Leviticus 15:33 — Word Study
WLCוְהַדָּוָה֙ בְּנִדָּתָ֔הּ וְהַזָּב֙ אֶת־ זוֹב֔וֹ לַזָּכָ֖ר וְלַנְּקֵבָ֑ה וּלְאִ֕ישׁ אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־ טְמֵאָֽה׃ פ
BSAof a womandâveh [in her monthly menstrual period, sick of her flowers] in her menstrual periodniddâh [separation, impurity] of any malezâkâr [man, male person] or femalenᵉqêbâh [girl] who has a dischargezûwb [issue, flow] and of a manʼîysh [individual, person] whoʼăsher liesshâkab▸ [sleeps, has sexual relations] withʻim an unclean womanṭâmêʼ [impure, defiled, girl]
| Greek | English | Parsing |
|---|---|---|
| וְהַדָּוָה֙ | and the menstruating [woman] | Conjunction, particle |
| בְּנִדָּתָ֔הּ | in menstruous impurity her | Preposition, noun common feminine singular construct, suffix |
| וְהַזָּב֙ | and the [one] discharging | Conjunction, particle, verb qal participle (active) masculine singular |
| אֶת־ | the object marker | Particle |
| זוֹב֔וֹ | discharge his | Noun common masculine singular construct, suffix |
| לַזָּכָ֖ר | for the male | Preposition |
| וְלַנְּקֵבָ֑ה | and for the female | Conjunction, preposition |
| וּלְאִ֕ישׁ | and for a man | Conjunction, preposition, noun common masculine singular absolute |
| אֲשֶׁ֥ר | who | Particle |
| יִשְׁכַּ֖ב | he will lie | Verb, Qal, imperfect third person masculine singular |
| עִם־ | with | Preposition |
| טְמֵאָֽה׃ פ | an unclean [woman] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | of a woman in her menstrual period, of any male or female who has a discharge, and of a man who lies with an unclean woman.’” |
| KJV | And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean. |
| ASV | and of her that is sick with her impurity, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean. |
| YLT | and of her who is sick in her separation, and of him who hath an issue, the issue of a male or of a female, and of a man who lieth with an unclean woman.' |
| WEB | and of her who has her period, and of a man or woman who has a discharge, and of him who lies with her who is unclean. |
| BBE | And for her who has a flow of blood, and for any man or woman who has an unclean flow, and for him who has sex relations with a woman when she is unclean. |
Where they part company is in the translation of דָּוֶה — see How Translations Differ.
The verse is structured around a main clause followed by several subordinate phrases that detail specific cases of impurity.
4 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
verbשָׁכַב
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 15:33
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws of Purity and Impuritygenerated
Leviticus 15:33 is part of a larger section that details laws regarding purity and impurity, particularly focusing on bodily discharges and their implications for community life. These laws emphasize the need for ritual cleanliness among the Israelites, as outlined in previous verses. Understanding these regulations is crucial for grasping the holiness code that governs the community's relationship with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 15:24 | If a man lies with her and her menstrual flow touches him, he will be unclean for seven days, and any bed on which he lies will become unclean. |
| 2 | Leviticus 20:18 | If a man lies with a menstruating woman and has sexual relations with her, he has exposed the source of her flow, and she has uncovered the source of her blood. Both of them must be cut off from among their people. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — דָּוֶה, ve.ha.da.Vahgenerated
The word דָּוֶה (daveh) is a perfect passive participle, derived from a root meaning to be sick or unwell. It specifically describes a woman who is menstruating, indicating a state of physical weakness or illness associated with that time.
This term is significant in the context of ritual purity, as it emphasizes the separation required during menstruation. The passive form suggests that this state is not self-imposed but rather a natural condition that requires acknowledgment and ritual response.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term דָּוֶה is rendered as menstruating, which aligns with the KJV and ASV.
Sentence Structuregenerated
The finite verb זָּב֙ (zav), meaning 'to discharge,' governs the structure of the verse. It is complemented by several noun phrases that specify the subjects affected by the laws of impurity.
The sentence structure indicates a list of conditions and subjects, with the main verb leading into a series of phrases that detail the various cases of impurity, emphasizing the comprehensive nature of the laws.
Septuagint Backgroundgenerated
The Septuagint translates דָּוֶה as αἱμορροούσῃ (haimorrhousē), which means 'the menstruating one.' This choice highlights the physical aspect of the condition, focusing on the flow of blood associated with menstruation.
This translation shows a narrowing of focus from the Hebrew term, which encompasses a broader sense of being unwell, to a specific condition of menstruation, reflecting the Greek translators' interpretation of the text.
In plain words — the whole versegenerated
Leviticus 15:33 lists various cases of impurity, including a menstruating woman, any person with a discharge, and a man who lies with an unclean woman. These laws are important for understanding the community's practices regarding purity.
Frequently Asked Questionsgenerated
It refers to a time when a woman experiences a monthly cycle, which in the context of Leviticus, is associated with ritual impurity.
They help maintain the holiness of the community and outline how individuals should respond to conditions of impurity.
This act is considered a violation of the purity laws, which could lead to both personal and communal consequences.
While the cultural context has changed, the principles of purity and community health can still be relevant in discussions about moral and ethical conduct.
Reflection Questionsgenerated
- How can understanding these laws help us appreciate the importance of purity in our own lives?
- What parallels can we draw between the laws of impurity in Leviticus and modern concepts of health and hygiene?
- In what ways can we support those in our community who may feel marginalized due to their circumstances?
- How do these ancient laws inform our understanding of God's standards for holiness?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Leviticus 15:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd of her that is sick of her flowers,.... Her monthly courses, for these are a sickness, Leviticus 20:18; and make a woman languid and faint, as the word is rendered, Lamentations 1:13; or to be in
Read John Gill on Leviticus 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them. Thus shall ye separate ... from their uncleanness.
Read Robert Jamieson on Leviticus 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32, 33) This is the law.—These two verses give a summary of the contents of the chapter. In the recapitulation, however, as we have already seen, the order of the enactments is not strictly adhered to.
Read Charles John Ellicott on Leviticus 15 →CambridgeThe Cambridge Bible for Schools and Colleges32, 33. The concluding vv. include all the cases mentioned in this chapter. Cp. the conclusion to ch. 11. The gradations in the methods of cleansing should be noted: (a) the uncleanness lasted till the end of the day, and ceased without any further ceremonial, ‘he shall be unclean until the even’; (b) washing the clothes and bathing in running water is added (Leviticus 15:13); (c) sacrifices must also be offered, for the leper, a woman in childbirth (ch. 12) and two cases in ch. 15 (Leviticus 15:15; Leviticus 15:30).
Read Cambridge on Leviticus 15 →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
of a woman in her menstrual period, of any male or female who has a discharge, and of a man who lies with an unclean woman.’”
and of her who has her period, and of a man or woman who has a discharge, and of him who lies with her who is unclean.
of a woman in her menstrual period, of any male or female who has a discharge, and of a man who lies with an unclean woman.’”
the one who is sick in her menstruation, the one with a discharge, whether male or female, and a man who has sexual intercourse with an unclean woman.’”
Tyndale line
And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
and of her that is sick with her impurity, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
and of her that is sick with her impurity, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
And of her that is sick of her flowers, and of him that hath an issue, of the man and of the woman, and of him that lieth with her that is unclean.
Also of her that is sicke of her floures, and of him that hath a running issue, whether it bee man or woman, and of him that lyeth with her which is vncleane.
Strictly literal
and for a woman who is sick in her separation, and for him that hath his flux; for the man and for the woman, and for him that lieth with her that is unclean.
and of her who is sick in her separation, and of him who hath an issue, the issue of a male or of a female, and of a man who lieth with an unclean woman.'
and of her who is sick in her separation, and of him who has the discharging (his discharge, of the male or of the female), and of a man who lies with an unclean woman.”
And of her that is suffering in her separation, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
for any woman who has a menstrual period, for anyone with a flow of fluid, whether male or female, and for any man who sleeps with an unclean woman.'”
From the Latin
And of the woman that is separated in her monthly times, or that hath a continual issue of blood, and of the man that sleepeth with her.
Simplified
a woman during her period, any male or female who has a discharge, and a man who sleeps with an unclean woman.”
And for her who has a flow of blood, and for any man or woman who has an unclean flow, and for him who has sex relations with a woman when she is unclean.
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 and the Samaritan Pentateuch agree word for word on this verse, indicating a strong consistency in the transmission of this text across these traditions.
וְהַדָּוָה֙ בְּנִדָּתָ֔הּ וְהַזָּב֙ אֶת־ זוֹב֔וֹ לַזָּכָ֖ר וְלַנְּקֵבָ֑ה וּלְאִ֕ישׁ אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־ טְמֵאָֽה׃ פ
11 of the 12 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.
והדוה בנדתה והזב את זובו לזכר ולנקבה ולאישׁ אשׁר ישׁכב עם טמאה
Agrees with the Masoretic Text here, word for word.
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 15:33
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.
דָּוֶה (daveh) means faint or unwell, often associated with sickness, particularly in the context of menstruation. It is derived from a root that suggests being sick. The term covers a range of meanings related to weakness and illness.
דָּוֶה adj. faint, unwell
base
H1739 דָּוֶה faint, unwell
1739 daveh daw-veh'
from 1738; sick (especially in menstruation):--faint,
menstruous cloth, she that is sick, having sickness.
see HEBREW for 01738
דָּוֶה (da.veh) — sick.
1) faint, unwell
1a) faint, weak
1b) unwell, menstruous
Conj | Art | Adj — Conjunction · particleHC/Td/Aafsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
נִדָּה (niddah) refers to impurity, particularly in the context of menstruation and moral issues like idolatry and incest. It is derived from a root meaning 'rejection' and encompasses various forms of ceremonial impurity. The term is associated with being set apart or unclean, reflecting both physical and moral dimensions of impurity.
נִדָּה n.f. impurity (as abhorrent, shunned)
of ceremonial impurity
fig. (with allusion to cerem. usage), impure thing
base
H5079 נִדָּה
5079 niddah nid-daw'
from 5074; properly, rejection; by implication, impurity,
especially personal (menstruation) or moral (idolatry,
incest):--X far, filthiness, X flowers, menstruous (woman),
put apart, X removed (woman), separation, set apart,
unclean(-ness, thing, with filthiness).
see HEBREW for 05074
נִדָּה (nid.dah) — impurity.
1) impurity, filthiness, menstruous, set apart
1a) impurity
1a1) of ceremonial impurity
1a2) of menstruation
1b) impure thing (fig.)
1b1) of idolatry, immorality
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
זוּב (zuwb) is a primitive root meaning to flow or gush, often used in the context of liquid discharge. It can refer to both physical flow, such as water, and metaphorically to a bodily flux or wasting away. The entries highlight its various applications, including a specific reference to issues from women.
[זוּב] vb. flow, gush
base
H2100 זוּב flow, gush
2100 zuwb zoob
a primitive root; to flow freely (as water), i.e.
(specifically) to have a (sexual) flux; figuratively, to waste
away; also to overflow:--flow, gush out, have a (running)
issue, pine away, run.
זוּב (zuv) — to flow: flowing.
: flowing
1) to flow, gush, issue, discharge
1a) (Qal)
1a1) to flow, gush
1a2) to die, pine away (fig.)
1a3) to flow (of issue from woman), have an issue, flux
1a4) flowing (participle)
זוּב (zuv) — to flow: discharge.
: bodily_discharge
1) to flow, gush, issue, discharge
1a) (Qal)
1a1) to flow, gush
1a2) to die, pine away (fig.)
1a3) to flow (of issue from woman), have an issue, flux
1a4) flowing (participle)
זוּב (zuv) — to flow: waste away.
: waste_away
1) to flow, gush, issue, discharge
1a) (Qal)
1a1) to flow, gush
1a2) to die, pine away (fig.)
1a3) to flow (of issue from woman), have an issue, flux
1a4) flowing (participle)
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
זוֹב (zov) refers to a discharge or flow, specifically relating to seminal or menstrual flux. It encompasses both male and female contexts, indicating issues such as semen or menstrual discharge. The word is derived from a related term, זוֹב (H2100), which also pertains to flowing or issuing.
H2101 זוֹב
2101 zowb zobe
from 2100; a seminal or menstrual flux:--issue.
see HEBREW for 02100
זוֹב (zov) — discharge.
1) a flow, issue, discharge, flux
1a) semen, discharge (venereal disease) (of men)
1b) issue, flux (of woman)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Prep | N-ms — PrepositionHRd/Aamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
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
Conj | Prep | N-fs — Conjunction · prepositionHC/Rd/Aafsa
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 אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/R/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
The Hebrew word שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
Lie
An intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24); also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam. 19:14), and by David (1 Sam. 20:6). (See ANANIAS.)
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
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 — AdjHAafsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…