Lexical Summary
ervah: nakedness, undefended parts, bare
Original Word:עֶרְוָה
Part of Speech:Noun Feminine
Transliteration:`ervah
Pronunciation:er-vah
Phonetic Spelling:(er-vaw')
KJV: nakedness, shame, unclean(-ness)
NASB:nakedness, undefended parts, bare, indecency, indecent, shame
Word Origin:[fromH6168 (עָרָה - laid bare)]
1. nudity, literally (especially the pudenda) or figuratively (disgrace, blemish)
Strong's Exhaustive Concordance
nakedness, shame, uncleanness
Fromarah; nudity, literally (especially the pudenda) or figuratively (disgrace, blemish) -- nakedness, shame, unclean(-ness).
see HEBREWarah
NAS Exhaustive Concordance
Word Originfrom
arahDefinitionnakedness
NASB Translationbare (1), indecency (1), indecent (1), nakedness (48), shame (1), undefended parts (2).
Brown-Driver-Briggs
54 ; — absolute
Exodus 28:42;
Leviticus 18:6; usually construct
Genesis 9:22 +, suffix
Exodus 20:23 (Ginsb),
Leviticus 18:10;
Isaiah 47:3 +;
Leviticus 20:17,
Leviticus 18:7 +; suffix 3 feminine plural
Leviticus 18:9;
Leviticus 18:10; —
pudenda, of man implying shameful exposureGenesis 9:22,23 (J); mostly of woman: figurative of Jerusalem (with )Lamentations 1:3;Ezekiel 16:37; usually with literal i.e. be exposed to viewExodus 20:23 (Ginsb; van d. H.Exodus 20:26; E), so, as shameful punishment, figurative of EgyptIsaiah 20:4 (gloss according to Du Che Di-Kit), BabylonianIsaiah 47:3, of JerusalemEzekiel 16:37;Ezekiel 23:10,29 (; all three object of active verb); chiefly euphemism for cohabitation,Leviticus 18:6 + (see ; (verb passive)Ezekiel 16:36; in same meaningLeviticus 20:17 (twice in verse) (H; of both sexes); alsoLeviticus 18:8,10,16 (H);cover nakednessGenesis 9:23 (J),Exodus 28:42 (P; ),Hosea 2:11 (figurative of Israel),Ezekiel 16:8 (of Jerusalem); reviling words are1 Samuel 20:30 (compare DoughtyArab. Deserta i. 269).
nakedness of a thing, i.e. probablyindecency, improper behaviourDeuteronomy 23:15;Deuteronomy 24:1 (see Dr).
figurativeGenesis 42:9,12 (E), i.e. its exposed, undefended parts (Arabic
).
Topical Lexicon
Overviewעֶרְוָה (ʿervah) designates the state or exposure of “nakedness,” whether literal, relational, moral, or metaphorical. Across roughly fifty-four Old Testament occurrences, the term frames Israel’s sexual ethics, guards covenant worship, and provides the prophets with a powerful image for national shame and unfaithfulness.
Covenantal Standards of Modesty
The first Mosaic appearance is cultic: “You must not go up to My altar on steps, lest your nakedness be exposed on it” (Exodus 20:26). Holiness in worship demanded reverence down to clothing and posture, anticipating later priestly regulations (Exodus 28:42). From the outset, עֶרְוָה signals that unguarded exposure before the Holy One violates covenant order.
Incest and Sexual Boundaries (Leviticus 18; 20)
Leviticus devotes two major sections to prohibiting the “uncovering of nakedness.” The phrase recurs sixteen times inLeviticus 18 and twelve times inLeviticus 20, establishing the definitive catalogue of forbidden unions—parents, siblings, in-laws, grandchildren, and animals. By repeatedly pairing the verb “to uncover” (גָּלָה) with עֶרְוָה, Scripture frames sexual sin as both exposure and violation. These statutes situate marital intimacy within created boundaries (Genesis 2:24) and shield the family from the destructive mingling common in surrounding cultures (cf.Leviticus 18:3).
Interpersonal Honor and the Protection of Dignity
Deuteronomy extends the principle beyond the immediate family:
• Military encampments were to remain ritually clean: “He must go outside the camp and carry a shovel… and cover his excrement, so that He may not see any nakedness among you” (Deuteronomy 23:13–14).
• Domestic life: “When a man takes a wife and marries her, and she finds no favor… because he has found something indecent in her” (Deuteronomy 24:1). Here עֶרְוָה broadens to any disgrace undermining the marriage covenant, yet still tied to moral exposure.
These enactments protect the vulnerable (especially women) while preserving communal purity.
Civil and Criminal Regulations
In civil jurisprudence, עֶרְוָה marks crimes that defile land and people alike. Punishments range from childlessness (Leviticus 20:20–21) to death (Leviticus 20:11–17). By linking personal transgressions to national destiny, Torah underscores that private nakedness has public consequences (cf.Joshua 7).
Prophetic Exposure of National Sin
The prophets appropriate the vocabulary of nakedness to unveil idolatry:
• “Your nakedness will be uncovered, and your disgrace will be exposed” (Isaiah 47:3) against Babylon.
• Ezekiel depicts Jerusalem as an adulteress whose nakedness is laid bare before lovers and enemies alike (Ezekiel 16:36–37; 23:10, 18, 29). The imagery intensifies covenant indictment: what Israel allowed privately God exposes publicly.
• “I am against you… I will lift your skirts over your face; I will show the nations your nakedness” (Nahum 3:5) to Nineveh.
Thus עֶרְוָה becomes an eschatological sign—when covenant people persist in hidden sin, the Lord Himself reveals it.
Association with Idolatry and Apostasy
Uncovering nakedness often accompanies idol worship (Ezekiel 23:14–21) and bloodshed (Ezekiel 22:10). The link is theological: forsaking YHWH removes the covering of His righteousness, leaving spiritual nakedness (compareGenesis 3:7;Revelation 3:18).
Nakedness and Divine Presence
The motif reaches sanctuary dimensions. Priestly garments “cover their nakedness” (Exodus 28:43), echoing Eden’s covering and foreshadowing the need for an ultimate robe of righteousness. Conversely, when Eli’s sons “lay with the women” (1 Samuel 2:22), they desecrate the tabernacle, illustrating how sexual sin drives out glory (1 Samuel 4:21).
Theological Trajectory Toward the New Covenant
While עֶרְוָה itself is Hebrew-specific, its trajectory continues. The prophets yearn for a day when shame is removed (Isaiah 54:4). Revelation reverses Babylon’s exposure (Revelation 17:16) and culminates in the Lamb’s bride “clothed in fine linen, bright and pure” (Revelation 19:8). Thus the nakedness motif, beginning with protective statutes, points forward to Christ’s atoning “covering” (Romans 4:7-8).
Pastoral Reflections
1. Sexual integrity remains non-negotiable for covenant people;Leviticus 18–20 supplies enduring principles for counseling, church discipline, and family life.
2. Private transgression invites eventual exposure (Numbers 32:23); leaders must cultivate transparent repentance rather than risk prophetic unmasking.
3. Modesty in worship—physical and spiritual—honors the Lord of the Sanctuary (Hebrews 12:28).
4. Protection of women, children, and the marginalized reflects the heart of God, who guards dignity and punishes exploitation.
5. The gospel provides both covering and transformation: “Put on the Lord Jesus Christ, and make no provision for the flesh” (Romans 13:14).
In every era, עֶרְוָה warns that sin disrobes, grace garments, and holiness shields God’s people with lasting honor.
Forms and Transliterations
וְעֶרְוַ֥ת וְעֶרְוַ֨ת וערות עֶרְוַ֣ת עֶרְוַ֤ת עֶרְוַ֥ת עֶרְוַ֧ת עֶרְוַ֨ת עֶרְוַת־ עֶרְוָ֑ה עֶרְוָתְךָ֖ עֶרְוָתֵ֑ךְ עֶרְוָתֵ֔ךְ עֶרְוָתֵֽךְ׃ עֶרְוָתֵךְ֙ עֶרְוָתָ֑הּ עֶרְוָתָ֑ן עֶרְוָתָ֔הּ עֶרְוָתָ֛הּ עֶרְוָתָ֜הּ עֶרְוָתָֽהּ׃ עֶרְוָתָֽן׃ עֶרְוָתָהּ֒ עֶרְוָתָהּ֙ עֶרְוָתוֹ֙ ערוה ערות ערות־ ערותה ערותה׃ ערותו ערותך ערותך׃ ערותן ערותן׃ ‘er·wā·ṯāh ‘er·wā·ṯān ‘er·wā·ṯə·ḵā ‘er·wā·ṯêḵ ‘er·wā·ṯōw ‘er·wāh ‘er·waṯ ‘er·waṯ- ‘erwāh ‘erwaṯ ‘erwaṯ- ‘erwāṯāh ‘erwāṯān ‘erwāṯêḵ ‘erwāṯəḵā ‘erwāṯōw erVah erVat ervaTah ervaTan ervaTech ervateCha ervaTo veerVat wə‘erwaṯ wə·‘er·waṯ
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