To be foul , especially in a ceremial or moral sense (contaminated)
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טָמֵא is a verb meaning to become unclean or to defile a person, object, sanctuary, or land. The local Hebrew index currently counts about 162 occurrences, with major concentrations in Leviticus, Numbers, and Ezekiel.
Reader summary
Full entry for טָמֵא (H2930) · Open the biblical lexicon
טָמֵא is a verb meaning to become unclean or to defile a person, object, sanctuary, or land. The local Hebrew index currently counts about 162 occurrences, with major concentrations in Leviticus, Numbers, and Ezekiel.
The BSB source-word alignment has 162 aligned rows for this entry. Common renderings include will be unclean (23), and he will be unclean (13), defile (9), must pronounce him unclean (7), they defiled (4).
The source-word alignment first shows this entry at Genesis 34:5. Its strongest book concentrations include Leviticus (85), Ezekiel (30), Numbers (24), 2 Kings (4).
טָמֵא is a verb meaning to become unclean or to defile a person, object, sanctuary, or land. The local Hebrew index currently counts about 162 occurrences, with major concentrations in Leviticus, Numbers, and Ezekiel. The related adjective טָמֵא (H2931) means unclean. The shared spelling and root require careful Strong’s identity handling: an adjectival occurrence should not be presented as a direct use of this verb.
Priestly texts distinguish clean from unclean and holy from common as related but not identical classifications. Some ritual impurities arise from bodily processes, skin conditions, childbirth, corpse contact, or animals and do not imply that the affected person committed a sin. Their restrictions, duration, and purification procedures vary. Uncleanness can restrict sanctuary access or require separation for a time, but it does not automatically expel an Israelite from covenant membership.
Other passages use the verb for culpable defilement through idolatry, bloodshed, sexual sin, or other covenant violations. Ezekiel 36:17-25 says Israel defiled the land by its ways and idols, then promises that the Lord will cleanse the people in restoration. This moral and covenantal use must be distinguished from ordinary ritual impurity even though the same word family allows the prophet to draw on purity language.
Isaiah 6:5 calls the prophet a man of unclean lips using H2931, the adjective, not a direct H2930 verbal occurrence. It remains a valuable related-word example of uncleanness exposed before the Holy One, provided the identity distinction is stated.
For teaching, טָמֵא helps readers respect the purity system’s categories, recognize the seriousness of moral defilement, and attend to God’s promised cleansing. Christian application should follow the New Testament’s explicit teaching about purity, conscience, holiness, and access rather than declaring all ritual categories simply abolished or unchanged.
Leviticus 11:44 — 'For I am the Lord your God. Consecrate yourselves therefore, and be holy (קְדֹשִׁים), for I am holy. You shall not defile yourselves (תְּטַמְּאוּ) with any swarming thing that crawls on the ground.' The first imperative not to defile oneself appears in the same verse as the positive command to be holy — the two words are the canonical antithesis. Not defiling oneself is not a separate concern from being holy; it is the negative form of the same imperative.
The purity system of Leviticus and Numbers is one of the most foreign parts of the Bible to modern readers, and the word טָמֵא is central to it. The system identified states of uncleanness — conditions arising from contact with death, bodily processes, certain animals, sexual violation — and provided rituals of purification. The purpose was not primarily moral regulation of behavior (though moral violations also produce uncleanness) but the management of what can and cannot be in proximity to the holy.
The theological logic is not arbitrary: the holy God is present in the tabernacle and later the temple. His holiness is not compatible with what is unclean. Leviticus 15:31's purpose statement is clear: 'lest they die in their uncleanness by defiling my tabernacle that is in their midst.' The purity system is not a set of moral hygiene rules; it is a protective framework for a community that lives in the presence of the Holy One. The rituals of purification are the provisions that make continued access to that presence possible.
Isaiah 6 is the moment when the purity system's deepest logic becomes visible in the prophetic tradition. The priest-prophet enters the heavenly throne room and encounters the Holy One directly. What the encounter reveals is his own uncleanness — not ritual uncleanness in the technical sense, but the moral and relational uncleanness of his speech and his people's speech. The heavenly purity system operates on a different register than the Levitical one, but the same antithesis is present: holiness and uncleanness are incompatible. The seraph's coal from the altar (6:6-7) is the atoning act that makes his commission possible.
Ezekiel 36 extends the word into the covenantal and eschatological domain. Israel has defiled the land through idolatry and murder. God has scattered them because of their defilement. But the promise that follows is not a call to renewed human effort at purification — it is a promise of divine cleansing: 'I will sprinkle clean water on you, and you shall be clean from all your uncleannesses' (36:25). God will do what the purity system pointed toward: a cleansing so complete that the long history of defilement is reversed.
The NT's engagement with this vocabulary runs through Jesus' teaching about what defiles (not food from outside, but what comes from the heart, Mark 7:15-23), through John's language of cleansing (the blood of Jesus cleanses from all sin, 1 John 1:7), and through Revelation's eschatological city where nothing unclean will enter (21:27). The word that names what cannot be in the presence of the Holy One is the word whose opposite describes the final state of the redeemed community.
טָמֵא runs from the purity legislation of Leviticus and Numbers (where it names the condition that excludes from the holy) through the historical narrative (where it names Israel's defilement of the land through idolatry and immorality) into the prophets (where Isaiah's encounter with holiness reveals his uncleanness, and Ezekiel promises the cleansing that reverses the nation's long defilement). The eschatological resolution is always the same: the holy God will produce the clean people, by his own action, what the purity system could only point to.
Ezekiel 36:25's water-sprinkling is the prophecy that John 3:5, John 7:37-39, and 1 John 1:7 (the blood of Jesus cleanses from all uncleanness) fulfill.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. Ritual impurity that defiles both person and sanctuary; moral and ceremonial contamination are inseparable.
Ritual impurity that defiles both person and sanctuary; moral and ceremonial contamination are inseparable.
to be foul, especially in a ceremial or moral sense (contaminated) Usage: defile (self), pollute (self), be (make, make self, pronounce) unclean, × utterly.
How the stem changes the meaning of this verb across the biblical text.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 162 lexical occurrence verses.
טָמֵא is a primitive root - no further derivation.
It signals moral contamination that results in covenant expulsion.Micah 2:6-11
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
This verb opens the purity system’s language of becoming unclean or defiling persons, objects, sanctuary, and land. Leviticus and Numbers require distinctions among temporary ritual statuses, while Ezekiel 36 uses the verb for culpable covenant defilement and promised cleansing. Isaiah 6 supplies a related H2931 adjective example, not a direct H2930 occurrence.
It corrects the equation of every uncleanness with personal sin and the claim that every unclean person was outside the covenant assembly. It also corrects the collapse of clean/unclean into holy/common and the treatment of Isaiah 6:5 as this verbal identity. New Testament purity texts transform and apply these categories in particular ways that must be established passage by passage.
Begin with the category distinctions in Leviticus: some impurities are nonmoral conditions with prescribed restoration, while some acts defile culpably. Then move to Ezekiel 36, where Israel’s ways and idols defile the land and God promises cleansing. Isaiah 6 may illustrate the related adjective H2931. End with explicit New Testament texts rather than asking for a modern one-to-one equivalent of every purity rule.