Psalms 45:8 — Word Study
WLCמֹר־ וַאֲהָל֣וֹת קְ֭צִיעוֹת כָּל־ בִּגְדֹתֶ֑יךָ מִֽן־ הֵ֥יכְלֵי שֵׁ֝֗ן מִנִּ֥י שִׂמְּחֽוּךָ׃
BSAto loveʼâhab Righteousnesstsedeq to hatesânêʼ wickednessreshaʻ uponʻal rightkên to anointmâshach Godʼĕlôhîym Godʼĕlôhîym oilshemen rejoicingsâsôwn companionchâbêr
| Greek | English | Parsing |
|---|---|---|
| מֹר־ | [are] myrrh | Noun common, masculine singular absolute |
| וַאֲהָל֣וֹת | and aloes | Conjunction, noun common feminine plural absolute |
| קְ֭צִיעוֹת | cassia | Noun common, feminine plural absolute |
| כָּל־ | all | Noun common, masculine singular construct |
| בִּגְדֹתֶ֑יךָ | clothes your | Noun common feminine plural construct, suffix |
| מִֽן־ | from | Preposition |
| הֵ֥יכְלֵי | palaces of | Noun common, masculine plural construct |
| שֵׁ֝֗ן | ivory | Noun common, feminine singular absolute |
| מִנִּ֥י | stringed instrument | Noun common, masculine plural absolute |
| שִׂמְּחֽוּךָ׃ | they have made glad you | Verb piel perfect third person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad. |
| KJV | All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. |
| ASV | All thy garments smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad. |
| YLT | Myrrh and aloes, cassia! all thy garments, Out of palaces of ivory Stringed instruments have made thee glad. |
| WEB | All your garments smell like myrrh, aloes, and cassia. Out of ivory palaces stringed instruments have made you glad. |
| BBE | Your robes are full of the smell of all sorts of perfumes and spices; music from the king's ivory houses has made you glad. |
Where they part company is מֹר־ — see How Translations Differ.
The main clause presents the fragrant garments, while the subordinate phrases describe the source of joy and the action of the harps, creating a vivid picture of celebration.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 45:8
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 Psalmgenerated
Psalm 45:8 is part of a wedding song celebrating the king, highlighting his majestic qualities and the joy of his reign. The psalmist uses rich imagery to describe the king's garments and the delightful sounds from the palaces, creating a vivid picture of a royal celebration. This psalm reflects themes of beauty, joy, and divine favor, drawing connections to the king's righteousness and the splendor of his court.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Song of Solomon 1:3–13 | |
| 2 | Song of Solomon 3:6 | |
| 3 | Song of Solomon 4:6–13 | |
| 4 | Song of Solomon 5:1–5 | |
| 5 | Matthew 2:11 | On coming to the house, they saw the Child with His mother Mary, and they fell down and worshiped Him. Then they opened their treasures and presented Him with gifts of gold and frankincense and myrrh. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מֹר־, mor-generated
The word מֹר (mor) refers to myrrh, a resin known for its fragrance and value in ancient times. It is commonly used in perfumes and sacred oils, indicating a connection to holiness and beauty. The parsing as a masculine singular noun suggests it is treated as a singular entity, emphasizing its significance in the context of royal garments.
Myrrh is often associated with bitterness due to its taste, yet here it contributes to a sense of richness and beauty, enhancing the imagery of the king's attire. The use of myrrh in this verse suggests a deeper meaning, as it symbolizes both luxury and the sacred, fitting for a royal figure.
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 finite verb שִׂמְּחֽוּ (they have made glad) governs the entire verse, with several noun phrases describing what is fragrant and where the joy comes from. The structure emphasizes the connection between the garments and the joy they bring, highlighting the royal setting.
The order of the Hebrew words places the fragrant garments at the forefront, followed by the sources of joy, which enhances the celebratory tone of the verse.
Septuagint Backgroundgenerated
In the Septuagint, מֹר־ is rendered as ἠγάπησας (you have loved), which shifts the focus from the physical fragrance to an expression of love. This choice suggests an interpretative layer, indicating that the beauty of the garments is tied to the affection of the king.
This rendering highlights a deeper relational aspect, connecting the king's attributes with the love he inspires, rather than merely describing his garments.
In plain words — the whole versegenerated
Psalm 45:8 describes the king's garments as filled with the sweet scents of myrrh, aloes, and cassia, while music from ivory palaces brings joy. The verse uses rich imagery to celebrate the beauty and majesty of the king, reflecting themes of joy and divine favor.
Frequently Asked Questionsgenerated
Myrrh symbolizes luxury and sacredness, enhancing the royal imagery of the garments and suggesting a connection to the divine.
Aloes and cassia are also fragrant substances that contribute to the overall imagery of beauty and richness in the king's garments.
The palaces of ivory symbolize wealth and splendor, emphasizing the royal setting and the joy that accompanies the king's presence.
This verse contributes to the celebration of the king's attributes, highlighting beauty, joy, and divine favor, central themes throughout the psalm.
Reflection Questionsgenerated
- How do the fragrances mentioned in this verse reflect the character of the king?
- What does the imagery of ivory palaces suggest about the king's reign?
- In what ways can we celebrate the qualities of beauty and joy in our own lives?
- How does the connection between fragrance and joy enhance our understanding of this verse?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this psalm to discuss themes of Christ's passion and glory. Their quotations here illustrate how this verse has been interpreted in the context of Christian theology.
The sweet odor of Christ gives forth the fragrance of myrrh because of his passion, and of aloes because he did not remain motionless and inactive for three days and three nights but descended to the lower world to distribute the graces of…Early Church Fathers on Psalms 45 →
Just as on hearing reference to bow and sword and all those similar things you do not take them in a material way, so on hearing mention of myrrh and cassia you would not think of them in a material way but at an intellectual level.Early Church Fathers on Psalms 45 →
In his wish to imply both the passion and the glory of the passion he says “myrrh, resin, and cassia from your garments,” suggesting by “myrrh” the passion,Early Church Fathers on Psalms 45 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 45:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll thy garments [smell] of myrrh, and aloes, [and] cassia,.... Either his human nature, as anointed with the oil of gladness, and filled with the graces of the Spirit, signified by the holy
Read John Gill on Psalms 45 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. All thy garments (smell) of myrrh, and aloes, (and) cassia.
Read Robert Jamieson on Psalms 45 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith myrrh, and aloes, and cassia they used to perfume their garments: see . This may denote those glorious and sweet-smelling virtues, which as they were treasured up inwardly in Christ’ s heart, so did they manifest themselves outwardly and visibly, and give forth a grateful smell in the whole course of his life and actions; his doctrine also was a sweet savour unto God and men, ,15. Out of the ivory palaces; which may be referred, either, 1. To the garments, which were usually kept in, and now upon this extraordinary solemnity were brought out of, palaces, or houses, or wardrobes of ivory; so called here, as also , not because they were wholly made of ivory, but because they were adorned…
Read Matthew Poole on Psalms 45 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 45:8 All thy garments [smell] of myrrh, and aloes, [and] cassia, out of the ivory palaces, whereby they have made thee glad.Ver. 8. All thy garments smell of myrrh, aloes, and cassia] Things not only of good savour, but of great price. Myrrh some take to be musk, aloes amber, cassia a kind of cinnamon, which in Galen’ s time was very rare and hard to be found, except in the storehouses of great princes. And Pliny reporteth that a pound of cinnamon was worth a thousand denarii, that is, a hundred and fifty crowns of our money. This description, then, of Christ’ s clothing doth allegorically set forth the sweetness and pleasure that the Father findeth in him (ενωευδοκησα, Matthew…
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) All thy garments smell of . . .—Or, perhaps, from the last verse (and comparing Psalms 133:2, and the customs there referred to), are anointed with. The spices mentioned may have been ingredients of the “oil of gladness.” Myrrh . . . cassia.—These spices formed part of the sacred oil described Exodus 30:23-24. On the other hand, for the custom of perfuming clothes, beds, &c, comp. Son 5:5; Proverbs 7:17. For myrrh see Genesis 37:25. Aloes.—Heb. ahâlôth (sometimes ahâlîm), a word formed from the native name aghil (Cochin China and Siam are its homes), which also appears in eagle-wood (Aquilaria agallochum). The lign aloes of Num 24:6, was most probably a different tree from that whose…
Read Charles John Ellicott on Psalms 45 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. All thy garments smell of myrrh] The Asiatics are very partial to perfumes; every thing with them is perfumed, and especially their garments. And the ivory palaces mentioned are the wardrobes inlaid with ivory, in which their numerous changes of raiment were deposited. Myrrh and aloes are well known; cassia is probably the bark or wood of the cinnamon tree. These with frankincense, galbanum and other odoriferous drugs, were and are frequently used in the perfumes of the Asiatic nations. Whereby they have made thee glad.] Referring to the effect of strong perfumes refreshing and exhilarating the spirits.
Read AdamClarke on Psalms 45 →
CambridgeThe Cambridge Bible for Schools and Colleges8. The bridegroom appears, arrayed for the marriage, his garments saturated with costly perfumes, brought from distant lands. Myrrh was a product of Arabia: aloes here denotes the perfumed wood of an Indian tree: cassia (a different word from that so translated in Exodus 30:24; Ezekiel 27:19, and found here only) was either a species of cinnamon, or the koost of India, Indian orris or costus. Myrrh and aloes are mentioned together in Son 4:14 among chief spices. Prof. Earle notes that “these English spice-names are all identical with the words in the Hebrew; for with these oriental spices their oriental names travelled westward, and they became through Greek and Latin the common property of…
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Albert Barnes1798–1870Barnes' Notes on the BibleAll thy garments smell of myrrh - The word “smell” is not in the original.
Read Albert Barnes on Psalms 45 →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
All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad.
All your garments smell like myrrh, aloes, and cassia. Out of ivory palaces stringed instruments have made you glad.
All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad.
All your garments are perfumed with myrrh, aloes, and cassia. From the luxurious palaces comes the music of stringed instruments that makes you happy.
Tyndale line
All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.
All thy garments smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad.
All thy garments smell of myrrh, and aloes, and cassia; out of ivory palaces stringed instruments have made thee glad.
All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, by which they have made thee glad.
All thy garments smelll of myrrhe and aloes, and cassia, when thou commest out of the yuorie palaces, where they haue made thee glad.
Strictly literal
Myrrh and aloes, cassia, are all thy garments; out of ivory palaces stringed instruments have made thee glad.
Myrrh and aloes, cassia! all thy garments, Out of palaces of ivory Stringed instruments have made thee glad.
Myrrh, and aloes, [and] cassia || [Cover] all Your garments; Out of palaces of ivory, || Stringed instruments have made You glad.
(45:9) Of myrrh, and aloes, and cassia are [fragrant] all thy garments: out of palaces of ivory have they made thee joyful with the sound of music.
All your garments smell of myrrh, aloes, and cassia; out of ivory palaces stringed instruments have made you glad.
From the Latin
The Lord of armies is with us: the God of Jacob is our protector.
Simplified
Your robes are perfumed with aloes, myrrh, and cassia; music played on stringed instruments in palaces decorated with ivory makes you happy.
Your robes are full of the smell of all sorts of perfumes and spices; music from the king's ivory houses has made you glad.
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 align closely, with a word-for-word correspondence that maintains the imagery of fragrance and joy. The Dead Sea Scrolls show some restoration but generally support the core message of the verse, indicating a consistent tradition in the text.
מֹר־ וַאֲהָל֣וֹת קְ֭צִיעוֹת כָּל־ בִּגְדֹתֶ֑יךָ מִֽן־ הֵ֥יכְלֵי שֵׁ֝֗ן מִנִּ֥י שִׂמְּחֽוּךָ׃
10 of the 10 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.
אהבת [צדק] [ותשנא] [רשע] [על] [כן] [משח׳ך] [אלהים] [אלהי׳ך] שמן ששן [מחברי׳ך]
2 words on the leather — 1 partly restored, 9 supplied entire by an editor.
[אהבת] [צדק] [ותשנא] [רשע] [על] [כן] [משח׳כה] אלהים
8 words of the verse are on this fragment — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 45:8
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.
מֹר (mor) refers to myrrh, a gum from a tree's bark, known for its bitter taste and used in sacred oil and perfume. The entries indicate that it is associated with distillation and has a connection to the Hebrew root for bitterness. It appears in contexts such as Song of Solomon 6:5.
מֹר, מוֹר n.m. Ct 6:5 myrrh (fr. bitter taste)
base
H4753 מֹר, מוֹר
4753 more mor
or mowr {more}; from 4843; myrrh (as distilling in drops, and
also as bitter):--myrrh.
see HEBREW for 04843
מֹר (mor) — myrrh.
1) myrrh
1a) an Arabian gum from the bark of a tree, used in sacred oil and in perfume
HNcmsa — Noun common · masculine singular absoluteHNcmsa
mur:
(1) (mor or mowr; Arabic murr]): This substance is mentioned as valuable for its perfume (Ps 45:8; Pr 7:17; So 3:6; 4:14), and as one of the constituents of the holy incense (Ex 30:23; see also So 4:6; 5:1,5,13). Mor is generally identified with the "myrrh" of commerce, the dried gum of a species of balsam (Balsamodendron myrrha). This is a stunted tree growing in Arabia, having a light-gray bark; the gum resin exudes in small tear-like drops which dry to a rich brown or reddish-yellow, brittle substance, with a faint though agreeable smell and a warm, bitter taste. It is still used as medicine (
Myrrh
Heb. mor. (1.) First mentioned as a principal ingredient in the holy anointing oil (Ex. 30:23). It formed part of the gifts brought by the wise men from the east, who came to worship the infant Jesus (Matt. 2:11). It was used in embalming (John 19:39), also as a perfume (Esther 2:12; Ps. 45:8; Prov. 7:17). It was a custom of the Jews to give those who were condemned to death by crucifixion “wine mingled with myrrh” to produce insensibility. This drugged wine was probably partaken of by the two malefactors, but when the Roman soldiers pressed it upon Jesus “he…
This substance is mentioned in (Exodus 30:23) as one of the ingredients of the "oil of holy ointment:" in (Esther 2:12) as one of the substances used in the purification of women; in (Psalms 45:8; Proverbs 7:17) and in several passages in Canticles, as a perfume. The Greek occurs in (Matthew 2:11) among the gifts brought by the wise men to the infant Jesus and in (Mark 15:23) it is said that "wine mingled with myrrh" was offered to but refused by, our Lord on the cross. Myrrh was also used for embalming. See John 19;39 and Herod. ii. 86. The Balsamodendron myrrha…
A precious gum yielded by a tree common in Africa and Arabia, which is about eight or nine feet high; its wood hard, and its trunk thorny. It was of several kinds, and various degrees of excellence. The best was an ingredient in the holy ointment, Ex 30:23. It was also employed in perfumes, Es 2:12 Ps 45:8 So 4:6 5:5,13; and in embalming, to preserve the body from corruption, Joh 19:39. The magi, who came from the East to worship Christ, offered him myrrh, Mt 2:11.
אהל (ahal) refers to aloe, specifically the aloe tree, which is noted for its fragrant properties. The entries suggest it is a masculine noun, with a feminine plural form ahalowth. The word appears to be of foreign origin, and its usage is primarily associated with the scent of the aloe plant.
[אהל] n.[m.] odorif. tree, aloe (?)
base
H174 אהל
174 'ahaliym a-haw-leem'
or (feminine) ahalowth {a-haw-loth'} (only used thus in the
plural); of foreign origin; aloe wood (i.e. sticks):--(tree
of lign-) aloes.
אָהָל (a.ha.lim) — aloe.
1) aloes, aloe tree
1a) aloe tree
1b) aloe (perfume)
HC/Ncfpa — Conjunction · noun common feminine plural absoluteHC/Ncfpa
Aloes
(Heb. ‘ahalim), a fragrant wood (Num. 24:6; Ps. 45:8; Prov. 7:17; Cant. 4:14), the Aquilaria agallochum of botanists, or, as some suppose, the costly gum or perfume extracted from the wood. It is found in China, Siam, and Northern India, and grows to the height sometimes of 120 feet. This species is of great rarity even in India. There is another and more common species, called by Indians aghil, whence Europeans have given it the name of Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians for embalming dead bodies. Nicodemus brought it (pounded aloe-wood) to embalm the body of Christ (John 19:39); but…
Or more properly, ALOE, and East Indian tree, that grows about eight or ten feet high, and yields a rich perfume, Ps 45:8 Pr 7:17 So 4:14. This tree or wood was called by the Greeks Agallochon, and has been known to moderns by the names of Lign-aloe, aloe-wood, paradise-wood, eagle-wood, etc. Modern botanists distinguish two kinds: the one grows in Cochin China, Siam, and China, is never exported, and is of so great rarity in India, as to be worth its weight in gold. The tree is represented as large, with an erect trunk and lofty branches. The other or more common species is called garo in the East Indies, and is the wood of a tree growing in the Moluccas, the Excoecaria Agallocha of Linnaeus. The leaves are like those of a…
קְצִיעָה (qtsiy`ah) refers to cassia, a spice derived from the bark of a tree, similar to cinnamon. The word is built from the root associated with peeling, indicating its processed form. It appears in Psalm 45:9, where it is mentioned in the context of spices.
[קְצִיעָה] n.f. cassia, a powdered bark, like cinnamon;—pl. ψ 45:9
ref
H7102 קְצִיעָה
7102 qtsiy`ah kets-ee-aw'
from 7106; cassia (as peeled; plural the bark):--cassia.
see HEBREW for 07106
קְצִיעָה (qe.tsi.ah) — cassia.
1) cassia
1a) a spice; a powdered bark like cinnamon
HNcfpa — Noun common · feminine plural absoluteHNcfpa
kash'-a: Two Hebrew words,
(1) qiddah, which is mentioned, along with myrrh, cinnamon, calamus and olive oil, as one of the ingredients of the "holy anointing oil" (Ex 30:24); it was, too, one of the wares in which Vedan and Javan traded with Tyre (Eze 27:19); it is identified in the Peshitta and the Targum with (2).
(2) qetsi`oth (plural only, probably referring to the strips of bark), a word from which is derived the Greek kasia, and hence, cassia (Ps 45:8).
It is probable that both (1) and (2) refer to Cassia lignea, the inner bark of Cinnamomum cassia, a plant growing in eastern Asia closely allied to that which yields the cinnamon of commerce. It is a fragrant, aromatic bark and was probably used in a powdered form. Both as…
Cassia
(1.) Hebrew kiddah’, i.e., “split.” One of the principal spices of the holy anointing oil (Ex. 30:24), and an article of commerce (Ezek. 27:19). It is the inner bark of a tree resembling the cinnamon (q.v.), the Cinnamomum cassia of botanists, and was probably imported from India.
(2.) Hebrew pl. ketzi’oth (Ps. 45:8). Mentioned in connection with myrrh and aloes as being used to scent garments. It was probably prepared from the peeled bark, as the Hebrew word suggests, of some kind of cinnamon.
(Exodus 30;24; Ezekiel 27:19) The cassia bark of commerce is yielded by various kinds of Cinnamomum , which grow in different parts of India. The Hebrew word in (Psalms 45:8) is generally supposed to be another term for cassia.
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).
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)
HNcfpc/Sp2ms — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HR — PrepositionHR
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
HNcmpc — Noun common · masculine plural constructHNcmpc
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 שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
HNcfsa — Noun common · feminine singular absoluteHNcfsa
Ivory
(Heb. pl. shenhabbim, the “tusks of elephants”) was early used in decorations by the Egyptians, and a great trade in it was carried on by the Assyrians (Ezek. 27:6; Rev. 18:12). It was used by the Phoenicians to ornament the box-wood rowing-benches of their galleys, and Hiram’s skilled workmen made Solomon’s throne of ivory (1 Kings 10:18). It was brought by the caravans of Dedan (Isa. 21:13), and from the East Indies by the navy of Tarshish (1 Kings 10:22). Many specimens of ancient Egyptian and Assyrian ivory-work have been preserved. The word habbim is derived from the Sanscrit ibhas, meaning “elephant,”…
The word translated "ivory" literally signifies the "tooth" of any animal, and hence more especially denotes the substance of the projecting tusks of elephants. The skilled work-men of Hiram, king of Tyre, fashioned the great ivory throne of Solomon, and overlaid it with pure gold. (1 Kings 10:18; 2 Chronicles 9:17) The ivory thus employed was supplied by the caravans of Dedan, (Isaiah 21:13; Ezekiel 27:15) or was brought, with apes and peacocks, by the navy of Tarshish. (1 Kings 10:22) The "ivory house" of Ahab, (1 Kings 22:39) was probably a palace, the walls of which were panelled with ivory, like the palace of…
Mentioned in the reign of Solomon, and referred to in Ps 45:1-17, as used in decorating palaces. Solomon, who traded to India, brought thence elephants and ivory to Judea. "For the king had at sea a navy of Tarshish, with the navy of Hiram: once in three years came the navy of Tarshish, bringing gold and silver and ivory," 1Ki 10:22 2Ch 9:21. Solomon had a throne decorated with ivory, and inlaid with gold, these beautiful materials relieving the splendor and heightening the luster of each other, 1Ki 10:18. Ivory, as is well known, is the substance of the tusks of elephants, and hence it is always called in Hebrew, tooth.
מֵן (men) refers primarily to a string, particularly of a musical instrument like a harp. It can also denote a portion, as derived from an unused root meaning to apportion. The term appears in contexts related to music, specifically in Psalms, highlighting its connection to stringed instruments.
[מֵן] n.[m.] string (of harp)
base
H4482 מֵן
4482 men mane
from an unused root meaning to apportion; a part; hence, a
musical chord (as parted into strings):--in (the same) (Psalm
68:23), stringed instrument (Psalm 150:4), whereby (Psalm 45:8
(defective plural)).
מֵן (men) — string.
1) string (of harp)
2) (BDB) portion
HNcmpa — Noun common · masculine plural absoluteHNcmpa
in'-stroo-ment (keli; in Greek plural hopla, Ro 6:13): The word in the Old Testament is used for utensils for service, chiefly in connection with the sanctuary (compare Ex 25:9; Nu 4:12,26,32; 1Ki 19:21; 1Ch 9:29; 2Ch 4:16, the King James Version); for weapons of war (1Sa 8:12; 1Ch 12:33,17, etc.); notably for musical instruments. See MUSIC. The members of the body are described by Paul (Ro 6:13) as…
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
HVpp3cp/Sp2ms — Verb piel perfect third person common plural · suffixHVpp3cp/Sp2ms
