Leviticus 15:31 — Word Study
WLCוְהִזַּרְתֶּ֥ם אֶת־ בְּנֵי־ יִשְׂרָאֵ֖ל מִטֻּמְאָתָ֑ם וְלֹ֤א יָמֻ֙תוּ֙ בְּטֻמְאָתָ֔ם בְּטַמְּאָ֥ם אֶת־ מִשְׁכָּנִ֖י אֲשֶׁ֥ר בְּתוֹכָֽם׃
BSAYou must keepnâzar the childrenbên [descendants, sons] of Israel {separate}Yisrâʼêl from their uncleannessṭumʼâh [impurity, sinful conditions] so that they do notlôʼ [shall not] diemûwth▸ by defilingṭâmêʼ [making foul, contaminating] My tabernaclemishkân [holy tent, sacred dwelling place] whichʼăsher [that is] is among themtâvek [in their midst, surrounded by]
| Greek | English | Parsing |
|---|---|---|
| וְהִזַּרְתֶּ֥ם | and you will keep separate | Verb, Hiphil, sequential perfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| בְּנֵי־ | [the] people of | Noun common, masculine plural construct |
| יִשְׂרָאֵ֖ל | Israel | Noun proper |
| מִטֻּמְאָתָ֑ם | from uncleanness their | Preposition, noun common feminine singular construct, suffix |
| וְלֹ֤א | and not | Conjunction, particle |
| יָמֻ֙תוּ֙ | they will die | Verb, Qal, imperfect third person masculine plural |
| בְּטֻמְאָתָ֔ם | in uncleanness their | Preposition, noun common feminine singular construct, suffix |
| בְּטַמְּאָ֥ם | because make unclean they | Preposition, verb piel infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| מִשְׁכָּנִ֖י | dwelling place my | Noun common masculine singular construct, suffix |
| אֲשֶׁ֥ר | which | Particle |
| בְּתוֹכָֽם׃ | [is] among midst of them | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must keep the children of Israel separate from their uncleanness, so that they do not die by defiling My tabernacle, which is among them. |
| KJV | Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them. |
| ASV | Thus shall ye separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile my tabernacle that is in the midst of them. |
| YLT | 'And ye have separated the sons of Israel from their uncleanness, and they die not in their uncleanness, in their defiling My tabernacle which [is] in their midst. |
| WEB | “‘Thus you shall separate the children of Israel from their uncleanness, so they will not die in their uncleanness when they defile my tabernacle that is among them.’” |
| BBE | In this way may the children of Israel be made free from all sorts of unclean conditions, so that death may not overtake them when they are unclean and when they make unclean my holy place which is among them. |
Translations agree on the essential meaning of the verse, particularly regarding the command to keep separate from uncleanness.
The sentence consists of one main clause followed by several subordinate phrases that clarify the conditions and consequences of the command.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
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 15:31
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 of Ritual Puritygenerated
Leviticus 15:31 emphasizes the necessity for the children of Israel to maintain separation from their uncleanness. This instruction is vital to prevent death that may result from defiling the Lord's tabernacle, which is in their midst. The surrounding verses elaborate on the laws regarding bodily discharges and the implications of ritual purity, highlighting the seriousness of God's presence among His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 11:47 | You must distinguish between the unclean and the clean, between animals that may be eaten and those that may not.’” |
| 2 | Leviticus 13:59 | This is the law concerning a mildew contamination in wool or linen fabric, weave, or knit, or any leather article, for pronouncing it clean or unclean.” |
| 3 | Numbers 5:3 | You must send away male and female alike; send them outside the camp so they will not defile their camp, where I dwell among them.” |
| 4 | Deuteronomy 24:8 | In cases of infectious skin diseases, be careful to diligently follow everything the Levitical priests instruct you. Be careful to do as I have commanded them. |
| 5 | Psalm 66:18 | If I had cherished iniquity in my heart, the Lord would not have listened. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — וְהִזַּרְתֶּ֥ם, ve.hi.zar.Temgenerated
This is a Hiphil verb, indicating a causative action, meaning 'to keep separate' or 'to dedicate.' The root נָזַר (nazar) suggests a commitment to holiness, often associated with the Nazarite vow, which involves abstaining from certain impurities. The parsing as a sequential perfect indicates a completed action, urging the Israelites to actively maintain their separation from uncleanness.
The use of this term underscores the importance of ritual purity in the community, as their actions directly affect their relationship with God. The command is not merely a suggestion but a divine directive to ensure the sanctity of the tabernacle.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses the phrase keep separate.
Sentence Structuregenerated
The main verb הִזַּרְתֶּ֥ם governs the entire sentence, indicating an imperative action directed at the Israelites. The structure includes a noun phrase as the object, followed by a prepositional phrase detailing the source of impurity, and concludes with a clause explaining the consequence of defiling the tabernacle.
The sentence's emphasis is on the imperative nature of the command, highlighting the seriousness of maintaining purity in the presence of God.
Septuagint Backgroundgenerated
The Septuagint translates וְהִזַּרְתֶּ֥ם as καὶ (and), indicating a straightforward rendering without additional nuance. This choice maintains the imperative nature of the command but does not elaborate on the concept of separation as seen in the Hebrew.
The Greek word for the tabernacle is rendered simply, reflecting the common understanding of God's dwelling among His people, but lacks the depth of the Hebrew context.
In plain words — the whole versegenerated
Leviticus 15:31 instructs the Israelites to keep themselves separate from their uncleanness to avoid death by defiling God's tabernacle, which is among them. This highlights the importance of maintaining purity in their community.
Frequently Asked Questionsgenerated
Being separate from uncleanness means avoiding actions or states that are considered impure or sinful, which can affect one's relationship with God.
The tabernacle is significant as it represents God's dwelling place among His people, a sacred space that must be kept holy.
Examples of uncleanness include bodily discharges, certain diseases, and other conditions that render a person ritually impure.
This verse relates to the overall laws in Leviticus by emphasizing the need for ritual purity and the consequences of failing to adhere to these laws.
Reflection Questionsgenerated
- What are some ways I can ensure I maintain purity in my life?
- How does understanding the significance of the tabernacle impact my view of God's presence?
- In what areas of my life do I need to separate myself from uncleanness?
- How can I help others understand the importance of purity in their relationship with God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 15:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThus shall ye separate the children of Israel from their uncleanness,.... Or because of it, and while they are in it, as from other persons, even their nearest relations, and from the house of God,
Read John Gill on Leviticus 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them. Thus shall ye separate ... from their uncleanness.
Read Robert Jamieson on Leviticus 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen they defile my tabernacle; which they did both ceremonially, by coming into it in their uncleanness, and morally, by the gross neglect and contempt of God’ s express and positive command to cleanse themselves.
Read Matthew Poole on Leviticus 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 15:31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that [is] among them.Ver. 31. That they die not.] Which is worse than to die in a ditch.
Read John Trapp on Leviticus 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Thus shall ye separate.—That is, according to the regulations laid down in this chapter. “Ye”—i.e., Moses and Aaron, to whom they were conjointly addressed (see Leviticus 15:1)—are to restrain the children of Israel, lest they be punished with death when they approach the Lord in a defiled state. Defile my tabernacle.—Better, my dwelling place, which can here be used, though in Leviticus 8:10, where it also occurs, the expression “dwelling-place” does not suit so well.
Read Charles John Ellicott on Leviticus 15 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. Thus shall ye separate the children of Israel from their uncleanness] By this separation the cause became less frequent, and the contagion, if it did exist, was prevented from spreading. So pest-houses and fever-wards are constructed for the purpose of separating the infected from the sound; and thus contagion is lessened, and its diffusion prevented. That they die not] That life may be prolonged by these prudential cares; and that he who is morally and legally unclean, may not presume to enter into the tabernacle of God till purified, lest he provoke Divine justice to consume him, while attempting to worship with a polluted mind and impure hands. 1. How unpromising and how…
Read AdamClarke on Leviticus 15 →
CambridgeThe Cambridge Bible for Schools and Colleges31. A reason for these purifications is given. my tabernacle] Another name for the tabernacle is (Heb. mishkân) dwelling, e.g. Exodus 25:9 R.V. mg. In Exodus 25-27, and in parts of 35–40 the word is used to denote the structure described in 26, 36, and distinguished as the ‘tabernacle’ from the ‘tent over the tabernacle’ (Exodus 26:7; Exodus 36:14 in R.V.). But in other passages it is used as the equivalent of the ‘tent of meeting’ for the tabernacle with its covering tent. It indicates the place where God dwells among the children of Israel according to His promise (so in Leviticus 16:16, Leviticus 26:11 f.; Exodus 29:45; cp. Exodus 25:8; Numbers 5:3; Numbers 35:34), and is used only of…
Read Cambridge on Leviticus 15 →
Albert Barnes1798–1870Barnes' Notes on the BibleThis solemn admonition is addressed to Moses and Aaron, see Leviticus 15:1. Leviticus 15:31 My tabernacle - Strictly, “my dwelling-place” משׁכן mı̂shkān, as in Leviticus 8:10; Leviticus 17:4; Leviticus 26:11.
Read Albert Barnes on Leviticus 15 →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
You must keep the children of Israel separate from their uncleanness, so that they do not die by defiling My tabernacle, which is among them.
“‘Thus you shall separate the children of Israel from their uncleanness, so they will not die in their uncleanness when they defile my tabernacle that is among them.’”
You must keep the children of Israel separate from their uncleanness, so that they do not die by defiling My tabernacle, which is among them.
“‘Thus you are to set the Israelites apart from their impurity so that they do not die in their impurity by defiling my tabernacle which is in their midst.
Tyndale line
Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.
Thus shall ye separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile my tabernacle that is in the midst of them.
Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is in the midst of them.
Thus shall ye separate the children of Israel from their uncleanness: that they die not in their uncleanness, when they defile my tabernacle that is among them.
Thus shall yee separate the children of Israel from their vncleannes, that they dye not in their vncleannesse, if they defile my Tabernacle that is among them.
Strictly literal
And ye shall separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile my tabernacle that is in their midst.
'And ye have separated the sons of Israel from their uncleanness, and they die not in their uncleanness, in their defiling My tabernacle which [is] in their midst.
And you have separated the sons of Israel from their uncleanness, and they do not die in their uncleanness, in their defiling My Dwelling Place which [is] in their midst.
And ye shall separate the children of Israel from their uncleanness; that they may not die in their uncleanness, when they defile my tabernacle that is in their midst.
This is how you must separate the people of Israel from their uncleanness, so they will not die due to their uncleanness, by defiling my tabernacle, where I live among them.
From the Latin
You shall teach therefore the children of Israel to take heed of uncleanness, that they may not die in their filth, when they shall have defiled my tabernacle that is among them.
Simplified
This is how you must stop the Israelites from becoming ceremonially unclean, so that they don't die by making my Tabernacle unclean, the place where I live with them.
In this way may the children of Israel be made free from all sorts of unclean conditions, so that death may not overtake them when they are unclean and when they make unclean my holy place which is among them.
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 Septuagint in most of its wording, with 11 out of 13 words matched. The Samaritan Pentateuch, however, presents two differing words: הזהרתם (warn) and ימותו (die), indicating a variation in the understanding of the command's implications.
וְהִזַּרְתֶּ֥ם אֶת־ בְּנֵי־ יִשְׂרָאֵ֖ל מִטֻּמְאָתָ֑ם וְלֹ֤א יָמֻ֙תוּ֙ בְּטֻמְאָתָ֔ם בְּטַמְּאָ֥ם אֶת־ מִשְׁכָּנִ֖י אֲשֶׁ֥ר בְּתוֹכָֽם׃
11 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.
והזהרתם את בני ישׂראל מטמאתם ולא ימותו בטמאתם בטמאם את משׁכני אשׁר בתוכם
2 words differ from the Masoretic Text: הזהרתם (warn), ימותו (die)
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 15:31
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.
נָזַר (nazar) means to dedicate, consecrate, or separate, particularly in a religious context. It can refer to dedicating oneself or living as a Nazarite, a term used in the Old Testament, specifically in Numbers 6. The entries indicate that the word has roots in abstaining from impurities and devoting oneself to sacred purposes.
[נָזַר] vb. dedicate, consecrate, separate, in relig. and ceremonial sense
Niph. devote, dedicate oneself unto
Hiph. and ye shale keep the sons of Isr. sacredly separate from their uncleanness
base
[נָזַר] vb. denom. Hiph. be a Nazarite, live as a Nazarite;—only Nu 6 in law of Naz.
base
H5144a נָזַר , dedicate, consecrate, separate, in relig. and ceremonial sense H5144b נָזַר vb. denom. Hiph. be a Nazarite, live as a Nazarite
5144 nazar naw-zar'
a primitive root; to hold aloof, i.e. (intransitivey) abstain
(from food and drink, from impurity, and even from divine
worship (i.e. apostatize)); specifically, to set apart (to
sacred purposes), i.e. devote:--consecrate, separate(-ing,
self).
נָזַר (na.zar) — to dedicate.
1) to dedicate, consecrate, separate
1a) (Niphal) to dedicate oneself, devote oneself
1b) (Hiphil) to keep sacredly separate
נָזַר (na.zar) — be a Nazarite.
(Hiphil) to be a Nazarite, live as a Nazarite
Conj | V-Hiphil-2mp — Verb · Hiphil · sequential perfect second person masculine pluralHc/Vhq2mp
sep'-a-rat: The translation of a number of Hebrew and Greek words, badhal (Le 20:24, etc.), and aphorizo (Mt 25:32, etc.), being the most common. "To separate" and "to consecrate" were originally not distinguished (e.g. Nu 6:2 margin), and probably the majority of the uses of "separate" in English Versions of the Bible connote "to set apart for God." But precisely the same term that is used in this sense may also denote the exact opposite (e.g. the use of nazar in Eze 14:7 and Zec 7:3).
See HOLINESS; NAZIRITE; SAINTS.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
טֻמְאָה (tum'ah) refers to various forms of religious impurity or uncleanness. It encompasses sexual, ethical, and ritual uncleanness, as well as local impurity associated with nations. The term is built from the root word for 'unclean' and highlights different contexts in which impurity can arise.
טֻמְאָה n.f. uncleanness
sexual
of a foul or filthy mass
ethical and religious
ritual
local
base
H2932 טֻמְאָה
2932 tum'ah toom-aw'
from 2930; religious impurity:--filthiness, unclean(-ness).
see HEBREW for 02930
טֻמְאָה (tum.ah) — uncleanness.
1) uncleanness
1a) sexual
1b) of filthy mass
1c) ethical and religious
1d) ritual
1e) local (of nations)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
טֻמְאָה (tum'ah) refers to various forms of religious impurity or uncleanness. It encompasses sexual, ethical, and ritual uncleanness, as well as local impurity associated with nations. The term is built from the root word for 'unclean' and highlights different contexts in which impurity can arise.
טֻמְאָה n.f. uncleanness
sexual
of a foul or filthy mass
ethical and religious
ritual
local
base
H2932 טֻמְאָה
2932 tum'ah toom-aw'
from 2930; religious impurity:--filthiness, unclean(-ness).
see HEBREW for 02930
טֻמְאָה (tum.ah) — uncleanness.
1) uncleanness
1a) sexual
1b) of filthy mass
1c) ethical and religious
1d) ritual
1e) local (of nations)
HR/Ncfsc/Sp3mp — 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
Prep | V-Piel-Inf-a | Suff — Preposition · verb piel infinitive construct common · suffixHR/Vpcc/Sp3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מִשְׁכָּן (mishkan) means 'dwelling-place' or 'tabernacle.' It is derived from a root meaning to dwell and can refer to various types of residences, including the Tabernacle in the Old Testament. The term encompasses both literal and figurative meanings, such as a grave or the Temple.
מִשְׁכָּן 139 n.m. dwelling-place, ‘tabernacle’
base
H4908 מִשְׁכָּן dwelling-place, ‘tabernacle’
4908 mishkan mish-kawn'
from 7931; a residence (including a shepherd's hut, the lair
of animals, figuratively, the grave; also the Temple);
specifically, the Tabernacle (properly, its wooden
walls):--dwelleth, dwelling (place), habitation, tabernacle,
tent.
see HEBREW for 07931
מִשְׁכָּן (mish.kan) — tabernacle.
1) dwelling place, tabernacle
1a) dwelling-place
1b) dwellings
Aramaic equivalent: mish.kan (מִשְׁכַּן "habitation" H4907)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
