Judges 14:13 — Word Study
WLCוְאִם־ לֹ֣א תוּכְלוּ֮ לְהַגִּ֣יד לִי֒ וּנְתַתֶּ֨ם אַתֶּ֥ם לִי֙ שְׁלֹשִׁ֣ים סְדִינִ֔ים וּשְׁלֹשִׁ֖ים חֲלִיפ֣וֹת בְּגָדִ֑ים וַיֹּ֣אמְרוּ ל֔וֹ ח֥וּדָה חִידָתְךָ֖ וְנִשְׁמָעֶֽנָּה׃
BSABut ifʼim you cannotlôʼ [are unable to, lack the power to] solve itnâgad youʼattâh must givenâthan thirtyshᵉlôwshîym [a multiple of ten and three] linen garmentsçâdîyn [fine, white, or priestly robes] and thirtyshᵉlôwshîym setschălîyphâh of clothesbeged [changes of clothing, or garments for special occasions] Tell uschûwd your riddlechîydâh [propose your puzzle, or pose your question] they repliedʼâmar▸ Let us hear itshâmaʻ▸ [listen to, or pay attention to]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| לֹ֣א | not | Particle |
| תוּכְלוּ֮ | you will be able | Verb, Qal, imperfect second person masculine plural |
| לְהַגִּ֣יד | to tell | Preposition, verb hiphil infinitive construct common |
| לִי֒ | to me | Preposition, suffix |
| וּנְתַתֶּ֨ם | and you will give | Verb, Qal, sequential perfect second person masculine plural |
| אַתֶּ֥ם | you | Pronoun |
| לִי֙ | to me | Preposition, suffix |
| שְׁלֹשִׁ֣ים | thirty | Noun common, masculine plural absolute |
| סְדִינִ֔ים | linen garments | Noun common, masculine plural absolute |
| וּשְׁלֹשִׁ֖ים | and thirty | Conjunction, noun common masculine plural absolute |
| חֲלִיפ֣וֹת | changes of | Noun common, feminine plural construct |
| בְּגָדִ֑ים | garments | Noun common, masculine plural absolute |
| וַיֹּ֣אמְרוּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| ל֔וֹ | to him | Preposition, suffix |
| ח֥וּדָה | ask [the] riddle ! | Verb qal imperative second person masculine singular, suffix |
| חִידָתְךָ֖ | riddle your | Noun common feminine singular construct, suffix |
| וְנִשְׁמָעֶֽנָּה׃ | so we may hear it | Conjunction, verb qal first person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if you cannot solve it, you must give me thirty linen garments and thirty sets of clothes.” “Tell us your riddle,” they replied. “Let us hear it.” |
| KJV | But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. |
| ASV | but if ye cannot declare it unto me, then shall ye give me thirty linen garments and thirty changes of raiment. And they said unto him, Put forth thy riddle, that we may hear it. |
| YLT | and if ye are not able to declare [it] to me, then ye have given to me thirty linen shirts, and thirty changes of garments.' And they say to him, 'Put forth thy riddle, and we hear it!' |
| WEB | but if you can’t tell me the answer, then you shall give me thirty linen garments and thirty changes of clothing.” They said to him, “Tell us your riddle, that we may hear it.” |
| BBE | But if you are not able to give me the answer, then you will have to give me thirty linen robes and thirty changes of clothing. And they said to him, Put your hard question and let us see what it is. |
Where they part company is חִידָתְךָ — see How Translations Differ.
The structure is built around a conditional statement followed by a response, typical of Hebrew dialogue.
4 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
subjectאַתֶּם
verbיָכֹל
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 — Judges 14:13
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 — Samson's Riddle Challengegenerated
Judges 14:13 presents a moment where Samson, at a feast, poses a riddle to his guests. If they cannot solve it, they must pay a hefty price of garments. This challenge sets the stage for tension and intrigue, as the guests are eager to prove their wisdom. The narrative continues with the unfolding consequences of their failure to answer correctly, highlighting themes of strength and cunning.
Cross References
The Key Word — חִידָתְךָ, chi.da.te.Khagenerated
The word חִידָה (chiydah) refers to a riddle or perplexing question, often used to challenge someone’s wisdom. It implies a level of complexity and requires thoughtful consideration to solve, as seen in various biblical contexts.
The construction of the word indicates a feminine singular form, suggesting a specific riddle posed by Samson. This word encapsulates the essence of the challenge he presents, which is both a test and an invitation to engage intellectually.
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.
Sentence Structuregenerated
The main action is governed by the verbs: תוּכְלוּ (you will be able) and נְתַתֶּם (you will give), which establish the conditional nature of the challenge. The structure indicates a clear cause-and-effect relationship: if they cannot solve the riddle, they must pay the price.
The sentence is constructed with multiple clauses, creating a complex interplay of conditions and responses, typical of Hebrew narrative style.
Septuagint Backgroundgenerated
The Septuagint uses the word πρόβλημα to translate חִידָה, indicating a focus on the problem or puzzle aspect of the riddle. This choice highlights the intellectual challenge posed by Samson.
This translation choice suggests a slight widening of the original meaning, emphasizing the riddle's role as a problem to be solved rather than merely a question.
In plain words — the whole versegenerated
Judges 14:13 shows Samson challenging his guests to solve a riddle. If they fail, they must give him thirty linen garments and thirty sets of clothes. The guests respond eagerly, asking him to tell them the riddle so they can hear it.
Frequently Asked Questionsgenerated
Samson's riddle serves as a test of wisdom and cleverness, highlighting the themes of strength and intellect in the story.
The garments symbolize a tangible prize that raises the stakes of the riddle, making the challenge more enticing.
If they cannot solve it, they must pay the price of thirty garments, which adds pressure to their attempt.
It illustrates his cunning nature and his ability to engage others in a battle of wits, showcasing both his physical strength and mental acuity.
Reflection Questionsgenerated
- What strategies can I use to approach challenges in my own life, similar to how Samson posed his riddle?
- How do I respond to challenges that require both intellect and courage?
- In what ways can I be more open to engaging in discussions that require critical thinking?
- What can I learn from Samson's approach to problem-solving and competition?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Judges 14:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if ye cannot declare it unto me,.... Explain the riddle in the space of time allowed: then shall ye give me thirty sheets, and thirty change of garments; so many shirts and suits of apparel: and
Read John Gill on Judges 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. No JFB commentary on these verses.
Read Robert Jamieson on Judges 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 14:13 But if ye cannot declare [it] me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it.Ver. 13. Put forth thy riddle, that we may hear it.] Et intelligemus illud, that is, by expounding it we will manifest that we understand it: so Junius. Carnal men are too confident of their own abilities: but can no more understand gospel mysteries, than a swain can the profundities of the mathematics: they can judge no better of them than a blind man can do of colours, or a sick man of food.
Read John Trapp on Judges 14 →CambridgeThe Cambridge Bible for Schools and Colleges13. The loss of the wager would leave the thirty companions practically naked; no wonder they express themselves strongly in Judges 14:15!
Read Cambridge on Judges 14 →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
But if you cannot solve it, you must give me thirty linen garments and thirty sets of clothes.” “Tell us your riddle,” they replied. “Let us hear it.”
but if you can’t tell me the answer, then you shall give me thirty linen garments and thirty changes of clothing.” They said to him, “Tell us your riddle, that we may hear it.”
But if you cannot solve it, you must give me thirty linen garments and thirty sets of clothes.” “Tell us your riddle,” they replied. “Let us hear it.”
But if you cannot solve it, you will give me thirty linen robes and thirty sets of clothes.” They said to him, “Let us hear your riddle.”
Tyndale line
But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it.
but if ye cannot declare it unto me, then shall ye give me thirty linen garments and thirty changes of raiment. And they said unto him, Put forth thy riddle, that we may hear it.
but if ye cannot declare it me, then shall ye give me thirty linen garments and thirty changes of raiment. And they said unto him, Put forth thy riddle, that we may hear it.
But if ye cannot declare it to me, then shall ye give me thirty sheets and thirty change of garments. And they said to him, propose thy riddle, that we may hear it.
But if you cannot declare it mee, then shall yee giue mee thirty sheetes and thirtie change of garments. And they answered him, Put forth thy riddle, that we may heare it.
Strictly literal
But if ye cannot explain [it] to me, then shall ye give me thirty shirts, and thirty changes of garments. And they said to him, Propound thy riddle, that we may hear it.
and if ye are not able to declare [it] to me, then ye have given to me thirty linen shirts, and thirty changes of garments.' And they say to him, 'Put forth thy riddle, and we hear it!'
and if you are not able to declare [it] to me, then you have given thirty linen shirts and thirty changes of garments to me.” And they say to him, “Put forth your riddle, and we hear it!”
But if ye will not be able to tell it to me, then shall ye give me thirty shirts and thirty changes of garments. And they said unto him, Propound thy riddle, that we may hear it.
But if you cannot tell me the answer, then you will give me thirty linen robes and thirty sets of clothes.” They said to him, “Tell us your riddle, so we may hear it.”
From the Latin
But if you shall not be able to declare it, you shall give me thirty shirts and the same number of coats. They answered him: Put forth the riddle that we may hear it.
Simplified
But if you can't explain it to me, you'll give me thirty linen cloaks and thirty sets of clothes.” “Fine,” they replied. “Let's hear your riddle!”
But if you are not able to give me the answer, then you will have to give me thirty linen robes and thirty changes of clothing. And they said to him, Put your hard question and let us see what it is.
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 in their wording, with 17 of the 18 words matching. This consistency indicates a shared understanding of the narrative across these ancient texts.
וְאִם־ לֹ֣א תוּכְלוּ֮ לְהַגִּ֣יד לִי֒ וּנְתַתֶּ֨ם אַתֶּ֥ם לִי֙ שְׁלֹשִׁ֣ים סְדִינִ֔ים וּשְׁלֹשִׁ֖ים חֲלִיפ֣וֹת בְּגָדִ֑ים וַיֹּ֣אמְרוּ ל֔וֹ ח֥וּדָה חִידָתְךָ֖ וְנִשְׁמָעֶֽנָּה׃
17 of the 18 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.
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 Judges 14:13
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.
יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure
Qal
be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
prevail
abs. have ability, strength, only neg.
base
H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority
. prevail
. abs. have ability, strength, only neg.
3201 yakol yaw-kole'
or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,
literally (can, could) or morally (may, might):--be able, any
at all (ways), attain, can (away with, (-not)), could, endure,
might, overcome, have power, prevail, still, suffer.
יָכֹל (ya.khol) — be able.
1) to prevail, overcome, endure, have power, be able
1a) (Qal)
1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach
1a2) to prevail, prevail over or against, overcome, be victor
1a3) to have ability, have strength
Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
HVqi2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
See TALE.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HRd/Sp1bs — Preposition · suffixHRd/Sp1bs
שְׁלֹשִׁים (*shlowshiym*) means 'thirty' and can also refer to 'thirtieth' as an ordinal number. It is an indeclinable noun and is derived from the root word for 'three.' The entries indicate that it is used in various contexts, but there are no significant disagreements among the lexicons.
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
bef. n. sg.
as ordin.
base
H7970 שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) n. indecl. thirty . bef. n. sg.
. as ordin.
7970 shlowshiym shel-o-sheem'
or shloshiym {shel-o-sheem'}; multiple of 7969; thirty; or
(ordinal) thirtieth:--thirty, thirtieth. Compare 7991.
see HEBREW for 07969
see HEBREW for 07991
שְׁלֹשִׁים (she.lo.shim) — thirty.
thirty, thirtieth
Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)
Adj — Noun common · masculine plural absoluteHNcmpa
סָדִין (sadiyn) refers to a linen wrapper, possibly a foreign term. It is described as a rectangular piece of fine linen, used as an outer garment or for sleeping. The word is derived from a root meaning to envelop, indicating its function as a covering.
סָדִין n.[m.] linen wrapper (perh. foreign word)
base
H5466 סָדִין linen wrapper (perh. foreign word)
5466 cadiyn saw-deen'
from an unused root meaning to envelop; a wrapper, i.e.
shirt:--fine linen, sheet.
סָדִין (sa.din) — linen.
1) linen wrapper
1a) rectangular piece of fine linen worn as outer, or at night, as a sole garment
N-mp — Noun common · masculine plural absoluteHNcmpa
The chief garments of the Hebrews were the tunic or inner garment, and the mantle or outer garment. These seem to have constituted a "change of Rainment," Jud 14:13 19:1-30 Ac 9:39. The tunic was of linen, and was worn next to the skin, fitting close to the body; it had armholes, and sometimes wide and open sleeves, and reached below the knees; that worn by females reached to the ankles. The tunic was sometimes woven without seam, like that of Jesus, Joh 19:23. The upper garment or mantle was a piece of cloth nearly square, and two or three yards in length and breadth, which was wrapped round the body, or tied over the shoulders. A man without this robe on was sometimes said to be "naked,"
שְׁלֹשִׁים (*shlowshiym*) means 'thirty' and can also refer to 'thirtieth' as an ordinal number. It is an indeclinable noun and is derived from the root word for 'three.' The entries indicate that it is used in various contexts, but there are no significant disagreements among the lexicons.
שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) 174 n.indecl. thirty
bef. n. sg.
as ordin.
base
H7970 שְׁלֹשִׁים (very seldom שְׁלוֹשִׁים, שְׁלֹשִׁם) n. indecl. thirty . bef. n. sg.
. as ordin.
7970 shlowshiym shel-o-sheem'
or shloshiym {shel-o-sheem'}; multiple of 7969; thirty; or
(ordinal) thirtieth:--thirty, thirtieth. Compare 7991.
see HEBREW for 07969
see HEBREW for 07991
שְׁלֹשִׁים (she.lo.shim) — thirty.
thirty, thirtieth
Aramaic equivalent: te.la.tin (תְּלָתִין "thirty" H8533)
Conj | Adj — Conjunction · noun common masculine plural absoluteHC/Ncmpa
חֲלִיפָה (chaliyphah) refers to a change or replacement, often associated with garments or life circumstances. It encompasses various meanings, including a change of raiment, relays, and even a figurative sense of relief from death. The term suggests the idea of alternation or substitution, reflecting a broader concept of change in life.
[חֲלִיפָה] n.f. a change (from the idea of replacing, changing, substituting)
change of raiment
relays
revival after death, under fig. of relief from milit. service
changing, varying, of course of life
base
H2487 [חֲלִיפָה] a change (from the idea of replacing, changing, substituting)
2487 chaliyphah khal-ee-faw'
from 2498; alternation:--change, course.
see HEBREW for 02498
חֲלִיפָה (cha.li.phah) — change.
1) a change, change (of garments), replacement
1a) change (of raiment)
1b) relays
1c) relief (from death)
1d) changing, varying (course of life)
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…
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp — Noun common · masculine plural absoluteHNcmpa
The chief garments of the Hebrews were the tunic or inner garment, and the mantle or outer garment. These seem to have constituted a "change of Rainment," Jud 14:13 19:1-30 Ac 9:39. The tunic was of linen, and was worn next to the skin, fitting close to the body; it had armholes, and sometimes wide and open sleeves, and reached below the knees; that worn by females reached to the ankles. The tunic was sometimes woven without seam, like that of Jesus, Joh 19:23. The upper garment or mantle was a piece of cloth nearly square, and two or three yards in length and breadth, which was wrapped round the body, or tied over the shoulders. A man without this robe on was sometimes said to be "naked,"
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
חוּד (chuwd) is a verb meaning to propose or propound a riddle. It is derived from the idea of tying a knot, used figuratively in the context of riddles. The lexicons consistently emphasize its connection to the act of presenting a riddle.
[חוּד] vb. denom. propound a riddle
base
H2330 חוּד vb. denom. propound a riddle
2330 chuwd khood
a primitive root; properly, to tie a knot, i.e.
(figuratively) to propound a riddle:--put forth.
חוּד (chud) — to riddle.
(Qal) to propose a riddle, propound a riddle
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
rid'-'-l (chidhah; ainigma).
See GAMES.
Riddle
(Heb. hodah). The oldest and, strictly speaking, the only example of a riddle was that propounded by Samson (Judg. 14:12-18). The parabolic prophecy in Ezek. 17:2-18 is there called a “riddle.” It was rather, however, an allegory. The word “darkly” in 1 Cor. 13:12 is the rendering of the Greek enigma; marg., “in a riddle.”
It is known that all ancient nations, and especially Orientals, were fond of riddles. The riddles which the queen of Sheba came to ask of Solomon, (1 Kings 10:1; 2 Chronicles 9:1) were rather "hard questions" referring to profound inquiries. Solomon is said, however, to have been very fond of riddles. Riddles were generally proposed in verse, like the celebrated riddle of Samson. (Judges 14:14-19)
→ Used as a test of wit: at Samson' s feast Jud 14:12-18
→ By Agur Pr 30:15,16,18-31
→ See PARABLE
→ See PROVERBS
חִידָה (chiydah) means 'riddle' or 'perplexing question.' It can refer to enigmatic sayings, dark utterances, or difficult questions, often used in a context of testing someone's wisdom, as seen in the story of the Queen of Sheba and Solomon. The word is derived from a root meaning 'to puzzle' and can also imply trickery or double-dealing.
חִידָה n.f. riddle, enigmatic, perplexing saying or question
riddle = dark, obscure utterance
riddle, enigma, to be guessed
perplexing questions by which queen of Sheba put Sol. to the test
skilled in double-dealing
base
H2420 חִידָה
2420 chiydah khee-daw'
from 2330; a puzzle, hence, a trick, conundrum, sententious
maxim:--dark saying (sentence, speech), hard question,
proverb, riddle.
see HEBREW for 02330
חִידָה (chi.dah) — riddle.
1) riddle, difficult question, parable, enigmatic saying or question, perplexing saying or question
1a) riddle (dark obscure utterance)
1b) riddle, enigma (to be guessed)
1c) perplexing questions (difficult)
1d) double dealing (with 'havin')
Aramaic equivalent: a.chi.dah (אֲחִידָה "riddle" H0280)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Conj | V-Qal-Imperf-1cp | Suff — Conjunction · verb qal first person common plural · suffixHC/Vqu1cp/Sp3fs