Leviticus 19:25 — Word Study
WLCוּבַשָּׁנָ֣ה הַחֲמִישִׁ֗ת תֹּֽאכְלוּ֙ אֶת־ פִּרְי֔וֹ לְהוֹסִ֥יף לָכֶ֖ם תְּבוּאָת֑וֹ אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
BSABut in the fifthchămîyshîy yearshâneh you may eatʼâkal▸ its fruitpᵉrîy [produce] harvesttᵉbûwʼâh [crops] will be increasedyâçaph [added to] Iʼănîy am the LORDYᵉhôvâh [Yehovah] your Godʼĕlôhîym [Elohim, supreme God]
| Greek | English | Parsing |
|---|---|---|
| וּבַשָּׁנָ֣ה | and in the year | Conjunction, preposition, noun common feminine singular absolute |
| הַחֲמִישִׁ֗ת | fifth | Particle |
| תֹּֽאכְלוּ֙ | you will eat | Verb, Qal, imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| פִּרְי֔וֹ | fruit its | Noun common masculine singular construct, suffix |
| לְהוֹסִ֥יף | to add | Preposition, verb hiphil infinitive construct common |
| לָכֶ֖ם | to you | Preposition, suffix |
| תְּבוּאָת֑וֹ | produce its | Noun common feminine singular construct, 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 | But in the fifth year you may eat its fruit; thus your harvest will be increased. I am the LORD your God. |
| KJV | And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God. |
| ASV | And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am Jehovah your God. |
| YLT | And in the fifth year ye do eat its fruit — to add to you its increase; I [am] Jehovah your God. |
| WEB | In the fifth year you shall eat its fruit, that it may yield its increase to you. I am Yahweh your God. |
| BBE | But in the fifth year you may take the fruit and the increase of it for your food: I am the Lord your God. |
Where they part company is in the phrasing of תֹּֽאכְלוּ — see How Translations Differ.
The sentence contains a main clause followed by two subordinate phrases detailing what is permitted and the resulting increase in harvest.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbאָכַל
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 19:25
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 19:25 provides instructions regarding the consumption of fruit from trees after a period of consecration. This command is part of a larger set of laws aimed at guiding the Israelites in their agricultural practices and ensuring that they honor God through their harvests. The context highlights the significance of the fifth year as a time when the fruit may be eaten, reflecting God's provision for His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:3–4 | If you follow My statutes and carefully keep My commandments, |
| 2 | Proverbs 3:9–10 | Honor the LORD with your wealth and with the firstfruits of all your harvest; |
| 3 | Ecclesiastes 11:1–2 | Cast your bread upon the waters, for after many days you will find it again. |
| 4 | Haggai 1:4–6 | “Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins?” |
| 5 | Haggai 2:18–19 | Consider carefully from this day forward—from the twenty-fourth day of the ninth month, the day the foundation of the LORD’s temple was laid—consider carefully: |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תֹּֽאכְלוּ, to.khe.Lugenerated
The verb אָכַל (akal) means 'to eat' and describes the act of consuming food. It is a common verb in Hebrew, appearing in various contexts, including nourishment and satisfaction. The parsing indicates that it is in the imperfect tense, second person masculine plural, suggesting a command directed at the Israelites.
This usage emphasizes the permission granted to the people to eat the fruit in the fifth year, marking a significant point in their agricultural cycle. The verb carries the connotation of taking in nourishment, which is essential for the sustenance of the community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of תֹּֽאכְלוּ as 'you may eat'.
Sentence Structuregenerated
The main verb governing the verse is תֹּֽאכְלוּ, you may eat, which is followed by a prepositional phrase indicating the time frame, בַשָּׁנָ֣ה (in the year), and a noun phrase that specifies which year, הַחֲמִישִׁ֗ת (the fifth).
The structure of the verse shows a clear command followed by the implications of that command, emphasizing the relationship between the act of eating and the increase in harvest.
Septuagint Backgroundgenerated
The Septuagint translates תֹּֽאכְלוּ as φάγεσθε (phagesthe), which means 'you will eat'. This choice reflects a straightforward rendering of the Hebrew command into Greek, maintaining the imperative nature of the instruction.
This translation aligns closely with the Hebrew meaning, ensuring that the command's significance is preserved in the Greek text.
In plain words — the whole versegenerated
Leviticus 19:25 tells the Israelites that in the fifth year, they may eat the fruit of their trees. This command is part of the laws governing their agricultural practices, emphasizing the importance of timing in harvesting. By following this command, they will see an increase in their crops, reflecting God's provision for them.
Frequently Asked Questionsgenerated
It means that after allowing the trees to mature for five years, the Israelites are permitted to consume the fruit, which symbolizes God's provision.
The fifth year is significant because it marks the time when the fruit is ready for consumption, demonstrating a cycle of growth and harvest.
This law reflects God's care by ensuring that the Israelites have a structured approach to harvesting, allowing them to enjoy the fruits of their labor.
Related laws include those found in Leviticus 26:3-4 and Proverbs 3:9-10, which emphasize the importance of honoring God with one's harvest.
Reflection Questionsgenerated
- How can I apply the principle of waiting for the right time in my own life?
- What are some ways I can honor God through my work and efforts?
- How does understanding agricultural laws help me appreciate God's provision?
- In what areas of my life do I need to trust God's timing?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 19:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the fifth year shall ye eat of the fruit thereof,.... And so in all succeeding years as long as the tree lasted and bore: that it may yield unto you the increase thereof; may be so abundantly
Read John Gill on Leviticus 19 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
Read Robert Jamieson on Leviticus 19 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat it may yield unto you the increase thereof; that God may be pleased to give his blessing, which alone can make them fruitful.
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I [am] the LORD your God.Ver. 25. That it may yield unto you the increase thereof,] i.e., Abundantly in recompense of those four former years. In doing of God’ s will there is great reward.
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) And in the fifth year.—It was only in the fifth year that the owner was permitted to eat the fruits without redeeming them. That it may yield unto you the increase thereof.—That is, refraining from using the fruits during the first three years, and consecrating to the Lord the fruit of the fourth year in the sacrificial repast, they will realise that hereafter the tree will yield them abundant fruit. So far, therefore, from being losers by waiting till the fifth year, they will actually be gainers.
Read Charles John Ellicott on Leviticus 19 →CambridgeThe Cambridge Bible for Schools and Colleges19–32. Miscellaneous precepts in reference to the various circumstances of every-day life.
Read Cambridge on Leviticus 19 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. That it may yield… the increase — By the divine blessing and by plucking off the blossoms during the first three years. Says Michaelis: “The wisdom of this law is very striking.
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
But in the fifth year you may eat its fruit; thus your harvest will be increased. I am the LORD your God.
In the fifth year you shall eat its fruit, that it may yield its increase to you. I am Yahweh your God.
But in the fifth year you may eat its fruit; thus your harvest will be increased. I am the LORD your God.
Then in the fifth year you may eat its fruit to add its produce to your harvest. I am the Lord your God.
Tyndale line
And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am Jehovah your God.
And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
And in the fifth year shall ye eat of its fruit, that it may yield to you its increase: I am the LORD your God.
And in the fifth yeere shall ye eate of the fruite of it that it may yeelde to you the encrease thereof: I am the Lord your God.
Strictly literal
and in the fifth year shall ye eat the fruit thereof, that it may increase unto you the produce thereof: I am Jehovah your God.
And in the fifth year ye do eat its fruit — to add to you its increase; I [am] Jehovah your God.
And in the fifth year you eat its fruit—to add to you its increase; I [am] your God YHWH.
And in the fifth year shall ye eat of its fruit, in order that it may increase unto you its productiveness: I am the Lord your God.
In the fifth you may eat the fruit, having waited so that the trees might produce more. I am Yahweh your God.
From the Latin
And in the fifth year you shall eat the fruits thereof, gathering the increase thereof. I am the Lord your God.
Simplified
However, the fifth year you may eat the fruit and in this way you will have an even greater harvest. I am the Lord your God.
But in the fifth year you may take the fruit and the increase of it for your food: 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 is supported by the Septuagint, which matches ten of the eleven words. The Samaritan Pentateuch differs in two words: חמישׁית (fifth) and הסיף (add), indicating slight variations in terminology but not in the overall message.
וּבַשָּׁנָ֣ה הַחֲמִישִׁ֗ת תֹּֽאכְלוּ֙ אֶת־ פִּרְי֔וֹ לְהוֹסִ֥יף לָכֶ֖ם תְּבוּאָת֑וֹ אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
10 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.
ובשׁנה החמישׁית תאכלו את פריו להסיף לכם תבואתו אני יהוה אלהיכם
2 words differ from the Masoretic Text: חמישׁית (fifth), הסיף (add)
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 19:25
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.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
חֲמִישִׁי (chamiyshiy) means 'fifth' and serves as an ordinal number indicating the position of five. It can also refer to a fifth part. The word is derived from a root associated with the number five, as noted in various lexicons.
חֲמִישִׁי m., חֲמִישִׁית f.adj.num.ordin. fifth
base
H2549 חֲמִישִׁי, חֲמִישִׁית fifth
2549 chamiyshiy kham-ee-shee'
or chamishshiy {kham-ish-shee'}; ord. from 2568; fifth; also
a fifth:--fifth (part).
see HEBREW for 02568
חֲמִישִׁי (cha.mi.shi) — fifth.
ordinal number, 5th
Art | Adj — ParticleHTd/Aofsa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
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)
HTo — ParticleHTo
פְּרִי (priy) means 'fruit' and encompasses various meanings, including the literal fruit of the ground, offspring or children, and figurative fruit representing the consequences of actions. It is derived from a root that emphasizes the concept of produce or reward.
פְּרִי 119 n.m. fruit
fruit of the ground, of produce in gen.
= offspring, fruit of womb
fig. of fruit of actions, i.e. their consequences
base
H6529 פְּרִי fruit . fruit of the ground, of produce in gen.
. = offspring, fruit of womb
. fig. of fruit of actions, i.e. their consequences
6529 priy per-ee'
from 6509; fruit (literally or figuratively):--bough,
((first-)) fruit((-ful)), reward.
see HEBREW for 06509
פְּרִי (pe.ri) — fruit.
1) fruit
1a) fruit, produce (of the ground)
1b) fruit, offspring, children, progeny (of the womb)
1c) fruit (of actions) (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
(1) epidiatassomai, "to add to," "to arrange in addition": Found only in Ga 3:15, which may thus be paraphrased: "To take a familiar illustration: even a man's will, when ratified, no third party may annul or supplement" (Dummelow, in the place cited.).
(2) epitithemi, "to put upon," "If any man shall add unto them, God shall add unto him the plagues" (Re 22:18). The book is not to be falsified by addition or excision (see BOOK) by the interpolation of unauthorized doctrines or the neglect of essential ones (compare De 4:2; 12:32).
See also IMPART; SUPPLY.
M. O. Evans
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
תְּבוּאָה (tbuw'ah) refers to produce or revenue, typically from the earth, including crops and income. It can also figuratively denote gains, such as wisdom or the product of lips. The word is derived from a root meaning to bring forth, and its usage spans both literal and figurative contexts.
תְּבוּאָה n.f. proventus, product, revenue
product, yield, usually of earth
income, revenue, in general
fig. gain of wisdom
base
H8393 תְּבוּאָה proventus, product, revenue
8393 tbuw'ah teb-oo-aw'
from 935; income, i.e. produce (literally or
figuratively):--fruit, gain, increase, revenue.
see HEBREW for 0935
תְּבוּאָה (te.vu.ah) — produce.
1) produce, product, revenue
1a) product, yield, crops (of the earth usually)
1b) income, revenue
1c) gain (of wisdom) (fig)
1d) product of lips (fig)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
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