Proverbs 4:9 — Word Study
WLCתִּתֵּ֣ן לְ֭רֹאשְׁךָ לִוְיַת־ חֵ֑ן עֲטֶ֖רֶת תִּפְאֶ֣רֶת תְּמַגְּנֶֽךָּ׃
BSAShe will setnâthan▸ [place, bestow] a garlandlivyâh [wreath, crown] of gracechên [favor, kindness] on your headrôʼsh [the topmost part of the body] she will present youmâgan▸ [deliver, give] with a crownʻăṭârâh of beautytiphʼârâh [glory, splendor]
| Greek | English | Parsing |
|---|---|---|
| תִּתֵּ֣ן | she will put | Verb, Qal, imperfect third person feminine singular |
| לְ֭רֹאשְׁךָ | to head your | Preposition, noun common masculine singular construct, suffix |
| לִוְיַת־ | a wreath of | Noun common, feminine singular construct |
| חֵ֑ן | grace | Noun common, masculine singular absolute |
| עֲטֶ֖רֶת | a crown of | Noun common, feminine singular construct |
| תִּפְאֶ֣רֶת | beauty | Noun common, feminine singular absolute |
| תְּמַגְּנֶֽךָּ׃ | she will give you | Verb piel imperfect third person feminine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | She will set a garland of grace on your head; she will present you with a crown of beauty.” |
| KJV | She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee. |
| ASV | She will give to thy head a chaplet of grace; A crown of beauty will she deliver to thee. |
| YLT | She giveth to thy head a wreath of grace, A crown of beauty she doth give thee freely. |
| WEB | She will give to your head a garland of grace. She will deliver a crown of splendor to you.” |
| BBE | She will put a crown of grace on your head, giving you a head-dress of glory. |
The translations agree on the rendering of תִּתֵּן — see How Translations Differ.
The sentence contains two main clauses connected by the promise of wisdom, with additional phrases providing detail about the gifts bestowed.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Proverbs 4:9
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 Value of Wisdomgenerated
Proverbs 4:9 presents wisdom as a nurturing figure who rewards those who seek her with grace and beauty. This verse emphasizes the importance of valuing wisdom, as it leads to honor and a fulfilling life. The surrounding verses encourage embracing wisdom and listening to her guidance, showing how she elevates one's status and life experience.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:9 | For they are a garland of grace on your head and a pendant around your neck. |
| 2 | Proverbs 3:22 | They will be life to your soul and adornment to your neck. |
| 3 | 1 Timothy 2:9–10 | Likewise, I want the women to adorn themselves with respectable apparel, with modesty, and with self-control, not with braided hair or gold or pearls or expensive clothes, |
| 4 | 1 Peter 3:4 | but from the inner disposition of your heart, the unfading beauty of a gentle and quiet spirit, which is precious in God’s sight. |
| 5 | Proverbs 16:31 | Gray hair is a crown of glory; it is attained along the path of righteousness. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תִּתֵּ֣ן, ti.Tengenerated
The verb תִּתֵּן (ti.Ten) is an imperfect form of the root נָתַן (natan), meaning 'to give' or 'to set.' It conveys the action of placing something with intention, indicating that wisdom actively bestows gifts upon those who receive her.
This word appears frequently throughout the Hebrew Bible, often in contexts where something valuable is given or assigned. The parsing as a third person feminine singular verb highlights that wisdom, personified as a woman, is the subject performing the action of giving.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering תִּתֵּן as 'she will set' or similar phrases, emphasizing the act of bestowal.
Sentence Structuregenerated
The main verb תִּתֵּן (ti.Ten) governs the clause, indicating the action of wisdom. This verb is followed by a prepositional phrase that specifies the recipient — 'on your head' — and a noun phrase that describes the gift being given — 'a garland of grace.'
The structure emphasizes the relationship between wisdom and the recipient, showing how wisdom's gifts are intended to elevate and beautify the individual.
Septuagint Backgroundgenerated
In the Septuagint, תִּתֵּן is rendered as δῷ (dōi), which also means 'to give.' This choice aligns closely with the Hebrew meaning, maintaining the focus on the act of bestowal.
The translation reflects a consistent understanding of wisdom's role in providing grace and beauty, reinforcing the notion that these gifts are divinely inspired.
In plain words — the whole versegenerated
Proverbs 4:9 describes how wisdom, depicted as a woman, will give you a garland of grace and a crown of beauty. This verse emphasizes the rewards of seeking wisdom and how it enhances one's life.
Frequently Asked Questionsgenerated
It signifies that embracing wisdom brings favor and kindness, enhancing your life and character.
The crown symbolizes honor and splendor, representing the elevated status one gains through wisdom.
This personification highlights the nurturing and relational aspects of wisdom, making her more relatable and approachable.
Verses like Proverbs 1:9 and Proverbs 3:22 also emphasize the protective and enriching nature of wisdom.
Reflection Questionsgenerated
- In what ways have I experienced the benefits of wisdom in my life?
- How can I actively seek wisdom and embrace its teachings?
- What are some practical steps I can take to cultivate grace and beauty in my character?
- How does understanding wisdom as a personified figure change my perspective on seeking knowledge?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reflect on the significance of wisdom's gifts, emphasizing how they elevate and honor those who seek wisdom.
It will bestow ornament of grace on your head, etc. It is clear from Solomon, because while he despised all for the sake of wisdom, having received wisdom, he shone with greater exaltation of glory.Early Church Fathers on Proverbs 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 4:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShe shall give to thine head an ornament of grace,.... This, and the following clause, explain what that honour is Christ promotes and brings his followers to here and hereafter: he gives them grace
Read John Gill on Proverbs 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShe shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
Read Robert Jamieson on Proverbs 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn ornament of grace, i.e. an acceptable or beautiful ornament, such as they used to put upon their heads.
Read Matthew Poole on Proverbs 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 4:9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.Ver. 9. A crown of glory.] The psalmist shows by prophesying that even kings, coming to taste the excellence of the comforts of godliness, and to feel the power of God’ s word, should sing for joy of heart, and greatly acknowledge the excelling glory of God and godliness.
Read John Trapp on Proverbs 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. A crown of glory] A tiara, diadem, or crown, shall not be more honourable to the princely wearer, than sound wisdom-true religion-coupled with deep learning, shall be to the Christian and the scholar.
Read AdamClarke on Proverbs 4 →CambridgeThe Cambridge Bible for Schools and CollegesSeventh Address. Chap. Proverbs 4:1-9 Resuming, after the parenthesis (Proverbs 3:27-35) the style and tone of fatherly address of the preceding sections, the Teacher commends Wisdom to his scholars as his children, by the example of his own early education. Mr Horton happily remarks, “This chapter begins with a charming little piece of autobiography,” and quotes Wordsworth’s words, “Wisdom doth live with children round her knees.”
Read Cambridge on Proverbs 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. A crown of glory — Among the Orientals the headdress was the most ornamental part, and the most esteemed. It was the ornament, par excellence. So this true wisdom, founded on piety, is the noblest ornament of man. Comp.
Read Daniel Denison Whedon on Proverbs 4 →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
She will set a garland of grace on your head; she will present you with a crown of beauty.”
She will give to your head a garland of grace. She will deliver a crown of splendor to you.”
She will set a garland of grace on your head; she will present you with a crown of beauty.”
She will place a fair garland on your head; she will bestow a beautiful crown on you.”
Tyndale line
She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
She will give to thy head a chaplet of grace; A crown of beauty will she deliver to thee.
She shall give to thine head a chaplet of grace: a crown of beauty shall she deliver to thee.
She shall give to thy head an ornament of grace: a crown of glory shall she deliver to thee.
She shall giue a comely ornamet vnto thine head, yea, she shall giue thee a crowne of glorie.
Strictly literal
She shall give to thy head a garland of grace; a crown of glory will she bestow upon thee.
She giveth to thy head a wreath of grace, A crown of beauty she doth give thee freely.
She gives a wreath of grace to your head, || She gives you a crown of beauty freely.”
She will give to thy head a wreath of grace: a crown of ornament will she deliver to thee.
She will put a wreath of honor on your head; she will give you a beautiful crown.”
From the Latin
She shall give to thy head increase of graces, and protect thee with a noble crown.
Simplified
She will place on your head a wreath of grace; she will present to you a crown of glory.”
She will put a crown of grace on your head, giving you a head-dress of glory.
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 this verse, with six of the seven words matching directly. The Septuagint's rendering reflects a similar meaning, although its word order differs from the Hebrew.
תִּתֵּ֣ן לְ֭רֹאשְׁךָ לִוְיַת־ חֵ֑ן עֲטֶ֖רֶת תִּפְאֶ֣רֶת תְּמַגְּנֶֽךָּ׃
6 of the 7 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 Proverbs 4:9
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 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)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
לִוְיָה (livyah) refers to a wreath or ornament, derived from the root meaning 'something attached.' The entries consistently define it as a noun related to decorative items, without significant disagreement among the lexicons.
[לִוְיָה] n.f. wreath
base
H3880 לִוְיָה
3880 livyah liv-yaw'
from 3867; something attached, i.e. a wreath: -ornament.
see HEBREW for 03867
לִוְיָה (liv.yah) — wreath.
wreath
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…
חֵן (chen) refers to favor or grace, encompassing meanings like kindness, beauty, and elegance. It can denote both subjective qualities, such as graciousness, and objective attributes, like pleasantness. The term appears in various contexts within the Old Testament, highlighting its multifaceted nature.
חֵן n.m. favour, grace
favour, grace, elegance
favour, acceptance
base
H2580 חֵן favour, grace . favour, grace, elegance
. favour, acceptane
2580 chen khane
from 2603; graciousness, i.e. subjective (kindness, favor) or
objective (beauty):--favour, grace(-ious), pleasant, precious,
(well-)favoured.
see HEBREW for 02603
חֵן (chen) — favor.
1) favour, grace, charm
1a) favour, grace, elegance
1b) favour, acceptance
N-ms — Noun common · masculine singular absoluteHNcmsa
gras:
1. The Word Charis:
In the English New Testament the word "grace" is always a translation of (charis), a word that occurs in the Greek text something over 170 times (the reading is uncertain in places). In secular Greek of all periods it is also a very common word, and in both Biblical and secular Greek it is used with far more meanings than can be represented by any one term in English Primarily
Grace
(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God’s forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15;
Favor, mercy. Divine grace is the free and undeserved love and favor of God towards man as a sinner, especially as exhibited in the plan of redemption through Jesus Christ, Joh 1:17 3:16 Ro 3:24-26. It is only by the free grace of god that we embrace the offers of mercy, and appropriate to ourselves the blessings graciously purchased by redeeming blood.
The "GRACE OF GOD," spontaneous, unmerited, self-directed, and almighty, is the source of the whole scheme of redemption, Ro 11:6 2Ti 1:9. With it are united "the grace of our Lord Jesus Christ," who gave himself for sinners; and that of "the Spirit of grace," by whom alone the grace offered by the Father and purchased by the…
עֲטָרָה (atarah) means 'crown' or 'wreath' and is derived from the root word עָטַר (atar). It can refer to a literal crown, a decorative wreath, or symbolize honor. The term appears in contexts related to idol imagery and materials like silver and gold.
עֲטָרָה n.f. crown, wreath
of idol-image
of silver and gold
fig. of honour
base
H5850 עֲטָרָה crown, wreath
5850 `atarah at-aw-raw'
from 5849; a crown:--crown.
see HEBREW for 05849
עֲטָרָה (a.ta.rah) — crown.
crown, wreath
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…
תִּפְאָרָה (tiph'arah) refers to beauty and glory, encompassing both physical and abstract qualities. It can denote the beauty of garments and jewels, the glory associated with rank or God, and even the honor of Israel. The term is built from the root meaning 'ornament' and covers a range of meanings related to splendor and majesty.
תִּפְאָרָה n.f. beauty, glory
base
H8597 תִּפְאָרָה beauty, glory
8597 tiph'arah tif-aw-raw'
or tiphereth {tif-eh'-reth}; from 6286; ornament (abstractly
or concretely, literally or figuratively):--beauty(- iful),
bravery, comely, fair, glory(-ious), hono; ornament
(abstractly or concretely, literally or
figuratively):--beauty(-iful), bravery, comely, fair,
glory(-ious), honour, majesty.
see HEBREW for 06286
תִּפְאָרָה (tiph.a.rah) — beauty.
1) beauty, splendour, glory
1a) beauty, finery (of garments, jewels)
1b) glory
1b1) of rank, renown
1b2) as attribute of God
1c) honour (or nation Israel)
1d) glorying, boasting (of individual)
N-fs — Noun common · feminine singular absoluteHNcfsa
bu'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.
1. Aesthetics in Scripture:
That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (Ge 2:9), and the last vision for the race is an abode in a city whose gates are of pearl and…
מָגַן (magan) is a verb meaning to deliver or to hand over safely. It is derived from the noun מָגֵן (magen), which means shield. The entries indicate that it is used in the Piel stem, emphasizing the act of delivering or rescuing.
[מָגַן] vb. only Pi. deliver up, deliver (denom. fr. מָגֵן)
base
H4042 מָגַן vb. only Pi. deliver up, deliver (denom. fr. מָגֵן)
4042 magan maw-gan'
a denominative from 4043; properly, to shield; encompass
with; figuratively, to rescue, to hand safely over (i.e.
surrender):--deliver.
see HEBREW for 04043
מָגַן (ma.gan) — to deliver.
(Piel) to deliver up, give, deliver
V-Piel-Imperf-3fs | Suff — Verb piel imperfect third person feminine singular · suffixHVpi3fs/Sp2ms