Leviticus 15:8 — Word Study
WLCוְכִֽי־ יָרֹ֛ק הַזָּ֖ב בַּטָּה֑וֹר וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־ הָעָֽרֶב׃
BSAIfkîy the man with the dischargezûwb [having a flow, unclean issue] spitsrâqaq△▸ [to spit, in contempt] on one who is cleanṭâhôwr [pure, ceremonially clean] [that person] must washkâbaç [to cleanse, purify] his clothesbeged [garments, robes] and batherâchats [to wash, cleanse] with watermayim [the liquid, source of refreshment] and he will be uncleanṭâmêʼ [defiled, contaminated] untilʻad [as far as, till] eveningʻereb [sunset, end of day]
| Greek | English | Parsing |
|---|---|---|
| וְכִֽי־ | and if | Conjunction, particle |
| יָרֹ֛ק | he will spit | Verb, Qal, imperfect third person masculine singular |
| הַזָּ֖ב | the [one] discharging | Particle, verb qal participle (active) masculine singular |
| בַּטָּה֑וֹר | on pure [person] | Preposition |
| וְכִבֶּ֧ס | and he will wash | Verb, Piel, sequential perfect third person masculine singular |
| בְּגָדָ֛יו | garments his | Noun common masculine plural construct, suffix |
| וְרָחַ֥ץ | and he will wash | Verb, Qal, sequential perfect third person masculine singular |
| בַּמַּ֖יִם | with water | Preposition, noun common masculine plural absolute |
| וְטָמֵ֥א | and he will be unclean | Verb, Qal, sequential perfect third person masculine singular |
| עַד־ | until | Preposition |
| הָעָֽרֶב׃ | the evening | Particle, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If the man with the discharge spits on one who is clean, that person must wash his clothes and bathe with water, and he will be unclean until evening. |
| KJV | And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even. |
| ASV | And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even. |
| YLT | 'And when he who hath the issue spitteth on him who is clean, then he hath washed his garments, and hath bathed with water, and been unclean till the evening. |
| WEB | “‘If he who has the discharge spits on him who is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the evening. |
| BBE | And if liquid from the mouth of the unclean man comes on to him who is clean, then he is to have his clothing washed and his body bathed in water and be unclean till evening. |
Where they part company is in the translation of the verb יָרֹ֛ק — see How Translations Differ.
The main clause introduces the action, with several subordinate clauses detailing the consequences and required actions.



4 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbרָקַק
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 15:8
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 Puritygenerated
Leviticus 15:8 outlines the rules for dealing with bodily discharges, particularly focusing on the implications of contact between the unclean and the clean. This section emphasizes the importance of maintaining ceremonial purity within the Israelite community, as seen in the surrounding verses that detail the necessary actions when encountering unclean individuals or objects.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:16 | Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! |
| 2 | Galatians 1:8–9 | But even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be under a curse! |
| 3 | 1 Timothy 4:1–3 | Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons, |
| 4 | Titus 1:9–10 | He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it. |
| 5 | 2 Peter 2:1–3 | Now there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the Master who bought them—bringing swift destruction on themselves. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יָרֹ֛ק, ya.Rokgenerated
The verb יָרֹ֛ק (ya.Rok) is in the imperfect tense, indicating an action that is ongoing or repeated. It specifically means 'to spit' and carries a connotation of contempt, particularly in social contexts where spitting is viewed as an insult.
This word is used only once in the Hebrew Bible in this context, emphasizing the seriousness of the act when a man with a discharge spits on someone who is ceremonially clean. The action signifies not just a physical act but also a breach of social and religious norms.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of יָרֹ֛ק as 'spits' in all versions, including the Berean Standard Bible, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The structure of the verse centers around the main action of spitting, indicated by the verb יָרֹ֛ק, he will spit, which governs the subsequent clauses detailing the actions required of the person who is spat upon.
The sentence is built around a series of actions: the spitting, the washing of clothes, and the bathing, all of which contribute to the overall theme of maintaining purity.
Septuagint Backgroundgenerated
The Septuagint translates יָרֹ֛ק as προσσιελίσῃ, which captures the act of spitting but may also imply a degree of interpretation regarding the social implications of the act.
This choice reflects a broader understanding of the act as not only physical but also socially significant, aligning with the cultural perceptions of cleanliness and purity.
In plain words — the whole versegenerated
Leviticus 15:8 explains that if a man with a discharge spits on someone who is clean, that person must wash their clothes and bathe with water, becoming unclean until evening. This shows the importance of cleanliness in the community.
Frequently Asked Questionsgenerated
Being unclean until evening means that the person cannot participate in certain religious activities or enter the temple until the day has ended and they have been purified.
Spitting is viewed as an act of contempt and carries social and ceremonial implications, making it a serious offense in terms of purity laws.
The person who is spat upon must wash their clothes and bathe in water to regain their ceremonial cleanliness.
These laws emphasize the importance of purity and the need to maintain social order and respect within the community.
Reflection Questionsgenerated
- How do you view the importance of cleanliness in your own life?
- What actions can you take to maintain your personal integrity and respect for others?
- In what ways can understanding these laws of purity help you appreciate the cultural context of the Bible?
- How can you apply the principles of respect and purity in your daily interactions?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Leviticus 15:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if he that hath the issue spit upon him that is clean,.... Not purposely, which is not usual for a man to do, and whenever it is done, nothing is more affronting; but accidentally, when, as Aben
Read John Gill on Leviticus 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 15:8 And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.Ver. 8. Spit upon him.] Noting the pollution that comes to men’ s souls by those that spit heresies and belch out blasphemies.
Read John Trapp on Leviticus 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) If he . . . spit upon him.—Spitting in the face of a person was, and still is, commonly resorted to among Oriental nations as an expression of insult and contempt (Numbers 12:14; Deuteronomy 25:9; Isaiah 1:6; Job 30:10; Matthew 26:67, &c.). Suffering from the disease here discussed, the patient would naturally be more irritable, and hence be liable to give vent more frequently to this mode of expressing his wrath. Now, any person upon whom he happened to heap this indignity became defiled by the spittle in the same manner, and had to go through the same purification, as he who chanced to touch his garments, or as the physician who had to examine him.
Read Charles John Ellicott 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
If the man with the discharge spits on one who is clean, that person must wash his clothes and bathe with water, and he will be unclean until evening.
“‘If he who has the discharge spits on him who is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the evening.
If the man with the discharge spits on one who is clean, that person must wash his clothes and bathe with water, and he will be unclean until evening.
If the man with a discharge spits on a person who is ceremonially clean, that person must wash his clothes, bathe in water, and be unclean until evening.
Tyndale line
And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.
And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even.
And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.
And if he that hath the issue shall spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the evening.
If he also, that hath the issue, spit vpon him that is cleane, he shall wash his clothes, and wash himselfe in water, and shalbe vncleane vntill the euen.
Strictly literal
And if he that hath the flux spit upon him that is clean, then he shall wash his garments, and bathe in water, and be unclean until the even.
'And when he who hath the issue spitteth on him who is clean, then he hath washed his garments, and hath bathed with water, and been unclean till the evening.
And when he who has the discharging spits on him who is clean, then he has washed his garments, and has bathed with water, and been unclean until the evening.
And if he that hath the issue spit upon him that is clean: then shall this one wash his clothes, and bathe himself in water, and be unclean until the evening.
If the person who has such a flow of fluid spits on someone who is clean, then that person must wash his clothes and bathe himself in water, and he will be unclean until evening.
From the Latin
If such a man cast his spittle upon him that is clean, he shall wash his clothes: and being washed with water, he shall be unclean until the evening.
Simplified
If the man with the discharge spits on anyone who is clean, they have to wash their clothes, and wash themselves with water, and they will be unclean until the evening.
And if liquid from the mouth of the unclean man comes on to him who is clean, then he is to have his clothing washed and his body bathed in water 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 and the Septuagint agree on the content of this verse, with the Septuagint providing a direct word-for-word correspondence. However, the Samaritan Pentateuch differs by using the word יכבס (he will wash) instead of the verb form found in the Masoretic Text.
וְכִֽי־ יָרֹ֛ק הַזָּ֖ב בַּטָּה֑וֹר וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־ הָעָֽרֶב׃
11 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.
וכי ירק הזב בטהור יכבס בגדיו ורחץ במים וטמא עד הערב
1 word differs from the Masoretic Text: יכבס (wash)
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 15:8
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj | Conj — Conjunction · particleHC/Tc
רָקַק (raqaq) is a primitive root meaning 'to spit.' It is used in the Qal form, specifically noted in Leviticus 15:8. The entries consistently define it as a verb related to the action of spitting.
[רָקַק] vb. spit;—Qal Lv 15:8
ref
H7556 רָקַק
7556 raqaq raw-kak'
a primitive root; to spit:--spit.
רָקַק (ra.qaq) — to spit.
(Qal) to spit
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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)
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Prep | Adj — PrepositionHRd/Aamsa
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
Conj | V-Piel-3ms — Verb · Piel · sequential perfect third person masculine singularHc/Vpq3ms
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
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
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.
