Leviticus 11:28 — Word Study
WLCוְהַנֹּשֵׂא֙ אֶת־ נִבְלָתָ֔ם יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֣א עַד־ הָעָ֑רֶב טְמֵאִ֥ים הֵ֖מָּה לָכֶֽם׃ ס
BSAand anyone who picks upnâsâʼ [lifts, bears] a carcassnᵉbêlâh [dead body, corpse] must washkâbaç▸ [cleanse, purify] his clothesbeged [garments, robes] and he will be uncleanṭâmêʼ [defiled, contaminated] untilʻad eveningʻereb [sunset, the end of the day] Theyhêm [those creatures] are uncleanṭâmêʼ [impure, unholy]
| Greek | English | Parsing |
|---|---|---|
| וְהַנֹּשֵׂא֙ | and who [-ever] carries | Conjunction, particle, verb qal participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| נִבְלָתָ֔ם | carcass their | Noun common feminine singular construct, suffix |
| יְכַבֵּ֥ס | he will wash | Verb, Piel, imperfect third person masculine singular |
| בְּגָדָ֖יו | garments his | Noun common masculine plural construct, suffix |
| וְטָמֵ֣א | and he will be unclean | Verb, Qal, sequential perfect third person masculine singular |
| עַד־ | until | Preposition |
| הָעָ֑רֶב | the evening | Particle, noun common masculine singular absolute |
| טְמֵאִ֥ים | [are] unclean | Adj |
| הֵ֖מָּה | they | Pronoun |
| לָכֶֽם׃ ס | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and anyone who picks up a carcass must wash his clothes, and he will be unclean until evening. They are unclean for you. |
| KJV | And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you. |
| ASV | And he that beareth the carcass of them shall wash his clothes, and be unclean until the even: they are unclean unto you. |
| YLT | and he who is lifting up their carcase doth wash his garments, and hath been unclean until the evening — unclean they [are] to you. |
| WEB | He who carries their carcass shall wash his clothes, and be unclean until the evening. They are unclean to you. |
| BBE | Anyone who takes away the dead body of one of these is to have his clothing washed and be unclean till evening. |
Where they part company is נִבְלָתָם — see How Translations Differ.
The structure is straightforward, with a main clause followed by a requirement and its consequence, concluding with a statement about the creatures' status.





6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהֵמָּה
verbכָּבַס
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 11:28
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 Clean and Unclean Animalsgenerated
Leviticus 11:28 is part of a larger section outlining dietary laws and regulations regarding clean and unclean animals. This verse specifically addresses the consequences of touching or carrying a carcass, emphasizing the importance of ritual purity in the community. The laws serve to distinguish between the holy and the common, reflecting God's standards for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 11:24–25 | These creatures will make you unclean. Whoever touches their carcasses will be unclean until evening, |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נָשָׂא, naSa'generated
The verb נָשָׂא (naSa') means to lift or carry, and in this context, it refers specifically to the act of picking up a carcass. The parsing reveals it is a participle in the active voice, indicating an ongoing action performed by the subject.
This word encompasses a range of meanings from literal lifting to metaphorical carrying of burdens. In Leviticus, it highlights the physical act of handling something that is considered unclean, which has spiritual implications for the individual.
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 sentence centers around the main verb יְכַבֵּ֥ס, he will wash, which governs the actions and states described in the verse. The structure presents a clear cause-and-effect relationship: lifting a carcass leads to the requirement of washing.
The clause structure indicates that the subject is defined by the participial phrase נֹּשֵׂא, who carries, which specifies the individual responsible for the washing. The order emphasizes the action of carrying before the consequences of that action.
Septuagint Backgroundgenerated
In the Septuagint, נָשָׂא is rendered as αἴρων (airō), which also means to lift or carry. This choice aligns closely with the Hebrew meaning, maintaining the focus on the act of lifting.
The translation of נִבְלָתָם as θνησιμαίων (thnēsimaiōn) emphasizes the dead nature of the carcass, reinforcing the implications of ritual impurity associated with handling it.
In plain words — the whole versegenerated
Leviticus 11:28 states that anyone who picks up a carcass must wash their clothes and will be considered unclean until evening. This law highlights the importance of cleanliness and the consequences of touching something deemed unclean.
Frequently Asked Questionsgenerated
Being unclean until evening signifies that a person must refrain from certain activities and may need to undergo a purification process before they can participate fully in community life.
Handling a carcass is considered unclean due to the association with death and decay, which are seen as sources of ritual impurity in the biblical context.
Washing clothes signifies a process of purification, restoring the individual to a state of cleanliness necessary for participation in communal worship and activities.
This verse reflects the broader theme of Leviticus, which emphasizes holiness, cleanliness, and the separation of the sacred from the profane in the life of the Israelite community.
Reflection Questionsgenerated
- What are some ways I can maintain spiritual cleanliness in my life?
- How do I respond to the concept of ritual purity in my daily practices?
- In what areas of my life do I need to be more aware of the consequences of my actions?
- How can I apply the principles of cleanliness and purity from this verse to my relationships with others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 11:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he that beareth the carcass of them,.... Carries it upon any account, from place to place: shall wash his clothes, and be unclean until the even; as he that bore the carcasses of any of the
Read John Gill on Leviticus 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even.
Read Robert Jamieson on Leviticus 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 11:28 And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they [are] unclean unto you.Ver. 28. Shall wash his clothes.] As having committed a greater sin than he that toucheth a carcass only. All sin defileth not alike.
Read John Trapp on Leviticus 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) And he that beareth.—This is simply a resumption of Lev 11:25.
Read Charles John Ellicott on Leviticus 11 →
CambridgeThe Cambridge Bible for Schools and Colleges24–28. Uncleanness caused by Dead Bodies (See introductory note on Leviticus 11:20-23.) Leviticus 11:24-25 are a general introduction. ‘And by these’ (Leviticus 11:24) refers to what follows, not to the ‘winged creeping things’ of Leviticus 11:23. (a) touching or bearing the carcase of (α) beasts specified in Leviticus 11:26-27 or (β) swarming things specified in Leviticus 11:29-30 caused uncleanness till the even; if they were carried, the clothes must also be washed. (b) further cases of defilement were caused by a carcase, (α) a vessel (Leviticus 11:32-33), (β) food (Leviticus 11:34), (γ) ovens, etc. (Leviticus 11:35), (δ) water in a pit (Leviticus 11:36), (ε) seed (Leviticus 11:37-38).…
Read Cambridge on Leviticus 11 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleLARGER ANIMALS, Leviticus 11:26-28.This section contains a prohibition of all quadrupeds not dividing the hoof and chewing the cud, together with the penalty for touching their carcasses.
Read Daniel Denison Whedon on Leviticus 11 →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
and anyone who picks up a carcass must wash his clothes, and he will be unclean until evening. They are unclean for you.
He who carries their carcass shall wash his clothes, and be unclean until the evening. They are unclean to you.
and anyone who picks up a carcass must wash his clothes, and he will be unclean until evening. They are unclean for you.
and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.
Tyndale line
And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you.
And he that beareth the carcass of them shall wash his clothes, and be unclean until the even: they are unclean unto you.
And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you.
And he that beareth the carcass of them shall wash his clothes, and be unclean until the evening: they are unclean to you.
And he that beareth their carkeis, shall wash his clothes, and be vncleane vntill the euen: for such shalbe vncleane vnto you.
Strictly literal
And he that carrieth their carcase shall wash his garments, and be unclean until the even: they shall be unclean unto you.
and he who is lifting up their carcase doth wash his garments, and hath been unclean until the evening — unclean they [are] to you.
and he who is lifting up their carcass washes his garments, and has been unclean until the evening—they [are] unclean to you.
And he that beareth their carcass shall wash his clothes, and be unclean until the evening: unclean shall they be unto you.
Whoever picks up such a carcass must wash his clothes and be unclean until the evening. These animals will be unclean to you.
From the Latin
And he that shall carry such carcasses, shall wash his clothes, and shall be unclean until evening: because all these things are unclean to you.
Simplified
and if you pick up one of their dead bodies you must wash your clothes, and you will be unclean until the evening. They are unclean for you.
Anyone who takes away the dead body of one of these is to have his clothing washed and be unclean till evening.
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 states, "וְהַנֹּשֵׂא֙ אֶת־ נִבְלָתָ֔ם יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֣א עַד־ הָעָ֑רֶב טְמֵאִ֥ים הֵ֖מָּה לָכֶֽם׃" The Septuagint aligns closely with the Masoretic Text, matching 10 of the 11 words, though it presents them in a different order and style. The Samaritan Pentateuch differs by using the words "מנבלתם" (from their carcasses) instead of "נִבְלָתָ֔ם" and "הם" (they) instead of "הֵ֖מָּה" (they are). The Dead Sea Scrolls contain partial and restored text; 2Q5 and 11Q1 have similar readings to the Masoretic Text, while Mas1b includes slight variations but generally agrees with it. Overall, the Masoretic Text is well-supported by other witnesses, with minor variations in wording noted in the Samaritan Pentateuch and slight restoration in the Dead Sea Scrolls.
וְהַנֹּשֵׂא֙ אֶת־ נִבְלָתָ֔ם יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֣א עַד־ הָעָ֑רֶב טְמֵאִ֥ים הֵ֖מָּה לָכֶֽם׃ ס
10 of the 11 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.
והנשׂא מנבלתם יכבס בגדיו וטמא עד הערב טמאים הם לכם
2 words differ from the Masoretic Text: מ (from), הם (they)
[והנושא] [את] [נבלת׳ם] יכבס בגדי׳ו [וטמא] [עד] [הערב] [טמאים] [המה] [ל׳כם]
nothing on the leather here — 2 partly restored, 9 supplied entire by an editor.
[והנשא] [את] [נבלת׳מ] [יכבס] [בגדי׳ו] וטמא עד הערב [טמאימ] [המה] [ל׳כמ]
3 words on the leather — 8 supplied entire by an editor.
והנשא את נבלת׳ם יכבס בגדי׳ו וטמא עד הערב טמאים הםה ל׳כם
8 words on the leather — 3 partly restored.
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 11:28
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 נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | Art | V-Qal — Conjunction · particle · verb qal participle (active) masculine singularHC/Td/Vqrmsa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נְבֵלָה (nevelah) refers to a carcass or corpse, applicable to both humans and animals. It can also denote carrion and, in a figurative sense, an idol. The word is derived from a root meaning 'to be flabby' and encompasses the idea of a dead body, whether it died naturally or otherwise.
נְבֵלָה n.f. carcass, corpse
base
H5038 נְבֵלָה carcass, corpse
5038 nbelah neb-ay-law'
from 5034; a flabby thing, i.e. a carcase or carrion (human
or bestial, often collectively); figuratively, an idol:--
(dead) body, (dead) carcase, dead of itself, which died,
(beast) that (which) dieth of itself.
see HEBREW for 05034
נְבֵלָה (ne.ve.lah) — carcass.
1) carcass, corpse
1a) of humans, idols, animals
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
כָּבַס (kabac) means to wash, specifically by treading, and is associated with the work of a fuller. It can refer to both literal washing of garments or people and figurative uses. The entries note various forms, including participles and different verb stems, indicating actions like washing and being washed.
[כָּבַס] 51 vb. (tread), wash
Qal highway of fuller’s (= treader’s, washer’s) field
Pi.
wash garments (i.e. by treading)
wash person
Pu. be washed, of garment
Hothp. after the plague is washed out
base
H3526 כָּבַס (tread), wash
3526 kabac kaw-bas'
a primitive root; to trample; hence, to wash (properly, by
stamping with the feet), whether literal (including the
fulling process) or figurative:--fuller, wash(-ing).
כָּבַס (ka.vas) — Washer's.
This name means to wash (by treading)
כָּבַס (ka.vas) — to wash.
1) to wash (by treading), be washed, perform the work of a fuller
1a) (Qal) washer, fuller, treader (participle)
1b) (Piel) to wash (garments, person)
1c) (Pual) to be washed
1d) (Hothpael) to be washed out
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
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
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עֶ֫רֶב (ereb) refers to the time of day known as evening or dusk, originally associated with sunset. It can also denote night, particularly in poetic contexts. The phrase 'between two evenings' suggests a time frame between sunset and darkness.
עֶ֫רֶב 131 n.[m.] (sun)set, evening
evening, orig. sunset
du. in phrase between two evenings, i.e. prob. between sunset and dark
(late poet.) = night
base
H6153 עֶ֫רֶב (sun)set, evening . . evening, orig. sunset
. du. in phrase between two evenings, i.e. prob. between sunset and dark
. (late poet.) = night
6153 `ereb eh'-reb
from 6150; dusk:--+ day, even(-ing, tide), night.
see HEBREW for 06150
עֶ֫רֶב (e.rev) — evening.
1) evening, night, sunset
1a) evening, sunset
1b) night
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Evening
The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., “between the two evenings”). The “first evening” was that period when the sun was verging towards setting, and the “second evening” the moment of actual sunset. The word “evenings” in Jer. 5:6 should be “deserts” (marg. R.V.).
The Hebrews reckoned two evenings in each day; as in the phrase, "between the two evenings," Ex 12:6 Nu 9:3 28:4. In this interval the Passover was to be killed, and the daily evening sacrifice offered, Ex 29:39-41, Hebrew. According to the Carites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening is the interval from sunset to complete darkness, that is, the evening twilight. Compare De 16:6. According to the Pharisees and the rabbins, the first evening began when the sun inclined to descend more rapidly, that is, at the ninth hour; while the second or real evening commenced at sunset. See DAY.
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAampa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
