue,
Read John Gill on Exodus 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd thou shalt make the robe of the ephod all of blue. The robe of the ephod , [ mª`iyl (H4598)] - an exterior tunic, larger and fuller than the common one, worn by persons of rank and distinction (1
Read Robert Jamieson on Exodus 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot the ephod itself, for that was prescribed before, , but a long and loose robe called the robe of the ephod, because it was worn next under it, and was girded about the high priest’ s body with the curious girdle of the ephod.
Read Matthew Poole on Exodus 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 28:31 And thou shalt make the robe of the ephod all [of] blue.Ver. 31. The robe of the ephod.] Which signified the royal robe of Christ’ s righteousness, reaching down to the feet, large enough to cover all our imperfections.
Read John Trapp on Exodus 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers3. THE ROBE OF THE EPHOD.(31-35) The “robe of the ephod” was a frock or tunic, reaching from the neck to below the knees. It was put on over the head, for which a hole was left (Exodus 28:32). Josephus says that it had no sleeves; and it would seem that the upper portion, above the waist, was wholly, or almost wholly, concealed by the ephod and breastplate; but the lower portion, from the waist downwards, formed the outer dress of the high priest, and was conspicuous. The plain blue contrasted well with the variegated ephod and the sparkling breastplate. The robe had no ornament excepting round the bottom, where it was fringed with alternate bells and pomegranates. The pomegranates were a…
Read Charles John Ellicott on Exodus 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The robe of the ephod] See Clarke on Exodus 28:4. From this description, and from what Josephus says, who must have been well acquainted with its form, we find that this meil, or robe, was one long straight piece of blue cloth, with a hole or opening in the centre for the head to pass through; which hole or opening was bound about, that it might not be rent in putting it on or taking it off, Exodus 28:32.
Read AdamClarke on Exodus 28 →CambridgeThe Cambridge Bible for Schools and Colleges31. robe] Heb. me‘îl, a long garment, worn over the tunic, and usually, it seems, open down the front, and with sleeves (see ill. in DB. i. 625a; and Benz. Arch.2 76 f.), made of better material than the more ordinary simlâh (see on Exodus 12:34), and often worn in place of that by men of position (1 Samuel 18:4; 1 Samuel 24:4; 1 Samuel 24:11; by Samuel Exodus 15:27, Exodus 28:14, cf. Exodus 2:19; Ezra 9:3; Ezra 9:5). blue] or violet (see on Exodus 25:4). The robe was to be entirely woven of this material, and without figures: hence it is called simply the ‘work of the weaver’ (Exodus 39:22 : see on Exodus 26:1).
Read Cambridge on Exodus 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible31-35. The robe of the ephod — A garment distinct and separate from the ephod, and to be worn underneath it. Being all of blue it would appear as a becoming groundwork for the richly ornamented and variously.
Read Daniel Denison Whedon on Exodus 28 →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
You are to make the robe of the ephod entirely of blue cloth,
“You shall make the robe of the ephod all of blue.
You are to make the robe of the ephod entirely of blue cloth,
“You are to make the robe of the ephod completely blue.
Tyndale line
¶ And thou shalt make the robe of the ephod all of blue.
And thou shalt make the robe of the ephod all of blue.
And thou shalt make the robe of the ephod all of blue.
And thou shalt make the robe of the ephod all of blue.
And thou shalt make the robe of the Ephod altogether of blewe silke.
Strictly literal
And thou shalt make the cloak of the ephod all of blue.
'And thou hast made the upper robe of the ephod completely of blue,
And you have made the upper robe of the ephod completely of blue,
And thou shalt make the robe of the ephod altogether of blue woolen yarn.
You will make the robe of the ephod entirely of blue fabric.
From the Latin
And thou shalt make the tunick of the ephod all of violet,
Simplified
Make the robe that goes with the ephod exclusively from blue cloth,
The robe which goes with the ephod is to be made all of blue;
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 states, "וְעָשִׂ֛יתָ אֶת־ מְעִ֥יל הָאֵפ֖וֹד כְּלִ֥יל תְּכֵֽלֶת׃" The Samaritan Pentateuch agrees with the Masoretic Text word for word, stating, "ועשׂית את מעיל האפוד כליל תכלת." The Septuagint matches five of the six words from the Masoretic Text, although its word order and articles differ due to its own grammatical structure. The Dead Sea Scrolls (4Q22) contain some words that are supplied by an editor, but they also reflect the same essential message as the Masoretic Text, indicating a strong agreement among these ancient witnesses.
וְעָשִׂ֛יתָ אֶת־ מְעִ֥יל הָאֵפ֖וֹד כְּלִ֥יל תְּכֵֽלֶת׃
5 of the 6 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.
ועשׂית את מעיל האפוד כליל תכלת
Agrees with the Masoretic Text here, word for word.
[ועשית] את מעיל [האפוד] [כליל] [תכלת]
2 words on the leather — 4 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 Exodus 28:31
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.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
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)
HTo — ParticleHTo
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
N-ms — Noun common · masculine singular constructHNcmsc
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 אֵפוֹד (ephod) refers to a priestly garment, specifically a shoulder-cape or mantle worn by priests, with variations in material and design for ordinary and high priests. It is mentioned in contexts of priestly duties and rituals, including its use in consulting God and a notable instance where Gideon made a gold ephod.
אֵפוֹד (28 t.) & אֵפֹד (20 t.) n.m. ephod
ephod, priestly garment, shoulder-cape or mantle
ephod used in consulting י׳
ephod of gold made by Gideon
made (material not given) for a private, local sanctuary
base
H646 אֵפוֹד (28 t.) & אֵפֹד (20 t.) ephod
646 'ephowd ay-fode'
rarely oephod {ay-fode'}; probably of foreign derivation ; a
girdle; specifically the ephod or high-priest's shoulder-
piece; also generally, an image:--ephod.
אֵפוֹד (e.phod) — ephod.
1) ephod
1a) priestly garment, shoulder-cape or mantle, outer garment
1a1) worn by an ordinary priest and made of white stuff
1a2) worn by the high priest-more costly, woven of gold, blue, purple, scarlet, and linen threads provided with shoulder-pieces and a breast piece of like material, ornamented with gems and gold
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Ephod
Something girt, a sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Ex. 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and…
(a sacred vestment originally appropriate to the high priest. (Exodus 28:4)
An ornamental part of the dress worn by the Hebrew priests. It was worn above the tunic and the robe, was without sleeves, and open below the arms on each side, consisting of two pieces, one of which covered the front of the body and the other the back, joined together on the shoulders by golden buckles set with gems, and reaching down to the middle of the thigh. A girdle was inwoven with it, by which it was fastened around the body, Ex 28:6-12. There were two kinds of ephod: one plain, of linen, for the priests, 1Sa 22:18; another embroidered, for the high priest. Young Samuel wore an ephod, though only a Levite and a child, 1Sa 2:18. David, in transferring the ark to Jerusalem, was "girt with a linen ephod,"
1. A sacred vestment worn by the high priest
Described Ex 28:6-14,31-35; 25:7
The making of Ex 39:2-26
Breastplate attached to Ex 28:22-29
Worn by Aaron Ex 39:5
Used as an oracle 1Sa 23:9,12; 30:7,8
כָּלִיל (kaliyl) means entire or whole, and can refer specifically to a sacrifice that is completely consumed, known as a holocaust. It functions as an adjective, adverb, and noun, covering meanings like perfect and wholly. The entries emphasize its use in contexts of totality and completeness.
כָּלִיל adj. and subst. entire, whole, holocaust
base
H3632 כָּלִיל entire, whole, holocaust
3632 kaliyl kaw-leel'
from 3634; complete; as noun, the whole (specifically, a
sacrifice entirely consumed); as adverb, fully:--all, every
whit, flame, perfect(-ion), utterly, whole burnt offering
(sacrifice), wholly.
see HEBREW for 03634
כָּלִיל (ka.lil) — entire.
adj
1) entire, all, perfect
adv
2) entirety
subst
3) whole, whole burnt offering, holocaust, entirety
Adj — AdjHAamsc
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…
תְּכֵ֫לֶת (tekhelet) refers to a violet color, specifically associated with violet thread and fabric. The term may also encompass a broader spectrum, including blue hues. It is linked to the cerulean mussel, which produces the dye used for this color. The entries consistently emphasize its connection to both violet and blue.
תְּכֵ֫לֶת 48 n.f. violet, i.e. violet thread and stuff
base
H8504 תְּכֵ֫לֶת violet, i.e. violet thread and stuff
8504 tkeleth tek-ay'-leth
probably for 7827; the cerulean mussel, i.e. the color
(violet) obtained therefrom or stuff dyed therewith:--blue.
see HEBREW for 07827
תְּכֵ֫לֶת (te.khe.let) — blue.
1) violet, violet stuff
1a) violet thread
1b) violet stuff or fabric
2) (TWOT) blue (covering spectrum from brilliant red through deep purple)
N-fs — Noun common · feminine singular absoluteHNcfsa
stuf (keli; skeuos): "Material" for any purpose (Eze 12:3,4,7); or "supplies" in a more general sense (Ex 36:7, Hebrew mela'-khah; compare the King James Version, the English Revised Version 1Sa 10:22; 25:13; 30:24 (the American Standard Revised Version substitutes "baggage")); frequently, "household possessions" (Ge 31:37; 45:20; Ex 22:7; Jos 7:11; Ne 13:8; /RAPC Jdt 16:19; the King James Version Judith 15:11 (skeuasmata, the Revised Version (British and American) "furniture"); the King James Version