Proverbs 18:19 — Word Study
WLCאָ֗ח נִפְשָׁ֥ע מִקִּרְיַת־ עֹ֑ז וּ֝מִדְיָנִ֗ים כִּבְרִ֥יחַ אַרְמֽוֹן׃
BSAAn offendedpâshaʻ [hurt or wronged] brother [is harder to win]ʼâch [close relative or friend, regain or reconcile] than a fortifiedʻôz [strong and secure] cityqiryâh [town or urban center] and disputesmâdôwn [contentions or arguments] are like the barsbᵉrîyach [bolts or locks] of a castleʼarmôwn [citadel or high palace]
| Greek | English | Parsing |
|---|---|---|
| אָ֗ח | a brother | Noun common, masculine singular absolute |
| נִפְשָׁ֥ע | transgressed | Verb, Niphal, participle (active) masculine singular |
| מִקִּרְיַת־ | [is] more than a town of | Preposition, noun common feminine singular construct |
| עֹ֑ז | strength | Noun common, masculine singular absolute |
| וּ֝מִדְיָנִ֗ים | and contentions | Conjunction, noun common masculine plural absolute |
| כִּבְרִ֥יחַ | [are] like [the] bar of | Preposition, noun common masculine singular construct |
| אַרְמֽוֹן׃ | a fortress | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | An offended brother is harder to win than a fortified city, and disputes are like the bars of a castle. |
| KJV | A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. |
| ASV | A brother offended is harder to be won than a strong city; And such contentions are like the bars of a castle. |
| YLT | A brother transgressed against is as a strong city, And contentions as the bar of a palace. |
| WEB | A brother offended is more difficult than a fortified city. Disputes are like the bars of a fortress. |
| BBE | A brother wounded is like a strong town, and violent acts are like a locked tower. |
The translations agree on the core message of the verse, emphasizing the difficulty of reconciliation.
The verse consists of two main clauses connected by 'and', with comparative and simile phrases enhancing the meaning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִדְיָן
verbפָּשַׁע
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 — Proverbs 18:19
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 Wisdom of Proverbsgenerated
Proverbs 18:19 illustrates the difficulty of mending relationships, particularly when one party feels wronged. This verse emphasizes the challenges of reconciliation, likening it to the formidable nature of a fortified city. The surrounding verses explore themes of conflict resolution and the power of words, as seen in Proverbs 18:18 and Proverbs 18:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:19 | a false witness who gives false testimony, and one who stirs up discord among brothers. |
| 2 | Genesis 4:5–8 | but He had no regard for Cain and his offering. So Cain became very angry, and his countenance fell. |
| 3 | Genesis 27:41–45 | Esau held a grudge against Jacob because of the blessing his father had given him. And Esau said in his heart, “The days of mourning for my father are at hand; then I will kill my brother Jacob.” |
| 4 | Genesis 32:6–11 | When the messengers returned to Jacob, they said, “We went to your brother Esau, and now he is coming to meet you—he and four hundred men with him.” |
| 5 | Genesis 37:3–5 | Now Israel loved Joseph more than his other sons, because Joseph had been born to him in his old age; so he made him a robe of many colors. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אָח, 'Achgenerated
The word אָח ('Ach) means 'brother' and encompasses relationships beyond mere siblings, including close relatives and friends. It signifies a bond that can be deeply affected by offense, highlighting the emotional weight of familial ties.
This term appears frequently in the Old Testament, often illustrating the importance of unity and reconciliation within families and communities. The parsing as a masculine singular noun indicates a specific individual, emphasizing the personal nature of the offense.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the key terms, particularly regarding the relationship between an offended brother and the difficulty of reconciliation.
Sentence Structuregenerated
The finite verb in this verse is implied in the structure, with the subject being אָח ('Ach) and the predicate describing the difficulty of winning him back. The sentence is complex, with two main ideas linked by 'and', detailing both the difficulty of reconciliation and the nature of disputes.
The structure emphasizes the comparison between the offended brother and a fortified city, illustrating the strength of barriers in relationships.
Septuagint Backgroundgenerated
In the Septuagint, אָח is rendered as ἀδελφὸς (adelphos), maintaining the familial connection. This choice reinforces the idea of close relationships being strained by offense.
The translation captures the essence of conflict within familial bonds, suggesting that such relationships are both significant and vulnerable.
In plain words — the whole versegenerated
Proverbs 18:19 teaches that it is harder to win back a brother who feels offended than to conquer a fortified city. Disputes are compared to strong barriers, emphasizing the difficulty of resolving conflicts in close relationships.
Frequently Asked Questionsgenerated
It suggests that repairing a relationship with someone who feels wronged is very challenging, often requiring significant effort and humility.
This metaphor indicates that arguments and conflicts create strong barriers that prevent reconciliation, much like physical locks secure a fortress.
We can strive to resolve conflicts quickly and seek reconciliation with those we have offended, recognizing the difficulties involved.
It highlights the importance of familial bonds and the impact of offense on those relationships, urging us to value and protect them.
Reflection Questionsgenerated
- In what ways have I experienced difficulty reconciling with someone I care about?
- How can I better handle conflicts with close friends or family members?
- What steps can I take to prevent disputes from arising in my relationships?
- How does understanding the nature of offense help me in my interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on the themes of unity and conflict in this verse, emphasizing the strength of brotherly bonds and the dangers of disputes.
Do you see the great strength which comes from concord? And do you see the great harm caused by contentiousness? A kingdom in revolt destroys itself.Early Church Fathers on Proverbs 18 →
“A brother helped by his brother is like a fortified and elevated city: and is as strong as a well fortified palace of kings.” The disciples of Christ were of the same mind, like brothers,Early Church Fathers on Proverbs 18 →
Truly spiritual affection is a strong city not able to be overcome or besieged by the devil either by undermining or by scaling.Early Church Fathers on Proverbs 18 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 18:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA brother offended [is harder to be won] than a strong city,.... A fortified city may sooner be taken by an enemy, than one brother offended can be reconciled to another; their resentments against
Read John Gill on Proverbs 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
Read Robert Jamieson on Proverbs 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOffended, to wit, by his brother’ s unkindness or injury. Is harder to be won; or, is stronger, which is sufficiently understood by the mention of a strong city, to which he is compared; such ellipses being frequent in the Hebrew, as hath been noted before. Than a strong city; which is hardly to be conquered. Like the bars of a castle; which are very strong, and not to be broken, and make the castle strong, and hardly to be won. The truth of this assertion is confirmed by the testimony of Aristotle and other learned authors, who affirm the same fixing; and the reason of it is evident, because the nearness of the relation greatly heightens the provocation, and love abused frequently turns to…
Read Matthew Poole on Proverbs 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 18:19 A brother offended [is harder to be won] than a strong city: and [their] contentions [are] like the bars of a castle.Ver. 19. A brother offended is harder to be won, &c.] Whether it be a brother by race, place, or grace; Corruptio optimi pessima: those oft that loved most dearly, if once the devil cast his club between them, they hate most deadly. See this exemplified in Cain and Abel, Esau and Jacob, Polynices and Eteocles, Romulus and Remus, Caracalla and Geta, the two sons of Severus the Emperor, Robert and Rufus, the sons of William the Conqueror, the civil dissensions between the houses of York and Lancaster, wherein were slain eighty princes of the blood royal, the…
Read John Trapp on Proverbs 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) A brother offended.—Or rather, wronged. Their contentions.—Of such as have once been friends, “are like the bars of a castle,” or palace, forming an almost impassable barrier to reconciliation. The bitterness of quarrels between friends is proverbial.
Read Charles John Ellicott on Proverbs 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. A brother offended is harder to be won than a strong city] Almost all the versions agree in the following reading: "A brother assisted by a brother, is like a fortified city; and their decisions are like the bars of a city." Coverdale is both plain and terse: "The unitie of brethren is stronger then a castell, and they that holde together are like the barre of a palace." The fable of the dying father, his sons, and the bundle of faggots, illustrates this proverb. Unity among brethren makes them invincible; small things grow great by concord. If we take the words according to the common version, we see them express what, alas! we know to be too generally true: that when brothers…
Read AdamClarke on Proverbs 18 →CambridgeThe Cambridge Bible for Schools and Colleges19. offended] or injured, R.V. marg. like the bars of a castle] forming an impassable barrier to reconciliation.
Read Cambridge on Proverbs 18 →Albert Barnes1798–1870Barnes' Notes on the BibleThe meaning of the first clause is obtained in the King James Version by the insertion of the words in italics, and it seems on the whole to be the best.
Read Albert Barnes on Proverbs 18 →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
An offended brother is harder to win than a fortified city, and disputes are like the bars of a castle.
A brother offended is more difficult than a fortified city. Disputes are like the bars of a fortress.
An offended brother is harder to win than a fortified city, and disputes are like the bars of a castle.
A relative offended is harder to reach than a strong city, and disputes are like the barred gates of a fortified citadel.
Tyndale line
A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
A brother offended is harder to be won than a strong city; And such contentions are like the bars of a castle.
A brother offended is harder to be won than a strong city: and such contentions are like the bars of a castle.
A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
A brother offended is harder to winne then a strong citie, and their contentions are like the barre of a palace.
Strictly literal
A brother offended is [harder to be won] than a strong city; and contentions are as the bars of a palace.
A brother transgressed against is as a strong city, And contentions as the bar of a palace.
A brother transgressed against is as a strong city, || And contentions as the bar of a palace.
A brother offended is harder [to be won] than a strong town; and quarrels [among brothers] are like the bars of a castle.
An offended brother is harder to be won than a strong city, and quarreling is like the bars of a castle.
From the Latin
A brother that is helped by his brother, is like a strong city: and judgments are like the bars of cities.
Simplified
A brother you've offended is harder to win back than a fortified town. Arguments keep people apart like bars on the doors of a fortress.
A brother wounded is like a strong town, and violent acts are like a locked tower.
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 on the wording of this verse, maintaining a consistent message about the challenges of reconciling with an offended brother. The Septuagint matches the Hebrew word-for-word, affirming the integrity of the original text.
אָ֗ח נִפְשָׁ֥ע מִקִּרְיַת־ עֹ֑ז וּ֝מִדְיָנִ֗ים כִּבְרִ֥יחַ אַרְמֽוֹן׃
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 Proverbs 18:19
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.
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-ms — Noun common · masculine singular absoluteHNcmsa
bruth'-er ('ach; adelphos = kin by birth, from the same parents or parent): Used extensively in both Old Testament and New Testament of other relations and relationships, and expanding under Christ's teaching to include the universal brotherhood of man. Chiefly employed in the natural sense, as of Cain and Abel (Ge 4:8); of Joseph and his brethren (Ge 42:3); of Peter and Andrew, of James and John (Mt 10:2). Of other relationships:
(1) Abram's nephew, Lot, is termed "brother" (Ge 14:14);
(2) Moses' fellow-countrymen are "brethren" (Ex 2:11; Ac 3:22; compare
Brother
(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).
(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14; Gal. 1:19).
(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5).
The Hebrew word is used in various senses in the Old Testament, as, Any kinsman, and not a mere brother; e.g. nephew, (Genesis 13:8; 14:16) husband, (Solomon 4:9) One of the same tribe. (2 Samuel 19:13) Of the same people, (Exodus 2:11) or even of a cognate people. (Numbers 20:14) An ally. (Amos 1:9) Any friend, (Job 5:15) One of the same office. (1 Kings 9:13) A fellow man. (Leviticus 19:17) Metaphorically of any similarity, as in (
Signifies in Scripture the son of the same parent or parents, Mt 1:2 Lu 6:14; a cousin or near kinsman, Ge 13:8 14:16 Joh 7:3 Ac 1:14; one of the same stock or country, Mt 5:47 Ac 3:22 Heb 7:5; a fellow-man, and equal, Mt 5:23 7:3; one beloved, 2Sa 1:26; Christians, as sons of God, Ac 9:30 11:29. In
פָּשַׁע (pasha`) means to rebel or transgress, indicating a break from authority. It encompasses actions like revolt and apostasy, and can also refer to being offended in a relational context. The term appears in various forms, including Qal and Niphal, suggesting both active rebellion and passive offense.
פָּשַׁע vb. rebel, transgress
Qal
rebel, revolt, of nations
transgress against
Niph. a brother (who has been) offended
base
H6586 פָּשַׁע rebel, transgress
6586 pasha` paw-shah'
a primitive root (identical with 6585 through the idea of
expansion); to break away (from just authority), i.e.
trespass, apostatize, quarrel:--offend, rebel, revolt,
transgress(-ion, -or).
see HEBREW for 06585
פָּשַׁע (pa.sah) — to transgress.
1) to rebel, transgress, revolt
1a) (Qal)
1a1) to rebel, revolt
1a2) to transgress
1b) (Niphal) to be rebelled against
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
קִרְיָה (qiryah) means 'town' or 'city' and is derived from the root associated with building. It covers general, specific, collective, and indefinite uses of the term. The Aramaic equivalent is also קִרְיָה (qir.yah).
קִרְיָה n.f. town, city
base
H7151 קִרְיָה town, city
7151 qiryah kir-yaw'
from 7136 in the sense of flooring, i.e. building; a
city:--city.
see HEBREW for 07136
קִרְיָה (qir.yah) — town.
1) city, town
1a) in general
1b) in specific
1c) collective
1d) indefinite
Aramaic equivalent: qir.yah (קִרְיָה "town" H7149)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
N-ms — Noun common · masculine singular absoluteHNcmsa
→ A title given to Jehovah 1Sa 15:29
מִדְיָן (midyan) refers to strife or contention, indicating a state of disagreement or conflict. The term is associated with brawling and is derived from a variation of another Hebrew word for contention. It appears in contexts relating to disputes or arguments.
מָדוֹן n.m. strife, contention
strife, contention
object of contention
base
H4079 דִּין, דּוּן
4079 midyan mid-yawn'
a variation for 4066:--brawling, contention(-ous).
see HEBREW for 04066
מִדְיָן (mid.yan) — contention.
strife, contention
HC/Ncmpa — Conjunction · noun common masculine plural absoluteHC/Ncmpa
בְּרִיחַ (briyach) refers to a bar, particularly one made of wood, often associated with city gates. It can also metaphorically denote tribulation or a fortress, suggesting confinement or protection. The word is derived from a root meaning 'to bolt' or 'secure'.
בְּרִיחַ n.m. bar
base
H1280 בְּרִיחַ bar
1280 briyach ber-ee'-akh
from 1272; a bolt:--bar, fugitive.
see HEBREW for 01272
בְּרִיחַ (be.ri.ach) — bar.
1) bar
1a) of wood
1b) of city gates
2) of tribulation, a fortress, of the earth as a prison (fig.)
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…
אַרְמוֹן (armown) refers to a citadel, castle, or palace, indicating a structure that is elevated or fortified. This term is primarily found in the prophetic books of the Old Testament, particularly in Amos and Jeremiah, and it is noted that it was not used before the royal period. The entries consistently emphasize its meanings related to fortifications and royal residences.
אַרְמוֹן n.m. citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
base
H759 אַרְמוֹן citadel—citadel, castle, palace, not used before royal period, mostly in prophets, esp. common in Am & Je
759 'armown ar-mone'
from an unused root (meaning to be elevated); a citadel (from
its height):--castle, palace. Compare 2038.
see HEBREW for 02038
אַרְמוֹן (ar.mon) — citadel: palace.
: palace
citadel, palace, fortress
Also means: ar.mon (אַרְמוֹן ": fortress" H0759H)
אַרְמוֹן (ar.mon) — citadel: fortress.
: palace
citadel, palace, fortress
A sub-meaning of ar.mon (אַרְמוֹן ": palace" H0759)
N-ms — Noun common · masculine singular absoluteHNcmsa