Psalms 45:13 — Word Study
WLCכָּל־ כְּבוּדָּ֣ה בַת־ מֶ֣לֶךְ פְּנִ֑ימָה מִֽמִּשְׁבְּצ֖וֹת זָהָ֣ב לְבוּשָֽׁהּ׃
BSAis the princessbath [king's daughter, royal bride]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | [is] all | Noun common, masculine singular construct |
| כְּבוּדָּ֣ה | glorious | |
| בַת־ | a daughter of | Noun common, feminine singular construct |
| מֶ֣לֶךְ | a king | Noun common, masculine singular absolute |
| פְּנִ֑ימָה | within | Adverb |
| מִֽמִּשְׁבְּצ֖וֹת | [is] from settings of | Preposition, noun common feminine plural construct |
| זָהָ֣ב | gold | Noun common, masculine singular absolute |
| לְבוּשָֽׁהּ׃ | clothing her | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All glorious is the princess in her chamber; her gown is embroidered with gold. |
| KJV | The king’s daughter is all glorious within: her clothing is of wrought gold. |
| ASV | The king’s daughter within the palace is all glorious: Her clothing is inwrought with gold. |
| YLT | All glory [is] the daughter of the king within, Of gold-embroidered work [is] her clothing. |
| WEB | The princess inside is all glorious. Her clothing is interwoven with gold. |
| BBE | In the great house the king's daughter is all shining: her clothing is worked with gold. |
Where they part company is לְבוּשָֽׁהּ — see How Translations Differ.
The main clause introduces the subject, with additional phrases providing context about her location and attire.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Psalms 45:13
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 — The Royal Wedding Songgenerated
Psalm 45:13 is part of a poetic celebration of a royal wedding, where the beauty and glory of the princess are highlighted. The imagery used reflects her preparation and the splendor of her attire, symbolizing her worth as the king's daughter. This verse emphasizes the importance of the royal bride in the context of the celebration, much like in other biblical wedding imagery found in Song of Solomon 4:1 and Isaiah 61:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 45:9–10 | The daughters of kings are among your honored women; the queen stands at your right hand, adorned with the gold of Ophir. |
| 2 | Song of Solomon 7:1 | |
| 3 | Isaiah 61:10 | I will rejoice greatly in the LORD, my soul will exult in my God; for He has clothed me with garments of salvation and wrapped me in a robe of righteousness, as a bridegroom wears a priestly headdress, as a bride adorns herself with her jewels. |
| 4 | 1 Peter 2:9 | But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light. |
| 5 | Revelation 19:7–8 | Let us rejoice and be glad and give Him the glory. For the marriage of the Lamb has come, and His bride has made herself ready. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — כְּבוּדָּ֣ה, ke.vu.Dahgenerated
The word כְּבוּדָּ֣ה (kevodah) derives from the root meaning 'weightiness' or 'magnificence.' It describes something that possesses great value or importance, often associated with wealth and glory. In this verse, it emphasizes the grandeur of the princess as she prepares for her royal role.
The use of this term in the context of a wedding highlights not only the physical beauty of the princess but also her significance within the royal family, suggesting that her worth is both external and internal.
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 finite verb is implied in the phrase, connecting the subject and predicate: כָּל־ כְּבוּדָּ֣ה (all glorious), which serves as the subject of the sentence. The structure emphasizes the subject's qualities, with a prepositional phrase detailing her location and another noun phrase describing her attire.
The order of the words places emphasis on the glory of the princess, leading with כָּל־ (all) to highlight her total splendor before mentioning her setting and garments.
Septuagint Backgroundgenerated
In the Septuagint, the word כְּבוּדָּ֣ה is rendered as θυγατέρες (thygateres), which translates to 'daughters.' This choice shifts the focus slightly from the individual to a collective identity, suggesting a broader context of royal daughters.
The translation of לְבוּשָֽׁהּ as λαοῦ (laou) indicates a communal aspect to her clothing, which may reflect the shared glory of royal lineage rather than solely individual beauty.
In plain words — the whole versegenerated
Psalm 45:13 describes the princess as all glorious in her chamber, emphasizing her beauty and the richness of her gown, which is embroidered with gold. This verse highlights the significance of the royal bride in the context of a wedding celebration.
Frequently Asked Questionsgenerated
It means that she possesses complete beauty and splendor, signifying her importance and value as the king's daughter.
The gold embroidery signifies wealth, beauty, and the royal status of the princess, reflecting the grandeur of her role.
Being in her chamber indicates a place of preparation, where she is adorned for her royal duties, emphasizing the importance of her appearance at the wedding.
This verse parallels other wedding imagery in the Bible, such as in the Song of Solomon, where beauty and preparation are central themes in celebrating love and union.
Reflection Questionsgenerated
- How does the imagery of the princess in her chamber reflect the preparation for significant events in our lives?
- In what ways can we see beauty and glory in our own lives, similar to the princess described in this verse?
- What does this verse teach us about the value of preparation and presentation in our own lives?
- How can we apply the concept of glory and beauty in our relationships and interactions with others?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse in their writings, often discussing the beauty and glory of the royal bride as a symbol of virtue and divine favor.
The queen who, chosen out of many, stands at the right hand of God, clothed in the golden ornament of virtue, whose beauty the King desired, is, as I said, the undefiled and blessed flesh,Early Church Fathers on Psalms 45 →
The visible beauty is not hidden, but that which is unseen is visible to God. All the glory of the king’s daughter is within, clothed with golden fringes, embroidered whether by actions or by contemplation.Early Church Fathers on Psalms 45 →
The spiritual garment is woven when the attendant action is interwoven with the word of doctrine. In fact, just as a bodily garment is woven when the woof is interwoven with the warp, so when the word is antecedent,Early Church Fathers on Psalms 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 45:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe King's daughter [is] all glorious within,.... The "King's daughter" is the same with the "queen", Psalms 45:9; the church, who is the King's daughter, the daughter of the King of kings, through
Read John Gill on Psalms 45 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe king's daughter is all glorious within: her clothing is of wrought gold.
Read Robert Jamieson on Psalms 45 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe king’ s daughter, i.e. the spouse; so called, either because she was the daughter of one king, and the wife of another; or because the spouse or wife is sometimes called the husband’ s daughter; partly because she is supposed to be younger than he; and partly because of that respect and subjection which she oweth to him, and that fatherly care and affection which he oweth to her. See . So the bridegroom calls his spouse his sister, . Thus Livia, the wife of Augustus, is called his sister in ancient coins. Within; either, 1. Even in her retiring chambers in the king’ s palace, and not only when she showeth herself abroad. Or rather, 2. In her mind and soul, or in spiritual endowments…
Read Matthew Poole on Psalms 45 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 45:13 The king’ s daughter [is] all glorious within: her clothing [is] of wrought gold. Ver. 13. The king’ s daughter is all glorious within] In the inner man, Ephesians 3:16, the hidden man of the heart, 1 Peter 3:4. Great is the glory of the new creature; but not discerned by the world, through which the saints must be content to pass as concealed persons; and not think much to have the greater part of their ware in the inner part of their shop, and not all on the board or stall. Her clothing is of wrought gold] Ex vestibus auro ocellatis. Clothed she is with humility, and other golden graces; as with that party-coloured garment, whereby kings’ daughters, as Tamar, were anciently…
Read John Trapp on Psalms 45 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) The king’s daughter is all glorious within—i.e., in the interior, in the inner room of the palace. The next clause would alone dismiss the reference to moral qualities from which has sprung such a wealth of mystic interpretation. But what palace is intended? Certainly not that of the royal bridegroom, since the procession (see Psalms 45:14) has not yet reached its destination. We must therefore think of her waiting, in all the splendour of her bridal array, in her own apartments, or in some temporary abode. Wrought gold—i.e., textures woven with gold. The Hebrew word is used also of gems set in gold. The Eastern tales just referred to speak of the custom of repeatedly changing the…
Read Charles John Ellicott on Psalms 45 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. The king's daughter is all glorious within] This, in some sense, may be spoken of Solomon's bride, the daughter of the king of Egypt; and then the expression may refer either to the cultivation of her mind, or the ornaments and splendour of her palace. The Asiatic queens, sultanas, and begums, scarcely ever appear in public. They abide in the harem in the greatest luxury and splendour; and to this, as its literal meaning, the text may possibly refer. Her clothing is of wrought gold.] Of the most costly embroidery: her palace, and her person, are decorated in the very highest state of elegance and magnificence. Spiritually, the king's daughter may mean the Christian Church filled…
Read AdamClarke on Psalms 45 →CambridgeThe Cambridge Bible for Schools and Colleges13–15. Description of the bride adorned for her husband.
Read Cambridge on Psalms 45 →Albert Barnes1798–1870Barnes' Notes on the BibleThe king’s daughter - This evidently refers to the bride, the daughter of the foreign king. The verse contains a description of her beauty - her splendor of attire - before she is brought to the king, her future husband.
Read Albert Barnes on Psalms 45 →The verse in English, compared — 16 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
All glorious is the princess in her chamber; her gown is embroidered with gold.
The princess inside is all glorious. Her clothing is interwoven with gold.
All glorious is the princess in her chamber; her gown is embroidered with gold.
The princess looks absolutely magnificent, decked out in pearls and clothed in a brocade trimmed with gold.
Tyndale line
The king’s daughter is all glorious within: her clothing is of wrought gold.
The king’s daughter within the palace is all glorious: Her clothing is inwrought with gold.
The king’s daughter within the palace is all glorious: her clothing is inwrought with gold.
The king's daughter is all glorious within: her clothing is of wrought gold.
The Kings daughter is all glorious within: her clothing is of broydred golde.
Strictly literal
All glorious is the king's daughter within; her clothing is of wrought gold:
All glory [is] the daughter of the king within, Of gold-embroidered work [is] her clothing.
All glory [is] the daughter of the king within, || Her clothing [is] with filigrees of gold.
(45:14) All gloriously attired awaiteth the king's daughter in the inner chamber: of wrought gold is her garment.
The royal daughter in the palace is all glorious; her clothing is worked with gold.
Simplified
Inside her preparation room the princess bride looks wonderful in her golden gown.
In the great house the king's daughter is all shining: her clothing is worked with gold.
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 reads, "כָּל־ כְּבוּדָּ֣ה בַת־ מֶ֣לֶךְ פְּנִ֑ימָה מִֽמִּשְׁבְּצ֖וֹת זָהָ֣ב לְבוּשָֽׁהּ׃" which translates to "All glorious is the princess in her chamber; her gown is embroidered with gold." The Septuagint has a similar wording, with 7 of the 8 words matching, although the exact phrasing and word order differ due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional differing readings for this verse, thus supporting the Masoretic Text in this instance.
כָּל־ כְּבוּדָּ֣ה בַת־ מֶ֣לֶךְ פְּנִ֑ימָה מִֽמִּשְׁבְּצ֖וֹת זָהָ֣ב לְבוּשָֽׁהּ׃
7 of the 8 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 Psalms 45:13
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
כָּבוֹד (kabod) is an adjective meaning 'glorious,' while כְּבוּדָּ֯ה (kevodah) is a noun referring to 'abundance' or 'riches.' The word is derived from a root meaning 'weightiness' or 'magnificence.' It appears in contexts related to wealth and glory, including Judges 18:21.
[כָּבוֹד] adj. glorious
base
כְּבוּדָּ֯ה n.f. abundance, riches Ju 18:21.
ref
H3520a כָּבוֹד adj. glorious H3520b כְּבוּדָּ֯ה abundance, riches
3520 kbuwddah keb-ood-daw'
irreg. feminine passive participle of 3513; weightiness, i.e.
magnificence, wealth:--carriage, all glorious, stately.
see HEBREW for 03513
כָּבוֹד (ka.vod) — glorious.
glorious
כְּבוּדָּ֯ה (ke.vud.dah) — riches.
abundance, riches, wealth
HAcfsa — HAcfsa
glo'-ri-us: The adjective "glorious" is used in the majority of cases as the translation of one of the nouns which are fully discussed in the article GLORY, and the general meaning is the same, for the glorious objects or persons have the quality which is described by the word "glory," that is, they are honorable, dignified, powerful, distinguished, splendid, beautiful or radiant. It is worthy of note that in many passages in the New Testament where the King James Version has "glorious," the Revised Version (British and American) has the noun "glory." So among others in Ro 8:21, the King James Version has "glorious liberty," the Revised Version (British and American) "liberty of the glory of the sons of God." The obsolete use of the word glorious in the sense of "boastful," "vain-glorious," "eager for glory," as it is used in…
בַּת (bat) means 'daughter' and encompasses a range of meanings including female child, young women, and even personifications of cities or inhabitants. It can also refer to villages in certain contexts. The word is derived from a root meaning 'to build' and is used in various figurative senses, such as 'branch' or 'apple of the eye.'
בַּת 587 n.f. daughter
daughter, female child
young women, women
with name of city, land, or people, poet. personif. of that city or inhabitants
pl. = villages, after name of city
in phrases denoting character, quality, etc.
ostrich
fig.
of vine = branch
as n. relat.
base
H1323 בַּת daughter . daughter, female child
. young women, women
. with name of city, land, or people, poet. personif. of that city or inhabitants
. pl. = villages, after name of city
. in phrases denoting character, quality, etc.
. ostrich
. fig.
. of vine = branch
. as n. relat.
1323 bath bath
from 1129 (as feminine of 1121); a daughter (used in the same
wide sense as other terms of relationship, literally and
figuratively):--apple (of the eye), branch, company, daughter,
X first, X old, + owl, town, village.
see HEBREW for 01129
see HEBREW for 01121
בַּת (bat) — daughter.
: daughter
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
Also means: bat (בַּת ": village" H1323H)
בַּת (bat) — daughter: village.
: village
1) daughter
1a) daughter, girl, adopted daughter, daughter-in-law, sister, granddaughters, female child, cousin
1a1) as polite address
1a2) as designation of women of a particular place
2) young women, women
1a3) as personification
1a4) daughter-villages
1a5) description of character
בַּת (bat) — Bath (Shua).
A woman living at the time of the Patriarchs, first mentioned at Gen.38.2;
daughter of: Shua (H7770); married to Judah (H3063);
mother of: Er (H6147), Onan (H0209) and Shelah (H7956)
Conj | 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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
פְּנִ֫ימָה (pniymah) means 'within' or 'faceward,' indicating a direction toward the inside. It is derived from the root word פָּנָה (panah), which relates to facing or turning. The term emphasizes an inward orientation, often used to describe locations or directions in a physical or metaphorical sense.
פְּנִ֫ימָה adv.
toward the (in-) side
within (lit. faceward, fr. the point of view of one entering by opposite door)
base
H6441 פְּנִ֫ימָה
6441 pniymah pen-ee'-maw
from 6440 with directive enclitic; faceward, i.e.
indoors:--(with-)in(-ner part, -ward).
see HEBREW for 06440
פְּנִ֫ימָה (pe.ni.mah) — within.
toward the inside, within, faceward
HD — AdverbHD
מִשְׁבְּצ(וֹ)ת (mishbtsah) refers to chequered or plaited work, typically associated with settings for gems. It is derived from a root meaning to weave or plait, and is described as a type of brocade or filigree. The term appears in contexts related to ornamental craftsmanship.
מִשְׁבְּצ(וֹ)ת n.f. pl. chequered (or plaited) work, usu. of settings for gems
base
H4865 מִשְׁבְּצ(וֹ)ת chequered (or plaited) work, usu. of settings for gems
4865 mishbtsah mish-bets-aw'
from 7660; a brocade; by analogy, a (reticulated) setting of
a gem:--ouch, wrought.
see HEBREW for 07660
מִשְׁבְּצוֹת (mish.be.tsah) — filigree.
plaited or filigree or chequered work (of settings for gems)
HR/Ncfpc — Preposition · noun common feminine plural constructHR/Ncfpc
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…
זָהָב (zahab) means gold and is derived from an unused root that conveys the idea of shimmering. It encompasses various aspects of gold, including its value as a precious metal, its use as a measure of weight, and its figurative brilliance. The term appears in contexts related to wealth, merchandise, and gifts.
זָהָב 385 n.m. gold
= gold-ore, gold in raw state
gold as wealth
gold as spoil of war
gold as merchandise
gold as costly gift
gold as material
gold described by its source
gold defined by var. adj. and pts.
as measure of weight and value
= golden oil, from colour
often named with
the chief vbs. used
base
H2091 זָהָב gold
2091 zahab zaw-hawb'
from an unused root meaning to shimmer; gold, figuratively,
something gold-colored (i.e. yellow), as oil, a clear sky:--
gold(-en), fair weather.
זָהָב (za.hav) — gold.
1) gold
1a) as precious metal
1b) as a measure of weight
1c) of brilliance, splendour (fig.)
Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
לְבוּשׁ (lebush) refers to clothing or garments in a literal or figurative sense, and can also imply a euphemism for a wife. It encompasses terms like apparel and raiment. The word is derived from a root meaning related to clothing, and its Aramaic equivalent is noted as well.
לְבוּשׁ, לְבֻשׁ n.m. garment, clothing, raiment
base
H3830 לְבוּשׁ, לְבֻשׁ garment, clothing, raiment
3830 lbuwsh leb-oosh'
or lbush {leb-oosh'}; from 3847; a garment (literally or
figuratively); by implication (euphem.) a wife:--apparel,
clothed with, clothing, garment, raiment, vestment, vesture.
see HEBREW for 03847
לְבוּשׁ (le.vush) — clothing.
clothing, garment, apparel, raiment
Aramaic equivalent: le.vush (לְבוּשׁ "garment" H3831)
HNcmsc/Sp3fs — Noun common masculine singular construct · suffixHNcmsc/Sp3fs