SKU: 45930278951
prayer plant yellow leaves

prayer plant yellow leaves Shop 'Lemon Lime Maranta – Lemon Lime Prayer Plant' Care and Info

Sale price$25.62 Regular price$28.47
Save 10%

Pay in installments of $7.12 with ShopPay, AfterPay and Klarna

Shipping Estimate
USA
  • USA
  • CAN

Ships within 48 hours · Estimated delivery Aug 4 - Aug 9

Promo Codes Available:

For Your Every Summer RSVP, with Code: SUMMER15

Description

prayer plant yellow leaves Shop 'Lemon Lime Maranta – Lemon Lime Prayer Plant' Care and InfoThe Lemon Lime Maranta, known as the Lemon Lime Prayer Plant, is a unique and vibrant variety of the Maranta leuconeura which is the main Prayer plant, beloved for its striking foliage and low growing, tropical appeal. This plant derives its common name from the vivid lemon and lime hues that streak across its leaves in delicate, vein like patterns. As a member of the prayer plant family, the leaves of Maranta leuconeura lemon lime move with the

The Lemon Lime Maranta, known as the Lemon Lime Prayer Plant, is a unique and vibrant variety of the Maranta leuconeura which is the main Prayer plant, beloved for its striking foliage and low-growing, tropical appeal. This plant derives its common name from the vivid lemon and lime hues that streak across its leaves in delicate, vein-like patterns. 

As a member of the prayer plant family, the leaves of Maranta leuconeura lemon lime move with the light, folding up in the evening in a gesture that resembles hands clasped in prayer. With its eye-catching colors and fascinating leaf movement, the Lemon Lime Maranta is a popular houseplant, providing visual interest and a touch of exotic indoor spaces.

Native to the tropical forests of Central and South America, the lemon-lime prayer plant features lively, variegated foliage that displays movement throughout the day.

Its oval-shaped leaves showcase soft, symmetrical patterns of veining, with a mix of pale yellow, lime green, and deeper green tones. It can grow up to 12 inches tall and 12 inches wide. This makes them an ideal size for tabletops, shelves, or smaller plant stands, where they can add a burst of color without overwhelming a space.

The plant’s relatively low-growing nature and full, bushy appearance make it a fantastic option for filling smaller spaces with lush, tropical greenery.

The undersides of the leaves have a reddish-purple tint, adding an extra layer of visual appeal. The plant’s leaves respond to light by adjusting their position: they lower and spread outward in daylight and lift to an upright, closed position at night, a movement known as “nyctinasty.”

The Lemon lime Maranta flowers are typically white or light lavender and grow on slender stalks, emerging in clusters above the leaves during the spring. Though the flowers are subtle compared to the vibrant foliage, they add a charming touch when they appear. However, flowering is more common outdoors or under ideal humidity and light conditions indoors. 

In its native habitat, it grows as a ground cover, spreading low along the forest floor under the shade of taller trees. This preference for humidity and indirect light makes it ideal for indoor environments that can mimic these conditions. As an indoor plant, it’s accustomed to low light and doesn’t require direct sun, making it a versatile choice for many home settings. 

When and How to Water Your Lemon Lime Prayer Plant 

The Lemon Lime Maranta is a drought-resistant plant, preferring consistently moist soil to thrive. Unlike hardy plants that can withstand dry spells, the Lemon Lime Maranta requires careful attention to its watering needs. 

In the spring and early fall, during the growing season, the Lemon Lime Maranta requires more frequent watering to support its vibrant foliage and new growth. At this time, water it about once every 5–7 days or whenever the top inch of soil begins to feel dry to the touch. It's essential to water thoroughly, ensuring that moisture reaches the roots. However, avoid letting the plant sit in water, as it dislikes soggy conditions and can suffer from root issues if left overly wet.

In late fall and winter, as the plant enters its dormant period in the cooler months, its water needs decrease. Watering can be spaced out every 10–14 days, depending on the humidity and indoor temperature. Keep an eye on the soil’s top layer, and only water once it feels dry to the touch. This reduced frequency allows the plant to rest without becoming dehydrated, as the Lemon Lime Maranta conserves its energy during this time. 

Using distilled or filtered water is recommended, as Marantas are sensitive to minerals and chemicals commonly found in tap water. Chemicals like fluoride can cause leaf tip browning or yellowing. Distilled water helps you maintain the vibrant leaf color without risking potential buildup issues, ensuring that your Maranta continues to look healthy and stunning year-round. 

Light Requirements – Where to Place Your Lemon Lime Maranta 

When grown indoors as a houseplant, the Lemon Lime Maranta thrives in low to medium indirect light for at least 4 to 6 hours, making it an excellent houseplant for rooms without direct sunlight exposure. Place them near a window where they can receive filtered sunlight or in a location with artificial light sources, such as fluorescent or grow lights.

Direct sunlight can scorch the delicate leaves of the plant, so it's essential to protect them from harsh rays. Rotating the plant occasionally can ensure even light exposure on all sides, promoting uniform growth and preventing leggy growth due to reaching for light. 

For outdoor growth, select a shaded or partially shaded spot. These plants prefer dappled sunlight or areas with indirect light to prevent leaf burning and maintain their vibrant colors.

Avoid placing them in the full sun, as excessive sunlight can cause leaf damage and stress the plant. When transitioning your plant outdoors, acclimate it gradually to the increased light levels to prevent shock.

Providing a sheltered outdoor location with gentle morning sunlight or filtered light throughout the day can create vibrant foliage.

Optimal Soil & Fertilizer Needs

When selecting soil for your Maranta lemon lime plant, it's best to choose a well-draining potting mix rich in organic matter. A mix designed for tropical plants, or a combination of peat moss, perlite, and compost can provide the right balance of moisture retention and drainage. Avoid heavy soils that can lead to waterlogged conditions, which may harm the plant's roots. Planet Desert has specialized potting soil, opens in a new tab that includes an organic substrate with mycorrhizae to help with the growth of a healthy root system to help your lemon lime prayer plant to thrive. Repotting the plant every couple of years can also refresh the soil and provide necessary nutrients for continued growth. 

The Lemon Lime prayer plant benefits from water-soluble NPK fertilizer with an equal ratio of about 5-10-5, once a year from spring through early fall. Avoid over-fertilizing, as this can cause salt buildup in the soil and lead to nutrient imbalances. During the plant's dormant period in winter, reduce or stop fertilization to allow the plant to rest. Observing the plant's growth and adjusting the fertilizer regimen accordingly can help maintain its health and vibrancy. 

Following the instructions on the fertilizer package regarding dilution and frequency of application is essential to prevent fertilizer burn and support balanced growth.  

Hardiness Zones & More 

When growing the Lemon Lime prayer plant indoors as a houseplant, it thrives in average room temperatures ranging from 65°F to 80°F. Maintaining a consistent temperature within this range is essential for the plant's overall health and growth. Avoid placing the plant near drafts, air conditioning vents, or heating sources that can cause temperature fluctuations and stress the plant. Providing a stable temperature environment can help the plant flourish and prevent issues such as leaf curling or browning. When grown indoors, especially in environments with dry air, increasing humidity around the plant can promote healthy growth and prevent issues like leaf browning or crispy edges. You can boost humidity by placing a humidifier near the plant, grouping plants together to create a microclimate, or using a pebble tray filled with water. 

For outdoor growth, the Lemon Lime prayer plant is typically suited for USDA zones 11 and 12, where temperatures remain consistently warm throughout the year. These zones generally experience mild winters with minimal risk of frost, which is crucial for tropical plants like the Lemon Lime prayer plant.

In tropical or subtropical regions with naturally high humidity, the plant can benefit from the ambient moisture in the air to maintain its lush appearance and vibrant foliage. If you live in a region outside these zones, consider growing the plant in containers that can be brought indoors during colder months to protect it from low temperatures and frost damage.  

Wildlife – Lemon Lime Maranta Attracts the Following Friendly Pollinators 

The flowers of the Lemon Lime Maranta plant are known to attract pollinators and insects through their unique characteristics. These flowers often have bright colors or intricate patterns that act as visual cues to attract pollinators like bees, butterflies, and hummingbirds. 

Butterflies
Bees
Hummingbirds
Lady Bugs
Multi Pollinators
Other Birds

Toxicity: According to the ASPCA, the Lemon Lime prayer plant is considered non-toxic to cats, dogs, horses, and humans. It is a safe choice for households with pets, providing a touch of greenery without posing a significant risk to animal companions. 

How to Propagate Your Lemon Lime Prayer Plant

To propagate your Lemon Lime prayer plant, you can use stem cuttings. Here's how to do it: Select a healthy stem with several leaves and cut it just below a leaf node. Remove the lower leaves to expose the node where roots will develop. Place the cutting in water or a well-draining soil mix, ensuring the node is submerged or in contact with the soil. Keep the cutting in a warm, humid environment with indirect sunlight and regularly mist the plant to maintain moisture levels. Over time, roots will develop, and you'll notice new growth indicating successful propagation. Once the roots are established, you can transplant the cutting into a separate pot for further growth. 

Key Takeaways

  1. The Lemon Lime Maranta thrives in low to medium indirect light, making it an excellent houseplant for rooms without direct sunlight exposure.
  2. It is known for its vibrant lemon and lime green vein patterns on deep green leaves, that add striking color and visual interest to any indoor space.
  3. Like other prayer plants, its leaves move throughout the day, opening in the morning and folding up at night, creating a unique and dynamic display.
  4. It grows to about 12 inches in height, making it an ideal tabletop plant that fits easily in smaller spaces without overwhelming the area.
  5. This plant thrives in higher humidity levels, which makes it an excellent choice for bathrooms or rooms where humidity can be easily maintained.

The Bottom Line 

Overall, the Lemon Lime Maranta is a popular houseplant, celebrated for its intricate leaf patterns and the unique way its leaves shift with the light, bringing dynamic movement and vibrant color to indoor spaces. Its lush foliage displays a tapestry of greens and yellows, and with occasional care, it thrives in moderate to low light. This plant prefers consistently moist, well-draining soil and high humidity, mimicking its native tropical habitat. While relatively low-maintenance, it benefits from regular misting and distilled water to keep its colors vivid and prevent mineral buildup, making the Lemon Lime Maranta an ideal choice for those seeking an exotic, eye-catching addition to their indoor plant collection. Order your very own lemon-lime prayer plant for sale today! 

Shipping Notes
  • Free Standard Shipping on $100+ Orders to the USA.
  • Except Preorder products are shipped in 48 hours.
  • Delivery to the USA:
  1. Standard Shipping : 3-10 business days
  • If time is of the essence, please consider selecting expedited delivery for faster service.
Exchange/Return Notes
  • We offer a 30-day return/exchange service after receiving.
  • Final sale items are not eligible for returns or exchanges.
  • To process your return/exchange, please contact us at [email protected]
  • Please click here for more details>>> Return & Exchange Policy
SKU: 45930278951

Discover Niche Categories That Outsell prayer plant yellow leaves

Top-Converting Item to Boost Your Average Order

4.7 ★★★★★
Based on 15 reviews
Sort
Highest Rating
Newest First
Oldest First
Product Reviews
A
Verified Purchase
Amazon Customer
Whiting, US
★★★★★ 5
Really pleasantly sour and delicious
Flavor Name: Tangerine, Watermelon, Blue Raspberry
Absolutely delicious and addictive! The sour is very sharp and the sweet is flavorful, not just sugary. I will buy these regularly.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on April 15, 2026
J
Verified Purchase
Jville
Boise, US
★★★★★ 5
CHILDHOOD
Flavor Name: Tangerine, Watermelon, Blue Raspberry
Gosshhh these things are so good and take me right back to when I was 12 years old holy crap I can’t even remember the name of those things but we all remember them. These are they just with a different name and better I can’t believe it I’ve been searching for them since I was 15 when they disappeared. I’m writing this then going to buy more before they sell out or disappear I’m gonna stock pile not gonna get me
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on June 1, 2026
J
Verified Purchase
James E. Egolf
Omaha, US
★★★★★ 5
A Clear Concise Precis of a Complex Historical Era
Format: Paperback
R.W. Southern's book titled WESTERN SOCIETY AND THE CHURCH IN THE MIDDLE AGES is a readable account of the Medieval Catholic Church from c 750 to c. 1450. Southern concisely explained the achievements, successes, and failures. According to Southern, the achievements and successes far outweighed the failures and wrong doing. Southern's book began with the special relationship between the new "barbarian" secular rulers and the Catholic clergy especially the monks and bishops. The fact that most secular rulers were not literate especially in the use of Latin, they relied on learned Catholic clergy. The Catholic clergy became crucial and both they and the secular rulers relied on each other. While Charlemagne (768-814)had a revered status as the defender of the Latin West, Southern mentioned his reliance on Catholic clergy. Charlemagne could read,but he never learned to write. He was aware of his own deficiencies and started the Palace School at Aachen where, among others, Alcuin (735-804) and other learned men expanded learning at a time called the Carolingian Renaissance. What readers should appreciate is that without Catholic clergy and monks, learning would have disappeared in Western Europe. Southern was very clear about this. The Medieval Catholic authorities faced other challenges. Long simmering feuds existed between the Byzantine Greek Orthodox Church authorities and the Latin Roman Catholic authorities. During the eighth century and again in 1054,the official reasons for tensions were the use of icons (The Iconoclastic Controversy) and the status of the Pope. As Southern wrote, these tensions were a cover for the disputes between the Italians and Byzantine Greeks over Byzantine control of parts of Italy. What the Greek Orthodox and Byzantine authorities did not want to realize was that the Latin West including the Popes were their only salvation vs. the Islamic Seljuk Turks especially after the Byzantine defeat at Manzikurt in 1071. In 1422, Pope Martin V (1417-1471)reminded the Byzantine religious and secular rulers how much they relied on the Latin West. In other words, Pope Martin V demanded concessions if the Byzantines expected help vs. the Turks. Because of the lang standing traditions the Byzantines had, they refused to face their doom which occurred in 1453. Southern's description of this dilemma was well presented. An achievement that Southern emphasized was the development of Canon Law. Increased trade, urbanization, and political power led to conflicts between secular rulers and Catholic authorities. Some of the Medieval Popes were known as "The Lawyer Popes" such as Pope Alexander III (1159-1181), especially Pope Innocent III (1198-1216), and Pope Pope Gregory IX (1227-1241). While the Popes could and sometimes used excommunication and interdict to intimidate secular rivals, the problem became acute because of too much reliance on these spiritual weapons. Not only did the Popes exert power and influence, the Catholic bishops also had considerable influence. The Cathoic bishoporics existed long befor the monastic orders and the friars. The ideal for bishops was Pope Gregory's (590-604)work titled PASTORAL CARE. Due to the bishops' position of power and status, many became too involved with poltical situations that mitigated Pope Gregory I's ideal. Bishops had to enforce discipline, show wisdom, and administer effectively. Southern mentioned some of the bishops who were effective and some who were inept. For example Bishop Odo Riguad (1247-1276) was "firm but fair." He was lenient for qualifications for those who wanted to enter Holy Orders and was reasonable, in fact kind, re reconcilation. Yet, he expected those under his authority to comply with their priestly duties. On the other hand, John Peckham who was the Archbishop of Canterbury (1279-1292)was obstinate, incompetent, and not capable for the position. After the Papal Election Decree in 1059 and the Investature Controversy, the Popes wanted the local clergy to decide on the appointment of bishops. Southern told readers that even a Pope as powerful as Pope Innocent III (1198-1216)preferred local selection. While Popes could intervene if no decision could be reached, they preferred not to impose what Southern called "The Royal Road." While the bishoporics existed prior to the monastic orders and friars, the latter groups were also crucial to the Catholic Church and the Latin West. The dominant orders included the Benedictines started by St. Benedict (480-544) whose Benedictine Rule was the standard until c. 1050. The work of the monastic orders re learning can never be underestimated especially since they wrote and hand copied books including the Bible long before the invention of the printing press. Their influnce was such that a Beneditine was made Pope-Pope Gregory I (590-604). Other orders such as the Cistertians and Augustinians later developed separate from the Benedictines. The best known of the Cistertians was St. Bernard of Clairvaux (1090-1153)whose rhetoric and conservative views were a check on unbridled enthusiams. The friars were orders of men and women who left the cloister to appeal to the masses. St. Dominic (1170-1221) started the Order of Preachers or Dominicans as a learned society of men and woman to combat heresy. The Friars Minor (the Franciscans) were started by St. Francis of Assissi (1182-1226),and these men and woman started as an order to help the poorest of the poor. Southern could have mentioned that St. Francis helped those even God ignored. The Dominicans and Franciscans became dominant teachers in Catholic universities and revived interest in Ancient Greek thought. These men and women also made signficant contributions re science and mathematics. A major reason for the creation of the friars was the gradual increase of urbanization. As Southern reminded readers, without towns, there would have been no friars. Without universities, the friars would never have been great. By the middle of the 14th. century (the 1300s), the Scholastic achievements faded because of the trivial debates. This led to a revival of Catholic mysticism such as Thomas a Kempis' (1380-1471)who wrote IMITATION OF CHRIST and later St. Ignatius Loyola's (1491-1556) SPIRITUAL EXERCISES. As Southern warned did such mysticism lead to false piety? Southern did an effective job re Medieval Catholic Church History. He could have emphasized the work of some of the giant intellects such as St. Albertus Magnus (1193-1280) and St. Thomas Aquinas (1225-1274). Southern's treatment of Canon Law was later enhanced by Berman's book titled LAW AND REVOLUTION. Students of Church History will benefit from Southern's book. It is clear, and complexities are carefully explained. The list of Popes at the end of the book can help readers to keep track of the "players." James E. Egolf November 5, 2013
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on November 6, 2013
T
Verified Purchase
Thomas J. Burns
Carnegie, US
★★★★★ 5
From the Bones of Peter
Format: Paperback
A brief forward to this work is in order. R.W. Southern stands among England's finest historical scholars of the twentieth century and was knighted by the Queen in 1975. The publisher, Penguin, has worked to bring the best of the humanities to an inquisitive public for almost a century. Southern's medieval survey is thus an eminently readable text buttressed by a profound grasp of both trends and minutiae. Our work at hand is one of seven independent works in Penguin's history of the Church series. Southern's contribution was first published in 1970 and updated in 1990. Historians are bringing more interdisciplinary tools to the study of medieval history, from climate to demographics to agriculture. Southern is the product of an earlier and more basic methodology, where the nexus of Church and Society stood as the interpretive key to an understanding of the times. I first read "Western Society and the Church" shortly after its original release in 1970. Reading it again in 2014 impressed upon me how compatible Southern's comprehensive overview stands with what we now know in greater detail about mystical movements, cold winters, trade, exploration, and plague, among other factors. Despite the wide sweep of his narrative, Southern's conclusions are drawn from meticulous examination of records, with useful numerical charts interspersed from time to time. Southern treats of the years 800-1500 CE and the provenance of the Roman Catholic Church in that era. The title's phrasing of "Western Society and the Church" is a pregnant one. The organism of the Church and western society as a whole shared a common cosmology or world vision. Medieval man did indeed understand himself to be living in a "Middle Age" between the time of Christ's first and second coming. However, Southern's overview provides many instances where the major organs of the Church and western society were hardly of one mind, either. Not surprisingly Southern devotes considerable attention to the changing Petrine ministry, which in 800 was not enjoying its finest hour. Besieged by Islam and other foreign peoples, belittled by Eastern Christianity from Constantinople, and its own house in disarray, Rome somehow maintained a religious and psychological hold in the popular mind. As reliquary of the bones of Peter, Rome and its successive bishops never entirely lost hold of mystery and supremacy in the early dark medieval era. In popular thought at the time, the pope was a living vicar of Peter. "Though men came to Rome in the first place to visit the (bones of the) Apostle, they prostrated themselves before the pope." (95) What would maintain Church order through dark times, Southern implies, was an inner sense among men of the times that God's order (and wrath) was mediated by the Church. Fractiousness between clergy and laity was common, but fear of damnation trumped all. Only the most cynical of men would knowingly dismiss hell fire And thus the Vicar of Peter became the Vicar of Christ. It did not hurt the cause that shrewd popes buttressed their positions with questionable emphases upon more ancient secular entitlements dating to the times of the Constantinian/Christian empire of the West. The heritage of Charlemagne and the forgery of the "Donation of Constantine" played their parts, but the permanent breech with the East may have been a deciding factor as well. Pontiffs such as Gregory VII came to understand their office as specific, detailed, and immediate. To speak anachronistically, popes became managers of a far flung bureaucracy of order and sanctification in what was now a Western European Roman Catholic venture. By 1100 there was plenty for popes to do. The relationship between pastoral appointments (bishops and abbots, for example) and the attendant financial compensation became quite complex. The papal office became official arbiter over disputes between various parties, to the degree that the majority of high medieval popes were drawn from the legal profession. Southern describes a medieval Church of prelates, scribes and lawyers crisscrossing Western Europe in the name of the Pope with portfolios of litigation and judgment. It does not miss the author’s attention that the papacy was also the greatest broker of spiritual reward and punishment, specifically its powers of excommunication and redemption, the latter becoming a major target of reformers at the end of the era. Southern contends that religious orders extended major spiritual and practical influence throughout the Middle Ages. In 800 the Benedictine Order, whose legacy would include spiritual efficacy, scholarship, good order, and physical enhancement of the environment, was at its apex. Southern proceeds to outline in some detail how the inevitable decline of fervor in a predominant order of the day would inspire the development of a new order to address developing contemporary concerns. As successors of the Benedictines, Southern identifies the Augustinians, the first medieval religious movement to embrace a generic rule derived directly from the Gospels as well as rigorous and moderate variants of daily life style. The next was the Cistercians, who sought to return to the letter and spirit of St. Benedict's rule. Their quest for purity and escape from the world led them to flee to the outer edges of Western Europe and consequently to develop these lands, a major social contribution. Southern sees the Franciscan and Dominican moments of the thirteenth century respectively as the Cistercian and Augustinian reforms for this later era of European society. Southern's penultimate chapters is devoted to what he called he called the fringe orders; today we would think of these in part as the Beguines and the multitude of spontaneous mystical and devotional movements associated with the fourteenth and fifteenth centuries. His final chapter, "A Confusion of Tongues," continues his account of spiritual diversification leading to early Protestant thought and practice. The tenor of this book is what one would expect of the relaxed scholar/gentleman unfolding his description of this age with a profound but understandable style. He shares a lifetime of scholarship in an inviting way to those entering the Middle Ages for the first time.
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on March 9, 2014
J
Verified Purchase
jdee28
San Leandro, US
★★★★★ 5
Excellent treatment of a narrow subject: how society shaped the church
Format: Paperback
This book is not a comprehensive overview of the church from 700-1500, nor is it a narrative treatment or an introduction. This book is highly selective, focusing on one central theme. Its strengths are in its organization and in the examples it gives to illustrate its theme. These examples are concrete, vivid and use quotations from original documents to excellent effect. The theme of the book is how society shaped the church. Southern examines the main institutions of the church -- the papacy, bishops, religious orders and fringe orders -- and shows how the needs and interests of society molded each. Perhaps having written on 1000-1200 in other books, for me, the strongest insights Southern makes here are on the periods 750-1000 and 1200-1500. Insights that particularly struck me: the importance of magic from 750-1000; the evolution of bishops, from supporting local rulers to supporting the pope; the importance of the Augustinian canons in the twelfth century, seeing them as one end of a pole, with the Cistercians on the other end and the Benedictines in the middle; the role of Franciscans and Dominicans in supporting scholars in the thirteenth century; and the fringe orders -- the book has one of the best treatments of the Brethren of the Common Life from the fourteenth century that I have come across. The book is highly selective. There is no treatment in this book on intellectual life (the "new learning") or artistic life, nor is there much on the heresies of the period or popular religion (the "new piety"). What the book does select to treat, it does so in a deep, highly readable, substantial way. One will definitely come away with how the demands of society molded the church. Highly recommended!!
WAS THIS REVIEW HELPFUL?YesReportShare
Reviewed in the United States on February 24, 2021

recommand products