Leviticus 19:31 — Word Study
WLCאַל־ תִּפְנ֤וּ אֶל־ הָאֹבֹת֙ וְאֶל־ הַיִּדְּעֹנִ֔ים אַל־ תְּבַקְשׁ֖וּ לְטָמְאָ֣ה בָהֶ֑ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
BSAYou must notʼal [under any circumstances] turnpânâh▸ [face towards, seek out] toʼêl mediumsʼôwb [those who consult the spirits of the dead] [or]ʼêl spiritistsyiddᵉʻônîy [wizards, necromancers] do not seek them outbâqash▸ [refrain from, search for, inquire of] or you will be defiledṭâmêʼ [made unclean, contaminated] Iʼănîy [the first person, the speaker] am the LORDYᵉhôvâh [Yehovah, the self-existent God] ◂your Godʼĕlôhîym [Elohim, the supreme ruler]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּפְנ֤וּ | you turn | Verb, Qal, jussive second person masculine plural |
| אֶל־ | to | Preposition |
| הָאֹבֹת֙ | the necromancers | Particle, noun common feminine plural absolute |
| וְאֶל־ | and to | Conjunction, preposition |
| הַיִּדְּעֹנִ֔ים | the soothsayers | Particle, noun common masculine plural absolute |
| אַל־ | may not | Particle |
| תְּבַקְשׁ֖וּ | you seek [them] | Verb, Piel, jussive second person masculine plural |
| לְטָמְאָ֣ה | to become unclean | Preposition, verb qal infinitive construct common |
| בָהֶ֑ם | by them | Preposition, suffix |
| אֲנִ֖י | I | Pronoun |
| יְהוָ֥ה | [am] Yahweh | Noun proper |
| אֱלֹהֵיכֶֽם׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not turn to mediums or spiritists; do not seek them out, or you will be defiled by them. I am the LORD your God. |
| KJV | ¶ Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God. |
| ASV | Turn ye not unto them that have familiar spirits, nor unto the wizards; seek them not out, to be defiled by them: I am Jehovah your God. |
| YLT | 'Ye do not turn unto those having familiar spirits; and unto wizards ye do not seek, for uncleanness by them; I [am] Jehovah your God. |
| WEB | “‘Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am Yahweh your God. |
| BBE | Do not go after those who make use of spirits, or wonder-workers; do not go in their ways or become unclean through them: I am the Lord your God. |
The translations agree on the prohibition against mediums and spiritists, maintaining the essence of the command.
The verse presents a clear prohibition followed by a consequence, concluding with a declaration of God's identity.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbפָּנָה
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 19:31
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws on Spiritual Puritygenerated
Leviticus 19:31 addresses the issue of spiritual purity, instructing the Israelites not to engage with mediums or spiritists, practices seen as detrimental to their relationship with God. This command is part of a broader set of laws aimed at maintaining holiness among the people, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:26 | You must not eat anything with blood still in it. You must not practice divination or sorcery. |
| 2 | Leviticus 20:6–7 | Whoever turns to mediums or spiritists to prostitute himself with them, I will also set My face against that person and cut him off from his people. |
| 3 | Exodus 22:18 | You must not allow a sorceress to live. |
| 4 | Deuteronomy 18:10–14 | Let no one be found among you who sacrifices his son or daughter in the fire, practices divination or conjury, interprets omens, practices sorcery, |
| 5 | 1 Samuel 28:3–7 | Now by this time Samuel had died, and all Israel had mourned for him and buried him in Ramah, his own city. And Saul had removed the mediums and spiritists from the land. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — טָמֵא, le.ta.me.'Ahgenerated
The Hebrew word טָמֵא (tame') means to be or become unclean, often in a moral or ceremonial sense. It signifies a state of impurity that can result from various actions, particularly those that violate God's commandments.
In this verse, the warning against becoming טָמֵא highlights the serious consequences of engaging with mediums and spiritists, which are seen as direct violations of God's laws.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is consistently rendered across translations, with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying the prohibition against turning to mediums or spiritists.
Sentence Structuregenerated
The verse consists of a main clause and several subordinate clauses. The main verb is תִּפְנ֤וּ, you turn, which governs the actions that follow.
The structure emphasizes the prohibitions and consequences, with the phrase אַל may not appearing at the beginning and again before the seeking verb, highlighting the seriousness of the commands.
Septuagint Backgroundgenerated
The Septuagint translates אַל as οὐκ, indicating a strict prohibition. This choice maintains the negative imperative found in the Hebrew.
The Greek word for הָאֹבֹת is not directly translated, but the overall rendering reflects a similar caution against engaging with the occult.
In plain words — the whole versegenerated
Leviticus 19:31 instructs the Israelites not to turn to mediums or spiritists, warning that doing so will lead to spiritual defilement. The verse emphasizes the importance of remaining pure in their worship of God.
Frequently Asked Questionsgenerated
To be defiled means to become unclean or impure, especially in a spiritual or ceremonial sense, which can hinder one's relationship with God.
Mediums and spiritists are forbidden because they engage in practices that are contrary to God's commands and can lead people away from true worship.
Seeking out mediums and spiritists can result in spiritual contamination, which is seen as a serious offense against God's holiness.
The speaker is the LORD, who identifies Himself as the God of Israel, emphasizing His authority over the people.
Reflection Questionsgenerated
- What are some modern practices that might parallel the mediums and spiritists mentioned in this verse?
- How can I ensure that my spiritual practices align with God's commands?
- In what ways can I help others understand the importance of spiritual purity?
- What steps can I take to deepen my relationship with God and avoid practices that lead to defilement?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 19:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRegard not them that have familiar spirits,.... The word used signifies "bottles", and that sort of diviners here intended go by this name, either because what they sat on when they divined was in
Read John Gill on Leviticus 19 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRegard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
Read Robert Jamieson on Leviticus 19 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThem that have familiar spirits; that have entered into covenant with the devil, by whose help they foretell many things to come, and acquaint men with secret things. See ,7,9 . Wizards; another name expressing the same thing for substance, to wit, persons in league with the devil, with some difference only in the manner of their operation,
Read Matthew Poole on Leviticus 19 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:31 Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I [am] the LORD your God.Ver. 31. I am the Lord your God.] What need you then run to the devil for direction? Is it because there is no God in Israel? Every one that consults with Satan, worships him, though he bow not: neither doth that evil spirit desire any other reverence than to be sought unto.
Read John Trapp on Leviticus 19 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) Regard not.—Better, Turn ye not unto, as the Authorised Version renders this very phrase in Leviticus 19:4. Them that have familiar spirits.—This phrase represents the single word oboth in the original, and the translators of our Authorised Version by adopting it implied that those who practised this craft were supposed to be attended by an invisible spirit who was subject to their call to supply them with supernatural information. According to the authorities during the second Temple it denotes one who has a spirit speaking from under his arm-holes, or chest, with a hollow voice, as if it came out of a bottle, which is the meaning of ob in Job 32:19. They identified it with the spirit…
Read Charles John Ellicott on Leviticus 19 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. Regard not them that have familiar spirits] The Hebrew word oboth probably signifies a kind of engastromuthoi or ventriloquists, or such as the Pythoness mentioned Leviticus 16:16; Leviticus 16:18; persons who, while under the influence of their demon, became greatly inflated, as the Hebrew word implies, and gave answers in a sort of phrensy. See a case of this kind in Virgil, AEneid, l. vi., ver. 46, c.: - "----Deus ecce, Deus! cui talla fanti Ante fores, subito non vultus, non color unus, Non comptae mansere comae sed pectus anhelum, Et rabie fera corda tument; majorque videri, Nec mortale sonans, afflata est numine quando Jam propiore Dei." -------------------Invoke the skies…
Read AdamClarke on Leviticus 19 →
CambridgeThe Cambridge Bible for Schools and Colleges31. familiar spirits … wizards] Cp. ch. Leviticus 20:6; Leviticus 20:27. For the difference between the two see Driver on Deuteronomy 18:11. The former expression (’τb) may be rendered ghost. Its oracles were uttered in a twittering voice, which, through ventriloquism, appeared to rise from the ground. Accordingly the LXX. mostly renders the word by ἐγγαστρίμυθοι, ventriloquists. See the narrative of the witch of Endor (1 Samuel 28). The latter of the two appellations, lit. knowing (but Rob.-Sm. Journal of Philology, xiii. 273 ff.; xiv. 113 ff., prefers acquaintance), may fitly be rendered familiar spirit. The distinction between the two modes of divination will then be that ‘those who…
Read Cambridge on Leviticus 19 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe devotion of faith, which would manifest itself in obedience to the commandment to keep God’s Sabbaths and to reverence His sanctuary Leviticus 19:30, is the true preservative against the
Read Albert Barnes on Leviticus 19 →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 turn to mediums or spiritists; do not seek them out, or you will be defiled by them. I am the LORD your God.
“‘Don’t turn to those who are mediums, nor to the wizards. Don’t seek them out, to be defiled by them. I am Yahweh your God.
You must not turn to mediums or spiritists; do not seek them out, or you will be defiled by them. I am the LORD your God.
Do not turn to the spirits of the dead and do not seek familiar spirits to become unclean by them. I am the Lord your God.
Tyndale line
¶ Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
Turn ye not unto them that have familiar spirits, nor unto the wizards; seek them not out, to be defiled by them: I am Jehovah your God.
Turn ye not unto them that have familiar spirits, nor unto the wizards; seek them not out, to be defiled by them: I am the LORD your God.
Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.
Ye shall not regarde them that worke with spirites, neither soothsayers: ye shall not seeke to them to be defiled by them: I am the Lord your God.
Strictly literal
— Turn not unto necromancers and unto soothsayers; seek not after them to make yourselves unclean: I am Jehovah your God.
'Ye do not turn unto those having familiar spirits; and unto wizards ye do not seek, for uncleanness by them; I [am] Jehovah your God.
You do not turn to those having familiar spirits, and you do not seek for wizards, to become unclean by them; I [am] your God YHWH.
Turn not unto them that have familiar spirits, and unto wizards; seek [them] not, to be defiled by them: I am the Lord your God.
Do not turn to those who talk with the dead or with spirits. Do not seek them out, or they will defile you. I am Yahweh your God.
From the Latin
Go not aside after wizards, neither ask any thing of soothsayers, to be defiled by them: I am the Lord your God.
Simplified
Don't try and find help from mediums or spiritists—don't even go looking for them, otherwise they will corrupt you. I am the Lord your God.
Do not go after those who make use of spirits, or wonder-workers; do not go in their ways or become unclean through them: I am the Lord your God.
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 has slight variations in wording but retains the same prohibitions. The Dead Sea Scrolls show some words that were supplied by an editor, but the core message aligns with the Masoretic Text.
אַל־ תִּפְנ֤וּ אֶל־ הָאֹבֹת֙ וְאֶל־ הַיִּדְּעֹנִ֔ים אַל־ תְּבַקְשׁ֖וּ לְטָמְאָ֣ה בָהֶ֑ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
10 of the 13 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
אל תפנו אל האובות ואל הידעונים אל תבקשׁו לטמאה בהם אני יהוה אלהיכם
2 words differ from the Masoretic Text: אובות (spirit of dead), ידעונים (soothsayer)
[אל] [תפנו] [אל] [האבת] [ואל] הידעונים [אל] [תבקשו] [לטמא׳ה] [ב׳הם] [אני] [יהוה] אלהי׳כם
2 words on the leather — 11 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 19:31
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
פָּנָה (panah) is a Hebrew verb meaning to turn, with various implications such as turning toward, away, or doing something. It can refer to both physical and figurative actions, like looking or regarding something. The entries indicate it can also mean to decline or approach, and it has different forms, including Qal, Piel, and Hiphil, each with specific nuances.
פָּנָה 135 vb. turn
Qal 117
turn toward
turn from
turn and do a thing
turn, decline
turn toward, approach
turn and look, look
of inanimate things, face
esp. fig. look at, regard
look for = expect
fig. look at = consider
Hiph.
turn
make a turn, shew (signs of) turning
Hoph. be ye turned back!
base
H6437 פָּנָה turn .. . turn toward
. turn from
. turn and do a thing
. turn, decline
. turn toward, approach
. . turn and look, look
. of inanimate things, face
. esp. fig. look at, regard
. look for = expect
. fig. look at = consider
. . turn
. make a turn, shew (signs of) turning
. be ye turned back!
6437 panah paw-naw'
a primitive root; to turn; by implication, to face, i.e.
appear, look, etc.:--appear, at (even-)tide, behold, cast
out, come on, X corner, dawning, empty, go away, lie, look,
mark, pass away, prepare, regard, (have) respect (to),
(re-)turn (aside, away, back, face, self), X right (early).
פָּנָה (pa.nah) — to turn.
1) to turn
1a) (Qal)
1a1) to turn toward or from or away
1a2) to turn and do
1a3) to turn, decline (of day)
1a4) to turn toward, approach (of evening)
1a5) to turn and look, look, look back or at or after or for
1b) (Piel) to turn away, put out of the way, make clear, clear away
1c) (Hiphil)
1c1) to turn
1c2) to make a turn, show signs of turning, turn back
1d) (Hophal) to be turned back
פָּנָה (pa.nah) — Corner (Gate).
This name means corner, to turn, to turn back
Another spelling of pin.nah (פִּנָּה "Corner( Gate)" H6438)
V-Qal-Juss-2mp — Verb · Qal · jussive second person masculine pluralHVqj2mp
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)
Prep — PrepositionHR
אוֹב (owb) refers to a skin-bottle and is also associated with necromancy and spirits of the dead. The term is built from the idea of a hollow sound, linking it to both a physical object and a practice involving communication with the dead. The entries highlight its meanings as a water skin, a necromancer, and a familiar spirit.
אוֹב n.m. skin-bottle, necromancer, etc.
skin-bottle
necromancer
ghost
necromancy
base
H178 אוֹב skin-bottle, necromancer, etc. . skin-bottle
. necromancer
. ghost
. necromancy
178 'owb obe
from the same as 1 (apparently through the idea of prattling
a father's name); properly, a mumble, i.e. a water skin (from
its hollow sound); hence a necromancer (ventriloquist, as from
a jar):--bottle, familiar spirit.
see HEBREW for 01
אוֹב (ov) — medium.
1) water skin bottle
2) necromancer
1b) necromancer, one who evokes the dead
1c) ghost, spirit of a dead one
1d) practice of necromancy
3) one that has a familiar spirit
Art | N-mp — Particle · noun common feminine plural absoluteHTd/Ncfpa
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
יִדְּעֹנִי (yidd`oniy) refers to a familiar spirit or a conjurer, someone believed to possess knowledge of the unseen world. It is derived from the root meaning 'to know' and is associated with practices like soothsaying and necromancy. The term emphasizes the idea of intimate acquaintance with supernatural secrets.
יִדְּעֹנִי n.m. familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
base
H3049 יִדְּעֹנִי familiar spirit (prop. either as knowing, wise (acquianted with secrets of unseen world); or as intimate acquaintance of soothsayer)
3049 yidd`oniy yid-deh-o-nee'
from 3045; properly, a knowing one; specifically, a conjurer;
(by impl) a ghost:--wizard.
see HEBREW for 03045
יִדְּעֹנִי (yid.d.o.ni) — spiritist.
1) a knower, one who has a familiar spirit
1a) a familiar spirit, soothsayer, necromancer (meton)
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
sooth'-sa-erz.
See ASTROLOGY, 1; DIVINATION.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
HTn — ParticleHTn
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Juss-2mp — Verb · Piel · jussive second person masculine pluralHVpj2mp
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
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
