Leviticus 25:17 — Word Study
WLCוְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־ עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃
BSADo notlôʼ [wrong or oppress] take advantageyânâh▸ of eachʼîysh otherʻâmîyth [your neighbor, companion] but fearyârêʼ [revere, stand in awe of] your Godʼĕlôhîym [Elohim, the supreme Lord] forkîy Iʼănîy am the LORDYᵉhôvâh [Yehovah, the Lord of covenant] your Godʼĕlôhîym [the one supreme God]
| Greek | English | Parsing |
|---|---|---|
| וְלֹ֤א | and not | Conjunction, particle |
| תוֹנוּ֙ | you will maltreat | Verb, Hiphil, imperfect second person masculine plural |
| אִ֣ישׁ | anyone | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| עֲמִית֔וֹ | fellow citizen his | Noun common masculine singular construct, suffix |
| וְיָרֵ֖אתָ | and you will fear | Verb, Qal, sequential perfect second person masculine singular |
| מֵֽאֱלֹהֶ֑יךָ | from God your | Preposition, noun common masculine plural construct, suffix |
| כִּ֛י | for | Particle |
| אֲנִ֥י | I | Pronoun |
| יְהֹוָ֖ה | [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 | Do not take advantage of each other, but fear your God; for I am the LORD your God. |
| KJV | Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God. |
| ASV | And ye shall not wrong one another; but thou shalt fear thy God: for I am Jehovah your God. |
| YLT | and ye do not oppress one another, and thou hast been afraid of thy God; for I [am] Jehovah your God. |
| WEB | You shall not wrong one another, but you shall fear your God; for I am Yahweh your God. |
| BBE | And do no wrong, one to another, but let the fear of your God be before you; for I am the Lord your God. |
Where they part company is תוֹנוּ — see How Translations Differ.
The sentence contains a main clause with two subordinate clauses providing additional instruction and reasoning.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנִי
verbיָנָה
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 25:17
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 — Social Justice Lawsgenerated
Leviticus 25:17 is part of a larger section that outlines laws meant to ensure fairness and compassion among the Israelites. These laws emphasize the importance of treating one another justly, particularly in economic transactions and community relations. The command to fear God serves as a reminder of His authority and the moral obligation to uphold justice in society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 25:43 | You are not to rule over them harshly, but you shall fear your God. |
| 2 | Leviticus 19:14–32 | You must not curse the deaf or place a stumbling block before the blind, but you shall fear your God. I am the LORD. |
| 3 | Genesis 20:11 | Abraham replied, “I thought to myself, ‘Surely there is no fear of God in this place. They will kill me on account of my wife.’ |
| 4 | Genesis 22:12 | “Do not lay a hand on the boy or do anything to him,” said the angel, “for now I know that you fear God, since you have not withheld your only son from me. ” |
| 5 | Genesis 39:9 | No one in this house is greater than I am. He has withheld nothing from me except you, because you are his wife. So how could I do such a great evil and sin against God?” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — תוֹנוּ, to.Nugenerated
The verb יָנָה (to.Nu) is in the Hiphil stem, indicating a causative action, specifically to oppress or maltreat. This word conveys a strong sense of injustice, highlighting the moral imperative against exploiting others.
The usage here underscores the seriousness of interpersonal relationships within the community. The command not to oppress is not merely a suggestion but a divine injunction, reflecting God's concern for justice and ethical conduct among His people.
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 verse is structured around two main clauses: the first prohibits oppression, while the second commands reverence for God. The finite verb תוֹנוּ, to.Nu, governs the first clause, establishing the action to be avoided.
The second clause begins with וְיָרֵ֖אתָ, ve.ya.Re.ta, indicating a sequential action that follows the prohibition. This structure emphasizes the relationship between ethical behavior towards others and reverence for God.
Septuagint Backgroundgenerated
The Septuagint translates תוֹנוּ as θλιβέτω, which conveys a similar sense of oppression but may carry a slightly different connotation in the Greek context, focusing on affliction or distress.
This choice reflects a broader interpretation of the Hebrew text, emphasizing the consequences of failing to uphold justice within the community.
In plain words — the whole versegenerated
Leviticus 25:17 instructs the Israelites not to take advantage of one another and to fear God. This verse highlights the importance of treating each other fairly and reminds them of their responsibility to honor God, who is their Lord.
Frequently Asked Questionsgenerated
It means to treat others fairly and justly, avoiding any form of oppression or exploitation.
Fearing God serves as a foundation for ethical behavior, reminding individuals of their accountability to Him and the moral standards He sets.
We can apply this command by ensuring fairness in our interactions with others and by advocating for justice in our communities.
The term 'neighbor' implies a close relationship, suggesting that we should treat those around us with kindness and respect, as they are part of our community.
Reflection Questionsgenerated
- In what ways can I ensure that I am treating others fairly in my daily life?
- How does my understanding of God influence my interactions with others?
- What are some examples of oppression I see in the world today, and how can I respond to them?
- How can I cultivate a deeper reverence for God in my life?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 25:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe shall not therefore oppress one another,.... By over or underrating estates: but thou shalt fear thy God; and the fear of God being before their eyes, and on their hearts, would preserve both
Read John Gill on Leviticus 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God. Ye shall not ... oppress one another.
Read Robert Jamieson on Leviticus 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 25:17 Ye shall not therefore oppress one another; but thou shalt fear thy God: for I [am] the LORD your God.Ver. 17. But thou shalt fear thy God.] And so depart from this evil also. Joseph said to his brethren, who feared he would roll himself upon them, "This do and live, for I fear God," q.d., I dare do you no hurt, though ye be fallen into my danger. So his grandfather Isaac, seeing that he had done unwilling justice, durst not reverse the blessing, though he had some mind to it, for God had overawed him. And "ought ye not to have walked in the fear of the Lord?" said good Nehemiah to those merciless griping usurers.
Read John Trapp on Leviticus 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Ye shall not therefore oppress one another.—Better, And ye shall not overreach any man his neighbour. (See Leviticus 25:14.) But thou shalt fear thy God—who pleads the cause of the oppressed, and avenges every injustice. (See Leviticus 19:14.)
Read Charles John Ellicott on Leviticus 25 →CambridgeThe Cambridge Bible for Schools and Colleges17. Summary, together with the guiding motive characteristic of H.
Read Cambridge on Leviticus 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Thou shalt fear thy God — The Hebrew religion was eminently ethical as well as devotional; it was designed for the market and the forum, to preside over trade and social intercourse, to restrain avarice and protect poverty.
Read Daniel Denison Whedon on Leviticus 25 →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
Do not take advantage of each other, but fear your God; for I am the LORD your God.
You shall not wrong one another, but you shall fear your God; for I am Yahweh your God.
Do not take advantage of each other, but fear your God; for I am the LORD your God.
No one is to oppress his fellow citizen, but you must fear your God, because I am the Lord your God.
Tyndale line
Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.
And ye shall not wrong one another; but thou shalt fear thy God: for I am Jehovah your God.
And ye shall not wrong one another; but thou shalt fear thy God: for I am the LORD your God.
Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.
Oppresse not ye therefore any man his neighbour, but thou shalt feare thy God: for I am the Lord your God.
Strictly literal
And ye shall not oppress one another; but thou shalt fear thy God; for I am Jehovah your God.
and ye do not oppress one another, and thou hast been afraid of thy God; for I [am] Jehovah your God.
and you do not oppress one another, and you have been afraid of your God; for I [am] your God YHWH.
And ye shall not overreach one the other; but thou shalt be afraid of thy God; for I am the Lord your God.
You must not cheat or wrong one another; instead, you must honor your God, for I am Yahweh your God.
From the Latin
Do not afflict your countrymen, but let every one fear his God: because I am the Lord your God.
Simplified
Don't exploit one another, but have respect for your God, because I am the Lord your God.
And do no wrong, one to another, but let the fear of your God be before you; for 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 of Leviticus 25:17 states, 'Do not take advantage of each other, but fear your God; for I am the LORD your God.' The Samaritan Pentateuch agrees with the Masoretic Text here, word for word. The Septuagint, while it matches 9 of the 11 words, presents a different word order and structure, which reflects its own translation style rather than a direct correspondence to the Hebrew text.
וְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־ עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹהֵיכֶֽם׃
9 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.
ולא תונו אישׁ את עמיתו ויראת מאלהיך כי 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 25:17
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.
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)
Conj | Part — Conjunction · particleHC/Tn
יָנָה (yanah) is a Hebrew verb that conveys the idea of oppression and maltreatment. It can mean to suppress or treat violently, with its roots suggesting actions like vexing or doing wrong. The verb appears in different forms, such as Qal and Hiphil, indicating various nuances of oppression and maltreatment.
[יָנָה] vb. suppress (?), oppress, maltreat
Qal suppress (?)
Hiph. oppress, maltreat
base
H3238 [יָנָה] suppress (?), oppress, maltreat
3238 yanah yaw-naw'
a primitive root; to rage or be violent: by implication, to
suppress, to maltreat:--destroy, (thrust out by)
oppress(-ing, -ion, -or), proud, vex, do violence.
יָנָה (ya.nah) — to oppress.
1) to oppress, suppress, treat violently, maltreat, vex, do wrong
1a) (Qal) to oppress, suppress
1b) (Hiphil) to treat violently, maltreat
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
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
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
עָמִית (`amiyth) refers to an associate or fellow, emphasizing companionship and kinship. It is derived from a root meaning to associate, and is used to denote a neighbor or kindred person. The entries consistently highlight its relational aspect, with no significant disagreement among the lexicons.
[עָמִית] n.m. associate, fellow, relation (perh. orig. f. abstr. association)
base
H5997 עָמִית
5997 `amiyth aw-meeth'
from a primitive root meaning to associate; companionship;
hence (concretely) a comrade or kindred man:--another,
fellow, neighbour.
עָמִית (a.mit) — neighbor.
relation, neighbour, associate, fellow
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
fer (yir'ah, yare'; phobos, phobeo):
Terms, etc.:
"Fear" is the translation of many words in the Old Testament; the chief are: yir'ah, "fear," "terror," "reverence," "awe," most often "the fear of God," "fear of Yahweh" (Ge 20:11; 2Ch 19:9, etc.); also of "fear" generally (Job 22:4; Isa 7:25; Eze 30:13, etc.); yare', "to be afraid," "to fear," "to reverence" (Ge 15:1; Le 19:3,14; De 6:2, etc.); pachadh, "fear," "terror," "dread" (
→ See COWARDICE
→ Also see FEAR OF GOD, below
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)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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