Job 30:18 — Word Study
WLCבְּרָב־ כֹּ֭חַ יִתְחַפֵּ֣שׂ לְבוּשִׁ֑י כְּפִ֖י כֻתָּנְתִּ֣י יַֽאַזְרֵֽנִי׃
BSAWith greatrab [abundant, mighty] forcekôach [strength, power] He graspschâphas▸ [seizes, takes hold of] my garmentlᵉbûwsh [clothing, attire] He seizes meʼâzar▸ [grips, binds] by the collarpeh [neck, mouth, kaph] of my tunickᵉthôneth [long shirt, coat]
| Greek | English | Parsing |
|---|---|---|
| בְּרָב־ | with greatness of | Preposition, noun common masculine singular construct |
| כֹּ֭חַ | strength | Noun common, masculine singular absolute |
| יִתְחַפֵּ֣שׂ | it disguises itself | Verb, Hithpael, imperfect third person masculine singular |
| לְבוּשִׁ֑י | clothing my | Noun common masculine singular construct, suffix |
| כְּפִ֖י | like [the] mouth of | Preposition, noun common masculine singular construct |
| כֻתָּנְתִּ֣י | tunic my | Noun common feminine singular construct, suffix |
| יַֽאַזְרֵֽנִי׃ | he girds about me | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | With great force He grasps my garment; He seizes me by the collar of my tunic. |
| KJV | By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat. |
| ASV | By God’s great force is my garment disfigured; It bindeth me about as the collar of my coat. |
| YLT | By the abundance of power, Is my clothing changed, As the mouth of my coat it doth gird me. |
| WEB | My garment is disfigured by great force. It binds me about as the collar of my tunic. |
| BBE | With great force he takes a grip of my clothing, pulling me by the neck of my coat. |
The translations agree on the imagery of God grasping Job's garment and seizing him by the collar.
The structure highlights the main action of God grasping Job, with additional details emphasizing the nature of that grasp.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָפַשׂ
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 30:18
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 Lamentgenerated
Job 30:18 reflects Job's deep anguish as he feels the heavy hand of God upon him. He describes how God forcefully grasps his garment, symbolizing his vulnerability and the overwhelming nature of his suffering. This verse is part of a larger lament where Job expresses his feelings of abandonment and despair, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 2:7 | So Satan went out from the presence of the LORD and infected Job with terrible boils from the soles of his feet to the crown of his head. |
| 2 | Job 7:5 | My flesh is clothed with worms and encrusted with dirt; my skin is cracked and festering. |
| 3 | Job 19:20 | My skin and flesh cling to my bones; I have escaped by the skin of my teeth. |
| 4 | Psalm 38:5 | My wounds are foul and festering because of my sinful folly. |
| 5 | Isaiah 1:5–6 | Why do you want more beatings? Why do you keep rebelling? Your head has a massive wound, and your whole heart is afflicted. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְתְחַפֵּשׂ, yit.cha.Pesgenerated
The verb חָפַשׂ (chaphas) in the Hithpael form means to search or disguise oneself. Here, it conveys the sense of being seized or taken hold of, emphasizing Job's feeling of being overwhelmed by God's power.
The parsing indicates it is in the imperfect tense, suggesting an ongoing action. Job feels as though he is continuously being grasped and held by God, reinforcing his sense of helplessness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb in this verse is יִתְחַפֵּשׂ, it disguises itself, which governs the actions described. The structure emphasizes Job's feeling of being seized and bound by God, with the prepositional phrases providing detail about the force and nature of that grasp.
The order of the Hebrew words places emphasis on the forceful action first, followed by the object of that action, Job's garment, and then the description of the collar of his tunic, highlighting the intensity of his situation.
Septuagint Backgroundgenerated
The Septuagint translates חָפַשׂ as ἐπελάβετό, which means 'he seized'. This choice narrows the focus to the act of taking hold, aligning closely with Job's expression of being overwhelmed by God's might.
This reflects a direct interpretation of Job's experience, emphasizing the physical and emotional impact of God's actions on him.
In plain words — the whole versegenerated
Job 30:18 shows Job feeling overwhelmed by God, as he describes how God forcefully grasps his garment and seizes him by the collar of his tunic. This imagery illustrates Job's deep anguish and sense of powerlessness in his suffering.
Frequently Asked Questionsgenerated
Job uses this imagery to express his vulnerability and the overwhelming power of God in his life, feeling as though he is being forcefully held.
This verse encapsulates Job's feelings of despair and helplessness, as he grapples with his suffering and the sense that God is against him.
The collar symbolizes a point of control or vulnerability, emphasizing how Job feels bound and trapped by his circumstances.
Job's lament in this verse is part of a larger expression of his anguish, where he describes the physical and emotional pain he is experiencing, as seen in the verses before and after.
Reflection Questionsgenerated
- In what ways have I felt overwhelmed by circumstances in my life, similar to Job's experience?
- How can I find strength in moments when I feel powerless, as Job did?
- What does it mean to me that Job expresses his feelings of despair openly to God?
- How can I support others who are going through difficult times, as Job did?
The early church on this verse — how the Fathers read it
Early commentators like Ephrem the Syrian and Gregory the Dialogist reflect on Job's lament, interpreting his feelings of being bound and contemptible in his suffering.
“I have become like dust and ashes,” that is, I have been rendered contemptible to them as if I were dust, and I appear to be similar to vile mud.Early Church Fathers on Job 30 →
In the multitude of them is my garment consumed, and they have bound me about as with the collar of my coat. If we give heed to the history, what else do we take 'the garment' of blessed Job for,Early Church Fathers on Job 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 30:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBy the great force [of my disease] is my garment changed,.... Either the colour of it, through the purulent matter from his ulcers running down upon it, or penetrating through it; or by reason of it
Read John Gill on Job 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd now my soul is poured out upon me; the days of affliction have taken hold upon me. Job's outward calamities affect his mind. Poured out - in irrepressible complaints (Psalms 42:4; Joshua 7:5). Verse 17.
Read Robert Jamieson on Job 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy disease is so strong and prevalent, that it breaks forth every where in my body, in such plenty of purulent and filthy matter, that it infects and discolours my very garments. Others, By the great power of God my garment is changed. In both these translations the words, of disease, and of God, are not in the Hebrew text, but are supplied by the translators. But the words are by some not untruly nor unfitly rendered thus, without any supplement, With great force my garment is changed; for so this verb is used, . So the sense is, I cannot shift or put off my garment without great strength and difficulty; the reason whereof is rendered in the following words. It bindeth me about; it…
Read Matthew Poole on Job 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 30:18 By the great force [of my disease] is my garment changed: it bindeth me about as the collar of my coat.Ver. 18. By the great force of my disease is my garment changed] sc. Sudore, cruore, sanie, sanguine, By the matter that my disease forceth outward in boils and botches, is my garment (which once was decoris et magistratus insigne, the ensign of my authority) utterly stained and spoiled, loathsome to myself, and noisome to others, Totum cruentum et sordidatum (Merc.). Every one (say some chemists) hath his own balsam within him; his own bane it is sure he hath. Physicians hold that in every two years there is such store of ill humours and excrements engendered in the body, that a…
Read John Trapp on Job 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) My garment changed.—Some render “By His (i.e., God’s) great power the garment (of my skin) is disfigured;” and others, “With great effort must my garment be changed because of the sores to which it clings? It bindeth me about as closely as the collar of my coat.”
Read Charles John Ellicott on Job 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Is my garment changed] There seem to be here plain allusions to the effect of his cruel disease; the whole body being enveloped with a kind of elephantine hide, formed by innumerable incrustations from the ulcerated surface. It bindeth me about] There is now a new kind of covering to my body, formed by the effects of this disease; and it is not a garment which I can cast off; it is as closely attached to me as the collar of my coat. Or, my disease seizes me as a strong armed man; it has throttled me, and cast me in the mud. This is probably an allusion to two persons struggling: the stronger seizes the other by the throat, brings him down, and treads him in the dirt.
Read AdamClarke on Job 30 →CambridgeThe Cambridge Bible for Schools and Colleges18. The verse is obscure. the great force of my disease] Or, by his great power; i. e. God’s power, put forth in Job’s afflictions. my garment changed] lit. disguised or disfigured. it bindeth me] The meaning may be: it clingeth to me like the neck of my inner garment. The reference is supposed to be to his emaciated condition; his outer garment hangs on him disfigured, clinging to him like the neck or opening of the close-fitting inner tunic. The connexion and the phrase “by His great power,” i. e. the power that causes intolerable agonies, might suggest that the reference in the verse is to Job’s writhing under his pains till the clothes are twisted tightly about him.
Read Cambridge on Job 30 →Albert Barnes1798–1870Barnes' Notes on the BibleBy the great force of my disease - The words “of my disease” are not in the Hebrew.
Read Albert Barnes on Job 30 →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
With great force He grasps my garment; He seizes me by the collar of my tunic.
My garment is disfigured by great force. It binds me about as the collar of my tunic.
With great force He grasps my garment; He seizes me by the collar of my tunic.
With great power God grasps my clothing; he binds me like the collar of my tunic.
Tyndale line
By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.
By God’s great force is my garment disfigured; It bindeth me about as the collar of my coat.
By the great force of my disease is my garment disfigured: it bindeth me about as the collar of my coat.
By the great force of my disease is my garment changed: it bindeth me about as the collar of my coat.
For the great vehemencie is my garment changed, which compasseth me about as the colar of my coate.
Strictly literal
By their great force they have become my raiment; they bind me about as the collar of my coat.
By the abundance of power, Is my clothing changed, As the mouth of my coat it doth gird me.
By the abundance of power, || Is my clothing changed, || As the mouth of my coat it girds me.
Through the Almlghty's power is my garment made unknown: like the opening of my coat hath he enclosed me.
God's great force has seized my clothing; it wraps around me like the collar of my tunic.
From the Latin
With the multitude of them my garment is consumed, and they have girded me about, as with the collar of my coat.
Simplified
God grabs me roughly by my clothes; he pulls me by the collar of my shirt.
With great force he takes a grip of my clothing, pulling me by the neck of my coat.
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 agree closely in their wording, with all seven words matched. This suggests a consistent understanding of the verse across these ancient texts, reinforcing Job's expression of suffering.
בְּרָב־ כֹּ֭חַ יִתְחַפֵּ֣שׂ לְבוּשִׁ֑י כְּפִ֖י כֻתָּנְתִּ֣י יַֽאַזְרֵֽנִי׃
7 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 30:18
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.
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
חָפַשׂ (chaphas) is a Hebrew verb meaning to search or seek out. It can also imply disguising oneself or being searched for. The word has various forms, including Qal (to search), Niphal (to be searched out), and Hithpael (to disguise oneself). It encompasses a range of meanings related to searching, testing, and exposure.
[חָפַשׂ] vb. search
Qal search, search out
search for
= think out, devise
search = test
Niph. searched out = exposed and plundered
Pi.
search through
search for
Pu. be searched for = be hidden
Hithp. disguise oneself (lit. let oneself be searched for)
base
H2664 [חָפַשׂ] search
2664 chaphas khaw-fas'
a primitive root; to seek; causatively, to conceal oneself
(i.e. let be sought), or mask:--change, (make) diligent
(search), disquise self, hide, search (for, out).
חָפַשׂ (cha.pha.s) — to search.
1) to search, search for, to search out, disguise oneself
1a) (Qal)
1a1) to search for
1a2) to think out, devise
1a3) to search, test
1b) (Niphal) to be searched out, be exposed
1c) (Piel) to search, search through, search for
1d) (Pual) to be searched for, be sought out
1e) (Hithpael)
1e1) to disguise oneself
1e2) to let oneself be searched for
V-Hithpael-Imperf-3ms — Verb · Hithpael · imperfect third person masculine singularHVti3ms
לְבוּשׁ (lebush) refers to clothing or garments in a literal or figurative sense, and can also imply a euphemism for a wife. It encompasses terms like apparel and raiment. The word is derived from a root meaning related to clothing, and its Aramaic equivalent is noted as well.
לְבוּשׁ, לְבֻשׁ n.m. garment, clothing, raiment
base
H3830 לְבוּשׁ, לְבֻשׁ garment, clothing, raiment
3830 lbuwsh leb-oosh'
or lbush {leb-oosh'}; from 3847; a garment (literally or
figuratively); by implication (euphem.) a wife:--apparel,
clothed with, clothing, garment, raiment, vestment, vesture.
see HEBREW for 03847
לְבוּשׁ (le.vush) — clothing.
clothing, garment, apparel, raiment
Aramaic equivalent: le.vush (לְבוּשׁ "garment" H3831)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
כֻּתֹּ֫נֶת (kthoneth) refers to a tunic or garment, specifically a long shirt-like undergarment typically made of linen. It is derived from a root meaning to cover, and is associated with clothing items such as coats and robes. The term appears in various contexts in the Old Testament.
כֻּתֹּ֫נֶת, כְּתֹ֫נֶת n.f. tunic
base
H3801 כֻּתֹּ֫נֶת, כְּתֹ֫נֶת tunic
3801 kthoneth keth-o'-neth
or kuttoneth {koot-to'-neth}; from an unused root meaning to
cover (compare 3802); a shirt:--coat, garment, robe.
see HEBREW for 03802
כֻּתֹּ֫נֶת (ke.to.net) — tunic.
1) tunic, under-garment
1a) a long shirt-like garment usually of linen
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אָזַר (azar) is a Hebrew verb meaning to gird, encompass, or equip. It has various forms, including Qal (to gird), Niphal (to be girded), and Piel (to hold close). The word conveys a sense of preparation and strength, often used in contexts related to readiness for action or war.
[אָזַר] vb. gird, encompass, equip
Qal gird, gird on
Niph. girded with might
Pi. gird
Hithp. gird oneself
base
H247 [אָזַר] gird, encompass, equip
247 'azar aw-zar'
a primitive root; to belt:--bind (compass) about, gird (up,
with).
אָזַר (a.zar) — to gird.
1) gird, encompass, equip, clothe
1a) (Qal) to gird, gird on (metaphorical of strength)
1b) (Niphal) be girded
1c)(Piel) hold close, clasp
1d) (Hiphpael) gird oneself (for war)
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp1bs