Job 22:6 — Word Study
WLCכִּֽי־ תַחְבֹּ֣ל אַחֶ֣יךָ חִנָּ֑ם וּבִגְדֵ֖י עֲרוּמִּ֣ים תַּפְשִֽׁיט׃
BSAForkîy [because of this reason, as a result] {you} needlesslychinnâm [without cause, for nothing] demanded securitychâbal▸ [taken, exacted, a pledge, guarantee] from your brothersʼâch [relatives, kin] and deprivedpâshaṭ▸ [stripped, taken away] the nakedʻârôwm [those without clothing, poor] of their clothingbeged [garments, covering]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| תַחְבֹּ֣ל | you have held in pledge | Verb, Qal, imperfect second person masculine singular |
| אַחֶ֣יךָ | brothers your | Noun common masculine plural construct, suffix |
| חִנָּ֑ם | without cause | Adverb |
| וּבִגְדֵ֖י | and [the] garments of | Conjunction, noun common masculine plural construct |
| עֲרוּמִּ֣ים | naked [people] | Adj |
| תַּפְשִֽׁיט׃ | you have stripped off | Verb, Hiphil, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For you needlessly demanded security from your brothers and deprived the naked of their clothing. |
| KJV | For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. |
| ASV | For thou hast taken pledges of thy brother for nought, And stripped the naked of their clothing. |
| YLT | For thou takest a pledge of thy brother for nought, And the garments of the naked Thou dost strip off. |
| WEB | For you have taken pledges from your brother for nothing, and stripped the naked of their clothing. |
| BBE | For you have taken your brother's goods when he was not in your debt, and have taken away the clothing of those who have need of it. |
Where they part company is חִנָּ֑ם — see How Translations Differ.
Two main clauses connected by 'and,' with an adverbial clause modifying the first action, highlighting the unjust nature of the demand.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָבַל
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 — Job 22:6
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 — Job's Response to Eliphazgenerated
Job 22:6 is part of Job's reply to Eliphaz, where he highlights the injustices committed against the vulnerable. Job points out that his friend has demanded security from his relatives without cause and has deprived the naked of their clothing, emphasizing the moral failures in his friend's actions. This reflects a broader theme in Job's discourse regarding the treatment of others and the nature of true righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 24:3–9 | They drive away the donkey of the fatherless and take the widow’s ox in pledge. |
| 2 | Exodus 22:26 | If you take your neighbor’s cloak as collateral, return it to him by sunset, |
| 3 | Deuteronomy 24:10–18 | When you lend anything to your neighbor, do not enter his house to collect security. |
| 4 | Ezekiel 18:7–12 | He does not oppress another, but restores the pledge to the debtor. He does not commit robbery, but gives his bread to the hungry and covers the naked with clothing. |
| 5 | Amos 2:8 | They lie down beside every altar on garments taken in pledge. And in the house of their God, they drink wine obtained through fines. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חִנָּ֑ם, chi.Namgenerated
The adverb חִנָּם (chi.Nam) means 'for nothing' or 'without cause.' It indicates actions taken without justification or reason, emphasizing a lack of fairness. The parsing as an adverb highlights its role in modifying the verb it accompanies, indicating that the demand for security was made unjustly.
This word carries a sense of something being done in vain or without purpose, often reflecting moral or ethical implications in the context of the text. Job uses it to accuse his friend of acting without just cause, which adds weight to his criticism.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses without cause to translate חִנָּ֑ם. The KJV and ASV also align with this understanding, emphasizing the unjust nature of the demand.
Where translations vary is in the rendering of חִנָּ֑ם: for nothing (LSV, WEB) versus without cause (DRA). This reflects different interpretations of the underlying Hebrew.
Sentence Structuregenerated
The verse contains two main clauses linked by the conjunction כִּי (ki), with the first clause stating the action of demanding security and the second detailing the act of depriving the naked. The structure emphasizes the connection between these two actions.
The finite verb תַחְבֹּ֣ל (tach.Bol) governs the object אַחֶ֣יךָ ('a.Chei.kha), indicating the person from whom security is demanded, while the second verb תַּפְשִֽׁיט (taf.Shit) describes the action taken against the naked.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἠνεξύραζες to translate תַחְבֹּ֣ל (tach.Bol), which suggests a focus on the act of taking or exacting a pledge. This choice can imply a broader interpretation of the action as one of exploitation.
The translation of חִנָּ֑ם is not directly represented in the Greek, indicating a potential loss of nuance regarding the unjust nature of the demand in the Septuagint's rendering.
In plain words — the whole versegenerated
Job 22:6 highlights an accusation against a friend for demanding security from relatives without cause and for stripping the naked of their clothing. This verse emphasizes the wrongness of taking advantage of others, particularly those who are vulnerable.
Frequently Asked Questionsgenerated
Job is accusing his friend of unjustly asking for a pledge or guarantee from his relatives, implying that it was done without a valid reason.
The naked represent the vulnerable and poor in society, and Job's mention highlights the moral obligation to care for those in need.
This phrase indicates that the actions taken were unjustified, emphasizing the ethical implications of demanding something from others without a legitimate reason.
This verse illustrates Job's broader argument about the importance of justice and the treatment of others, particularly the vulnerable, in the face of suffering and adversity.
Reflection Questionsgenerated
- In what ways might I be demanding things from others without just cause?
- How can I ensure that I am caring for those who are vulnerable in my community?
- What does this verse teach about the importance of ethical behavior in relationships?
- How can I reflect on my actions to ensure they align with the principles of justice and compassion?
The early church on this verse — how the Fathers read it
Gregory the Dialogist quotes this verse to emphasize the moral implications of unjust actions against others, particularly the vulnerable.
For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing. Thou hast not given water to the weary, thou hast withholden bread from the hungry.Early Church Fathers on Job 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 22:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor thou hast taken a pledge from thy brother for nought,.... It can hardly be thought that it was for nothing at all, on no consideration whatever, or that nothing was lent, for which the pledge was
Read John Gill on Job 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.
Read Robert Jamieson on Job 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor thou hast taken, or, surely thou hast taken. He speaks thus by way of conjecture, or strong presumption. When I consider thy grievous and unusual calamities, I justly conclude thou art guilty of all or some of these following crimes; and do thou search thine own conscience, whether it be not so with thee. From thy brother, i.e. either of thy neighbour, or of thy kinsman; which are both called by the name of brother. This is added to aggravate the offence. For nought, i.e. without sufficient and justifiable cause; which he might do many ways; either by taking what he ought not to take, ; or from whom he ought not, to wit, the poor, to whom he should give or when and in such manner as he…
Read Matthew Poole on Job 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 22:6 For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.Ver. 6. For thou hast taken a pledge, &c.] Bona verba, quaeso, I seek good words, Eliphaz. How well might Job have cried out, as David afterwards did, Psalms 35:11, "False witnesses rose up; they laid to my charge things that I knew not." Here he stands accused, 1. Of inhumanity and cruelty; 2. Of irreligion and impiety. But he fully cleareth himself of both, Job 30:1-31; Job 31:1-40 Athanasius in like sort was falsely accused of adultery in the Council of Tyre, A. D. 343; Eustathius, bishop of Antioch, was injuriously deprived for the same cause, about the latter end of Constantine…
Read John Trapp on Job 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Thou hast taken a pledge from thy brother.—These specific charges, false as they were, show the depth to which Eliphaz had sunk.
Read Charles John Ellicott on Job 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Thou hast taken a pledge] Thou hast been vexatious in all thy doings, and hast exacted where nothing was due, so that through thee the poor have been unable to procure their necessary clothing.
Read AdamClarke on Job 22 →CambridgeThe Cambridge Bible for Schools and Colleges6. Compare the laws, Exodus 22:26; Deuteronomy 24:10. The “naked” are those poorly clad. See Job’s reply to this, ch. Job 31:19.
Read Cambridge on Job 22 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou hast taken a pledge from thy brother for nought - The only evidence which Eliphaz seems to have had of this was, that this was a heinous sin, and that as Job seemed to be severely punished,
Read Albert Barnes on Job 22 →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
For you needlessly demanded security from your brothers and deprived the naked of their clothing.
For you have taken pledges from your brother for nothing, and stripped the naked of their clothing.
For you needlessly demanded security from your brothers and deprived the naked of their clothing.
“For you took pledges from your brothers for no reason, and you stripped the clothing from the naked.
Tyndale line
For thou hast taken a pledge from thy brother for nought, and stripped the naked of their clothing.
For thou hast taken pledges of thy brother for nought, And stripped the naked of their clothing.
For thou hast taken pledges of thy brother for nought, and stripped the naked of their clothing.
For thou hast taken a pledge from thy brother for naught, and stripped the naked of their clothing.
For thou hast taken the pledge from thy brother for nought, and spoyled the clothes of the naked.
Strictly literal
For thou hast taken a pledge of thy brother for nought, and stripped off the clothing of the naked.
For thou takest a pledge of thy brother for nought, And the garments of the naked Thou dost strip off.
For you take a pledge of your brother for nothing, || And you strip off the garments of the naked.
For thou hast taken a pledge from thy brothers for nought, and stripped the naked of their clothing.
For you have demanded guarantee of a loan from your brother for no reason, and you have stripped away clothing from the naked.
From the Latin
For thou hast taken away the pledge of thy brethren without cause, and stripped the naked of their clothing.
Simplified
For no reason at all you took your brother's clothing as a security for a debt, and left them stripped naked.
For you have taken your brother's goods when he was not in your debt, and have taken away the clothing of those who have need of it.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads כִּֽי־ תַחְבֹּ֣ל אַחֶ֣יךָ חִנָּ֑ם וּבִגְדֵ֖י עֲרוּמִּ֣ים תַּפְשִֽׁיט׃, while the Septuagint matches six out of the seven words, indicating a close alignment with the Hebrew text despite differences in word order and expression.
כִּֽי־ תַחְבֹּ֣ל אַחֶ֣יךָ חִנָּ֑ם וּבִגְדֵ֖י עֲרוּמִּ֣ים תַּפְשִֽׁיט׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 22:6
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
a primitive root; to wind tightly (as a rope), i.e. to bind;
specifically, by a pledge; figuratively, to pervert, destroy;
also to writhe in pain (especially of parturition):--X at all,
band, bring forth, (deal) corrupt(-ly), destroy, offend, lay
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
plej (verbs chabhal (10 times), `arabh (2Ki 18:23 equals Isa 36:8); nouns chahal (Eze 18:12,16; 33:15), chabcholah (Eze 18:7), `arubbah), (1Sa 17:18), erabhon (Ge 38:17,18,20); also abhoT (De 24:10-13) and (the Revised Version (British and American) only) abhTiT (Hab 2:6)): All these words have about the same meaning.
(1) The "pledge" is, as in modern English, security given for future payment (Ge…
Pledge
See LOAN.
[LOAN]
The Jewish law protected the poor who were obliged to give security for a loan or the fulfillment of a contract. If a man pawned his robe, the usual covering of the cool nights, it must be returned on the same day, Ex 22:26-27. The creditor could not enter a house and take what he pleased; and the millstone being a necessary of life, could not be taken, De 24:6,10,11. Compare Job 22:6 24:3,7. Idolaters sometimes disregarded these prohibitions, Am 2:6-8. See LOANS. Pledges are necessary from the vicious, who cannot be trusted, Pr 20:16.
אָח (ach) means 'brother' and encompasses a broad range of relationships, including literal siblings, half-brothers, and metaphorical kinship. It can refer to any male relative or compatriot, and it may also imply resemblance or reciprocal relationships. The term is used in various contexts throughout the Old Testament, highlighting both familial and figurative connections.
אָח 630 n.m. brother
brother, born of same mother (& father)
indef. = relative
fig. of resemblance
in phr. one … another
base
H251 אָח brother
251 'ach awkh
a primitive word; a brother (used in the widest sense of
literal relationship and metaphorical affinity or resemblance
(like 1)):--another, brother(-ly); kindred, like, other.
Compare also the proper names beginning with "Ah-" or "Ahi-".
see HEBREW for 01
אָח (ach) — brother: male-sibling.
: male-sibling
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: male-relative.
: male-relative
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
אָח (ach) — brother: compatriot.
: compatriot
1) brother
1a) brother of same parents
1b) half-brother (same father)
1c) relative, kinship, same tribe
1d) each to the other (reciprocal relationship)
1e) (fig.) of resemblance
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2ms
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
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)
Conj | N-mp — Conjunction · noun common masculine plural constructHC/Ncmpc
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…
עָרוֹם (arowm) means 'naked' or 'bare,' indicating a state of being without clothing, whether partially or completely. It is derived from a root meaning related to nudity. The term appears in various contexts in the Old Testament, but no specific verses are cited in the entries.
עָרוֹם, עָרֹם adj. naked
base
H6174 עָרוֹם, עָרֹם naked
6174 `arowm aw-rome'
or marom {aw-rome'}; from 6191 (in its original sense); nude,
either partially or totally:--naked.
see HEBREW for 06191
עָרוֹם (a.rom) — naked.
naked, bare
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
פָּשַׁט (pashat) is a Hebrew verb meaning to strip off or to invade. It encompasses actions like unclothing, plundering, and making a dash, with various forms indicating different nuances such as flaying or putting off garments. The term appears in different contexts, including military actions and personal disrobing.
פָּשַׁט vb. strip off, make a dash, raid
Qal
strip off, put off, one’s garment
put off (one’s shelter), i.e. make a dash (from a sheltered place)
Pi. to strip the slain
Hiph.
strip one of garment
strip off
flay
Hithp. he stripped himself of his garment
base
H6584 פָּשַׁט strip off, make a dash, raid
6584 pashat paw-shat'
a primitive root; to spread out (i.e. deploy in hostile
array); by analogy, to strip (i.e. unclothe, plunder, flay,
etc.):--fall upon, flay, invade, make an invasion, pull off,
put off, make a road, run upon, rush, set, spoil, spread
selves (abroad), strip (off, self).
פָּשַׁט (pa.shat) — to strip.
1) to strip, invade, strip off, make a dash, raid, spread out
1a) (Qal)
1a1) to strip off, put off
1a2) to put off (one's shelter), make a dash
1b) (Piel) to strip
1c) (Hiphil)
1c1) to strip of
1c2) to strip off
1c3) to flay
1d) (Hithpael) to strip oneself of
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms