In Helaman 9:6, we possibly have a wordplay on the Hebrew terms for “garment” and “treachery” (from בגד bgd). For a discussion, see Non-KJV Hebraisms in the Book of Mormon. Such a wordplay on בגד also appears in the book of Genesis. As Rachel E. Adelman notes:
[I]n the story of Joseph’s escapade with the wife of Potiphar, clothing serves as false testimony. The young man’s garment is torn from him by Mrs Potiphar as he flees her lascivious grasp. She then uses the garment as her alibi, both with the servants and with her husband: ‘She kept her garment [bigdo] beside her, until his master came home. Then she told him the same story, saying, “The Hebrew slave whom you brought into our house came to me to play with me; but when I screamed at the top of my vice, he left his garment [bigdo] with me and fled outside”’ (Gen. 39.16-18). The Hebrew term referring to Joseph’s garment, beged, is generic for clothing, though a pun may well be intended, with the resonant biggud (betrayal). Clothing (beged) in the Joseph saga serves as betrayal (biggud), false testimony; the tunic and garment cover for heinous acts—the sale of Joseph into slavery and the married woman’s attempted seduction of the handsome Hebrew slave, whom she later frames with rape. (Rachel E. Adelman, The Female Ruse: Women’s Deception and Divine Sanction in the Hebrew Bible [Hebrew Bible Monographs 74; Sheffield: Sheffield Phoenix Press, 2017], 76)
