Leviticus 11:31 — Word Study
WLCאֵ֛לֶּה הַטְּמֵאִ֥ים לָכֶ֖ם בְּכָל־ הַשָּׁ֑רֶץ כָּל־ הַנֹּגֵ֧עַ בָּהֶ֛ם בְּמֹתָ֖ם יִטְמָ֥א עַד־ הָעָֽרֶב׃
BSAThese [animals]ʼêl-leh [specific, pointed out] are uncleanṭâmêʼ [considered, morally or ceremonially impure] among allkôl the crawling creaturessherets [swarming, teeming] Whoeverkôl touchesnâgaʻ [reaches, strikes] when they are deadmâveth [lifeless, deceased] shall be uncleanṭâmêʼ▸ [defiled, contaminated] untilʻad [as far as, till] eveningʻereb [sunset, end of day]
| Greek | English | Parsing |
|---|---|---|
| אֵ֛לֶּה | these | Particle |
| הַטְּמֵאִ֥ים | [are] the unclean | Particle |
| לָכֶ֖ם | to you | Preposition, suffix |
| בְּכָל־ | among every | Preposition, noun common masculine singular construct |
| הַשָּׁ֑רֶץ | swarming thing | Particle, noun common masculine singular absolute |
| כָּל־ | every | Noun common, masculine singular absolute |
| הַנֹּגֵ֧עַ | [one who] touches | Particle, verb qal participle (active) masculine singular |
| בָּהֶ֛ם | them | Preposition, suffix |
| בְּמֹתָ֖ם | in death their | Preposition, noun common masculine singular construct, suffix |
| יִטְמָ֥א | he will be unclean | Verb, Qal, imperfect third person masculine singular |
| עַד־ | until | Preposition |
| הָעָֽרֶב׃ | the evening | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | These animals are unclean for you among all the crawling creatures. Whoever touches them when they are dead shall be unclean until evening. |
| KJV | These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even. |
| ASV | These are they which are unclean to you among all that creep: whosoever doth touch them, when they are dead, shall be unclean until the even. |
| YLT | these [are] the unclean to you among all which are teeming; any one who is coming against them in their death is unclean till the evening. |
| WEB | These are they which are unclean to you among all that creep. Whoever touches them when they are dead shall be unclean until the evening. |
| BBE | All these are unclean to you: anyone touching them when they are dead will be unclean till evening. |
Where they part company is בְּמֹתָם — see How Translations Differ.
The main clause is followed by a prepositional phrase and a relative clause, creating a clear structure that emphasizes the condition and the consequence.



4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֵלֶּה
verbטָמֵא
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 — Leviticus 11:31
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 — Laws on Clean and Unclean Animalsgenerated
Leviticus 11:31 outlines specific animals that are considered unclean for the Israelites, emphasizing the importance of ceremonial purity. This law is part of a larger set of guidelines that govern the Israelites' behavior and their relationship with God, as seen throughout the book of Leviticus. The context of these laws serves to maintain holiness among the people, distinguishing them from other nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 11:8–24 | You must not eat their meat or touch their carcasses; they are unclean for you. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — טָמֵא, ha.te.me.'Imgenerated
The word טָמֵא (tame') means 'unclean' and indicates a state of moral or ceremonial impurity. It is derived from a root that conveys defilement, particularly in a religious context. In this verse, it describes animals that are not suitable for consumption and the resulting state of a person who comes into contact with them.
This term is crucial in understanding the purity laws in Leviticus, where it signifies not just physical cleanliness but a deeper spiritual condition. The parsing as a participle indicates an ongoing state of being unclean, which highlights the need for ritual cleansing after contact.
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 of the verse is יִטְמָא, he will be unclean, governing the subject הַנֹּגֵעַ, [one who] touches. The structure indicates that the act of touching leads to the state of being unclean.
The Hebrew word order places emphasis on the subject and the action, with the conditions following, creating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates טָמֵא as ἀκάθαρτα (akatharta), which carries a similar meaning of 'unclean' but can also imply a broader sense of moral impurity. This choice reflects the translators' understanding of the term's significance in both ritual and ethical contexts.
The translation of בְּמֹתָם as ἐν τῷ θανεῖν αὐτούς (in their dying) emphasizes the state of death, aligning with the Hebrew intent but shifting the focus slightly to the condition of the animals.
In plain words — the whole versegenerated
Leviticus 11:31 teaches that certain animals are unclean for the Israelites. If someone touches these animals when they are dead, they become unclean until evening. This law helps the Israelites maintain their ceremonial purity.
Frequently Asked Questionsgenerated
An unclean animal is one that is considered impure according to the laws given to the Israelites, often due to its nature or behavior, making it unsuitable for consumption.
Touching a dead animal is seen as a source of ceremonial impurity, which requires a person to undergo a cleansing process to restore their state of purity.
Evening marks the end of the day, and in this context, it signifies the time when a person can be considered clean again after performing the necessary purification rituals.
While these specific laws are part of the ceremonial code for ancient Israel, they highlight the broader biblical themes of purity, holiness, and the importance of distinguishing between clean and unclean.
Reflection Questionsgenerated
- What are some modern practices that reflect the idea of cleanliness and purity in our lives?
- How can understanding these laws help us appreciate the holiness of God?
- In what ways do we distinguish between what is spiritually clean and unclean in our daily lives?
- How do these concepts of purity and impurity relate to our relationships with others?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Leviticus 11:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThese are unclean to you of all that creep,.... Unfit for food, and not to be touched, at least when dead, as in the next clause, that is, these eight sorts of creeping things before mentioned, as
Read John Gill on Leviticus 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThese are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even. These are unclean to you among all that creep.
Read Robert Jamieson on Leviticus 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 11:31 These [are] unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.Ver. 31. Touch them, when they be dead.] There is no kind of living creature that is defiled while it is alive, or that defileth while it is alive, save man only, saith Maimony. Others note that there were more remarkable expressions of God’ s anger upon man’ s sin in the dead body of a man than of a beast. The one made unclean but till evening: the other seven days.
Read John Trapp on Leviticus 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) These are unclean.—Better, these are the most unclean, as Leviticus 11:29. That is, the eight animals thus enumerated are pre-eminently unclean of all the creeping things. When they be dead.—The phrase, “whosoever doth touch them when they be dead,” is simply another expression for “whosoever toucheth the carcase of them,” which is used in Leviticus 11:24. Defilement is only contracted when their dead bodies are touched, but not if touched when alive. According to the canon which obtained during the second Temple, “there is no kind of living creature that becomes defiled while it is alive, or defiles when it is alive, save man only.”
Read Charles John Ellicott on Leviticus 11 →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
These animals are unclean for you among all the crawling creatures. Whoever touches them when they are dead shall be unclean until evening.
These are they which are unclean to you among all that creep. Whoever touches them when they are dead shall be unclean until the evening.
These animals are unclean for you among all the crawling creatures. Whoever touches them when they are dead shall be unclean until evening.
These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening.
Tyndale line
These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.
These are they which are unclean to you among all that creep: whosoever doth touch them, when they are dead, shall be unclean until the even.
These are they which are unclean to you among all that creep: whosoever doth touch them, when they are dead, shall be unclean until the even.
These are unclean to you among all that creep: whoever doth touch them, when they are dead, shall be unclean until the evening.
These shall be vncleane to you among all that creepe: whosoeuer doeth touch them when they be dead, shalbe vncleane vntil the euen.
Strictly literal
These shall be unclean unto you among all that crawl: whoever toucheth them when they are dead, shall be unclean until the even.
these [are] the unclean to you among all which are teeming; any one who is coming against them in their death is unclean till the evening.
these [are] the unclean to you among all which are teeming; anyone who is coming against them in their death is unclean until the evening.
These shall be unclean to you among all that creep: whosoever doth touch them, when they are dead, shall be unclean until the evening.
Of all the animals that creep, these are the animals which will be unclean to you. Whoever touches them when they are dead will be unclean until evening.
From the Latin
All these are unclean. He that toucheth their carcasses shall be unclean until the evening.
Simplified
These animals that run along the ground are unclean for you. If you touch a dead one of them you will be unclean until the evening.
All these are unclean to you: anyone touching them when they are dead will be unclean till evening.
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 largely agree in content, with the Samaritan Pentateuch differing slightly in wording. The differences include the use of מ (from) in the Samaritan text, which is not present in the Masoretic Text. The Dead Sea Scrolls show partial restorations but align closely with the Masoretic Text in meaning.
אֵ֛לֶּה הַטְּמֵאִ֥ים לָכֶ֖ם בְּכָל־ הַשָּׁ֑רֶץ כָּל־ הַנֹּגֵ֧עַ בָּהֶ֛ם בְּמֹתָ֖ם יִטְמָ֥א עַד־ הָעָֽרֶב׃
10 of the 12 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.
אלה הטמאים לכם מכל השׁרץ כל הנגע בהם במותם יטמא עד הערב
2 words differ from the Masoretic Text: מ (from), מותם (death)
[אלה] [הטמאימ] [ל׳כמ] [בכל] [השרצ] [כל] [הנגע] ב׳המ במות׳מ יטמא עד [הערב]
3 words on the leather — 1 partly restored, 8 supplied entire by an editor.
אלה הטמאים ל׳כם [בכל] השרץ כל הנגע ב׳הם במת׳ם [יטמא] עד הערב
8 words on the leather — 2 partly restored, 2 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 Leviticus 11:31
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.
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') 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
Art | Adj — ParticleHTd/Aampa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
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
שֶׁ֫רֶץ (sherets) refers to swarmers or swarming things, encompassing a variety of small creatures like insects, reptiles, and other animals. It is derived from a related term indicating a swarm or active mass of minute animals. The entries consistently describe it as a collective noun for these types of creatures.
שֶׁ֫רֶץ n.m. coll. swarmers, swarming things
base
H8318 שֶׁ֫רֶץ swarmers, swarming things
8318 sherets sheh'-rets
from 8317; a swarm, i.e. active mass of minute
animals:--creep(-ing thing), move(-ing creature).
see HEBREW for 08317
שֶׁ֫רֶץ (she.rets) — swarm.
1) teeming or swarming things, creepers, swarmers
1a) of insects, animals, small reptiles, quadrupeds
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
מָ֫וֶת (maveth) means 'death' and encompasses various aspects such as natural or violent death, the state of being dead, and the realm of the dead (hades). It can also refer to pestilence or ruin. The word is derived from a root meaning 'to die' and has an Aramaic equivalent, מוֹת (mot).
מָ֫וֶת 161 n.m. death
death, opp. life
death by violence
state of death or place of death
base
H4194 מָ֫וֶת death
4194 maveth maw'-veth
from 4191; death (natural or violent); concretely, the dead,
their place or state (hades); figuratively, pestilence,
ruin:--(be) dead((-ly)), death, die(-d).
see HEBREW for 04191
מָ֫וֶת (ma.vet) — death.
1) death, dying, Death (personified), realm of the dead
1a) death
1b) death by violence (as a penalty)
1c) state of death, place of death
Aramaic equivalent: mot (מוֹת "death" H4193)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
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
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
