Leviticus 19:10 — Word Study
WLCוְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
BSAYou must notlôʼ strip your vineyardkerem [glean, gather every last grape from, a garden or plot of land for growing vines] bareʻâlal▸ or gatherlâqaṭ▸ [pick up, collect] itskerem fallen grapespereṭ△ [broken, isolated] Leaveʻâzab▸ themʼêth [loosen, relinquish] for the poorʻânîy [afflicted, humble, or weak] and the foreignergêr [sojourner, temporary resident] Iʼănîy [the first person singular, used for emphasis] am the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the supreme Creator]
| Greek | English | Parsing |
|---|---|---|
| וְכַרְמְךָ֙ | and vineyard your | Conjunction, noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| תְעוֹלֵ֔ל | you will glean | Verb, Piel, imperfect second person masculine singular |
| וּפֶ֥רֶט | and [the] fallen grape[s] of | Conjunction, noun common masculine singular construct |
| כַּרְמְךָ֖ | vineyard your | Noun common masculine singular construct, suffix |
| לֹ֣א | not | Particle |
| תְלַקֵּ֑ט | you will gather | Verb, Piel, imperfect second person masculine singular |
| לֶֽעָנִ֤י | for the poor [person] | Preposition |
| וְלַגֵּר֙ | and for the sojourner | Conjunction, preposition, noun common masculine singular absolute |
| תַּעֲזֹ֣ב | you will leave | Verb, Qal, imperfect second person masculine singular |
| אֹתָ֔ם | the object marker them | Particle, suffix |
| אֲנִ֖י | I | Pronoun |
| יְהוָ֥ה | [am] Yahweh | Noun proper |
| אֱלֹהֵיכֶֽם׃ | God your | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the foreigner. I am the LORD your God. |
| KJV | And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God. |
| ASV | And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the sojourner: I am Jehovah your God. |
| YLT | and thy vineyard thou dost not glean, even the omitted part of thy vineyard thou dost not gather, to the poor and to the sojourner thou dost leave them; I [am] Jehovah your God. |
| WEB | You shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the foreigner. I am Yahweh your God. |
| BBE | And do not take all the grapes from your vine-garden, or the fruit dropped on the earth; let the poor man, and the man from another country, have these: I am the Lord your God. |
Where they part company is תְעוֹלֵ֔ל — see How Translations Differ.
The verse consists of a main clause followed by two subordinate phrases, clearly outlining prohibitions and commands.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbעָלַל
The sentence as the grammar sees it Open the tree ›
1 of 14 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 19:10
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 Harvestinggenerated
Leviticus 19:10 is part of a larger context where God provides instructions to the Israelites on how to conduct themselves ethically, particularly in relation to the marginalized in society. This chapter emphasizes the importance of justice and compassion, reflecting God's character and His expectations for His people. The laws serve to create a community that cares for the poor and the foreigner, ensuring that no one is left destitute.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 8:2 | But Gideon answered them, “Now what have I accomplished compared to you? Are not the gleanings of Ephraim better than the grape harvest of Abiezer? |
| 2 | Isaiah 17:6 | Yet gleanings will remain, like an olive tree that has been beaten— two or three berries atop the tree, four or five on its fruitful branches,” declares the LORD, the God of Israel. |
| 3 | Isaiah 24:13 | So will it be on the earth and among the nations, like a harvested olive tree, like a gleaning after a grape harvest. |
| 4 | Jeremiah 49:9 | If grape gatherers came to you, would they not leave some gleanings? Were thieves to come in the night, would they not steal only what they wanted? |
| 5 | Obadiah 1:5 | “If thieves came to you, if robbers by night— oh, how you will be ruined— would they not steal only what they wanted? If grape gatherers came to you, would they not leave some gleanings? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תְעוֹלֵ֔ל, te.'o.Lelgenerated
The verb עָלַל (alal) means 'to glean' in this context, referring to the act of gathering leftover crops after the harvest. It is a Piel form, indicating an active and intentional action — specifically, the act of picking or collecting.
In this verse, the command not to glean completely signifies a call to leave some produce for those in need, emphasizing social responsibility. The use of the imperfect tense suggests ongoing action or habitual practice, highlighting the importance of regularly caring for the vulnerable.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in the verse is תְעוֹלֵ֔ל, you will glean, which governs the actions described: not stripping the vineyard bare, not gathering fallen grapes, and leaving them for the poor and the foreigner. This structure emphasizes the commands as a series of prohibitions and instructions.
The sentence is structured with a series of clauses that outline what is prohibited and what is to be done, creating a clear directive for the reader. The use of conjunctions helps to connect these actions and emphasizes the importance of each command.
Septuagint Backgroundgenerated
The Septuagint translates תְעוֹלֵ֔ל as ἐπανατρυγήσεις, which means 'you will glean' or 'you will gather again.' This choice highlights the act of re-gathering what has been left behind, suggesting an emphasis on the act of collecting rather than the prohibition against complete harvesting.
This translation reflects a more nuanced understanding of the agricultural practice, focusing on the responsibility to care for the marginalized by leaving behind some of the harvest.
In plain words — the whole versegenerated
Leviticus 19:10 tells us not to strip our vineyards bare or gather all the fallen grapes. Instead, we should leave them for the poor and the foreigner. This command shows God's concern for those in need and reminds us to be generous.
Frequently Asked Questionsgenerated
It means to ensure that those who are less fortunate have access to food and resources, demonstrating care and compassion for others.
It emphasizes the principle of generosity and social responsibility, ensuring that the needs of the vulnerable are met.
It shows that God cares for the marginalized and expects His people to do the same, promoting justice and compassion in society.
We can learn the importance of sharing our resources and being mindful of those who are in need, encouraging a spirit of generosity.
Reflection Questionsgenerated
- How can I practice generosity in my own life, especially towards those in need?
- What are some ways I can support the marginalized in my community?
- In what areas of my life do I need to be more aware of the needs of others?
- How does this command challenge me to rethink my approach to resources and sharing?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 19:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd thou shalt not glean thy vineyard,.... Or cut off the little clusters which are, as Aben Ezra observes, like an infant, as the word signifies, infant clusters, which were small in comparison of
Read John Gill on Leviticus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. When ye reap the harvest of your land.
Read Robert Jamieson on Leviticus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho gave you all these things with a reservation of my authority over you, and right in them, and with a charge of giving part of them to the poor.
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:10 And thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: I [am] the LORD your God.Ver. 10. I am the Lord.] The chief owner of all thou hast. Your God.] Whom thou oughtest to honour with thy substance.
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) And thou shalt not glean thy vineyard.—In gathering in the vine care is to be taken only to cut off’ the large clusters, but not the infantas, as the expression literally denotes, which is here rendered by “glean.” Those branches or twigs which had only one or two grapes on them were to be left to the poor. Neither shalt thou gather every grape.—Better, Nor shalt thou gather the scattered grapes, that is, those single grapes which had either fallen to the ground during the process of cutting off the branches, or those which were scattered about the ground after the vintage was completed. Like the gleanings of the field these grapes were the portion of the poor both of Jewish origin and…
Read Charles John Ellicott on Leviticus 19 →CambridgeThe Cambridge Bible for Schools and Colleges9–11. Cp. Leviticus 23:22. The law of gleaning: a portion of the produce of the soil is to be left for the poor. A similar law is found in Deuteronomy 24:19-21. The word translated ‘the fallen fruit’ (‘every grape,’ A.V.) occurs only here in O.T., but is of common occurrence in Mishnaic Heb. to denote a particular object as distinguished from the general name of the class to which it belongs. The traditional interpretation is that the grapes were to be gathered in bunches, but a single grape was to be left, as well as those that fell to the ground during the gathering. The law is expressed in 2nd pers. sing. and in Leviticus 23:22.
Read Cambridge on Leviticus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Every grape — “The fallen fruit,” (R.V.) For the poor — As soon as the grape harvest had been carried to the vats, the owner was forbidden to glean the vineyard again.
Read Daniel Denison Whedon on Leviticus 19 →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
You must not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the foreigner. I am the LORD your God.
You shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the foreigner. I am Yahweh your God.
You must not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the foreigner. I am the LORD your God.
You must not pick your vineyard bare, and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God.
Tyndale line
And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the sojourner: I am Jehovah your God.
And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God.
And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God.
Thou shalt not gather the grapes of thy vineyarde cleane, neyther gather euery grape of thy vineyarde, but thou shalt leaue them for the poore and for the straunger: I am the Lord your God.
Strictly literal
And thy vineyard shalt thou not glean, neither shalt thou gather what hath been left of thy vineyard; thou shalt leave them for the poor and the stranger: I am Jehovah your God.
and thy vineyard thou dost not glean, even the omitted part of thy vineyard thou dost not gather, to the poor and to the sojourner thou dost leave them; I [am] Jehovah your God.
and you do not glean your vineyard, even the omitted part of your vineyard you do not gather, you leave them for the poor and for the sojourner; I [am] your God YHWH.
And thou shalt not glean thy vineyard, and the single grapes that drop in thy vineyard shalt thou not gather up; for the poor and the stranger shalt thou leave them: I am the Lord your God.
You must not gather every grape from your vineyard, nor gather the grapes that have fallen on the ground in your vineyard. You must leave them for the poor and for the foreigner. I am Yahweh your God.
From the Latin
Neither shalt thou gather the bunches and grapes that fall down in thy vineyard, but shalt leave them to the poor and the strangers to take. I am the Lord your God.
Simplified
Don't take every last grape from your vineyard or pick up the ones that have fallen. Leave them for the poor people and foreigners. I am the Lord your God.
And do not take all the grapes from your vine-garden, or the fruit dropped on the earth; let the poor man, and the man from another country, have these: I am the Lord your God.
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 in this passage, indicating consistency in the instruction regarding the treatment of the poor and the foreigner.
וְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
13 of the 14 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.
וכרמך לא תעולל ופרט כרמך לא תלקט לעני ולגר תעזב אתם אני יהוה אלהיכם
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 19:10
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.
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
Conj | N-cs | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2ms
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)
Part — ParticleHTn
עָלַל (alal) is a Hebrew verb with a range of meanings including to act severely, to glean, and to mock. It can imply maltreatment or abusive behavior, as well as engaging in wicked practices. The word may also refer to inserting or thrusting something in. Notably, it appears in contexts that suggest both negative and neutral actions.
[עָלַל] vb. Po‛ēl, act severely
Pō‛al my pain which is severely dealt out to me
Hithpa.
busy, divert oneself with
Hithpō‛. to practise practices in wickedness (perhaps denom.)
base
[עָלַל] vb. denom. Pō‛. glean
base
[עָלַל] vb. denom. act or play the child;—only Pō‛. Is 3:12
H5953a [עָלַל] Po‛ēl, act severely .my pain which is severely dealt out to me
. . busy, divert oneself with
. to practise practices in wickedness (perhaps denom.)
H5953b עָלַל vb. denom. Pō‛. glean H5953c עָלַל vb. denom. act or play the child H5953d עָלַל insert, thrust in
5953 `alal aw-lal'
a primitive root; to effect thoroughly; specifically, to
glean (also figuratively); by implication (in a bad sense) to
overdo, i.e. maltreat, be saucy to, pain, impose (also
literal):--abuse, affect, X child, defile, do, glean, mock,
practise, thoroughly, work (wonderfully).
עָלַל (a.lal) — to abuse.
1) to act severely, deal with severely, make a fool of someone
1a) (Poel) to act severely
1b) (Poal) to be severely dealt with
1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through)
1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
עָלַל (a.lal) — to glean.
(Poel) to glean
עָלַל (a.lal) — to mock.
(Poel) to act or play the child
עָלַל (a.lal) — to thrust.
(Poel) to insert, thrust, thrust in, thrust upon
V-m-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
Glean
The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Lev. 19:9; 23:22; Deut. 24:21). They were to be left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)
פֶּ֫רֶט (peret) refers to something that is broken off or scattered, specifically fallen grapes. It is derived from the root word for 'to break' and is noted in Leviticus 19:10.
פֶּ֫רֶט n.[m.] the broken off, i.e. fallen grapes;—cstr. Lv 19:10.
ref
H6528 פֶּ֫רֶט
6528 peret peh'-ret
from 6527; a stray or single berry:--grape.
see HEBREW for 06527
פֶּ֫רֶט (pe.ret) — broken.
1) the broken off, something scattered
1a) fallen grapes
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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
לָקַט (laqat) means to pick up or gather, specifically referring to the act of gleaning. It has various forms, including Qal (to gather), Piel (to collect or gather up), and Pual (to be picked up). The entries highlight its use in contexts of gathering, both in agriculture and in collecting money.
[לָקַט] vb. pick or gather up, specif. glean
Qal
pick up, gather
specif. glean
Pi.
gather, gather up
fig. collect (money)
specif. glean
Pu. ye shall be picked up
Hithp. and there collected themselves worthless men unto Jephthah
base
H3950 לָקַט pick or gather up, specif. glean
3950 laqat law-kat'
a primitive root; properly, to pick up, i.e. (generally) to
gather; specifically, to glean:--gather (up), glean.
לָקַט (la.qat) — to gather.
1) to pick up, gather, glean, gather up
1a) (Qal)
1a1) to pick up, gather
1a2) to glean
1b) (Piel)
1b1) to gather, gather up
1b2) to collect (money)
1b3) to glean
1c) (Pual) to be picked up
1d) (Hithpael) to collect oneself
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Prep | Adj — PrepositionHRd/Aamsa
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
עָזַב (azab) is a Hebrew verb meaning to leave, forsake, or let loose. It encompasses a range of actions from abandoning or neglecting to setting free. The entries suggest it can also imply restoration or repair, though this aspect is less emphasized. Notably, the term can describe both active and passive states, such as being forsaken or deserted.
עָזַב 213 vb. leave, forsake, loose
Qal
leave, c. acc.
leave, abandon, forsake
let loose, set free, let go
Niph.
be left to
be forsaken, of house of God
H5800a עָזַב leave, forsake, loose .. leave, c. acc.
. leave, abandon, forsake
. let loose, set free, let go
. . be left to
. be forsaken, of house of God
. (or Qal pass.) be deserted, of city
H5800b עָזַב restore, repair(?)
5800 `azab aw-zab'
a primitive root; to loosen, i.e. relinquish, permit,
etc.:--commit self, fail, forsake, fortify, help, leave
(destitute, off), refuse, X surely.
עָזַב (a.zav) — to leave: forsake.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — to restore.
1) to restore, repair
1a) (Qal) to repair
עָזַב (a.zav) — to leave: release.
1) to leave, loose, forsake
1a) (Qal) to leave
1a1) to depart from, leave behind, leave, let alone
1a2) to leave, abandon, forsake, neglect, apostatise
1a3) to let loose, set free, let go, free
1b) (Niphal)
1b1) to be left to
1b2) to be forsaken
1c) (Pual) to be deserted
עָזַב (a.zav) — Forsaken.
This name means to restore, repair
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
עָזַב (a.zav) — to leave: neglect.
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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)
DirObjM | Suff — Particle · suffixHTo/Sp3mp
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
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp