Haggai 2:13 — Word Study
WLCוַיֹּ֣אמֶר חַגַּ֔י אִם־ יִגַּ֧ע טְמֵא־ נֶ֛פֶשׁ בְּכָל־ אֵ֖לֶּה הֲיִטְמָ֑א וַיַּעֲנ֧וּ הַכֹּהֲנִ֛ים וַיֹּאמְר֖וּ יִטְמָֽא׃
BSASo HaggaiChaggay [the prophet, messenger of God] askedʼâmar▸ Ifʼim [one who is] defiledṭâmêʼ [spiritually, made unclean, impure] by contact with a corpsenephesh [touch, physical connection, a dead body, a lifeless thing] touchesnâgaʻ▸ [comes into physical contact, reaches out to] anykôl of theseʼêl-leh [these things, these objects] does it become defiledṭâmêʼ▸ [is it made, rendered, unclean, contaminated, polluted] Yes, it becomes defiledṭâmêʼ▸ [it is made unclean, it becomes impure] the priestskôhên [the spiritual leaders, the mediators] answeredʻânâh▸ [responded, gave a reply]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֣אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| חַגַּ֔י | Haggai | Noun proper masculine |
| אִם־ | if | Particle |
| יִגַּ֧ע | he will touch | Verb, Qal, imperfect third person masculine singular |
| טְמֵא־ | a [person] unclean of | Adj |
| נֶ֛פֶשׁ | a corpse | Noun common, feminine singular absolute |
| בְּכָל־ | all | Preposition, noun common masculine singular construct |
| אֵ֖לֶּה | these [things] | Particle |
| הֲיִטְמָ֑א | ¿ will it become unclean | Particle, verb qal imperfect third person masculine singular |
| וַיַּעֲנ֧וּ | and they answered | Verb, Qal, sequential imperfect third person masculine plural |
| הַכֹּהֲנִ֛ים | the priests | Particle, noun common masculine plural absolute |
| וַיֹּאמְר֖וּ | and they said | Verb, Qal, sequential imperfect third person masculine plural |
| יִטְמָֽא׃ | it will become unclean | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Haggai asked, “If one who is defiled by contact with a corpse touches any of these, does it become defiled?” “Yes, it becomes defiled,” the priests answered. |
| KJV | Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. |
| ASV | Then said Haggai, If one that is unclean by reason of a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. |
| YLT | And Haggai saith, 'If the unclean of body doth come against any of these, is it unclean?' And the priests answer and say, 'It is unclean.' |
| WEB | Then Haggai said, “If one who is unclean by reason of a dead body touches any of these, will it be unclean?” The priests answered, “It will be unclean.” |
| BBE | Then Haggai said, Will any of these be made unclean by the touch of one who is unclean through touching a dead body? And the priests answering said, It will be made unclean. |
Where they part company is with the term טָמֵא — see How Translations Differ.
The sentence features a main clause followed by a conditional clause and a result clause, illustrating the structure of a question and its answer.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectחַגַּי
verbאָמַר
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 — Haggai 2:13
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 — Haggai Questions the Priestsgenerated
Haggai 2:13 presents a conversation between the prophet Haggai and the priests regarding the laws of ritual purity. Haggai poses a question about the effect of touching a corpse on the purity of other objects. This inquiry highlights the significance of cleanliness in the community's relationship with God, as seen in the broader context of the temple's restoration efforts in Haggai's time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 5:2–3 | “Command the Israelites to send away from the camp anyone with a skin disease, anyone who has a bodily discharge, and anyone who is defiled by a dead body. |
| 2 | Numbers 9:6–10 | But there were some men who were unclean due to a dead body, so they could not observe the Passover on that day. And they came before Moses and Aaron that same day |
| 3 | Numbers 19:11–22 | Whoever touches any dead body will be unclean for seven days. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — טָמֵא, te.me'-generated
The Hebrew word טָמֵא (tame') means 'unclean' and conveys a sense of defilement or pollution, particularly in a religious context. It can refer to various forms of impurity, including moral and ceremonial uncleanness, affecting both people and objects.
In this verse, it emphasizes the consequences of contact with a corpse, illustrating the strict purity laws that governed the community's worship and interactions.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word defiled is used, which aligns with the KJV and ASV that also convey the idea of becoming unclean.
Sentence Structuregenerated
The main verb is וַיֹּ֣אמֶר (vai.Yo.mer), and he said, governing the question posed by Haggai. The structure includes a conditional clause introduced by אִם ('im), if, followed by the action of touching and the resulting state of becoming unclean.
The sentence flows from Haggai's inquiry to the priests' response, illustrating a clear dialogue format where each party's role is defined.
Septuagint Backgroundgenerated
The Septuagint translates טָמֵא as μεμιαμμένος, indicating a focus on the state of being defiled. This choice reflects the understanding of ritual purity in the Greek context, aligning with the Hebrew meaning but perhaps emphasizing the moral implications of being unclean.
In plain words — the whole versegenerated
Haggai 2:13 shows Haggai asking the priests about the effect of touching a corpse. He wants to know if that contact makes other things unclean. The priests confirm that it does, highlighting the importance of purity in their practices.
Frequently Asked Questionsgenerated
To be 'defiled' means to be made unclean, especially in a spiritual or ceremonial sense, often due to contact with something considered impure.
Haggai is addressing the importance of ritual purity among the people, especially as they work on rebuilding the temple.
Becoming unclean affects a person's ability to participate in religious activities and worship, necessitating purification rituals.
The priests affirm that touching a corpse does indeed make one unclean, reflecting their understanding of the purity laws.
Reflection Questionsgenerated
- What are some ways I can maintain spiritual purity in my life?
- How do the concepts of cleanliness and uncleanliness affect my understanding of worship?
- In what ways can I be more aware of the influences that might 'defile' my spiritual life?
- How can I support others in understanding the importance of purity in their lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Haggai 2:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Haggai,.... To the priests; having nothing to object to their answer; but being satisfied with it, he puts another question: if [one that is] unclean by a dead body; by the touch of it,
Read John Gill on Haggai 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, Sacrifices without obedience (in respect to God's command to
Read Robert Jamieson on Haggai 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow the second case is proposed for resolution, &c. If one that is unclean; ceremonially or legally polluted, and unclean. By a dead body; for such touch, though at unawares, did pollute, . Touch any of these; bread or pottage, wine, or oil, or meat. Shall it be unclean? shall that which the unclean (by touch of the dead) doth touch become unclean, or no? Though a mediate touch of what is holy will not make holy, yet will not a mediate touch of what is polluted defile whatsoever it toucheth? It shall be unclean; it is resolved affirmatively, It shall be polluted.
Read Matthew Poole on Haggai 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHaggai 2:13 Then said Haggai, If [one that is] unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.Ver. 13. If one that is unclean by a dead body] With a ceremonial uncleanness. The Hebrew hath it thus, If one that is unclean in soul, that is, in his whole person, as every wicked man is totus totus pollutus, wholly covered with corruption, a loathsome leper from head to foot, wholly set upon sin, as Exodus 32:22, lying down in wickedness, or in that wicked one, 1 John 5:19, sick of such a disease as the physicians call corruptionem totius substantiae, nay, dead in sins and trespasses, Ephesians 2:1; and can therefore do no…
Read John Trapp on Haggai 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Unclean.—The defilement incurred by contact with a dead body was one of the deepest. (See Numbers 19:11-16.) On the force of the term tmê nephesh, compare the passages Leviticus 21:11; Leviticus 22:4; Numbers 6:6.
Read Charles John Ellicott on Haggai 2 →CambridgeThe Cambridge Bible for Schools and Colleges13. unclean by a dead body] Lit. unclean by a person. The full phrase, “a dead person, or body,” occurs Leviticus 21:11; Numbers 6:6; but the word “dead” is often left to be understood as here and Leviticus 21:1; Leviticus 22:4. The law of ceremonial uncleanness as attaching to death (under which there lay, no doubt, the moral idea that death polluted because it was the offspring and the wages of sin) is found in Numbers 19:11-22. shall it be unclean?] as clearly laid down in Numbers 19:22. Compare, for the moral counterpart, James 2:10, where Dean Plumptre observes: “This seems at first of the nature of an ethical paradox, but practically it states a deep moral truth. If we wilfully…
Read Cambridge on Haggai 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12, 13. Two questions are propounded to the priests: (1) Whether or not a garment made holy through contact with holy flesh (compare Leviticus 6:27) transmits this holiness to other articles which might come in contact with it.
Read Daniel Denison Whedon on Haggai 2 →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
So Haggai asked, “If one who is defiled by contact with a corpse touches any of these, does it become defiled?” “Yes, it becomes defiled,” the priests answered.
Then Haggai said, “If one who is unclean by reason of a dead body touches any of these, will it be unclean?” The priests answered, “It will be unclean.”
So Haggai asked, “If one who is defiled by contact with a corpse touches any of these, does it become defiled?” “Yes, it becomes defiled,” the priests answered.
Then Haggai asked, “If a person who is ritually unclean because of touching a dead body comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”
Tyndale line
Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
Then said Haggai, If one that is unclean by reason of a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
Then said Haggai, If one that is unclean by a dead body shall touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean.
If one beare holy flesh in the skirt of his garment, and with his skirt doe touch the bread, or the potage, or the wine, or oyle, or any meate, shall it be holy? And the Priests answered and said, No.
Strictly literal
And Haggai said, If one that is unclean by a dead body touch any of these, is it become unclean? And the priests answered and said, It shall be unclean.
And Haggai saith, 'If the unclean of body doth come against any of these, is it unclean?' And the priests answer and say, 'It is unclean.'
And Haggai says, “If the unclean of body comes against any of these, is it unclean?” And the priests answer and say, “It is unclean.”
Then said Haggai, If one that is unclean by a dead body shall touch any of these, will it become unclean? And the priests answered and said, It will become unclean.
Then Haggai said, “If someone who is unclean because of death touches any of these things, do they become unclean?” The priests answered and said, “Yes, they become unclean.”
From the Latin
If a man carry sanctified flesh in the skirt of his garment, and touch with his skirt, bread, or pottage, or wine, or oil, or any meat: shall it be sanctified? And the priests answered, and said: No.
Simplified
Then Haggai asked, “If someone becomes unclean by touching a dead body and then touches any of these foods, do they become unclean?” The priests answered, “Yes, it does become unclean.”
Then Haggai said, Will any of these be made unclean by the touch of one who is unclean through touching a dead body? And the priests answering said, It will be made 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 and the Septuagint align closely, with all words matched in the translation. The Dead Sea Scrolls show some restoration but agree on the essential content of the verse.
וַיֹּ֣אמֶר חַגַּ֔י אִם־ יִגַּ֧ע טְמֵא־ נֶ֛פֶשׁ בְּכָל־ אֵ֖לֶּה הֲיִטְמָ֑א וַיַּעֲנ֧וּ הַכֹּהֲנִ֛ים וַיֹּאמְר֖וּ יִטְמָֽא׃
13 of the 13 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.
[ויאמר] [חגי] [אם] [יגע] [טמא] [נפש] בכל אלה היטמא [ויענו] [הכהנים] [ויאמרו] [יטמא]
1 word on the leather — 2 partly restored, 10 supplied entire by an editor.
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 Haggai 2:13
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חַגַּי (Chaggay) means 'festive' and refers to the prophet Haggai, who is noted as the first prophet to prophesy after the Babylonian exile. The entries consistently identify Haggai as a significant figure during the Exile and Return period, with the name itself suggesting a festive connotation.
חַגַּי n.pr.m. (festal)—the prophet Haggai
base
חַגַּי n.pr.m. prophet (BH id.)
base
H2292a חַגַּי (festal)—the prophet Haggai H2292b חַגַּי prophet
2292 Chaggay khag-gah'-ee
from 2282; festive; Chaggai, a Heb. prophet:--Haggai.
see HEBREW for 02282
חַגַּי (chag.gay) — Haggai.
A prophet living at the time of Exile and Return, first mentioned at Ezr.5.1
Also named: chag.gay (חַגַּי "Haggai" H2292B)
§ Haggai = "festive"
1) 10th in order of the minor prophets; first prophet to prophecy after the captivity
2) son of Gad
חַגַּי (chag.gay) — Haggai.
A prophet living at the time of Exile and Return, first mentioned at Ezr.5.1
Aramaic of chag.gay (חַגַּי "Haggai" H2292A)
§ Haggai = "festive"
10th in order of the minor prophets; first prophet to prophecy after the captivity (in Aramaic writings)
N-proper — Noun proper masculineHNpm
hag'-a-i, hag'-a-i (chaggay, an adjective formed from chagh, "feast"):
1. Name:
The word "Haggai" may mean "festal," the prophet having been born perhaps on a festival day; compare the Roman name "Festus." Hebrew proper names were sometimes formed in this manner, e.g. Barzillai, "a man of iron," from barzel, "iron." Haggai may, however, be a shortened form of Haggiah (1Ch 6:30), meaning "festival of Yahweh," as Mattenai is an abbreviation of Mattaniah (Ezr 10:33,16). In Greek Haggaios, in Latin, Aggaeus or Aggeus, sometimes Haggaeus. Haggai is the 10th in the order of the Twelve Prophets.
Haggai
Festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity…
(festive), the tenth in order of the minor prophets, and first of those who prophesied after the captivity. With regard to his tribe and parentage history and tradition are alike silent.
One of the minor prophets, probably accompanied Zerubbabel in the first return of the Jew from Babylon, B. C. 536. He began to prophesy in the second year of Darius Hystaspis, B. C. 520; and the object of his prophesying as to excite his countrymen to begin again the building of the temple, which had been so long interrupted. In this he was successful, Darius having granted a decree for this purpose, Ezr 6:1-22. The exceeding glory of the second temple was, as he foretold, that Christ "the Desire of all nations" came into it, and made the place of his feet glorious, Hag 2:7-9.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
נָגַע (naga`) is a Hebrew verb meaning to touch, reach, or strike. It encompasses a range of actions from physical contact to figurative implications like arriving or acquiring. The word can also denote being stricken or defeated, particularly in battle or by disease. The entries indicate various grammatical forms, including Qal, Niph, Piel, Pual, and Hiphil, each with specific nuances.
נָגַע 150 vb. touch, reach, strike
Qal
touch
of י׳ touching earth, mountains, etc.
nearly = strike, pass. stricken
touch = harm
reach, extend to
Niph. be stricken, defeated (in battle), i.e. feign to be so
Pi. strike (with leprosy, 2 acc.)
Pu. be stricken by diseases
Hiph. cause to touch; reach, approach, arrive
base
H5060 נָגַע touch, reach, strike .. . touch
. of י׳ touching earth, mountains, etc.
. nearly = strike, pass. stricken
. touch = harm
. reach, extend to
. be stricken, defeated (in battle), i.e. feign to be so
. strike (with leprosy, 2 acc.)
. be stricken by diseases
. cause to touch; reach, approach, arrive
5060 naga` naw-gah'
a primitive root; properly, to touch, i.e. lay the hand upon
(for any purpose; euphem., to lie with a woman); by
implication, to reach (figuratively, to arrive, acquire);
violently, to strike (punish, defeat, destroy, etc.):--beat,
(X be able to) bring (down), cast, come (nigh), draw near
(nigh), get up, happen, join, near, plague, reach (up), smite,
strike, touch.
נָגַע (na.ga) — to touch.
1) to touch, reach, strike
1a) (Qal)
1a1) to touch
1a2) to strike
1a3) to reach, extend to
1a4) to be stricken
1a4a) stricken (participle)
1b) (Niphal) to be stricken, be defeated
1c) (Piel) to strike
1d) (Pual) to be stricken (by disease)
1e) (Hiphil) to cause to touch, reach, approach, arrive
1e1) to cause to touch, apply
1e2) to reach, extend, attain, arrive, come
1e3) to approach (of time)
1e4) to befall (of fate)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAamsc
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…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs — Noun common · feminine singular absoluteHNcfsa
korps: This word in the King James Version is the translations of two Hebrew words, pegher, and gewiyah, while nebhelah, and guphah, which mean the same, are translated "body," with which the English word "corpse" (Latin, corpus) was originally synonymical. Therefore we find the now apparently unnecessary addition of the adjective "dead" in 2Ki 19:35 and Isa 37:36. The Greek equivalent is ptoma, literally, "a fallen body," "a ruin" (from pipto, "to fall"), in Mr 6:29; Re 11:8,9.
Corpses were considered as unclean and defiling in the Old Testament, so that priests were not to touch dead bodies except those of near kinsfolk (
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
The Hebrew word עָנָה (*anah*) is built from a primitive root meaning to heed or pay attention, covering a range of meanings including to answer, respond, testify, and sing. It appears in contexts where one responds to speech or circumstances, and can also refer to singing. The lexicons indicate that it can imply both verbal responses and musical expression.
[עוּן] vb. dwell
base
עָנָה 316 vb. answer, respond
Qal
answer, respond to sthg. said, actual or implied
respond to an occasion, speak in view of circumstances
money meets all demands
specif. respond as a witness, testify
less oft. make response as one accused (respondent)
Niph.
make answer
be answered
Hiph. wholly dub.; causes all things to respond in the joy of his heart
base
עָנָה vb. sing
Qal sing, utter tunefully
Pi. sing sweetly of it
base
H6030a עוּן dwell H6030b עָנָה answer, respond .. answer, respond to sthg. said, actual or implied
. . respond to an occasion, speak in view of circumstances
. money meets all demands
. . specif. respond as a witness, testify
. less oft. make response as one accused (respondent)
. . make answer
. be answered
. wholly dub.; causes all things to respond in the joy of his heart
H6030c עָנָה sing
6030 `anah aw-naw'
a primitive root; properly, to eye or (generally) to heed,
i.e. pay attention; by implication, to respond; by extens. to
begin to speak; specifically to sing, shout, testify,
announce:--give account, afflict (by mistake for 6031),
(cause to, give) answer, bring low (by mistake for 6031), cry,
hear, Leannoth, lift up, say, X scholar, (give a) shout, sing
(together by course), speak, testify, utter, (bear) witness.
See also 1042, 1043.
see HEBREW for 06031
see HEBREW for 06031
see HEBREW for 01042
see HEBREW for 01043
עוּן (un) — to dwell.
(Qal) to dwell
עָנָה (a.nah) — to answer.
1) to answer, respond, testify, speak, shout
1a) (Qal)
1a1) to answer, respond to
1a2) to testify, respond as a witness
1b) (Niphal)
1b1) to make answer
1b2) to be answered, receive answer
Aramaic equivalent: a.nah (עֲנָה "to answer" H6032)
עָנָה (a.nah) — to sing.
(Qal) to sing, utter tunefully
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
טָמֵא (tame') is a Hebrew root meaning to be or become unclean, covering various contexts such as sexual, religious, and ceremonial impurity. The noun form, טָמְאָה (tam'ah), refers to uncleanness itself. The entries indicate that the word can be used reflexively to mean defiling oneself.
טָמֵא vb. be or become unclean
Qal be or become unclean
Niph. defile oneself, be defiled
Pi. defile
Pu. myself is not polluted
Hithp.—reflexive, defile oneself
Hothp. after that she has been defiled
base
טָמְאָה n.f. uncleanness Mi 2:10
ref
H2930a טָמֵא be or become unclean .be or become unclean
. defile oneself, be defiled
. defile
. myself is not pulluted
.—reflexive, defile oneself
. after that she has been defiled
H2930b טָמְאָה uncleanness
2930 tame' taw-may'
a primitive root; to be foul, especially in a ceremial or
moral sense (contaminated):--defile (self), pollute (self), be
(make, make self, pronounce) unclean, X utterly.
טָמֵא (ta.me) — to defile.
1) to be unclean, become unclean, become impure
1a) (Qal) to be or become unclean
1a1) sexually
1a2) religiously
1a3) ceremonially
1b) (Niphal)
1b1) to defile oneself, be defiled
1b1a) sexually
1b1b) by idolatry
1b1c) ceremonially
1b2) to be regarded as unclean
1c) (Piel)
1c1) to defile
1c1a) sexually
1c1b) religiously
1c1c) ceremonially
1c2) to pronounce unclean, declare unclean (ceremonially)
1c3) to profane (God's name)
1d) (Pual) to be defiled
1e) (Hithpael) to be unclean
1f) (Hothpael) to be defiled
טָמְאָה (tam.ah) — uncleanness.
uncleanness
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS