Leviticus 18:6 — Word Study
WLCאִ֥ישׁ אִישׁ֙ אֶל־ כָּל־ שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֽה׃ ס
BSANone ofʼîysh you are to approachqârab▸ [no one among you, come near, draw close to] anykôl close relativeshᵉʼêr [near of kin, flesh and blood] to have sexual relationsgâlâh [uncover their nakedness, intimacy] Iʼănîy [the Lord God] am the LORDYᵉhôvâh [the supreme God, Yehovah]
| Greek | English | Parsing |
|---|---|---|
| אִ֥ישׁ | a man | Noun common, masculine singular absolute |
| אִישׁ֙ | a man | Noun common, masculine singular absolute |
| אֶל־ | to | Preposition |
| כָּל־ | any | Noun common, masculine singular construct |
| שְׁאֵ֣ר | relative of | Noun common, masculine singular construct |
| בְּשָׂר֔וֹ | flesh his | Noun common masculine singular construct, suffix |
| לֹ֥א | not | Particle |
| תִקְרְב֖וּ | you will draw near | Verb, Qal, imperfect second person masculine plural |
| לְגַלּ֣וֹת | to uncover | Preposition, verb piel infinitive construct common |
| עֶרְוָ֑ה | nakedness | Noun common, feminine singular absolute |
| אֲנִ֖י | I | Pronoun |
| יְהוָֽה׃ ס | [am] Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | None of you are to approach any close relative to have sexual relations. I am the LORD. |
| KJV | ¶ None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD. |
| ASV | None of you shall approach to any that are near of kin to him, to uncover their nakedness: I am Jehovah. |
| YLT | 'None of you unto any relation of his flesh doth draw near to uncover nakedness; I [am] Jehovah. |
| WEB | “‘None of you shall approach any close relatives, to uncover their nakedness: I am Yahweh. |
| BBE | You may not have sex connection with anyone who is a near relation: I am the Lord. |
Where they part company is in the phrasing of the command regarding sexual relations — see How Translations Differ.
The structure includes a main clause followed by a prepositional phrase and an infinitive phrase, emphasizing the prohibition and the authority of the speaker.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbקָרַב
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 18:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws on Sexual Relationsgenerated
Leviticus 18:6 is part of a series of laws given to the Israelites concerning moral conduct, particularly regarding sexual relations. This section emphasizes the importance of maintaining purity and avoiding relationships that are considered inappropriate or forbidden, reflecting God's standards for holiness among His people. The surrounding verses further elaborate on specific prohibitions, highlighting the seriousness of these commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 18:7–19 | You must not expose the nakedness of your father by having sexual relations with your mother. She is your mother; you must not have sexual relations with her. |
| 2 | Leviticus 20:11–12 | If a man lies with his father’s wife, he has uncovered his father’s nakedness. Both must surely be put to death; their blood is upon them. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — עֶרְוָה, 'er.Vahgenerated
The Hebrew word עֶרְוָה (ervah) means 'nakedness' and carries connotations of shame and exposure. It is often used in contexts warning against improper sexual behavior, as seen in this verse.
This term is significant in the context of Leviticus, where it denotes not just physical nakedness but also the moral implications of sexual intimacy. The parsing indicates that it is a feminine singular noun, emphasizing its role in the laws concerning sexual conduct.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term sexual relations.
Sentence Structuregenerated
The main verb is תִקְרְב֖וּ, you will draw near, which governs the entire clause. The structure includes a negation and a series of noun phrases that specify the subject and object of the command.
The sentence emphasizes the prohibition by placing the negation לֹ֥א at the beginning, highlighting the seriousness of the command against approaching any close relative for sexual relations.
Septuagint Backgroundgenerated
The Septuagint translates עֶרְוָה as ἀσχημοσύνην, which means 'shameful exposure'. This choice indicates a broader interpretation of the term, emphasizing the disgrace associated with the actions being prohibited.
This translation reflects an understanding of the Hebrew text that not only addresses physical nakedness but also the moral implications of such exposure.
In plain words — the whole versegenerated
Leviticus 18:6 instructs the Israelites not to approach any close relative for sexual relations. This command is a part of God’s laws regarding moral conduct, emphasizing the importance of maintaining boundaries in relationships to uphold holiness.
Frequently Asked Questionsgenerated
To approach a close relative refers to engaging in sexual relations with family members, which is prohibited in this context.
This command is significant as it establishes boundaries for sexual conduct, promoting purity and holiness among God's people.
Violating this command could lead to serious consequences within the community, reflecting the importance of adhering to God's laws.
This verse highlights the importance of understanding and respecting boundaries in relationships, a topic that remains relevant today.
Reflection Questionsgenerated
- What boundaries do I need to establish in my relationships to uphold integrity?
- How can I apply the principles of this command to my life today?
- In what ways can I encourage others to respect boundaries in their relationships?
- What does it mean to me that God sets standards for our conduct?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 18:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNone of you shall approach to any that is near of kin to him,.... Or to all "the rest of his flesh" (t), which together with his make one flesh, who are of the same flesh and blood with him, and are
Read John Gill on Leviticus 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNone of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.
Read Robert Jamieson on Leviticus 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNone, Heb. no man, For though the women also be bound by this law, yet the men alone are mentioned, both because they are most active in the choice of their yoke-fellows, and therefore most likely to transgress these laws, and because they having authority over the women, could have the greater influence upon them, by their power, counsel, or example, to oblige them either to the observation or violation of them. Approach: this word signifies the conjugal act here, as it doth ; but because it is ambiguous in itself, it is so limited and explained in the end of the verse. To any that is near of kin to him: this is the general rule, which is particularly expounded and applied in the following…
Read Matthew Poole on Leviticus 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 18:6 None of you shall approach to any that is near of kin to him, to uncover [their] nakedness: I [am] the LORD.Ver. 6. None of you shall approach,] viz., To couple carnally with them. Yea, though it be under a pretext of marriage: for by marriage they seem to justify their incest, which makes it the worse, saith Tostatus, whose reason here I like better than that of Cardinal Campeius, though it sound somewhat like. If comparison should be made, said this carnal cardinal, much greater offence it is for a priest to have a wife than to have and keep at home many harlots. For they that keep harlots, said he, as it is naught that they do, so do they acknowledge their sin; the other…
Read John Trapp on Leviticus 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) None of you shall approach.—Literally, man, man, ye shall not approach. It is part of the phrase used in Leviticus 17:3; Leviticus 17:8; Leviticus 17:13, and should accordingly be rendered by no man whatsoever shall approach. The absence of the words “of the house of Israel,” which, in the other instances, form part of this phrase, as we are assured by the authorities in the time of Christ, shows that these prohibitions are also binding upon the stranger who took up his abode among the Israelites, lest the land be defiled by his transgressions. Though primarily addressed to man, who, in these cases, takes the initiative, the punishment for violating any of these laws was visited upon…
Read Charles John Ellicott on Leviticus 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Any that is near of kin] כל שאר בשרו col shear besaro, any remnant of his flesh, i. e., to any particularly allied to his own family, the prohibited degrees in which are specified from Leviticus 18:7-17 inclusive. Notwithstanding the prohibitions here, it must be evident that in the infancy of the world, persons very near of kin must have been joined in matrimonial alliances; and that even brothers must have matched with their own sisters. This must have been the case in the family of Adam. In these first instances necessity required this; when this necessity no longer existed, the thing became inexpedient and improper for two reasons: 1. That the duties owing by nature to…
Read AdamClarke on Leviticus 18 →CambridgeThe Cambridge Bible for Schools and Colleges6. A general exhortation (hence perhaps the plural; see above), introductory to the enumeration of specific cases. Baentsch attributes it to the author of the preceding verses.
Read Cambridge on Leviticus 18 →Albert Barnes1798–1870Barnes' Notes on the BibleNear of kin - See the margin. The term was evidently used to denote those only who came within certain limits of consanguinity, together with those who by affinity were regarded in the same relationship.
Read Albert Barnes on Leviticus 18 →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
None of you are to approach any close relative to have sexual relations. I am the LORD.
“‘None of you shall approach any close relatives, to uncover their nakedness: I am Yahweh.
None of you are to approach any close relative to have sexual relations. I am the LORD.
“‘No man is to approach any close relative to have sexual intercourse with her. I am the Lord.
Tyndale line
¶ None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.
None of you shall approach to any that are near of kin to him, to uncover their nakedness: I am Jehovah.
None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.
None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.
None shall come neere to any of ye kinred of his flesh to vncouer her shame: I am the Lord.
Strictly literal
No one shall approach to any that is his near relation, to uncover his nakedness: I am Jehovah.
'None of you unto any relation of his flesh doth draw near to uncover nakedness; I [am] Jehovah.
None of you draws near to any relation of his flesh to uncover nakedness; I [am] YHWH.
None of you shall approach to any that are near of kin to him, to uncover their nakedness: I am the Lord.
No one must sleep with any close relative to uncover his nakedness. I am Yahweh.
From the Latin
No man shall approach to her that is near of kin to him, to uncover her nakedness. I am the Lord.
Simplified
Don't have sex with a close relative.
You may not have sex connection with anyone who is a near relation: I am the Lord.
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 and the Samaritan Pentateuch, with both agreeing word for word. This consistency across witnesses indicates a strong preservation of this command throughout ancient texts.
אִ֥ישׁ אִישׁ֙ אֶל־ כָּל־ שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֽה׃ ס
12 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.
אישׁ אישׁ אל כל שׁאר בשׂרו לא תקרבו לגלות ערוה אני יהוה
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 18:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word 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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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 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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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 אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
שְׁאֵר (sh'er) refers to flesh, potentially originating from the inner flesh next to the bones. It encompasses meanings related to food, physical power, and kinship, indicating a connection by blood. The term can also imply self or body. There is a related term, שַׁאֲרָה (sha.a.rah), meaning 'kinswomen'.
שְׁאֵר n.m. flesh (perh. orig. the inner flesh, full of blood, next to the bones)
flesh
as food
fig. for physical power
in HP = flesh- (= blood-) relation (i.e. one near of kin)
= self
base
H7607 שְׁאֵר flesh (perh. orig. the inner flesh, full of blood, next to the bones)
7607 sh'er sheh-ayr'
from 7604; flesh (as swelling out), as living or for food;
generally food of any kind; figuratively, kindred by blood:--
body, flesh, food, (near) kin(-sman, -swoman), near (nigh) (of
kin).
see HEBREW for 07604
שְׁאֵר (she.er) — flesh.
1) flesh, food, body, near kin, near kinswoman
1a) flesh
1a1) as food
1a2) for physical power (fig)
1b) flesh relation, blood relation
1c) self
Also means: sha.a.rah (שַׁאֲרָה "kinswomen" H7608)
N-ms — Noun common · masculine singular constructHNcmsc
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…
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
The Hebrew word גָּלָה (galah) is a primitive root meaning to uncover or remove, with implications of revealing, disclosing, or going into exile. It encompasses various forms, including reflexive and passive uses, and can refer to both physical uncovering and metaphorical revelation. The word is notably associated with disgraceful exposure and the act of exile.
גָּלָה 189 vb. uncover, remove
Qal
uncover the ear of one, i.e. reveal to him
intr. remove, depart
go into exile
Niph.
refl.
uncover oneself (one’s nakedness)
discover or shew oneself
pass.
be uncovered (one’s nakedness)
be disclosed, discovered
be removed
Pi.
uncover
disclose, discover, lay bare
make known, shew, reveal
Pu. be uncovered
Hiph. carry away into exile, take into exile
Hoph. carried into exile
Hithp.
was uncovered (naked)
that his heart may reveal itself
base
H1540 גָּלָה uncover, remove .. uncover the ear of one, i.e. reveal to him
. intr. remove, depart
. go into exile
. . refl. . uncover oneself (one’s nakedness)
. discover or shew oneself
. pass. . be uncovered (one’s nakedness)
. be disclosed, discovered
. be removed
. . uncover
. disclose, discover, lay bare
. make known, shew, reveal
. be uncovered
. carry away into exile, take into exile
. carried into exile
. . was uncovered (naked)
. that his heart may reveal itself
1540 galah gaw-law'
a primitive root; to denude (especially in a disgraceful
sense); by implication, to exile (captives being usually
stripped); figuratively, to reveal:--+ advertise, appear,
bewray, bring, (carry, lead, go) captive (into captivity),
depart, disclose, discover, exile, be gone, open, X plainly,
publish, remove, reveal, X shamelessly, shew, X surely, tell,
uncover.
הֶגְלָם (ga.lah) — Heglam.
A man of the tribe of Benjamin living before Israel's Monarchy, only mentioned at 1Ch.8.7;
son of: Ehud (H0164);
brother of: Naaman (H5283J), Ahijah (H0281K), Uzza (H5798H) and Ahihud (H0284); also called Heglam (KJV: "removed"; NIV: "deported") at 1Ch.8.7;
Another name of ge.ra (גֵּרָא "Gera" H1617J)
to reveal oneself
גָּלָה (ga.lah) — to reveal: reveal.
: reveal[information]
1) to uncover, remove
1a) (Qal)
1a1) to uncover
1a2) to remove, depart
1a3) to go into exile
1b) (Niphal)
1b1) (reflexive)
1b1a) to uncover oneself
1b1b) to discover or show oneself
1b1c) to reveal himself (of God)
1b2) (passive)
1b2a) to be uncovered
1b2b) to be disclosed, be discovered
1b2c) to be revealed
1b3) to be removed
1c) (Piel)
1c1) to uncover (nakedness)
1c1a) nakedness
1c1b) general
1c2) to disclose, discover, lay bare
1c3) to make known, show, reveal
1d) (Pual) to be uncovered
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
עֶרְוָה (ervah) refers to nakedness or nudity, particularly emphasizing the pudenda. It can also denote shame, disgrace, or improper behavior. The term has a figurative use, suggesting exposure or vulnerability. The Aramaic equivalent is עַרְוָה (arvah), meaning dishonor.
עֶרְוָה 54 n.f. nakedness, pudenda
base
H6172 עֶרְוָה nakedness, pudenda
6172 `ervah er-vaw'
from 6168; nudity, literally (especially the pudenda) or
figuratively (disgrace, blemish):--nakedness, shame,
unclean(-ness).
see HEBREW for 06168
עֶרְוָה (er.vah) — nakedness.
1) nakedness, nudity, shame, pudenda
1a) pudenda (implying shameful exposure)
1b) nakedness of a thing, indecency, improper behaviour
1c) exposed, undefended (fig.)
Aramaic equivalent: ar.vah (עַרְוָה "dishonor" H6173)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt