Leviticus 18:13 — Word Study
WLCעֶרְוַ֥ת אֲחֽוֹת־ אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה כִּֽי־ שְׁאֵ֥ר אִמְּךָ֖ הִֽוא׃ ס
BSAYou must notlôʼ have sexual relations withʻervâh [or uncover the nakedness, intimate connection] your mother’sʼêm sisterʼâchôwth [a close relative, near kinswoman] forkîy shehûwʼ is your mother’sʼêm [biological parent, maternal figure] close relativeshᵉʼêr [flesh, family tie]
| Greek | English | Parsing |
|---|---|---|
| עֶרְוַ֥ת | [the] nakedness of | Noun common, feminine singular construct |
| אֲחֽוֹת־ | [the] sister of | Noun common, feminine singular construct |
| אִמְּךָ֖ | mother your | Noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| תְגַלֵּ֑ה | you will uncover | Verb, Piel, imperfect second person masculine singular |
| כִּֽי־ | for | Particle |
| שְׁאֵ֥ר | [is] a relative of | Noun common, masculine singular construct |
| אִמְּךָ֖ | mother your | Noun common feminine singular construct, suffix |
| הִֽוא׃ ס | she | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not have sexual relations with your mother’s sister, for she is your mother’s close relative. |
| KJV | Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman. |
| ASV | Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman. |
| YLT | 'The nakedness of thy mother's sister thou dost not uncover; for she [is] thy mother's relation. |
| WEB | “‘You shall not uncover the nakedness of your mother’s sister, for she is your mother’s near kinswoman. |
| BBE | You may not have sex connection with your mother's sister, for she is your mother's near relation. |
Where they part company is אֲחֽוֹת־ — see How Translations Differ.
The sentence is structured with a main clause followed by a subordinate clause that explains the reason for the prohibition.
4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהִיא
verbגָּלָה
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 18:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws About Family Relationshipsgenerated
Leviticus 18:13 is part of a series of laws concerning sexual conduct and family relationships. These laws aim to maintain the sanctity of family ties and prevent incestuous relationships, which were common in surrounding cultures. The context emphasizes the importance of respecting familial boundaries and the consequences of violating them.
Cross References
The Key Word — עֶרְוָה, 'er.Vatgenerated
The word עֶרְוָה ('ervah) refers to nakedness, often implying shame or exposure. It is not just about physical nakedness but also carries moral and ethical connotations regarding sexual conduct. The parsing as a feminine singular construct indicates its specific application to the subject at hand.
This term appears frequently in the context of prohibitions against sexual immorality, highlighting the seriousness of the commandment. It serves as a warning against the exposure of one's nakedness, which is associated with disgraceful behavior.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of עֶרְוָה, using terms like sexual relations (BSB, KJV, ASV) or uncover the nakedness (YLT, WEB, BBE).
Sentence Structuregenerated
The main clause is governed by the verb תְגַלֵּ֑ה, you will uncover, which is followed by a noun phrase indicating the subject הִֽוא, she, and a predicate that describes the relationship.
The structure emphasizes the prohibition against uncovering the nakedness of a close relative, with the phrase שְׁאֵ֥ר אִמְּךָ֖, [is] a relative of your mother, clarifying the familial ties involved.
Septuagint Backgroundgenerated
The Septuagint translates עֶרְוָה as ἀσχημοσύνην (aschēmosynēn), which conveys a sense of disgrace or shame, aligning with the moral implications of the Hebrew term.
This choice reflects a broader interpretation, focusing on the ethical dimensions of the command rather than just the physical act.
In plain words — the whole versegenerated
Leviticus 18:13 states that you must not have sexual relations with your mother’s sister, as she is considered a close relative. This law is part of a broader set of guidelines meant to protect family integrity and prevent incest.
Frequently Asked Questionsgenerated
This verse emphasizes the importance of maintaining boundaries within family relationships, particularly regarding sexual conduct.
Such relationships are seen as violating the sanctity of family ties and can lead to moral and social complications.
While cultural views on family and relationships have evolved, the principle of respecting familial boundaries remains relevant.
Violating these prohibitions can lead to social ostracism and spiritual consequences as outlined in other parts of the law.
Reflection Questionsgenerated
- What boundaries do I need to establish in my own relationships to honor family ties?
- How can I better understand the cultural context of these laws in ancient Israel?
- In what ways can I respect and uphold the integrity of my family relationships?
- What lessons can I learn from this command about the nature of intimacy and connection?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Leviticus 18:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt not uncover the nakedness of thy mother's sister,.... Which is the same relation as before, an aunt by the mother's side; wherefore, if such a marriage was unlawful, this must also, and
Read John Gill on Leviticus 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 18:13 Thou shalt not uncover the nakedness of thy mother’ s sister: for she [is] thy mother’ s near kinswoman. Ver. 13.
Read John Trapp on Leviticus 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Thy mother’s sister.—Equally forbidden is the aunt by the mother’s side. The law which obtained in the time of Christ also defines this prohibition to extend to a mother’s sister or half-sister by the same father or mother, whether born in wedlock or out of it. It is remarkable that the administrators of the law during the second Temple understood this last prohibition strictly to apply to alliances between nephews and aunts, but not vice versâ to marriages between nieces and uncles. They regarded intermarriage between uncle and niece as an especially meritorious act, and interpreted the promises “then shalt thou call and the Lord shall answer” (Isaiah 58:9) to refer more particularly…
Read Charles John Ellicott on Leviticus 18 →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 not have sexual relations with your mother’s sister, for she is your mother’s close relative.
“‘You shall not uncover the nakedness of your mother’s sister, for she is your mother’s near kinswoman.
You must not have sexual relations with your mother’s sister, for she is your mother’s close relative.
You must not have sexual intercourse with your mother’s sister, because she is your mother’s flesh.
Tyndale line
Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman.
Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman.
Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman.
Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.
Thou shalt not discouer the shame of thy mothers sister: for she is thy mothers kinsewoman.
Strictly literal
The nakedness of thy mother's sister shalt thou not uncover; for she is thy mother's near relation.
'The nakedness of thy mother's sister thou dost not uncover; for she [is] thy mother's relation.
You do not uncover the nakedness of your mother’s sister, for she [is] your mother’s relation.
The nakedness of thy mother's sister shalt thou not uncover; for she is thy mother's near kinswoman.
Do not sleep with your mother's sister. She is a close relative to your mother.
From the Latin
Thou shalt not uncover the nakedness of thy mother’s sister: because she is thy mother’s flesh.
Simplified
Don't have sex with your mother's sister. She is a close relative of your mother.
You may not have sex connection with your mother's sister, for she is your mother's near relation.
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 agree closely on the content of the verse, with the Samaritan Pentateuch differing only in the word הִֽוא (she), which emphasizes the subject of the prohibition.
עֶרְוַ֥ת אֲחֽוֹת־ אִמְּךָ֖ לֹ֣א תְגַלֵּ֑ה כִּֽי־ שְׁאֵ֥ר אִמְּךָ֖ הִֽוא׃ ס
8 of the 9 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.
ערות אחות אמך לא תגלה שׁאר אמך היא
1 word differs from the Masoretic Text: היא (she)
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 18:13
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עֶרְוָה (ervah) refers to nakedness or nudity, particularly emphasizing the pudenda. It can also denote shame, disgrace, or improper behavior. The term has a figurative use, suggesting exposure or vulnerability. The Aramaic equivalent is עַרְוָה (arvah), meaning dishonor.
עֶרְוָה 54 n.f. nakedness, pudenda
base
H6172 עֶרְוָה nakedness, pudenda
6172 `ervah er-vaw'
from 6168; nudity, literally (especially the pudenda) or
figuratively (disgrace, blemish):--nakedness, shame,
unclean(-ness).
see HEBREW for 06168
עֶרְוָה (er.vah) — nakedness.
1) nakedness, nudity, shame, pudenda
1a) pudenda (implying shameful exposure)
1b) nakedness of a thing, indecency, improper behaviour
1c) exposed, undefended (fig.)
Aramaic equivalent: ar.vah (עַרְוָה "dishonor" H6173)
N-fs — Noun common · feminine singular constructHNcfsc
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…
אָחוֹת (achowth) means 'sister' and can refer to a full sister, half-sister, or a relative. It is used both literally and figuratively, symbolizing relationships such as that of Israel and Judah, and can also imply intimacy or connection. The word is built from a feminine form related to other terms for kinship.
אָחוֹת 114 n.f. sister
sister
= beloved
symbol. of Judah, Samaria, Sodom & Jerusalem
fig. of intimate connection
another
base
H269 אָחוֹת sister
269 'achowth aw-khoth'
irregular feminine of 251; a sister (used very widely (like
250), literally and figuratively):--(an-)other, sister,
together.
see HEBREW for 0251
see HEBREW for 0250
אָחוֹת (a.chot) — sister.
1) sister
1a) sister (same parents)
1b) half-sister (same father)
1c) relative
1c1) (metaph) of Israel's and Judah's relationship
1d) beloved
1d1) bride
1e) (fig.) of intimate connection
1f) another
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
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)
Part — ParticleHTn
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
HVpi2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שְׁאֵר (sh'er) refers to flesh, potentially originating from the inner flesh next to the bones. It encompasses meanings related to food, physical power, and kinship, indicating a connection by blood. The term can also imply self or body. There is a related term, שַׁאֲרָה (sha.a.rah), meaning 'kinswomen'.
שְׁאֵר n.m. flesh (perh. orig. the inner flesh, full of blood, next to the bones)
flesh
as food
fig. for physical power
in HP = flesh- (= blood-) relation (i.e. one near of kin)
= self
base
H7607 שְׁאֵר flesh (perh. orig. the inner flesh, full of blood, next to the bones)
7607 sh'er sheh-ayr'
from 7604; flesh (as swelling out), as living or for food;
generally food of any kind; figuratively, kindred by blood:--
body, flesh, food, (near) kin(-sman, -swoman), near (nigh) (of
kin).
see HEBREW for 07604
שְׁאֵר (she.er) — flesh.
1) flesh, food, body, near kin, near kinswoman
1a) flesh
1a1) as food
1a2) for physical power (fig)
1b) flesh relation, blood relation
1c) self
Also means: sha.a.rah (שַׁאֲרָה "kinswomen" H7608)
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…
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs