Original Word: מְעִיל
Part of Speech: Noun Masculine
Transliteration: m`iyl
Pronunciation: meh-eel
Phonetic Spelling: (meh-eel')
KJV: cloke, coat, mantle, robe
NASB: robe, robes, mantle
Word Origin: [from H4603 (מָעַל - committed) in the sense of covering]

1. a robe (i.e. upper and outer garment)

cloak, coat, mantle, robe

From ma'al in the sense of covering; a robe (i.e. Upper and outer garment) -- cloke, coat, mantle, robe.

see HEBREW ma'al

Word Origin
from maal
Definition
a robe
NASB Translation
mantle (1), robe (23), robes (2).

מְעִיל noun masculine^{1Samuel 2:19} robe (Thes conjecture original meaning cover for √ מעל, compare בגד; Ba ^{ES 15} compare Arabic an outer garment, but against this Sta^{ThLz, Apr. 28, 1894, 235}); — ׳מ Exodus 28:31 18t.; suffix מְעִילוֺ 1 Samuel 15:27; מְעִלוֺ Job 1:20; Job 2:12 4t. singular; plural מְעִילִים 2 Samuel 13:18, (but strike out We Klo Kit Bu SS; original gloss מֵעוֺלָם We Kit Bu); מְעִילֵיהֶם Ezekiel 26:16; — exterior garment, robe, worn over the inner tunic ׃ כְּתֹנֶת

1 worn by men of rank: Saul and Jonathan 1 Samuel 18:4; 1 Samuel 24:5; 1 Samuel 24:12 (twice in verse); princes of the sea Ezekiel 26:16; Job Job 1:20; Job 2:12; Samuel 1 Samuel 15:27; 1 Samuel 28:14; Ezra Ezra 9:3,5; David clothed with בוץ ׳מ 1 Chronicles 15:27 (in the procession of the ark); the child Samuel had קָטֹן׳מ 1 Samuel 2:19; — (it had a skirt כנף 1 Samuel 15:27; 1 Samuel 24:5; 1 Samuel 24:12 (twice in verse)).

2 worn by the daughters of David 2 Samuel 13:18 (but probably strike out, see above)

3 robe of high priest (only P): מְעִיל הָאֵפוֺד, made of purple stuff, Exodus 28:31; Exodus 29:5; Exodus 39:22; אפוד ומעיל Exodus 28:4; הַמְּעִיל Leviticus 8:7, having שׁוּלֵי הַמְּעִיל skirts Exodus 28:34; Exodus 39:24,25,26, around which were alternate coloured pomegranates and golden bells, and מִּי הַמְּעִיל, an opening or hole by which it might be drawn over the head Exodus 39:28.

4 figurative of attributes (of ׳י, and of men), קנאה Isaiah 59:17; צדקה Isaiah 61:10; משׁפט Job 29:14; בשׁת Psalm 109:29.

II. מַ֫עַל see below עלה. מֵעַל see עַל. p. 751, 758f

[מֹ֫עַל], מַעֲלֶה, מַעֲלָה see below עלה.

[מַעֲלִיל, מַעֲלָל] see עלל.

[מַעֲמָד], מָעֳמָד see עמד. מַעֲמָסָה see עמס.

מַעֲמַקִּים see עמק. מַ֫עַן see מַעֲנֶה below I. עָנָה.

מַעֲנֶה, מַעֲנָה, מַעֲנִית see I. ענה.

מְעֹנָה see עון.

Term and Basic Sense

מְעִיל (meʿil) denotes a long outer garment, generally sleeveless, worn over a tunic. It reached at least to the knees, sometimes to the ankles, and signified dignity, authority, or consecration. Though essentially utilitarian, its biblical usage shows it functioning as priestly vesture, royal apparel, prophetic symbol, and metaphor for moral or spiritual qualities.

High Priestly Significance

The meʿil first appears in connection with the high priest’s vestments (Exodus 28:31–35; 29:5; 39:22–26; Leviticus 8:7). Fashioned of blue cloth, it was adorned with alternating pomegranates and golden bells on the hem. The bells announced the priest’s approach, ensuring that “its sound will be heard when he enters the Holy Place before the LORD and when he comes out, so that he will not die” (Exodus 28:35). This robe thus underscored both the priest’s privilege of access and the holiness required to draw near. Because the ephod and breastpiece fastened over it, the meʿil served as the visible foundation of the distinctive priestly ensemble, typifying the necessity of a God-appointed covering before any intercession could be accepted.

Symbol of Royal or Official Authority

Outside the sanctuary, the robe functioned as a sign of status. Jonathan’s gesture in giving David his robe (1 Samuel 18:4) was more than fraternal kindness; it tacitly acknowledged David’s future kingship. Likewise, Samuel’s rending of Saul’s robe (1 Samuel 15:27) and David’s cutting of Saul’s robe in the cave (1 Samuel 24:4–11) symbolize the tearing away of Saul’s kingdom. In 1 Samuel 28:14 the medium at En-dor recognizes the resurrected Samuel by “a robe” wrapped around him, confirming the garment’s association with prophetic and judicial authority.

Female Royalty

The robe of Tamar, “a richly ornamented robe, for this is what the king’s virgin daughters wore” (2 Samuel 13:18), shows that royal princesses also used a distinctive meʿil. The garment’s desecration through Amnon’s assault and Tamar’s subsequent tearing of it (2 Samuel 13:19) illustrate the loss of honor and protection that the robe represented.

Prophetic and Exilic Contexts

Ezra’s heartfelt mourning is marked by tearing his robe (Ezra 9:3) and then rising from prayer “with my tunic and robe torn” (Ezra 9:5). Job, after calamity, “tore his robe and shaved his head” (Job 1:20), and later friends scarcely recognize him, lifting their voices and tearing their robes (Job 2:12). Such scenes reveal the robe as the chief article to rend in grief—an outward sign of inward anguish.

Wisdom and Prophetic Metaphor

Job equates righteousness with a robe: “I put on righteousness, and it clothed me; justice was my robe and turban” (Job 29:14). Isaiah portrays the Divine Warrior who “wrapped Himself in zeal as in a cloak” (Isaiah 59:17), employing the meʿil image to convey God’s zeal in judgment and salvation. The term therefore becomes a metaphor for both human virtue and divine action.

Priestly Typology and Christological Echoes

Hebrews draws on high-priestly imagery to present Jesus as the ultimate High Priest. The Old Testament meʿil, ringing with bells as Aaron moved within the sanctuary, foreshadows the perpetual intercession of Christ, whose once-for-all sacrifice grants believers bold access to the heavenly throne (Hebrews 4:14–16; 10:19–22). Just as the robe could not be separated from the priest’s ministry, so the righteousness of Christ clothes every believer (Romans 13:14; Revelation 7:14).

Theological Motifs

1. Consecration and Access – Only the high priest’s robe could enter the Holy Place. Holiness is prerequisite to communion with God.
2. Authority Transference – Passing or tearing a robe signified the giving, removing, or challenging of office.
3. Protection and Covering – Whether in the narrative of Tamar or in Job’s metaphor, the meʿil represents honor and moral covering.
4. Visible Sound of Worship – The bells reminded Israel that acceptable service is both audible testimony and life-preserving obedience.

Ministry Implications

• Leadership carries visible responsibility. Like the bells on the priest’s hem, a minister’s life rings testimony to all who observe (1 Timothy 4:15).
• Spiritual authority is God-given and can be removed. Saul’s torn robe warns against disobedience; Jonathan’s gift exemplifies humility in handing over position.
• Righteousness must be worn, not merely professed (Ephesians 4:24).
• Grief and repentance may demand outward expression, yet are meaningful only when matched by genuine heart change (Joel 2:13).

Key References

Exodus 28:31–35; 29:5; 39:22–26

Leviticus 8:7

1 Samuel 15:27; 18:4; 24:4–11; 28:14

2 Samuel 13:18–19

Ezra 9:3–5

Job 1:20; 2:12; 29:14

Isaiah 59:17

Ezekiel 26:16

2 Chronicles 6:41

בִּמְעִ֣יל במעיל הַמְּעִ֔יל הַמְּעִ֖יל הַמְּעִ֥יל הַמְּעִיל֙ המעיל וּמְעִ֔יל וּמְעִ֤יל וּמְעִילִ֑י ומעיל ומעילי כִּמְעִ֥יל כַּמְעִ֖יל כַמְעִ֣יל כמעיל מְעִ֑יל מְעִ֣יל מְעִ֣ילֵיהֶ֔ם מְעִ֥יל מְעִֽילְךָ֜ מְעִיל֖וֹ מְעִילְךָ֖ מְעִילִ֑ים מְעִל֔וֹ מעיל מעילו מעיליהם מעילים מעילך מעלו bim‘îl bim·‘îl bimIl chamIl ham·mə·‘îl hammə‘îl hammeIl kam‘îl ḵam‘îl kam·‘îl ḵam·‘îl kamIl kim‘îl kim·‘îl kimIl mə‘îl mə‘îlêhem mə‘îləḵā mə‘îlîm mə‘ilōw mə‘îlōw mə·‘î·lê·hem mə·‘î·lə·ḵā mə·‘î·lîm mə·‘i·lōw mə·‘î·lōw mə·‘îl meIl meileCha meIleiHem meiLim meiLo ū·mə·‘î·lî ū·mə·‘îl ūmə‘îl ūmə‘îlî umeIl umeiLiInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts