Song of Solomon 5:3 — Word Study
WLCפָּשַׁ֙טְתִּי֙ אֶת־ כֻּתָּנְתִּ֔י אֵיכָ֖כָה אֶלְבָּשֶׁ֑נָּה רָחַ֥צְתִּי אֶת־ רַגְלַ֖י אֵיכָ֥כָה אֲטַנְּפֵֽם׃
BSAI have taken offpâshaṭ■ [removed, stripped] my robekᵉthôneth [tunic, garment] must Iʼêyk put it back onlâbash▸ [clothe myself again] I have washedrâchats■ [bathed, cleansed] my feetregel [with water, for purification] must Iʼêyk soil them againṭânaph△▸ [defile, make dirty]
| Greek | English | Parsing |
|---|---|---|
| פָּשַׁ֙טְתִּי֙ | I have taken off | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| כֻּתָּנְתִּ֔י | tunic my | Noun common feminine singular construct, suffix |
| אֵיכָ֖כָה | how? | Particle |
| אֶלְבָּשֶׁ֑נָּה | will I put on it | Verb qal imperfect first person common singular, suffix |
| רָחַ֥צְתִּי | I have washed | Verb, Qal, perfect first person common singular |
| אֶת־ | the object marker | Particle |
| רַגְלַ֖י | feet my | Noun common feminine dual construct, suffix |
| אֵיכָ֥כָה | how? | Particle |
| אֲטַנְּפֵֽם׃ | will I dirty them | Verb piel imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have taken off my robe— must I put it back on? I have washed my feet— must I soil them again? |
| KJV | I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? |
| ASV | I have put off my garment; how shall I put it on? I have washed my feet; how shall I defile them? |
| YLT | I have put off my coat, how do I put it on? I have washed my feet, how do I defile them? |
| WEB | I have taken off my robe. Indeed, must I put it on? I have washed my feet. Indeed, must I soil them? |
| BBE | I have put off my coat; how may I put it on? My feet are washed; how may I make them unclean? |
Where they part company is אֵיכָ֖כָה — see How Translations Differ.
The verse consists of two main clauses, each followed by a question, reflecting the speaker's internal conflict.
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Song of Solomon 5:3
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 — A Dialogue of Lovegenerated
Song of Solomon 5:3 is part of a poetic exchange where the speaker reflects on her state of undress and cleanliness in the context of intimacy. The verse captures a moment of hesitation and desire, as she contemplates the implications of dressing again after preparing herself. This theme of longing and relational dynamics is prevalent throughout the Song of Solomon.
The Key Word — פָּשַׁט, pa.Sha.tigenerated
The verb פָּשַׁט (pashat) means to strip off or remove, often referring to clothing. It conveys a sense of taking something off, which can be literal, as in disrobing, or metaphorical, as in relinquishing something.
In this verse, the speaker uses it to express the act of undressing, highlighting her reluctance to put her robe back on after washing her feet. The perfect tense indicates a completed action, emphasizing her current state of undress.
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 פָּשַׁ֙טְתִּי֙ governs the first clause, while the second clause contains a question about putting the robe back on. The structure emphasizes the speaker's hesitation.
The second part of the verse introduces another action with רָחַ֥צְתִּי, I have washed, followed by a similar question about soiling her feet. The parallel structure reinforces her reluctance.
Septuagint Backgroundgenerated
The Septuagint translates פָּשַׁט as ἐχεδυσάμην, which means 'I have stripped'. This choice aligns closely with the original Hebrew meaning, emphasizing the act of undressing.
The use of ἐνιψάμην for רָחַץ also maintains the sense of washing, indicating a consistent understanding of the actions described.
In plain words — the whole versegenerated
Song of Solomon 5:3 shows a woman who has taken off her robe and washed her feet. She wonders if she must put her robe back on and soil her feet again. This reflects her feelings of reluctance and the intimacy of the moment.
Frequently Asked Questionsgenerated
Taking off the robe signifies a state of undress and readiness for intimacy, indicating vulnerability and openness.
The hesitation reflects a desire to remain in a state of intimacy and comfort, rather than returning to the constraints of clothing.
Washing the feet symbolizes purification and preparation, often associated with hospitality and care in relationships.
This verse encapsulates themes of love, intimacy, and the emotional complexities of relationships, highlighting the interplay between desire and reluctance.
Reflection Questionsgenerated
- What are some moments in my life where I felt a similar reluctance to return to a previous state after experiencing freedom?
- How can I cultivate a sense of openness and vulnerability in my relationships?
- In what ways do I prepare myself for meaningful interactions with others?
- How do I balance the desire for intimacy with the practicalities of daily life?
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
I have taken off my robe— must I put it back on? I have washed my feet— must I soil them again?
I have taken off my robe. Indeed, must I put it on? I have washed my feet. Indeed, must I soil them?
I have taken off my robe—must I put it back on? I have washed my feet—must I soil them again?
“I have already taken off my robe – must I put it on again? I have already washed my feet – must I soil them again?”
Tyndale line
I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
I have put off my garment; how shall I put it on? I have washed my feet; how shall I defile them?
I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
I haue put off my coate, howe shall I put it on? I haue washed my feete, howe shall I defile them?
Strictly literal
— I have put off my tunic, how should I put it on? I have washed my feet, how should I pollute them? —
I have put off my coat, how do I put it on? I have washed my feet, how do I defile them?
I have put off my coat, how do I put it on? I have washed my feet, how do I defile them?
I have put off my coat: how shall I put it on? I have washed my feet: how shall I defile them?
“I have taken off my robe; must I put it on again? I have washed my feet; must I get them dirty?”
From the Latin
I have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them?
Simplified
I replied, “I've already got undressed. I don't have to get dressed again, do I? I've already washed my feet. I don't have to make them dirty again, do I?”
I have put off my coat; how may I put it on? My feet are washed; how may I make them unclean?
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 (MT) of Song of Solomon 5:3 reads, "פָּשַׁ֙טְתִּי֙ אֶת־ כֻּתָּנְתִּ֔י אֵיכָ֖כָה אֶלְבָּשֶׁ֑נָּה רָחַ֥צְתִּי אֶת־ רַגְלַ֖י אֵיכָ֥כָה אֲטַנְּפֵֽם׃" The Septuagint (LXX) has a word-by-word correspondence that matches 8 out of 10 words with the MT, indicating a strong agreement overall, though the specific wording and order may differ due to translation choices. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional evidence for this verse, so the MT and LXX remain the primary witnesses for comparison.
פָּשַׁ֙טְתִּי֙ אֶת־ כֻּתָּנְתִּ֔י אֵיכָ֖כָה אֶלְבָּשֶׁ֑נָּה רָחַ֥צְתִּי אֶת־ רַגְלַ֖י אֵיכָ֥כָה אֲטַנְּפֵֽם׃
8 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Song of Solomon 5:3
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.
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-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
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
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Imperf-1cs | Suff — Verb qal imperfect first person common singular · suffixHVqi1cs/Sp3fs
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
אֵיךְ (*'eyk*) and its variants express the concept of 'how?' in various contexts, functioning as both interrogative and exclamatory forms. The entries indicate that it can also imply 'where' and is used in expressions of lamentation or satisfaction. The word appears in different spellings, reflecting its usage in the Old Testament.
אֵיךְ 69 adv.
interrog. How?
as an exclam. How!
base
אֵיכָה adv.
interrog. In what manner?
exclam. How!
Where?
base
אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
base
H349a אֵיךְ . interrog. How?
. as an exclam. How!
H349b אֵיכָה . interrog. In what manner?
. as an exclam. How!
H349c אֵיכָ֫כָה (Ct) אֵֽיכָכָ֫ה (Est) How?
349 'eyk ake
also eykah {ay-kaw'}; and teykakah {ay-kaw'-kah}; prolonged
from 335; how? or how!; also where:--how, what.
see HEBREW for 0335
אֵיךְ (ekh) — how?.
interrog adv
how?
אֵיכָה (e.khah) — how?.
interrog adv
1) how?
interj
2) how! (in lamentation)
3) expression of satisfaction
אֵיכָ֫כָה (e.kha.khah) — how?.
how?
Another spelling of ekh (אֵיךְ "how?" H0349A)
Part — ParticleHTi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
טָנַף (tanaph) is a primitive root meaning to soil or defile. It appears in the Piel form, indicating an active sense of the action, as noted in the context of Song of Solomon 5:3.
[טָנַף] vb. soil, defile—Pi. Ct 5:3
ref
H2936 טָנַף
2936 tanaph taw-naf'
a primitive root; to soil:--defile.
טָנַף (ta.naph) — to soil.
(Piel) to defile, soil
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3mp