1 Samuel 19:13 — Word Study
WLCוַתִּקַּ֨ח מִיכַ֜ל אֶת־ הַתְּרָפִ֗ים וַתָּ֙שֶׂם֙ אֶל־ הַמִּטָּ֔ה וְאֵת֙ כְּבִ֣יר הָֽעִזִּ֔ים שָׂ֖מָה מְרַֽאֲשֹׁתָ֑יו וַתְּכַ֖ס בַּבָּֽגֶד׃ ס
BSAThen MichalMîykâl [the daughter of King Saul] tooklâqach▸ a household idoltᵉrâphîym [teraphim, a family image] and laid [it]sûwm▸ inʼêl the bedmiṭṭâh [couch or sleeping place] placedsûwm■ some goat hairkᵉbîyr [or a pillow of goats' hair] on its headmᵉraʼăshâh [or headrest] and coveredkâçâh▸ it with a garmentbeged [or clothing, a cloth]
| Greek | English | Parsing |
|---|---|---|
| וַתִּקַּ֨ח | and she took | Verb, Qal, sequential imperfect third person feminine singular |
| מִיכַ֜ל | Michal | Noun proper feminine |
| אֶת־ | the object marker | Particle |
| הַתְּרָפִ֗ים | the teraphim | Particle, noun common masculine plural absolute |
| וַתָּ֙שֶׂם֙ | and she put [it] | Verb, Qal, sequential imperfect third person feminine singular |
| אֶל־ | into | Preposition |
| הַמִּטָּ֔ה | the bed | Particle, noun common feminine singular absolute |
| וְאֵת֙ | and the object marker | Conjunction, particle |
| כְּבִ֣יר | quilt of | Noun common, masculine singular construct |
| הָֽעִזִּ֔ים | goat hair | Particle, noun common masculine plural absolute |
| שָׂ֖מָה | she put | Verb, Qal, perfect third person feminine singular |
| מְרַֽאֲשֹׁתָ֑יו | [the] place of head its | Noun common feminine plural construct, suffix |
| וַתְּכַ֖ס | and she covered [it] | Verb, Piel, sequential imperfect third person feminine singular |
| בַּבָּֽגֶד׃ ס | with the garment | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Michal took a household idol and laid it in the bed, placed some goat hair on its head, and covered it with a garment. |
| KJV | And Michal took an image, and laid it in the bed, and put a pillow of goats’ hair for his bolster, and covered it with a cloth. |
| ASV | And Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ hair at the head thereof, and covered it with the clothes. |
| YLT | and Michal taketh the teraphim, and layeth on the bed, and the mattress of goats' [hair] she hath put [for] his pillows, and covereth with a garment. |
| WEB | Michal took the teraphim and laid it in the bed, and put a pillow of goats’ hair at its head and covered it with clothes. |
| BBE | Then Michal took the image and put it in the bed, with a cushion of goat's hair at its head, and she put clothing over it. |
All translations agree on the term used for the idol, maintaining the connection to household worship practices.
The main action is clear, followed by details of what Michal did with the idol, showing a sequence of actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִיכַל
verbלָקַח
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 — 1 Samuel 19:13
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 Escape of Davidgenerated
1 Samuel 19:13 describes how Michal, the daughter of King Saul, cleverly deceived her father to protect her husband David from being captured. By taking a household idol and arranging it in David's bed, she created the illusion that he was still there. This action not only demonstrates her loyalty but also highlights the tension between Saul and David during this period of conflict. The narrative provides insight into the personal dynamics at play in the royal household and the lengths to which individuals would go to protect their loved ones.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:19 | Now while Laban was out shearing his sheep, Rachel stole her father’s household idols. |
| 2 | Judges 17:5 | Now this man Micah had a shrine, and he made an ephod and some household idols, and ordained one of his sons as his priest. |
| 3 | Judges 18:14–17 | Then the five men who had gone to spy out the land of Laish said to their brothers, “Did you know that one of these houses has an ephod, household gods, a graven image, and a molten idol? Now think about what you should do.” |
| 4 | Hosea 3:4 | For the Israelites must live many days without king or prince, without sacrifice or sacred pillar, and without ephod or idol. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — הַתְּרָפִ֗ים, ha.te.ra.Fimgenerated
The Hebrew word תְּרָפִים (*teraphim*) refers to household idols or family images, often associated with idolatry and worship practices. These idols were typically used in domestic settings, serving as objects of reverence or as means of divination. The plural form indicates that these were common in ancient Israelite households, despite the biblical prohibitions against idolatry.
In this verse, the teraphim represent a tangible means of deception, as Michal uses them to mislead Saul's messengers. The choice of a household idol underscores the cultural context of the time, where such items were often part of daily life, despite the theological implications of their use.
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 verb of the verse is וַתִּקַּ֨ח, and she took, which governs the actions of Michal. There are multiple phrases that follow, detailing what she took, where she placed it, and how she covered it.
The structure is straightforward, with the actions of taking, placing, and covering all linked to Michal. This sequential arrangement emphasizes her deliberate actions in the context of deception.
Septuagint Backgroundgenerated
The Septuagint translates הַתְּרָפִ֗ים as κενοτάφια, indicating a focus on the emptiness or futility of such idols. This choice suggests a critical view of idolatry, aligning with the broader biblical narrative that condemns the worship of false gods.
The use of a different term in the Septuagint may reflect an interpretative effort to convey the nature of these household idols in a way that resonates with Greek-speaking audiences.
In plain words — the whole versegenerated
1 Samuel 19:13 tells how Michal, the daughter of King Saul, took a household idol and placed it in David's bed to deceive her father. She put goat hair on its head and covered it with a garment to make it look like David was still there. This act of loyalty to David shows the lengths she would go to protect him from Saul.
Frequently Asked Questionsgenerated
The term 'teraphim' refers to household idols or family images that were used in worship, often associated with idolatry.
Michal used the idol to create the illusion that David was still in bed, thus protecting him from being captured by Saul's men.
This verse reveals Michal's loyalty and resourcefulness, as she takes significant risks to protect her husband David.
This event highlights the tension between Saul and David, showcasing the challenges David faced as he fled from Saul's attempts to kill him.
Reflection Questionsgenerated
- What are some ways I can show loyalty to those I care about, like Michal did for David?
- How can I discern when it is appropriate to take risks for the sake of others?
- What does this story teach about the consequences of deception?
- In what ways can I reflect on the dynamics of loyalty and betrayal in my own relationships?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this passage, reflecting on themes of loyalty and deception in the context of Michal's actions.
Now Michal’s name means “reign,” because sin reigned over our nature up to that time. And at the very time he himself was born, he [the Lord in the figure of David] went out through a window.Early Church Fathers on 1 Samuel 19 →
And not in war only, but also in peace the need of deceit may be found, not merely in reference to the affairs of the state but also in private life, in the dealings of husband with wife and wife with husband, son with father,Early Church Fathers on 1 Samuel 19 →
But Michal took an image and laid it on the bed, etc. The history of the hairy skin, of the skins of goats, is evident; for there was a cushion sewn of goat's skin, which, with its unshorn hairs, feigned the head of a man lying in bed.Early Church Fathers on 1 Samuel 19 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 19:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Michal took an image,.... Or "teraphim", as the word is; which, if the same with those that Rachel stole from her father, they seem to be of the same sort with the penates or household gods of
Read John Gill on 1 Samuel 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth.
Read Robert Jamieson on 1 Samuel 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn image, Heb. teraphim, which was an image made in human shape; which she might keep secretly, either out of a superstitious regard to it, or out of mere curiosity. This stratagem she used, because knowing her father’ s unquiet, and jealous, and furious temper, she suspected he might come or send to see whether David was there or no. Put a pillow of goats’ hair for his bolster, or, put great goats’ hair upon his bolster, i.e. upon the head and face of the image, which lay upon his bolster, that it might have some kind of resemblance of David’ s head and hair, at least in a sick man’ s bed, where there useth to be but a glimmering light. Goats is here put for goats’ hair, as it manifestly…
Read Matthew Poole on 1 Samuel 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 19:13 And Michal took an image, and laid [it] in the bed, and put a pillow of goats’ [hair] for his bolster, and covered [it] with a cloth.Ver. 13. And Michal took an image.] Either a statue, David’ s own statue, or else some superstitious image (the Hebrew is teraphim) which she kept secretly, as Rachel had done, David knowing nothing of it. Some have probably gathered that Michal, though a good wife, yet was no good woman: both because she had an image in the house, and afterward she mocked David for his devotion. And put a pillow of goats’ hair.] Which might make the messengers believe it was the hair of David’ s head. This she did that she might gain more time for her fleeing…
Read John Trapp on 1 Samuel 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) An image.—An image in the Hebrew is teraphim—a plural form, but used as a singular. We have no instance of the singular. The Latin equivalent, “penates,” singularly enough, is also only found in the plural form. In this case, probably, it was a life-size figure or bust. The word has been discussed above (1 Samuel 15:23). It is singular how, in spite of the stern command to avoid idolatry, the children of Israel seemed to love to possess these lifeless images. The teraphim were probably a remnant of the idolatry originally brought by some of Abraham’s family from their Chaldaean home. These idols, we know, varied in size, from the diminutive image which Rachel (Genesis 31:34) was able…
Read Charles John Ellicott on 1 Samuel 19 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. Michal took an image] את התרפים eth hatteraphim, the teraphim. The Hebrew word appears to mean any kind of image, in any kind of form, as a representative of some reality. Here it must have been something in the human form; because it was intended to represent a man lying in bed indisposed. A pillow of goats' hair] Perhaps she formed the appearance of a sick man's head muffled up by this pillow or bag of goats' hair. So I think the original might be understood. The goats' hair was merely accidental; unless we could suppose that it was designed to represent the hair of David's head, which is not improbable.
Read AdamClarke on 1 Samuel 19 →CambridgeThe Cambridge Bible for Schools and Colleges13. an image] The teraphim. These were the penates or house-hold images of the Israelites, brought originally from their Chaldean home (Genesis 31:19). In spite of the strict prohibition of idols, they were used by those who professed to worship Jehovah in the time of the Judges (Judges 17:5; Judges 18:14 ff.), and even down to the later days of the Kings (2 Kings 23:24). They seem to have been a kind of fetish or household charm for good luck, rather than an object of worship, and were used in divination (Zechariah 10:2; Ezekiel 21:19-22). It is surprising to find teraphim in David’s house. It has been conjectured that Michal, like Rachel, kept them secretly on account of her barrenness.…
Read Cambridge on 1 Samuel 19 →Albert Barnes1798–1870Barnes' Notes on the BibleAn image - “Teraphim” (see the margin), an image, or bust in human form, and as large as life, of a kind of household god, to the worship of which the Israelites, and especially women, were much addicted.
Read Albert Barnes on 1 Samuel 19 →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
Then Michal took a household idol and laid it in the bed, placed some goat hair on its head, and covered it with a garment.
Michal took the teraphim and laid it in the bed, and put a pillow of goats’ hair at its head and covered it with clothes.
Then Michal took a household idol and laid it in the bed, placed some goat hair on its head, and covered it with a garment.
Then Michal took a household idol and put it on the bed. She put a quilt made of goat’s hair over its head and then covered the idol with a garment.
Tyndale line
And Michal took an image, and laid it in the bed, and put a pillow of goats’ hair for his bolster, and covered it with a cloth.
And Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ hair at the head thereof, and covered it with the clothes.
And Michal took the teraphim, and laid it in the bed, and put a pillow of goats’ hair at the head thereof, and covered it with the clothes.
And Michal took an image, and laid it in the bed, and put a pillow of goat's hair for his bolster, and covered it with a cloth.
Then Michal tooke an image, and layde it in the bed, and put a pillow stuffed with goates heare vnder the head of it, and couered it with a cloth.
Strictly literal
And Michal took the image, and laid it in the bed, and put the net of goats' [hair] at its head, and covered it with the coverlet.
and Michal taketh the teraphim, and layeth on the bed, and the mattress of goats' [hair] she hath put [for] his pillows, and covereth with a garment.
and Michal takes the teraphim, and lays [it] on the bed, and she has put the mattress of goats’ [hair for] his pillows, and covers [it] with a garment.
And Michal took an image, and put it in the bed, and a pillow of goats' hair she put for its head to rest on, and covered it with a cloth.
Michal took a household idol and laid it in the bed. Then she put a pillow of goats' hair at its head, and covered it with the clothes.
From the Latin
And Michol took an image and laid it on the bed, and put a goat’s skin with the hair at the head of it, and covered it with clothes.
Simplified
Then she took a home idol and laid it in the bed, put a goat hair wig on its head, and covered it with bedclothes.
Then Michal took the image and put it in the bed, with a cushion of goat's hair at its head, and she put clothing over it.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states that Michal took the household idols (הַתְּרָפִים) and laid them in the bed, placing goat hair (כְּבִיר הָעִזִּים) on its head and covering it with a garment. The Septuagint largely agrees with the Masoretic Text, matching 13 of the 14 words, although it presents them in a different order and with its own articles. The Dead Sea Scrolls also align closely with the Masoretic Text, preserving the same key terms and structure, but one word is only partially preserved and requires editorial restoration. Overall, the primary elements of the verse remain consistent across these ancient witnesses, highlighting the reliability of the text's transmission.
וַתִּקַּ֨ח מִיכַ֜ל אֶת־ הַתְּרָפִ֗ים וַתָּ֙שֶׂם֙ אֶל־ הַמִּטָּ֔ה וְאֵת֙ כְּבִ֣יר הָֽעִזִּ֔ים שָׂ֖מָה מְרַֽאֲשֹׁתָ֑יו וַתְּכַ֖ס בַּבָּֽגֶד׃ ס
13 of the 14 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.
[ותקח] [מיכל] [את] [התרפים] [ותשם] [על] [המטה] [ואת] [כביר] [העזים] [שמה] [מראשתי׳ו] [ותכס] בבגד
1 word on the leather — 13 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 1 Samuel 19:13
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
מִיכַל (Miykal) refers to Michal, the younger daughter of Saul and wife of David. She is noted for her complex familial relationships, including being the sister of Jonathan and having been married to another man while still wed to David. The name means 'who is like God.' The entries indicate that there may be confusion with another name, Merab, but they primarily focus on Michal's identity.
מִיכַל n.pr.f. younger daughter of Saul, wife of David
base
H4324 מִיכַל, מִיכָל
4324 Miykal me-kawl'
apparently the same as 4323; revulet; Mikal, Saul's
daughter:--Michal.
see HEBREW for 04323
מִיכַל (mi.khal) — Michal.
A woman of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.14.49;
daughter of: Saul (H7586G) and Ahinoam (H0293); married to David (H1732) and Palti (H6406H);
sister of: Jonathan (H3083H), Abinadab (H0041H), Malchi-shua (H4444) and Merab (H4764);
half-brother of: Ish-bosheth (H0378), Armoni (H0764) and Mephibosheth (H4648H)
§ Michal = "who is like God"
daughter of king Saul, sister of Jonathan, wife of king David, and mother of five; given to David as wife for the bride price of 100 Philistine foreskins; while still married to David, her father gave her in marriage to another, Phaltiel; at the death of Saul, David forced her to return
מִיכַל (mi.khal) — Merab.
A woman of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.14.49;
N-proper — Noun proper feminineHNpf
mi'-kal (mikhal, contracted from mikha'el, "Michael" (which see); Melchol): Saul's younger daughter (1Sa 14:49), who, falling in love with David after his victory over Goliath (1Sa 18:20), was at last, on the payment of double the dowry asked, married to him (1Sa 18:27). Her love was soon put to the test. When Saul in his jealousy sent for David, she was quick to discern her husband's danger, connived at his escape, and not only outwitted and delayed the messengers, but afterward also soothed her father's jealous wrath (1Sa 19:11-17). When David was outlawed and exiled, she was married to Palti or Paltiel, the son of Laish of Gallim (
Michal
Rivulet, or who as God?, the younger of Saul’s two daughters by his wife Ahinoam (1 Sam. 14:49, 50). “Attracted by the graces of his person and the gallantry of his conduct, she fell in love with David and became his wife” (18:20-28). She showed her affection for him by promoting his escape to Naioth when Saul sought his life (1 Sam. 19:12-17. Comp. Ps. 59. See TERAPHIM). After this she did not see David for many years. Meanwhile she was given in marriage to another man, Phalti or Phaltiel of Gallim (1 Sam. 25:44), but David afterwards formally reclaimed her as his lawful wife (2 Sam. 3:13-16). The relation between her and David soon after this was altered. They…
(who is like God?), the younger of Saul’s two daughters, (1 Samuel 14:49) who married David. The price fixed on Michal’s hand was no less than the slaughter of a hundred Philistines. David by a brilliant feat doubled the tale of victims, and Michal became his wife. Shortly afterward she saved David from the assassins whom her father had sent to take his life. (1 Samuel 19:11-17) When the rupture between Saul and David had become open and incurable, she was married to another man, Phalti or Phaltiel of Gallim. (1 Samuel 25:44) After the death of her father and brothers at Gilboa, David compelled her new husband to surrender Michal to him. (2 Samuel 3:13-16) How Michal…
The younger of Saul’s two daughters, in love with David, and whom Saul reluctantly gave to him in marriage, 1Sa 14:49 18:20-29. She saved her husband’s life from assassins sent by her father, by a stratagem that gave him time to escape, 1Sa 19:14-15. Her father then gave her in marriage to Phalti, 1Sa 25:44, from whom David some years after recovered her, 2Sa 3:12-21.
When David brought the ark of God to Jerusalem, she conceived and expressed great disgust at his pious joy, and the affections of the king remained alienated from her till her death, 2Sa 6:16-23. Her hatred of unfashionable zeal in religion was…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
תְּרָפִים (teraphim) refers to a type of idol or family idol associated with idolatry and divination. It is a plural form derived from a root meaning 'healer.' The entries highlight its use in household worship, indicating that teraphim were objects of reverence.
תְּרָפִים n.m. pl. a kind of idol, obj. of reverence, and means of divination (√ and etymol.-mng. dub.)
base
H8655 תְּרָפִים a kind of idol, obj. of reverence, and means of divination (√ and etymol.-mng. dub.)
8655 traphiym ter-aw-feme'
plural from 7495; a healer; Teraphim (singular or plural) a
family idol:--idols(-atry), images, teraphim.
see HEBREW for 07495
תְּרָפִים (te.ra.phim) — teraphim.
§ 1) idolatry, idols, image(s), teraphim, family idol
1a) a kind of idol used in household shrine or worship
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
ter'-a-fim.
See ASTROLOGY; DIVINATION; IMAGES.
Teraphim
Givers of prosperity, idols in human shape, large or small, analogous to the images of ancestors which were revered by the Romans. In order to deceive the guards sent by Saul to seize David, Michal his wife prepared one of the household teraphim, putting on it the goat’s-hair cap worn by sleepers and invalids, and laid it in a bed, covering it with a mantle. She pointed it out to the soldiers, and alleged that David was confined to his bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time for David’s escape. It seems strange to read of teraphim, images of ancestors, preserved for superstitious purposes, being in the house of David. Probably they had been stealthily brought by Michal from her father’s house. “Perhaps,” says Bishop Wordsworth, “Saul, forsaken by God and possessed by the evil spirit, had resorted to…
This word occurs only in the plural, and denotes images connected with magical rites. The derivation of the name is obscure. In one case -- (1 Samuel 19:13,16) --a single statue seems to be intended by the plural. The teraphim, translated "images" in the Authorized Version, carried away from Laban by Rachel were regarded by Laban as gods, and it would therefore appear that they were used by those who added corrupt practices to the patriarchal religion. Teraphim again are included among Micah’s images. (Judges 17:3-5; 18:17,18,20) Teraphim were consulted for oracular answers by the Israelites, (Zechariah 10:2) comp. Judg 18:5,6;
Small idols or superstitious figures, from the possession, adoration, and consultation of which extraordinary benefits were expected. See margin 2Ki 23.24; Ezekiel 21.21. The Eastern people are still much addicted to this superstition of talismans. The ancient teraphim appear to have been household gods, and their worship was sometimes blended with that of Jehovah, Jud 17:1-13.
They seem in one case to have resembled the human form in shape and size, 1Sa 19:13,16. The images of Rachel, Ge 31:19,30, were teraphim. So Jud 17:5 18:14, 20 Ho 3:4.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
מִטָּה (mittah) refers to a bed or couch, primarily a place for reclining, sleeping, or eating. It can also denote a bier or litter. The word is derived from a root meaning to extend, indicating its function as a surface for rest.
מִטָּה n.f. couch, bed (place of reclining)
base
H4296 מִטָּה couch, bed (place of reclining)
4296 mittah mit-taw'
from 5186; a bed (as extended) for sleeping or eating; by
analogy, a sofa, litter or bier:--bed((-chamber)), bier.
see HEBREW for 05186
מִטָּה (mit.tah) — bed.
couch, bed, bier
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Bed
(Heb. mittah), for rest at night (Ex. 8:3; 1 Sam. 19:13, 15, 16, etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word (er’es) so rendered denotes a canopied bed, or a bed with curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps. 6:6; 41:3).
In the New Testament it denotes sometimes a litter with a coverlet (Matt. 9:2, 6;
The Jewish bed consisted of the mattress, a mere mat, or one or more quilts; the covering, a finer quilt, or sometimes the outer garment worn by day, (1 Samuel 19:13) which the law provided should not be kept in pledge after sunset, that the poor man might not lack his needful covering, (24:13) the pillow, (1 Samuel 19:13) probably formed of sheep’s fleece or goat’s skin with a stuffing of cotton, etc.; the bedstead, a divan or bench along the side or end of the room, sufficing at a support for the bedding. Besides we have bedsteads made of ivory, wood, etc. referred to in (3:11; Amos 6:4) The ornamental portions were pillars and a canopy, Judith 13:9, ivory carvings, gold and silver, and probably mosaic work, purple and fine…
In the East, is, and was anciently, a divan, or broad low step around the sides of a room, like a sofa, which answered to purpose of a sofa by day for reclining, and of a bed by night for sleeping, Ex 8:3 2Sa 4:5-7. Sometimes it was raised several steps above the floor, 2Ki 1:4 Ps 132:4. It was covered very differently, and with more or less ornament, according to the rank of owner of the house. The poor had but a simple mattress or sheepskin; or a cloak or blanked, which also answered to wrap themselves in by day, Ex 22:2 De 24:13. Hence it was easy for the persons…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
כָּבִיר (*kbiyr*) likely refers to something netted, such as a quilt or a fly-net used during sleep. The term is derived from a root meaning to plait, indicating a woven quality. The entries suggest it encompasses both bedding and protective coverings.
[כָּבִיר] n.[m.] prob. something netted, i.e. either a quilt or a fly-net spread over the face while a person was asleep
base
H3523 כָּבִיר, כְּבִיר
3523 kbiyr keb-eer
from 3527 in the original sense of plaiting; a matrass (of
intertwined materials):--pillow.
see HEBREW for 03527
כָּבִיר (ke.vir) — quilt.
(something) netted, a quilt, fly net, pillow
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֵז (ez) refers to a she-goat or female goat, and can also denote a kid. It is derived from a root meaning strength, and in the plural form, it can refer to goats in general or goat's hair. The word appears in various contexts in the Old Testament.
עֵז 74 n.f. she-goat
base
H5795 עֵז she-goat
5795 `ez aze
from 5810; a she-goat (as strong), but masculine in plural
(which also is used ellipt. for goat's hair):--(she) goat,
kid.
see HEBREW for 05810
עֵז (ez) — goat.
female goat, she-goat, goat, kid
Aramaic equivalent: ez (עֵז "goat" H5796)
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in…
Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. “So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.” Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed…
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11) as is indicated in the comparisons in (Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The…
The Jewish men, except Nazarites, Nu 6:5,9, and cases like that of Absalom, 2Sa 14:26, cut their hair moderately short, 1Co 11:14, and applied fragrant ointments to it, Ex 30:30-33 Ps 23:5 Ec 9:8. In mourning they wholly neglected it, or shaved it close, or plucked it out by handfuls, Jer 7:29. Women prized a fine head of hair, and plaited, perfumed, and decked it in many ways, Isa 3:18,24 1Co 11:15, so much…
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
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
מְרַאֲשָׁוֹת (mra'ashah) refers to a place at the head or a headpiece, often associated with a pillow or bolster. It is a plural form that indicates a position of dominion or prominence. The entries suggest a focus on its use as a head-rest or head place, but do not provide specific Old Testament references.
[מְרַאֲשָׁוֹת] n.[f.]pl. denom. place at the head, head-place
base
H4763 [מְרַאֲשָׁוֹת] place at the head, head-place
4763 mra'ashah mer-ah-ash-aw'
formed like 4761; properly, a headpiece, i.e. (plural for
adverbial) at (or as) the head-rest (or pillow):--bolster,
head, pillow. Compare 4772.
see HEBREW for 04761
see HEBREW for 04772
מְרַאֲשָׁוֹת (me.ra.a.shah) — head.
1) place at the head, dominion, head place
adv
2) at head place
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
The Hebrew word כָּסָה (*kacah*) primarily means to cover or conceal. It encompasses a range of meanings, including to clothe, hide, or overwhelm. The entries describe various forms of the verb, such as being covered or covering oneself, and its use in contexts like protection or sin. There is no significant disagreement among the lexicons.
[כָּסָה] vb. cover
Qal
conceal
pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
Niph. covered
Pi.
cover, clothe
cover, conceal blood
cover (with covering of protection)
cover, spread over
cover, overwhelm
cover over
Pual.
be covered
be clothed
Hithp. cover, clothe oneself
base
H3680 כָּסָה cover .. conceal
. pass. (cstr.) covered in respect of sin (by God, which he thus puts out of sight)
. covered
. . cover, clothe
. cover, conceal blood
. cover (with covering of protection)
. cover, spread over
. cover, overwhelm
. cover over
. . be covered
. be clothed
. cover, clothe oneself
3680 kacah kaw-saw'
a primitive root; properly, to plump, i.e. fill up hollows;
by implication, to cover (for clothing or secrecy):--clad
self, close, clothe, conceal, cover (self), (flee to) hide,
overwhelm. Compare 3780.
see HEBREW for 03780
כָּסָה (ka.sah) — to cover.
1) to cover, conceal, hide
1a) (Qal) conceal, covered (participle)
1b) (Niphal) to be covered
1c) (Piel)
1c1) to cover, clothe
1c2) to cover, conceal
1c3) to cover (for protection)
1c4) to cover over, spread over
1c5) to cover, overwhelm
1d) (Pual)
1d1) to be covered
1d2) to be clothed
1e) (Hithpael) to cover oneself, clothe oneself
Conj | V-Piel-ConsecImperf-3fs — Verb · Piel · sequential imperfect third person feminine singularHc/Vpw3fs
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa