Leviticus 11:36 — Word Study
WLCאַ֣ךְ מַעְיָ֥ן וּב֛וֹר מִקְוֵה־ מַ֖יִם יִהְיֶ֣ה טָה֑וֹר וְנֹגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָֽא׃
BSANeverthelessʼak a springmaʻyân [fountain, source of water] or cisternbôwr [pit, water storage] containingmiqveh watermayim [liquid, source of refreshment] will remainhâyâh▸ cleanṭâhôwr [pure, ceremonially undefiled] but one who touchesnâgaʻ [reaches, comes into contact with] a carcass in itnᵉbêlâh [dead body, corpse] will be uncleanṭâmêʼ▸ [defiled, contaminated, morally or ceremonially impure]
| Greek | English | Parsing |
|---|---|---|
| אַ֣ךְ | nevertheless | Adverb |
| מַעְיָ֥ן | a spring | Noun common, masculine singular absolute |
| וּב֛וֹר | and a cistern | Conjunction, noun common masculine singular absolute |
| מִקְוֵה־ | a reservoir of | Noun common, masculine singular construct |
| מַ֖יִם | water | Noun common, masculine plural absolute |
| יִהְיֶ֣ה | it will be | Verb, Qal, imperfect third person masculine singular |
| טָה֑וֹר | pure | Adj |
| וְנֹגֵ֥עַ | and [one who] touches | Conjunction, verb qal participle (active) masculine singular |
| בְּנִבְלָתָ֖ם | carcass their | Preposition, noun common feminine singular construct, suffix |
| יִטְמָֽא׃ | he will be 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 | Nevertheless, a spring or cistern containing water will remain clean, but one who touches a carcass in it will be unclean. |
| KJV | Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. |
| ASV | Nevertheless a fountain or a pit wherein is a gathering of water shall be clean: but that which toucheth their carcass shall be unclean. |
| YLT | 'Only — a fountain or pit, a collection of water, is clean, but that which is coming against their carcase is unclean; |
| WEB | Nevertheless a spring or a cistern in which water is gathered shall be clean, but that which touches their carcass shall be unclean. |
| BBE | But at the same time a fountain or a place where water is stored for use will be clean; but anyone touching their dead bodies will be unclean. |
Where they part company is in the rendering of טָהֹר — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that introduces the condition of becoming unclean.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 11:36
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 Regarding Clean and Unclean Animalsgenerated
Leviticus 11:36 outlines the distinction between clean and unclean items, emphasizing that while certain sources of water remain pure, contact with unclean objects leads to impurity. This principle is crucial in the broader context of the dietary laws and purity regulations found in Leviticus, which guide the Israelites in maintaining ceremonial cleanliness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Zechariah 13:1 | “On that day a fountain will be opened to the house of David and the people of Jerusalem, to cleanse them from sin and impurity. |
| 2 | John 4:14 | But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a fount of water springing up to eternal life.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — טָהֹר, ta.Horgenerated
The word טָהֹר (tahor) is an adjective meaning 'clean' or 'pure.' It encompasses various forms of purity, including physical, moral, and ceremonial aspects. In this verse, it describes the state of the water in the spring or cistern, indicating that it is undefiled and suitable for use.
The parsing indicates that it is used attributively to describe the noun 'water.' The concept of purity is significant in the context of the laws given to the Israelites, as it determines what is acceptable and what is not in their rituals and daily life.
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 יִהְיֶ֣ה (it will be), which governs the subject מַעְיָ֥ן (spring) and בּוֹר (cistern). The structure emphasizes the cleanliness of the water sources before introducing the condition of becoming unclean through contact with a carcass.
The sentence has a clear main clause followed by a conditional clause that specifies the consequence of touching a carcass. This structure highlights the contrast between the inherent purity of the water and the defilement caused by contact with impurity.
Septuagint Backgroundgenerated
The Septuagint translates מַעְיָן as πηγῶν (fountains), which aligns closely with the Hebrew meaning of a source of water. This choice reflects the understanding of springs as vital sources of life.
The term טָהֹר is rendered as καθαρόν (clean), maintaining the emphasis on purity. The consistency between the Hebrew and Greek suggests a shared understanding of the concept of ceremonial cleanliness.
In plain words — the whole versegenerated
Leviticus 11:36 explains that a spring or cistern filled with water remains clean, but if someone touches a dead body in that water, they become unclean. This distinction is important for the Israelites to understand how to maintain their purity according to the laws given to them.
Frequently Asked Questionsgenerated
A spring or cistern is considered clean when it contains pure water, free from contamination, allowing it to be used for drinking and other purposes.
Touching a carcass renders a person unclean because it violates the purity laws established for the Israelites, which dictate that contact with dead bodies leads to ceremonial impurity.
This verse illustrates the broader theme of cleanliness in the dietary laws, emphasizing the importance of distinguishing between clean and unclean items, which is a recurring theme in Leviticus.
Water symbolizes life and purity; thus, maintaining its cleanliness is vital for the health and spiritual well-being of the community.
Reflection Questionsgenerated
- What practices do I have in my life that help me maintain spiritual cleanliness?
- How can I ensure that I am aware of what makes me unclean in a spiritual sense?
- In what ways can I help others understand the importance of purity in their lives?
- How does understanding these laws enhance my appreciation for the biblical text?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 11:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNevertheless, a fountain or pit, [wherein there is] plenty of water,.... Or, "a fountain or pit, a collection of waters", the copulative being wanting, as some observe, Aben Ezra takes notice of; or
Read John Gill on Leviticus 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean.
Read Robert Jamieson on Leviticus 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWherein there is plenty of water; of which no solid reason can be given, whilst such unclean things remain in them, but only the will of the Lawgiver, and his merciful condescension to men’ s necessities, water being scarce in those countries; and for the same reason God would have the ceremonial law of sacrifices to be offered to God, give place to the moral law of mercy towards men.
Read Matthew Poole on Leviticus 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 11:36 Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.Ver. 36. Nevertheless a fountain.] Because it would cleanse itself, and work out the uncleanness. So will faith.
Read John Trapp on Leviticus 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) Nevertheless a fountain or pit, wherein there is plenty of water.—Better, But wells and cisterns being gatherings together of water. But if the unclean carcase, or any portion of it, happens to fall or to be thrown into wells or cisterns, they are to be treated as large collections of water, such as pools, ponds, and lakes, and hence are exempt from contracting pollution. The constant change of water which takes place in these reservoirs counteracts the effects of the polluting carcase. When it is borne in mind how few are the wells and cisterns in the East, and how scarce water is, the merciful provision of this law will be apparent. According to the canon which obtained during the…
Read Charles John Ellicott on Leviticus 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. A fountain or pit, c.] This must either refer to running water, the stream of which soon carries off all impurities, or to large reservoirs where the water soon purifies itself the water in either which touched the unclean thing, being considered as impure, the rest of the water being clean.
Read AdamClarke on Leviticus 11 →
CambridgeThe Cambridge Bible for Schools and Colleges36. The continuous renewal of water in a well renders the uncleanness inappreciable, but he who takes out the carcase is rendered unclean by touching it. The case of the pit or cistern is not clear. It might be so large that the effect of a small swarming thing could be neglected, or the water might be replenished by rain.
Read Cambridge on Leviticus 11 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible36. A fountain… shall be clean — Living water, the means of purity, must be incapable of defilement, or pollution may become universal.
Read Daniel Denison Whedon 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
Nevertheless, a spring or cistern containing water will remain clean, but one who touches a carcass in it will be unclean.
Nevertheless a spring or a cistern in which water is gathered shall be clean, but that which touches their carcass shall be unclean.
Nevertheless, a spring or cistern containing water will remain clean, but one who touches a carcass in it will be unclean.
However, a spring or a cistern which collects water will be clean, but one who touches their carcass will be unclean.
Tyndale line
Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.
Nevertheless a fountain or a pit wherein is a gathering of water shall be clean: but that which toucheth their carcass shall be unclean.
Nevertheless a fountain or a pit wherein is a gathering of water shall be clean: but that which toucheth their carcase shall be unclean.
Nevertheless, a fountain or pit, in which there is plenty of water, shall be clean: but that which toucheth their carcass shall be unclean.
Yet the fountaines and welles where there is plentie of water shalbe cleane: but that which toucheth their carkeises shalbe vncleane.
Strictly literal
Nevertheless, a spring or a well, a quantity of water, shall be clean. But he that toucheth their carcase shall be unclean.
'Only — a fountain or pit, a collection of water, is clean, but that which is coming against their carcase is unclean;
Only, a fountain or pit, a collection of water, is clean, but that which is coming against their carcass is unclean;
Nevertheless, a fountain, or pit, receptacles for water, shall be clean; but he that toucheth their carcass shall be unclean.
A spring or cistern for collecting water remains clean; but anyone who touches their carcass is unclean.
From the Latin
But fountains and cisterns, and all gatherings together of waters shall be clean. He that toucheth their carcasses shall be defiled.
Simplified
On the other hand, if it's a spring or cistern containing water then it will remain clean, but if you touch one of these dead bodies in it you will be unclean.
But at the same time a fountain or a place where water is stored for use will be clean; but anyone touching their dead bodies will be 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 is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show some damage, but the surviving words match the Masoretic Text closely, indicating a consistent tradition in this passage.
אַ֣ךְ מַעְיָ֥ן וּב֛וֹר מִקְוֵה־ מַ֖יִם יִהְיֶ֣ה טָה֑וֹר וְנֹגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָֽא׃
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.
אך מעין מים ובור מקוה מים יהיה טהור ונגע בנבלתם יטמא
Agrees with the Masoretic Text here, word for word.
אך מעין ובור מקוה מים יהיה טהור [ונגע] בנבלת׳ם [יטמא]
7 words on the leather — 1 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 11:36
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
מַעְיָן (ma`yan) means 'spring' and refers to a source of water, such as a fountain or well. It can also be used figuratively to denote a source of satisfaction. The word is derived from a root meaning to spring forth, and it appears in contexts like Psalm 114:8.
מַעְיָן n.m. spring
base
H4599 מַעְיָן spring
4599 ma`yan mah-yawn'
or ma ynow (Psa. 114:8) {mah-yen-o'}; or (feminine) ma yanah
{mah-yaw-naw'}; from 5869 (as a denominative in the sense of a
spring); a fountain (also collectively), figuratively, a
source (of satisfaction):--fountain, spring, well.
see HEBREW for 05869
מַעְיָן (ma.yan) — spring.
spring
N-ms — Noun common · masculine singular absoluteHNcmsa
See FOUNTAIN; WELL.
Spring
(Heb. ‘ain, “the bright open source, the eye of the landscape”). To be carefully distinguished from “well” (q.v.). “Springs” mentioned in Josh. 10:40 (Heb. ‘ashdoth) should rather be “declivities” or “slopes” (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills.
בּוֹר (bor) refers to a pit, well, or cistern, often used for water storage or as a dungeon. It can also denote a grave pit. The term appears in various contexts, including the specific location known as the cistern of Sirah, mentioned in 2 Samuel 3:26. The entries consistently emphasize its function as a hole or pit.
בּוֹר n.m. pit, cistern, well
cistern, containing water, made by digging
later appar. well
pit
dungeon
(poet. & late; never c. art.) pit of the grave
base
בּוֹר הַסִּרָה n.pr.loc. 2 S 3:26 (cistern of Sirah)
ref
H953a בּוֹר pit, cistern, well H953b בּוֹר הַסִּרָה (cistern of Sirah)
953 bowr bore
from 952 (in the sense of 877); a pit hole (especially one
used as a cistern or a prison):--cistern, dungeon, fountain,
pit, well.
see HEBREW for 0952
see HEBREW for 0877
בּוֹר (bor) — pit.
pit, well, cistern, dungeon, pit of the grave
בּוֹר (bor) — Cistern.
Cistern of Sirah
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Cistern
The rendering of a Hebrew word bor, which means a receptacle for water conveyed to it; distinguished from beer, which denotes a place where water rises on the spot (Jer. 2:13; Prov. 5:15; Isa. 36:16), a fountain. Cisterns are frequently mentioned in Scripture. The scarcity of springs in Palestine made it necessary to collect rain-water in reservoirs and cisterns (Num. 21:22). (See WELL.)
Empty cisterns were sometimes used as prisons (Jer. 38:6; Lam. 3:53; Ps. 40:2; 69:15). The “pit” into which Joseph was…
a receptacle for water, either conducted from an external spring or proceeding from rain-fall. The dryness of the summer months and the scarcity of springs in Judea made cisterns a necessity, and they are frequent throughout the whole of Syria and Palestine. On the long-forgotten way from Jericho to Bethel, "broken cisterns" of high antiquity are found at regular intervals. Jerusalem depends mainly for water upon its cisterns, of which almost every private house possesses one or more, excavated in the rock on which the city is built. The cisterns have usually a round opening at the top, sometimes built up with stonework above and furnished with a curb and a wheel for a bucket. (Ecclesiastes 12:6) Empty cisterns were sometimes used as prisons and places of confinement. Joseph was cast into a "pit," (
The Hebrew word מִקְוֶה (*miqveh*) has several meanings, including 'hope' and 'collection' or 'gathered mass.' It can refer to a pond or a caravan, indicating both a physical gathering and an abstract sense of expectation. The term appears in contexts such as 1 Kings 10:28, where it relates to a collection of horses.
קֹוֶה, or קֹוֵא n.pr.terr. Ḳuë in Cilicia
base
מִקְוֶה n.[m.] hope
base
[מִקְוֶה] n.[m.] collection, collected mass
base
H4723a קֹוֶה, קֹוֵא n. pr. terr. Ḳuë in Cilicia H4723b מִקְוֶה hope H4723c מִקְוֶה collection, collected mass
4723 miqveh mik-veh'
or miqveh (1 Kings 10:28) {mik-vay'}; or miqvet (2 Chron.
1:16) {mik-vay'}; from 6960; something waited for, i.e.
confidence (objective or subjective); also a collection, i.e.
(of water) a pond, or (of men and horses) a caravan or
drove:--abiding, gathering together, hope, linen yarn, plenty
(of water), pool.
see HEBREW for 06960
קֹוֶה (qo.veh) — Kue.
§ (CLBL) Kue, a place in Cilicia from which Solomon imported horses
מִקְוֶה (miq.veh) — hope.
1) hope
1a) hope
1b) ground of hope
1c) things hoped for, outcome
מִקְוֶה (miq.veh) — collection.
collection, collected mass
N-ms — Noun common · masculine singular constructHNcmsc
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…
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
N-mp — Noun common · masculine plural absoluteHNcmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Adj — AdjHAamsa
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)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
נְבֵלָה (nevelah) refers to a carcass or corpse, applicable to both humans and animals. It can also denote carrion and, in a figurative sense, an idol. The word is derived from a root meaning 'to be flabby' and encompasses the idea of a dead body, whether it died naturally or otherwise.
נְבֵלָה n.f. carcass, corpse
base
H5038 נְבֵלָה carcass, corpse
5038 nbelah neb-ay-law'
from 5034; a flabby thing, i.e. a carcase or carrion (human
or bestial, often collectively); figuratively, an idol:--
(dead) body, (dead) carcase, dead of itself, which died,
(beast) that (which) dieth of itself.
see HEBREW for 05034
נְבֵלָה (ne.ve.lah) — carcass.
1) carcass, corpse
1a) of humans, idols, animals
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/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
