Leviticus 18:19 — Word Study
WLCוְאֶל־ אִשָּׁ֖ה בְּנִדַּ֣ת טֻמְאָתָ֑הּ לֹ֣א תִקְרַ֔ב לְגַלּ֖וֹת עֶרְוָתָֽהּ׃
BSAYou must notlôʼ [under any circumstances] approachqârab▸ [draw near, come close to] a womanʼishshâh [wife, female] to have sexual relations with hergâlâh [engage in, participate in, intimacy, union] during her menstrual periodniddâh [at the time of, while she is in, time of impurity, uncleanness, separation]
| Greek | English | Parsing |
|---|---|---|
| וְאֶל־ | and to | Conjunction, preposition |
| אִשָּׁ֖ה | a woman | Noun common, feminine singular absolute |
| בְּנִדַּ֣ת | in [the] menstruous impurity of | Preposition, noun common feminine singular construct |
| טֻמְאָתָ֑הּ | uncleanness her | Noun common feminine singular construct, suffix |
| לֹ֣א | not | Particle |
| תִקְרַ֔ב | you will draw near | Verb, Qal, imperfect second person masculine singular |
| לְגַלּ֖וֹת | to uncover | Preposition, verb piel infinitive construct common |
| עֶרְוָתָֽהּ׃ | nakedness her | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not approach a woman to have sexual relations with her during her menstrual period. |
| KJV | Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness. |
| ASV | And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness. |
| YLT | 'And unto a woman in the separation of her uncleanness thou dost not draw near to uncover her nakedness. |
| WEB | “‘You shall not approach a woman to uncover her nakedness, as long as she is impure by her uncleanness. |
| BBE | And you may not go near a woman or have sex relations with her when she is unclean, at her regular time. |
Translations agree on the prohibition expressed in נִדָּה — see How Translations Differ.
The structure consists of a main command followed by several phrases that clarify the subject and conditions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרַב
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 18:19
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 Sexual Conductgenerated
Leviticus 18:19 is part of a broader section where God outlines laws for the Israelites regarding sexual morality. These laws aim to protect the sanctity of family relationships and promote purity among the community. This specific verse addresses the prohibition against sexual relations during a woman's menstrual period, highlighting the importance of ritual cleanliness and respect for the natural processes of life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 15:19–24 | When a woman has a discharge consisting of blood from her body, she will be unclean due to her menstruation for seven days, and anyone who touches her will be unclean until evening. |
| 2 | Leviticus 20:18 | If a man lies with a menstruating woman and has sexual relations with her, he has exposed the source of her flow, and she has uncovered the source of her blood. Both of them must be cut off from among their people. |
| 3 | Ezekiel 18:6 | He does not eat at the mountain or look to the idols of the house of Israel. He does not defile his neighbor’s wife or approach a woman during her period. |
| 4 | Ezekiel 22:10 | In you they have uncovered the nakedness of their fathers; in you they violate women during their menstrual impurity. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נִדָּה, be.ni.Datgenerated
The word נִדָּה (niddah) refers to a state of impurity, particularly in the context of menstruation. It indicates a time when a woman is considered ceremonially unclean, and thus, sexual relations during this time are prohibited. The root of the word suggests a sense of separation or rejection, emphasizing the need for purity in the community.
In this verse, the use of נִדָּה underscores the cultural and religious significance of maintaining purity, as it relates to both physical and spiritual cleanliness. This command reflects the broader theme in Leviticus of distinguishing between clean and unclean, which is essential for the Israelites' relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'You must not approach a woman to have sexual relations with her during her menstrual period.' The KJV and ASV agree with this wording, maintaining the same prohibition.
Sentence Structuregenerated
The main verb of the verse is תִקְרַב (tikrav), you will draw near, which governs the entire command. The structure includes a prepositional phrase indicating the subject of the approach, a noun phrase describing the woman, and a clause that specifies the condition under which the approach is forbidden.
The Hebrew word order places emphasis on the prohibition by starting with the negation לֹא (lo'), not, which sets the tone for the command.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נִדָּה is rendered as ξωρισμῷ (xōrismō), which conveys the idea of separation. This choice reflects a broader interpretation of the concept of impurity, emphasizing the need for separation during this time.
The translation choice indicates a focus on the relational aspect of purity, aligning with the cultural context of the laws.
In plain words — the whole versegenerated
Leviticus 18:19 instructs that a man must not approach a woman for sexual relations during her menstrual period. This law highlights the importance of maintaining purity and respect for natural cycles.
Frequently Asked Questionsgenerated
Being in a state of 'niddah' refers to a woman during her menstrual period when she is considered ceremonially unclean.
This command is given to maintain ritual purity within the community, reflecting God's standards for moral conduct.
While the cultural context may differ, the principles of respect, purity, and moral conduct remain relevant.
Violating this command would be seen as disrespecting the laws of purity, which could have spiritual and communal repercussions.
Reflection Questionsgenerated
- How can understanding the concept of purity influence my daily life?
- What are some ways I can show respect for natural processes in my relationships?
- How do cultural norms around purity affect our understanding of these ancient laws?
- In what ways can I apply the principles of this command in a modern context?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 18:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAlso thou shall not approach unto a woman,.... Not even a man to his own wife, and much less to another woman: to uncover her nakedness, as long as she is put apart for her uncleanness; in her
Read John Gill on Leviticus 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAlso thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNo, not to thy own wife. See 15:24,25. This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, . There is also a natural turpitude in this action. And therefore it is now unlawful under the gospel.
Read Matthew Poole on Leviticus 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 18:19 Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.Ver. 19. Unto a woman.]
Read John Trapp on Leviticus 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Also thou shalt not approach.—Literally, thou shalt not approach. The marriage laws are now followed by sexual impurities, which to some extent are suggested by the subjects that had necessarily to be discussed or hinted at in regulating the alliance in question. As long as she is put apart.—Put apart, i.e., seven days. (See Leviticus 15:19.) For consorting with her without being aware of her condition the man contracted defilement for seven days (see Leviticus 15:24), and for committing this gross act presumptuously, both parties to it were visited with death. (See Leviticus 20:18.) Ezekiel refers to the transgression of this law as one of the heinous sins perpetrated by the people of…
Read Charles John Ellicott on Leviticus 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. As long as she is put apart] See Clarke on Leviticus 15:24.
Read AdamClarke on Leviticus 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleLUSTS , Leviticus 18:19-30. 19. Thou shalt not approach — This verse forbids contracting the ceremonial impurity specified in Leviticus 15:19; Leviticus 15:25. See notes.
Read Daniel Denison Whedon 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 approach a woman to have sexual relations with her during her menstrual period.
“‘You shall not approach a woman to uncover her nakedness, as long as she is impure by her uncleanness.
You must not approach a woman to have sexual relations with her during her menstrual period.
“‘You must not approach a woman in her menstrual impurity to have sexual intercourse with her.
Tyndale line
Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.
And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.
And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.
Also thou shalt not approach to a woman to uncover her nakedness, as long as she is put apart for her uncleanness.
Thou shalt not also go vnto a woman to vncouer her shame, as long as she is put apart for her disease.
Strictly literal
And thou shalt not approach a woman in the separation of her uncleanness to uncover her nakedness.
'And unto a woman in the separation of her uncleanness thou dost not draw near to uncover her nakedness.
And you do not draw near to a woman in the separation of her uncleanness to uncover her nakedness.
And a woman in the separation of her uncleanness shalt thou not approach, to uncover her nakedness.
Do not sleep with a woman during her menstruation. She is unclean during that time.
From the Latin
Thou shalt not approach to a woman having her flowers, neither shalt thou uncover her nakedness.
Simplified
Don't have sex with a woman during the time she is unclean because of her period.
And you may not go near a woman or have sex relations with her when she is unclean, at her regular time.
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 and the Samaritan Pentateuch, which agree word for word. The Dead Sea Scrolls fragment shows some restoration, but the essential content matches the Masoretic Text.
וְאֶל־ אִשָּׁ֖ה בְּנִדַּ֣ת טֻמְאָתָ֑הּ לֹ֣א תִקְרַ֔ב לְגַלּ֖וֹת עֶרְוָתָֽהּ׃
8 of the 8 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.
ואל אשׁה בנדת טמאתה לא תקרב לגלות ערותה
Agrees with the Masoretic Text here, word for word.
[ואל] [אשה] [בנדת] [טמאת׳ה] [לא] [תקרב] [לגלות] [ערות׳ה]
nothing on the leather here — 8 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 18:19
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.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
נִדָּה (niddah) refers to impurity, particularly in the context of menstruation and moral issues like idolatry and incest. It is derived from a root meaning 'rejection' and encompasses various forms of ceremonial impurity. The term is associated with being set apart or unclean, reflecting both physical and moral dimensions of impurity.
נִדָּה n.f. impurity (as abhorrent, shunned)
of ceremonial impurity
fig. (with allusion to cerem. usage), impure thing
base
H5079 נִדָּה
5079 niddah nid-daw'
from 5074; properly, rejection; by implication, impurity,
especially personal (menstruation) or moral (idolatry,
incest):--X far, filthiness, X flowers, menstruous (woman),
put apart, X removed (woman), separation, set apart,
unclean(-ness, thing, with filthiness).
see HEBREW for 05074
נִדָּה (nid.dah) — impurity.
1) impurity, filthiness, menstruous, set apart
1a) impurity
1a1) of ceremonial impurity
1a2) of menstruation
1b) impure thing (fig.)
1b1) of idolatry, immorality
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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…
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)
HNcfsc/Sp3fs — Noun common feminine singular construct · suffixHNcfsc/Sp3fs
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
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
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)
HNcfsc/Sp3fs — Noun common feminine singular construct · suffixHNcfsc/Sp3fs