Leviticus 12:5 — Word Study
WLCוְאִם־ נְקֵבָ֣ה תֵלֵ֔ד וְטָמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־ דְּמֵ֥י טָהֳרָֽה׃
BSAIf, howeverʼim she gives birth toyâlad▸ [begets, brings forth] ◂a daughternᵉqêbâh [female child, girl] [the woman] will be uncleanṭâmêʼ [ceremonially impure, defiled] for two weeksshâbûwaʻ [a period of fourteen days] as she is during her menstruationniddâh [monthly impurity, separation] Then she must continueyâshab▸ inʻal purificationṭohŏrâh [cleansing, ritual purity] from her bleedingdâm [blood, discharge] for sixty-sixshishshîym [sixty and six] daysyôwm
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| נְקֵבָ֣ה | a female | N-fs |
| תֵלֵ֔ד | she will bear | Verb, Qal, imperfect third person feminine singular |
| וְטָמְאָ֥ה | and she will be unclean | Verb, Qal, sequential perfect third person feminine singular |
| שְׁבֻעַ֖יִם | two weeks | Noun common, masculine dual absolute |
| כְּנִדָּתָ֑הּ | like menstruous impurity her | Preposition, noun common feminine singular construct, suffix |
| וְשִׁשִּׁ֥ים | and sixty | Conjunction |
| יוֹם֙ | day[s] | Noun common, masculine singular absolute |
| וְשֵׁ֣שֶׁת | and six | Conjunction |
| יָמִ֔ים | days | Noun common, masculine plural absolute |
| תֵּשֵׁ֖ב | she will remain | Verb, Qal, imperfect third person feminine singular |
| עַל־ | on | Preposition |
| דְּמֵ֥י | [the] blood of | Noun common, masculine plural construct |
| טָהֳרָֽה׃ | purification | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If, however, she gives birth to a daughter, the woman will be unclean for two weeks as she is during her menstruation. Then she must continue in purification from her bleeding for sixty-six days. |
| KJV | But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days. |
| ASV | But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of her purifying threescore and six days. |
| YLT | 'And if a female she bear, then she hath been unclean two weeks, as in her separation; and sixty and six days she doth abide for the blood of her cleansing. |
| WEB | But if she bears a female child, then she shall be unclean two weeks, as in her period; and she shall continue in the blood of purification sixty-six days. |
| BBE | But if she gives birth to a female child, then she will be unclean for two weeks, as when she is unwell; and she will not be completely clean for sixty-six days. |
All versions agree on the translation of נְקֵבָ֣ה as daughter.
The sentence is structured with a conditional statement followed by consequences, clearly outlining the purification process.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָלַד
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 12:5
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 — Purification After Childbirthgenerated
Leviticus 12:5 discusses the ceremonial laws regarding a woman's purification after childbirth. The text specifies that if a woman gives birth to a daughter, she will be ceremonially unclean for a longer period compared to giving birth to a son. This reflects the cultural and religious practices of the time regarding childbirth and purity, as seen in the broader context of Leviticus 12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 12:2–4 | “Say to the Israelites, ‘A woman who becomes pregnant and gives birth to a son will be unclean for seven days, as she is during the days of her menstruation. |
| 2 | Genesis 3:13 | Then the LORD God said to the woman, “What is this you have done?” “The serpent deceived me,” she replied, “and I ate.” |
| 3 | 1 Timothy 2:14–15 | And it was not Adam who was deceived, but the woman who was deceived and fell into transgression. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נְקֵבָ֣ה, ne.ke.Vahgenerated
The Hebrew word נְקֵבָה (*nekevah*) means 'female' and is used to refer to a girl or female child. It is derived from a root that suggests a connection to the female sex, and it appears in various contexts throughout the Old Testament, including laws and genealogies.
In this verse, it identifies the gender of the child being born and sets the stage for the subsequent laws regarding purification. The use of this term emphasizes the distinction made between male and female children in the context of ceremonial uncleanness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses daughter to translate נְקֵבָ֣ה.
Sentence Structuregenerated
The verse consists of a main clause introduced by the conjunction וְאִם־ (*ve'im*), meaning 'and if', which sets up a conditional statement about childbirth. The finite verb תֵלֵ֔ד (*teled*) governs the clause, indicating the action of giving birth.
Following the main clause, there are additional phrases that describe the consequences of this action, including the duration of uncleanness and the comparison to menstruation, which are structured sequentially to convey the purification process.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נְקֵבָ֣ה is rendered as θῆλυ (*thēlu*), which also means 'female'. This choice reflects the translators' intent to convey the same gender distinction present in the Hebrew text.
The Greek word καὶ (*kai*) corresponds to the conjunction וְ, indicating a continuation of thought, while the overall structure remains consistent with the Hebrew.
In plain words — the whole versegenerated
Leviticus 12:5 explains that if a woman gives birth to a daughter, she will be unclean for two weeks, similar to her menstrual period. Following this, she must undergo a purification process for sixty-six days. This law highlights the differences in ceremonial uncleanness based on the gender of the child.
Frequently Asked Questionsgenerated
The laws in Leviticus reflect cultural attitudes of the time, which assigned different ceremonial implications based on the gender of the child.
Ceremonial uncleanness refers to a state that prevents a person from participating in certain religious activities until they undergo a purification process.
The purification process involves a specific period of separation and may include offerings to be made at the temple.
These laws were specific to the ancient Israelite context and are not typically observed in modern religious practices.
Reflection Questionsgenerated
- What do you think about the differences in purification laws for male and female children?
- How do these laws reflect the cultural values of the time?
- What can we learn about the importance of purity in the context of religious practices?
- How might these ancient laws inform our understanding of gender roles in society today?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 12:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if she bear a maid child,.... A daughter, whether born alive or dead, if she goes with it her full time: then she shall be unclean two weeks; or fourteen days running; and on the fifteenth day be
Read John Gill on Leviticus 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the LORD spake unto Moses, saying, Mankind are not only liable to defilement from without, but have internal causes of pollution lying deep in their nature.
Read Robert Jamieson on Leviticus 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe time in both particulars is double to the former, not so much from natural causes, because the purifications in female births are longer and slower, which if it were true, yet doth not extend to any such time as here is mentioned, as for moral reasons; either to be as a blot upon that sex for being the first in man’ s transgression, , or to put an honour upon the sacrament of circumcision, which being administered to the males, did put an end to that pollution sooner than otherwise had been; or to show the privilege of the man above the woman, and that the women were to be purified, sanctified, and saved by one of the other sex, even by the man Christ Jesus, without whom they should…
Read Matthew Poole on Leviticus 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 12:5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.Ver. 5. But if she bear a maid child.] To intimate, it may be, the woman’ s being first in the transgression.
Read John Trapp on Leviticus 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) But if she bear a maid child.—Better, but if she giveth birth to a female child. (See Leviticus 12:2.) As in her separation.—Better, as in the time of her monthly courses. (See Leviticus 12:2.) In the case of a daughter the days of purification in both stages is exactly double that prescribed at the birth of a son. The reason for this difference is probably owing to the fact that the ancients believed that the physical derangement of the system is far greater at the birth of a girl than at the birth of a boy, and that it requires a longer time for the effects to pass away. Similar laws obtained among other nations of antiquity, and exist to this day among many Eastern tribes. The Greeks…
Read Charles John Ellicott on Leviticus 12 →CambridgeThe Cambridge Bible for Schools and Colleges4, 5. The time of purification after the birth of a female was twice as long as that after a male. The belief that the birth of a girl was more dangerous for the mother than the birth of a boy prevailed among ancient nations, who considered that hostile supernatural beings were more to be feared in these cases. The practice, at here, survived the belief on which it was founded. Observe that the mother is regarded as unclean but not the child.
Read Cambridge on Leviticus 12 →Albert Barnes1798–1870Barnes' Notes on the BibleSome have thought that this doubling of each of the two periods was intended to remind the people of the fact that woman represents the lower side of human nature, and was the first to fall into temptation.
Read Albert Barnes on Leviticus 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Maid child… threescore and six days — It has not pleased God to disclose the ground of this different legislation for the sexes by doubling the period of purification after the birth of a female child.
Read Daniel Denison Whedon on Leviticus 12 →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
If, however, she gives birth to a daughter, the woman will be unclean for two weeks as she is during her menstruation. Then she must continue in purification from her bleeding for sixty-six days.
But if she bears a female child, then she shall be unclean two weeks, as in her period; and she shall continue in the blood of purification sixty-six days.
If, however, she gives birth to a daughter, the woman will be unclean for two weeks as she is during her menstruation. Then she must continue in purification from her bleeding for sixty-six days.
If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in blood purity.
Tyndale line
But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.
But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of her purifying threescore and six days.
But if she bear a maid child, then she shall be unclean two weeks, as in her impurity: and she shall continue in the blood of her purifying threescore and six days.
But if she shall bear a female-child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying sixty six days.
But if she beare a mayde childe, then shee shalbe vncleane two weekes, as when shee hath her disease: and she shall continue in the blood of her purifying three score and sixe dayes.
Strictly literal
And if she bear a female, then she shall be unclean two weeks, as in her separation; and she shall continue sixty-six days in the blood of her cleansing.
'And if a female she bear, then she hath been unclean two weeks, as in her separation; and sixty and six days she doth abide for the blood of her cleansing.
And if she bears a female, then she has been unclean [for] two weeks, as in her separation; and she abides by the blood of her cleansing [for] sixty-six days.
But if she bear a female child, then shall she be unclean two weeks as in her separation; and sixty and six days shall she continue in the blood of the purification.
But if she gives birth to a female child, then she will be unclean for two weeks, as she is during her period. Then the mother's purification will continue for sixty-six days.
From the Latin
But if she shall bear a maid child, she shall be unclean two weeks, according to the custom of her monthly courses, and she shall remain in the blood of her purification sixty-six days.
Simplified
If a woman has a daughter, she will be unclean for two weeks, in the same way that she is unclean during her menstrual period. The woman must wait a further sixty-six days for the purification of her blood.
But if she gives birth to a female child, then she will be unclean for two weeks, as when she is unwell; and she will not be completely clean for sixty-six days.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches 12 of the 14 words. The Samaritan Pentateuch differs by one word, using שׁבועים (*shvu'im*) instead of the Masoretic שְׁבֻעַ֖יִם (*shevu'ayim*), indicating a variation in the term for 'weeks'.
וְאִם־ נְקֵבָ֣ה תֵלֵ֔ד וְטָמְאָ֥ה שְׁבֻעַ֖יִם כְּנִדָּתָ֑הּ וְשִׁשִּׁ֥ים יוֹם֙ וְשֵׁ֣שֶׁת יָמִ֔ים תֵּשֵׁ֖ב עַל־ דְּמֵ֥י טָהֳרָֽה׃
12 of the 14 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.
ואם נקבה תלד וטמאה שׁבועים כנדתה ושׁשׁים יום ושׁשׁת ימים תשׁב על דמי טהרה
1 word differs from the Masoretic Text: שׁבועים (week)
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 12:5
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
נְקֵבָה (nqebah) means 'female' and can refer to a woman, female child, or female animal. It is derived from the root word for 'to pierce' or 'to perforate,' indicating a connection to the sexual form. The term appears in contexts discussing gender.
נְקֵבָה n.f. female
base
H5347 נְקֵבָה female
5347 nqebah nek-ay-baw'
from 5344; female (from the sexual form):--female.
see HEBREW for 05344
נְקֵבָה (ne.qe.vah) — female.
1) female
1a) woman, female child
1b) female animal
N-fs — N-fsHAafsa
fe'-mal: Two Hebrew words are thus translated:
(1) neqebhah, which is merely a physiological description of the sexual characteristic (from naqabh, "to perforate"), and which corresponds to zakhar, "male" (see under the word).
(2) 'ishshah, with the irregular plural nashim (only Ge 7:2, in all other places "wife," "woman"), the feminine form of 'ish, "man."
The Greek word is thelus, literally, "the nursing one," "the one giving suck" (from thelazo, "to suckle").
Israelitic law seems frequently guilty of unjust partiality in favor of the male sex, but we have to consider that most of these legal and religious disabilities of women can be explained from the social conditions prevailing at the time of legislation. They are therefore found also in contemporaneous Gentilereligions. Though traces of this prejudice against the weaker sex are…
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
bar (dobh; compare Arabic dubb): In 1Sa 17:34-37, David tells Saul how as a shepherd boy he had overcome a lion and a bear. In 2Ki 2:24 it is related that two she bears came out of the wood and tore forty-two of the children who had been mocking Elisha. All the other references to bears are figurative; compare 2Sa 17:8; Pr 17:12; 28:15; Isa 11:7; 59:11; La 3:10; Da 7:5; Ho 13:8; Am 5:19;
Bear
A native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In Daniel’s vision of the…
(1 Samuel 17:34; 2 Samuel 17:8) The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine.
That bears were common in Palestine appears from several passages in the Old Testament, 1Sa 17:34,36,37; 2Sa 17:8; 2Ki 2:24. The species known in Syria resembles the common brown bear; it is sill met in the recesses of Lebanon. To a sullen and ferocious disposition, the bear joins immense strength, considerable sagacity, and the power of climbing trees. Her ferocity, especially when her young are injured, is proverbial. See 2Sa 17:8; Pr 17:12; Isa 11:7; Ho 13:8.
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-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
שָׁבוּעַ (shabuwa`) refers to a period of seven, specifically a week, and can denote both weeks of days and years. It is associated with the Feast of Weeks, also known as Pentecost. The term is derived from a root meaning 'sevened,' indicating its connection to the number seven.
שָׁבוּעַ n.m. period of seven (days, years), heptad, week
base
H7620 שָׁבוּעַ period of seven (days, years), heptad, week
7620 shabuwa` shaw-boo'-ah
or shabuan {shaw-boo'-ah}; also (feminine) shbu.ah
{sheb-oo-aw'}; properly, passive participle of 7650 as a
denominative of 7651; literal, sevened, i.e. a week
(specifically, of years):--seven, week.
see HEBREW for 07650
see HEBREW for 07651
שָׁבוּעַ (sha.vu.a) — Weeks.
Feast of Weeks,
Also named: pentēkostē (πεντηκοστή "Pentecost" G4005)
This name means seven,
שָׁבוּעַ (sha.vu.a) — week.
1) seven, period of seven (days or years), heptad, week
1a) period of seven days, a week
1a1) Feast of Weeks
1b) heptad, seven (of years)
Also means: sha.vu.a (שָׁבוּעַ "week" H7620I)
שָׁבוּעַ (sha.vu.a) — week.
1) seven, period of seven (days or years), heptad, week
1a) period of seven days, a week
1a1) Feast of Weeks
1b) heptad, seven (of years)
N-md — Noun common · masculine dual absoluteHNcmda
Or successive periods of seven days each, were known from the earliest times among nations remote from each other in Europe, Asia, and Africa, Ge 29:27. See SABBATH.
The Hebrew had only numeral names for the days of the week, excepting the Sabbath; the names now current among us being borrowed from Saxon mythology. The Jews called Sunday "one of the Sabbath." A prophetic week and a week of years were each seven years; and a week of sabbatical years, or fortynine years, brought round the year of jubilee. In Joh 20:26, the disciples are said to have met again after "eight days," that is, evidently after a week, on the eighth day after our Lord’s resurrection. See THREE.
For the "Feast of Weeks," see PENTECOST.
נִדָּה (niddah) refers to impurity, particularly in the context of menstruation and moral issues like idolatry and incest. It is derived from a root meaning 'rejection' and encompasses various forms of ceremonial impurity. The term is associated with being set apart or unclean, reflecting both physical and moral dimensions of impurity.
נִדָּה n.f. impurity (as abhorrent, shunned)
of ceremonial impurity
fig. (with allusion to cerem. usage), impure thing
base
H5079 נִדָּה
5079 niddah nid-daw'
from 5074; properly, rejection; by implication, impurity,
especially personal (menstruation) or moral (idolatry,
incest):--X far, filthiness, X flowers, menstruous (woman),
put apart, X removed (woman), separation, set apart,
unclean(-ness, thing, with filthiness).
see HEBREW for 05074
נִדָּה (nid.dah) — impurity.
1) impurity, filthiness, menstruous, set apart
1a) impurity
1a1) of ceremonial impurity
1a2) of menstruation
1b) impure thing (fig.)
1b1) of idolatry, immorality
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
שִׁשִּׁים (shishshiym) means 'sixty' in Hebrew. It is a numeral derived from the root associated with the number 8337. The term is used in various contexts in the Old Testament to denote the quantity of sixty, also referred to as 'three score.' There is an Aramaic equivalent, שִׁתִּין (shit.tin), which also means sixty.
שִׁשִּׁים 59 n.indecl. sixty
base
H8346 שִׁשִּׁים sixty
8346 shishshiym shish-sheem'
multiple of 8337; sixty:--sixty, three score.
see HEBREW for 08337
שִׁשִּׁים (shish.shim) — sixty.
sixty, three score
Aramaic equivalent: shit.tin (שִׁתִּין "sixty" H8361)
Conj | Adj — ConjunctionHC/Acmpa
siks'-ti (shishshim; hexekonta).
See NUMBER.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine singular absoluteHNcmsa
The Hebrew word שֵׁשׁ, transliterated as shesh, means 'six' and can function as both a cardinal and ordinal number, indicating the sixth position. It is a primitive number that signifies an excess beyond five, as noted in the entries. The Aramaic equivalent is שֵׁת (shet).
שֵׁשׁ, שִׁשָּׁה 216 n.m. et f. six
base
H8337 שֵׁשׁ, שִׁשָּׁה six
8337 shesh shaysh
masculine shishshah {shish-shaw'}; a primitive number; six
(as an overplus (see 7797) beyond five or the fingers of the
hand); as ord. sixth:--six((-teen, -teenth)), sixth.
see HEBREW for 07797
שֵׁשׁ (shesh) — six.
1) six
1a) six (cardinal number)
1b) sixth (ordinal number)
1c) in combination with other numbers
Aramaic equivalent: shet (שֵׁת "six" H8353)
HC/Acbsc — ConjunctionHC/Acbsc
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HNcmpa — Noun common · masculine plural absoluteHNcmpa
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-mp — Noun common · masculine plural constructHNcmpc
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…
טֹ֫הַר (tohar) refers to concepts of purity and clearness, derived from the root word for brightness. It encompasses meanings like purity, purifying, and clearness or lustre. The term appears in contexts related to ceremonial purification, with a specific reference to Psalm 89:45 noted in the entries.
טֹ֫הַר n.[m.] purity, purifying
base
[טֳהָר], or [טְהָר] n.[m.] clearness, lustre—only ψ 89:45
ref
H2892a טֹ֫הַר purity, purifying H2892b טֲהָר, or טְהָר clearness, lustre
2892 tohar to'-har
from 2891; literally brightness; ceremonially
purification:--clearness, glory, purifying.
see HEBREW for 02891
טֹ֫הַר (to.har) — purity.
1) purity, purification, purifying
1a) purity
1b) purifying
טֳהָר (ta.har) — clearness.
clearness, lustre
HNcfsa — Noun common · feminine singular absoluteHNcfsa
pu-ri-fi-ka'-shun.
See PURGE; PURITY; UNCLEANNESS.
Purification
The process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges.
The great annual purification of the people was on the Day of Atonement (q.v.).
But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13;
in its legal and technical sense, is applied to the ritual observances whereby an Israelite was formally absolved from the taint of uncleanness. The essence of purification, in all eases, consisted in the use of water, whether by way of ablution or aspersion; but in the majora delicta of legal uncleanness, sacrifices of various kinds were added and the ceremonies throughout bore an expiatory character. Ablution of the person and of the clothes was required in the cases mentioned in (Leviticus 15:18; 11:25,40; 15:18,17) In cases of childbirth the sacrifice was increased to a lamb of the first year, with a pigeon or turtle-dove. (Leviticus 12:8) The ceremonies of purification required in cases of contact with a corpse or a grave are detailed in (
→ (Sanitary and symbolical)
→ For women
Before marriage Es 2:12
After childbirth Le 12:6-8; Lu 2:22
After menstruation Le 15:19-33; 2Sa 11:4
→ Of the Jews before the Passover celebration Joh 11:55
→ For those who had recently killed someone in battle Nu 31:19-24
→ Of Levites, see below
→ Of lepers
See LEPROSY
→ By fire, for things that resist fire Nu 31:23