Leviticus 19:24 — Word Study
WLCוּבַשָּׁנָה֙ הָרְבִיעִ֔ת יִהְיֶ֖ה כָּל־ פִּרְי֑וֹ קֹ֥דֶשׁ הִלּוּלִ֖ים לַיהוָֽה׃
BSAIn the fourthrᵉbîyʻîy [quadriennial] yearshâneh allkôl its fruitpᵉrîy [produce, crops] must behâyâh▸ consecratedqôdesh [set apart, dedicated] as a praise offeringhillûwl [thanksgiving, jubilant, to honor, glorify] to the LORDYᵉhôvâh [Yehovah, sovereign Lord]
| Greek | English | Parsing |
|---|---|---|
| וּבַשָּׁנָה֙ | and in the year | Conjunction, preposition, noun common feminine singular absolute |
| הָרְבִיעִ֔ת | fourth | Particle |
| יִהְיֶ֖ה | it will be | Verb, Qal, imperfect third person masculine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| פִּרְי֑וֹ | fruit its | Noun common masculine singular construct, suffix |
| קֹ֥דֶשׁ | a holy thing | Noun common, masculine singular absolute |
| הִלּוּלִ֖ים | praise offerings | Noun common, masculine plural absolute |
| לַיהוָֽה׃ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the fourth year all its fruit must be consecrated as a praise offering to the LORD. |
| KJV | But in the fourth year all the fruit thereof shall be holy to praise the LORD withal. |
| ASV | But in the fourth year all the fruit thereof shall be holy, for giving praise unto Jehovah. |
| YLT | and in the fourth year all its fruit is holy — praises for Jehovah. |
| WEB | But in the fourth year all its fruit shall be holy, for giving praise to Yahweh. |
| BBE | And in the fourth year all the fruit will be holy as a praise-offering to the Lord. |
Where they part company is קֹדֶשׁ — see How Translations Differ.
The main clause sets the timing, while the subordinate clauses describe the subject and the action to be taken.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 19:24
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 About Fruit from Treesgenerated
Leviticus 19:24 is part of a series of laws given to the Israelites concerning their conduct and practices in the land they were to inhabit. This specific instruction pertains to the treatment of fruit from newly planted trees, emphasizing the need to consecrate the produce in the fourth year as a form of gratitude and worship to the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 18:12–13 | I give you all the freshest olive oil and all the finest new wine and grain that the Israelites give to the LORD as their firstfruits. |
| 2 | Deuteronomy 12:17–18 | Within your gates you must not eat the tithe of your grain or new wine or oil, the firstborn of your herds or flocks, any of the offerings that you have vowed to give, or your freewill offerings or special gifts. |
| 3 | Deuteronomy 14:28–29 | At the end of every three years, bring a tenth of all your produce for that year and lay it up within your gates. |
| 4 | Deuteronomy 18:4 | You are to give them the firstfruits of your grain, new wine, and oil, and the first wool sheared from your flock. |
| 5 | Proverbs 3:9 | Honor the LORD with your wealth and with the firstfruits of all your harvest; |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — קֹדֶשׁ, Ko.deshgenerated
The word קֹדֶשׁ (qodesh) means 'holy' or 'sacred' and denotes something that is set apart for a divine purpose. It emphasizes the concept of holiness and separation from the ordinary, indicating that the fruit is to be treated with reverence.
In this verse, the use of קֹדֶשׁ highlights the importance of dedicating the first fruits to God, reflecting the broader biblical theme of offering the best to the LORD as an act of worship.
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 finite verb in this verse is יִהְיֶ֖ה (yih.Yeh), meaning 'it will be.' This verb governs the structure, indicating what is to occur in the fourth year. The subject is כָּל־ פִּרְי֑וֹ (kol pir.Yo), meaning 'all its fruit,' and the predicate is קֹ֥דֶשׁ הִלּוּלִ֖ים (Ko.desh hi.lu.Lim), 'a praise offering.'
The sentence structure emphasizes the timing with the prepositional phrase בַשָּׁנָה֙ (u.va.sha.Nah), 'in the year,' placed at the beginning, highlighting the significance of the fourth year in the agricultural cycle.
Septuagint Backgroundgenerated
In the Septuagint, קֹדֶשׁ is rendered as ἅγιος (hagios), which means 'holy.' This choice reflects a consistent understanding of the term as denoting something sacred and set apart for God.
The use of ἔσται (estai) for יִהְיֶ֖ה indicates a straightforward translation of the future tense, maintaining the original meaning of the Hebrew.
In plain words — the whole versegenerated
Leviticus 19:24 instructs that in the fourth year, all the fruit from trees must be set apart as a holy offering to the LORD. This means that the Israelites were to dedicate their harvest to God as an act of thanksgiving and reverence.
Frequently Asked Questionsgenerated
To consecrate the fruit means to set it apart for God, treating it as holy and dedicating it as an offering of praise.
The fourth year is significant because it marks a time when the fruit is ready for dedication, reflecting a cycle of growth and gratitude.
This practice can relate to modern worship by emphasizing the importance of dedicating our best to God and recognizing His provision in our lives.
Other offerings mentioned include grain offerings, peace offerings, and sin offerings, each serving different purposes in worship and atonement.
Reflection Questionsgenerated
- How can I dedicate the fruits of my labor to God in my own life?
- What does it mean to me to set apart something as holy?
- In what ways can I express gratitude to God for His provisions?
- How can I incorporate the principle of consecration into my daily practices?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 19:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut in the fourth year all the fruit thereof shall be holy,.... Separated and devoted to the service of God, to be given to the priest, or to be bought again of him; wherefore the Targum of Jonathan
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 BibleConsecrated to the Lord, as the first-fruits and tithes were, and therefore given to the priests and Levites, ,13 Deu 18:4; yet so that part of them were communicated to the poor widows, and fatherless, and strangers. See ,29. To praise the Lord withal; to bless the Lord, by whose power and goodness the trees bring forth fruit to perfection.
Read Matthew Poole on Leviticus 19 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 19:24 But in the fourth year all the fruit thereof shall be holy to praise the LORD [withal].Ver. 24. Shall be holy,] i.e., They shall be given the priests as firstfruits.
Read John Trapp on Leviticus 19 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) But in the fourth year.—Like the second tithes the fruits of the fourth year were taken up to Jerusalem, and there eaten by the owner, in company with the poor and needy whom he invited to the repast. The owner, however, was also allowed to redeem them. In this case he had to add the fifth part of their value, take up the money to the holy city, and there spend it in a repast to which he invited the poor. The grapes of the vineyards within a distance of a day’s journey of Jerusalem had, however, to be taken up to decorate the streets of the holy city. Vineyards of the fourth year were exempt from the law laid down in Leviticus 19:9-10 as well as from the law of first-fruits, tithes…
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 Bible24. All the fruit… shall be holy — This offering, like the firstfruits in general, was given up entirely to Jehovah for his priests, who probably sold it to the Gentiles, since it was not lawful to eat it.
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
In the fourth year all its fruit must be consecrated as a praise offering to the LORD.
But in the fourth year all its fruit shall be holy, for giving praise to Yahweh.
In the fourth year all its fruit must be consecrated as a praise offering to the LORD.
In the fourth year all its fruit will be holy, praise offerings to the Lord.
Tyndale line
But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.
But in the fourth year all the fruit thereof shall be holy, for giving praise unto Jehovah.
But in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
But in the fourth year all its fruit shall be holy to praise the LORD with .
But in the fourth yere all the fruite thereof shalbe holy to the praise of the Lord.
Strictly literal
and in the fourth year all the fruit thereof shall be holy for praise to Jehovah;
and in the fourth year all its fruit is holy — praises for Jehovah.
and in the fourth year all its fruit is holy—praises for YHWH.
But in the fourth year shall all its fruit be holy for praise-giving unto the Lord.
But in the fourth year all the fruit will be holy, an offering of praise to Yahweh.
From the Latin
But in the fourth year, all their fruit shall be sanctified, to the praise of the Lord.
Simplified
The fourth year all the fruit must be dedicated to the Lord as a praise offering.
And in the fourth year all the fruit will be holy as a praise-offering to the Lord.
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 Septuagint agree on the essential wording of this verse, with the Septuagint providing a direct correspondence to the Hebrew. However, the Samaritan Pentateuch differs in three words, using יהיו for 'it will be' and חללים for 'holy,' which introduces a variation in the description of the offering.
וּבַשָּׁנָה֙ הָרְבִיעִ֔ת יִהְיֶ֖ה כָּל־ פִּרְי֑וֹ קֹ֥דֶשׁ הִלּוּלִ֖ים לַיהוָֽה׃
8 of the 8 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 הרביעית יהיו כל פריו קדשׁ חללים ליהוה
3 words differ from the Masoretic Text: רביעית (fourth), יהיו (be), חללים (pierced)
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 19:24
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…
רְבִיעִי (rbiy`iy) means 'fourth' and can also refer to a 'fourth part' or describe something as 'foursquare.' It is derived from the root word for 'four' and has both masculine and feminine forms. The term appears in contexts where ordinal numbers are used.
רְבִיעִי m., רְבִיעִית f., adj.num.ordin. fourth
base
H7243 רְבִיעִי, רְבִיעִית fourth
7243 rbiy`iy reb-ee-ee'
or rbiiy {reb-ee-ee'}; from 7251; fourth; also
(fractionally) a fourth:--foursquare, fourth (part).
see HEBREW for 07251
רְבִיעִי (re.vi.i) — fourth.
1) fourth
1a) fourth
1b) four square
1c) fourth part
Aramaic equivalent: re.vi.ay (רְבִיעִי "fourth" H7244)
Art | Adj — ParticleHTd/Aofsa
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
הִלּוּל (hilluwl) refers to a celebration of thanksgiving, particularly in the context of harvest. It encompasses the ideas of rejoicing and praise, indicating a festive expression of gratitude. The term is linked to the root meaning of rejoicing, as noted in the entries.
[הִלּוּל] n.[m.] rejoicing, praise
base
H1974 הִלּוּל
1974 hilluwl hil-lool'
from 1984 (in the sense of rejoicing); a celebration of
thanksgiving for harvest:--merry, praise.
see HEBREW for 01984
הִלּוּל (hil.lul) — praise.
1) rejoicing, praise
1a) rejoicing
1b) praise
N-mp — Noun common · masculine plural absoluteHNcmpa
[SACRIFICE]
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)
Prep | N-proper — Preposition · noun properHR/Npt