Leviticus 18:20 — Word Study
WLCוְאֶל־ אֵ֙שֶׁת֙ עֲמִֽיתְךָ֔ לֹא־ תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְזָ֑רַע לְטָמְאָה־ בָֽהּ׃
BSAYou must notlôʼ [under any circumstances] lienâthan▸ carnallyshᵉkôbeth [have sex relations, be intimate with] withʼêl your neighbor’sʻâmîyth [fellow, companion] wifeʼishshâh [woman, female partner] and thus defile yourselfṭâmêʼ [as a result, consequently, make unclean, pollute, your soul, your being]
| Greek | English | Parsing |
|---|---|---|
| וְאֶל־ | and to | Conjunction, preposition |
| אֵ֙שֶׁת֙ | [the] wife of | Noun common, feminine singular construct |
| עֲמִֽיתְךָ֔ | fellow citizen your | Noun common masculine singular construct, suffix |
| לֹא־ | not | Particle |
| תִתֵּ֥ן | you will give | Verb, Qal, imperfect second person masculine singular |
| שְׁכָבְתְּךָ֖ | copulation your | Noun common feminine singular construct, suffix |
| לְזָ֑רַע | for seed | Preposition, noun common masculine singular absolute |
| לְטָמְאָה־ | to be unclean | Preposition, verb qal infinitive construct common |
| בָֽהּ׃ | by her | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not lie carnally with your neighbor’s wife and thus defile yourself with her. |
| KJV | Moreover thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her. |
| ASV | And thou shalt not lie carnally with thy neighbor’s wife, to defile thyself with her. |
| YLT | 'And unto the wife of thy fellow thou dost not give thy seed of copulation, for uncleanness with her. |
| WEB | “‘You shall not lie carnally with your neighbor’s wife, and defile yourself with her. |
| BBE | And you may not have sex relations with your neighbour's wife, making yourself unclean with her. |
Where they part company is שְׁכָבְתְּךָ — see How Translations Differ.
The main clause is straightforward, with two prepositional phrases providing essential context and consequence.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנָתַן
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 18:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws on Sexual Conductgenerated
Leviticus 18:20 is part of a series of laws given to the Israelites that outline moral and ceremonial conduct. This specific verse addresses the prohibition against sexual relations with a neighbor's wife, which is framed within a larger context of maintaining holiness and purity among the people. The surrounding verses also deal with various sexual prohibitions, reinforcing the importance of fidelity and moral integrity within the community.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 20:10 | If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress must surely be put to death. |
| 2 | Exodus 20:14 | You shall not commit adultery. |
| 3 | Deuteronomy 5:18 | You shall not commit adultery. |
| 4 | Deuteronomy 22:22–25 | If a man is found lying with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel. |
| 5 | 2 Samuel 11:3–4 | So David sent and inquired about the woman, and he was told, “This is Bathsheba, the daughter of Eliam and the wife of Uriah the Hittite.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אִשָּׁה, 'e.shetgenerated
The term אִשָּׁה (ishshah) is a feminine noun meaning 'woman' or 'wife.' It is derived from the masculine form אִישׁ (ish), indicating a relationship to a male partner. In this verse, it specifically refers to a neighbor's wife, highlighting the relational and moral implications of the command.
This word appears frequently throughout the Hebrew Bible and is foundational in discussions of marital and sexual ethics, emphasizing the significance of the wife in the context of family and community.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is תִתֵּ֥ן, you will give, which governs the entire command. The structure includes a prepositional phrase indicating the subject of the action (the neighbor's wife) and a noun phrase that describes the act (copulation) and its consequences (to be unclean).
The Hebrew word order places emphasis on the prohibition itself, with the negation לֹא (not) leading the command, which underscores the importance of the directive.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אִשָּׁה is rendered as γυναῖκα (gynaika), which also means 'woman.' This choice aligns closely with the Hebrew meaning, maintaining the focus on the relational aspect of the command.
The Greek translation uses κοίτην (koitēn) for the act of lying together, which emphasizes the sexual nature of the command, similar to the Hebrew term used.
In plain words — the whole versegenerated
Leviticus 18:20 instructs the Israelites not to have sexual relations with their neighbor's wife, emphasizing the importance of moral purity and the consequences of such actions. This command is part of a broader set of laws aimed at guiding the community in their conduct and relationships.
Frequently Asked Questionsgenerated
To lie carnally means to engage in sexual relations, indicating an intimate act that is being prohibited in this command.
This command is important because it emphasizes fidelity and moral integrity within the community, which are crucial for maintaining social order and holiness.
This verse relates to other laws in Leviticus that address sexual conduct and purity, creating a framework for ethical behavior among the Israelites.
Violating this command would result in moral and ceremonial impurity, as indicated by the term 'to defile' in the verse.
Reflection Questionsgenerated
- How can I ensure that my relationships reflect the values of fidelity and integrity?
- What are some practical ways to maintain moral purity in my life?
- How does understanding the cultural context of these laws help me apply them today?
- In what ways can I support others in upholding ethical standards in their relationships?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 18:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover, thou shalt not lie carnally with thy neighbour's wife,.... Which is adultery, and a breach of the seventh command, Exodus 20:14: to defile thyself with her; not only adultery is a defiling
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 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 18:20 Moreover thou shalt not lie carnally with thy neighbour’ s wife, to defile thyself with her.Ver. 20. To defile thyself.] As David, how did he embroil himself with Bathsheba, and chased away that pure Spirit. Casta Deus mens est.
Read John Trapp on Leviticus 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Thy neighbour’s wife.—For committing adultery, which is here branded as a defilement, whether with a betrothed or married woman, both guilty parties incurred the penalty of death by stoning. (See Leviticus 20:10; Deuteronomy 22:22; Ezekiel 16:38; Ezekiel 16:40; John 8:5.) In Egypt the adulterer received a thousand strokes with a stick, and the guilty woman had her nose cut off, and to this day the criminal wife among the Bedouins is executed by her husband, father, or brother, without any mercy. Both criminals were also punished with death among other Eastern nations.
Read Charles John Ellicott on Leviticus 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Thy neighbour's wife] See Clarke on Exodus 20:14.
Read AdamClarke on Leviticus 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Thy neighbour’s wife — This is a repetition of the seventh commandment, in another form, for the purpose of emphasis and of completing the enumeration of abominations prevalent in Egypt and Canaan.
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 lie carnally with your neighbor’s wife and thus defile yourself with her.
“‘You shall not lie carnally with your neighbor’s wife, and defile yourself with her.
You must not lie carnally with your neighbor’s wife and thus defile yourself with her.
You must not have sexual intercourse with the wife of your fellow citizen to become unclean with her.
Tyndale line
Moreover thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.
And thou shalt not lie carnally with thy neighbor’s wife, to defile thyself with her.
And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.
Moreover, thou shalt not lie carnally with thy neighbor's wife, to defile thyself with her.
Moreouer, thou shalt not giue thy selfe to thy neighbours wife by carnall copulation, to be defiled with her.
Strictly literal
And thou shalt not lie carnally with thy neighbour's wife, to become unclean with her.
'And unto the wife of thy fellow thou dost not give thy seed of copulation, for uncleanness with her.
And you do not give your seed [from] intercourse to the wife of your fellow, to become unclean with her.
And with thy neighbor's wife shalt thou not lie carnally, to defile thyself with her.
Do not sleep with your neighbor's wife and defile yourself with her in this way.
From the Latin
Thou shalt not lie with thy neighbour’s wife, nor be defiled with mingling of seed.
Simplified
Don't commit any sex act with any other man's wife. This would pollute you and make you unclean.
And you may not have sex relations with your neighbour's wife, making yourself unclean with her.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint matches 8 of the 9 words, indicating a strong consistency across these ancient texts, while the Dead Sea Scrolls contain partial restorations that do not alter the overall meaning.
וְאֶל־ אֵ֙שֶׁת֙ עֲמִֽיתְךָ֔ לֹא־ תִתֵּ֥ן שְׁכָבְתְּךָ֖ לְזָ֑רַע לְטָמְאָה־ בָֽהּ׃
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.
ואל אשׁת עמיתך לא תתן שׁכבתך לזרע לטמאה בה
Agrees with the Masoretic Text here, word for word.
[ואל] [אשת] [עמית׳ך] לא [תתן] [שכבת׳ך] [לזרע] [לטמא׳ה] [ב׳ה]
nothing on the leather here — 1 partly restored, 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 18:20
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)
Conj | Prep — 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 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…
עָמִית (`amiyth) refers to an associate or fellow, emphasizing companionship and kinship. It is derived from a root meaning to associate, and is used to denote a neighbor or kindred person. The entries consistently highlight its relational aspect, with no significant disagreement among the lexicons.
[עָמִית] n.m. associate, fellow, relation (perh. orig. f. abstr. association)
base
H5997 עָמִית
5997 `amiyth aw-meeth'
from a primitive root meaning to associate; companionship;
hence (concretely) a comrade or kindred man:--another,
fellow, neighbour.
עָמִית (a.mit) — neighbor.
relation, neighbour, associate, fellow
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/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 נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
שְׁכֹ֫בֶת (shkobeth) refers to a sexual lying together or copulation. It is derived from the root word שָׁכַב (shakab), which means to lie down. The term is used in contexts related to sexual relations.
[שְׁכֹ֫בֶת] n.f. copulation
base
H7903 שְׁכֹ֫בֶת
7903 shkobeth shek-o'-beth
from 7901; a (sexual) lying with:--X lie.
see HEBREW for 07901
שְׁכֹ֫בֶת (she.kho.vet) — copulation.
copulation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
sed (Old Testament always for zera`, Aramaic (Da 2:43) zera`, except in Joe 1:17 for perudhoth (plural, the Revised Version (British and American) "seeds," the King James Version "seed"), and Le 19:19 (the King James Version "mingled seed") and De 22:9 (the King James Version "divers seeds") for kil'ayim, literally, "two kinds," the Revised Version (British and American) "two kinds of seed." Invariably in Greek Apocrypha and usually in the New Testament for sperma, but Mr 4:26,27; Lu 8:5,11; 2Co 9:10 for sporos, and…
Ge 1:11; often used figuratively in Scripture, Da 9:1 1Pe 1:23 1Jo 3:9. There was an injunction in the Mosaic Law against sowing a field with mingled seed of diverse kinds, Le 19:19. The "precious seed" is often committed to the ground with many fears; but the harvest, at least in spiritual things, shall be a season of joy, Ps 126:5,6.
- Every herb, tree and grass yields its own
Ge 1:11,12,29
- Each kind of, has its own body
- SOWING OF
. Time for, called seed time
. Necessary to its productiveness
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-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs