Deuteronomy 9:22 — Word Study
WLCוּבְתַבְעֵרָה֙ וּבְמַסָּ֔ה וּבְקִבְרֹ֖ת הַֽתַּאֲוָ֑ה מַקְצִפִ֥ים הֱיִיתֶ֖ם אֶת־ יְהוָֽה׃
BSAYou continued to provokeqâtsaph [anger, wrath] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] at TaberahTabʻêrâh [a place of complaint] at MassahMaççâh [a place of testing] and at Kibroth-hattaavahQibrôwth hat-Taʼă-vâh [graves of lust, a place of craving]
| Greek | English | Parsing |
|---|---|---|
| וּבְתַבְעֵרָה֙ | and at Taberah | Conjunction, preposition, noun proper |
| וּבְמַסָּ֔ה | and at Massah | Conjunction, preposition, noun proper |
| וּבְקִבְרֹ֖ת | and at Kibroth | Conjunction, preposition, noun proper |
| הַֽתַּאֲוָ֑ה | Hattaavah | Noun proper |
| מַקְצִפִ֥ים | provoking to anger | Verb, Hiphil, participle (active) masculine plural |
| הֱיִיתֶ֖ם | you were | Verb, Qal, perfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You continued to provoke the LORD at Taberah, at Massah, and at Kibroth-hattaavah. |
| KJV | And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the LORD to wrath. |
| ASV | And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked Jehovah to wrath. |
| YLT | 'And in Taberah, and in Massah, and in Kibroth-Hattaavah, ye have been making Jehovah wroth: |
| WEB | At Taberah, at Massah, and at Kibroth Hattaavah you provoked Yahweh to wrath. |
| BBE | Again at Taberah and at Massah and at Kibroth-hattaavah you made the Lord angry. |
Where they part company is מַקְצִפִ֥ים — see How Translations Differ.
The main clause is followed by a series of prepositional phrases that specify the locations of provocation, emphasizing the repeated nature of the Israelites' actions.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbקָצַף
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 — Deuteronomy 9:22
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 — Moses Reminds Israel of Their Provocationsgenerated
Deuteronomy 9:22 recounts the instances where the Israelites provoked the LORD during their journey through the wilderness. Moses highlights three specific locations: Taberah, Massah, and Kibroth-hattaavah, where their complaints and tests of faith led to God's anger. This reminder serves to reinforce the importance of obedience and trust in God's provision as they prepare to enter the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 11:1–5 | Soon the people began to complain about their hardship in the hearing of the LORD, and when He heard them, His anger was kindled, and fire from the LORD blazed among them and consumed the outskirts of the camp. |
| 2 | Exodus 17:7 | He named the place Massah and Meribah because the Israelites quarreled, and because they tested the LORD, saying, “Is the LORD among us or not?” |
| 3 | Numbers 11:4–34 | Meanwhile, the rabble among them had a strong craving for other food, and again the Israelites wept and said, “Who will feed us meat? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מַקְצִפִ֥ים, mak.tzi.Fimgenerated
The verb מַקְצִף (qatsaph) means to provoke to anger, specifically in the Hiphil stem, indicating that the subject actively causes anger in another. This word captures the essence of the Israelites' actions against God, emphasizing their role in inciting His wrath.
The participle form mak.tzi.Fim indicates a continuous action, suggesting that their provocations were not isolated incidents but a pattern of behavior throughout their journey. This highlights the seriousness of their repeated disobedience.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses provoking to anger for מַקְצִפִ֥ים.
Sentence Structuregenerated
The main verb מַקְצִפִ֥ים governs the sentence, indicating the Israelites' ongoing action of provoking God. This is followed by a series of prepositional phrases that specify the locations of their provocations.
The structure emphasizes the locations where these provocations occurred, highlighting the significance of each site in the narrative of Israel's journey.
Septuagint Backgroundgenerated
The Septuagint translates מַקְצִפִ֥ים with the Greek word ἐν, which suggests a focus on the action occurring in those places. This choice reflects a direct correspondence to the Hebrew meaning, maintaining the sense of provoking God.
The use of πειρασμῷ for Massah indicates a specific interpretation of the testing aspect, aligning with the Hebrew context of questioning God's presence.
In plain words — the whole versegenerated
Deuteronomy 9:22 recalls how the Israelites repeatedly provoked the LORD at three locations during their journey: Taberah, Massah, and Kibroth-hattaavah. These places are significant as they represent moments of complaint and testing against God's provision.
Frequently Asked Questionsgenerated
To provoke the LORD means to act in ways that anger Him, often through disobedience or lack of faith, as seen in the Israelites' behavior.
These locations are significant because they mark moments in Israel's history where they tested God's patience and provision, serving as reminders of their need for faithfulness.
We can learn the importance of trust and obedience to God, recognizing that our actions can have consequences on our relationship with Him.
This verse serves as a reminder of Israel's past failures as they prepare to enter the Promised Land, emphasizing the need for obedience to God's commands.
Reflection Questionsgenerated
- What are some ways I might be provoking God in my own life?
- How can I learn from the Israelites' mistakes to avoid repeating them?
- In what areas do I need to trust God more fully?
- How can I encourage others to remain faithful and obedient to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 9:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the Lord to wrath.
Read John Gill on Deuteronomy 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd at Taberah, and at Massah, and at Kibroth-hatta'avah, ye provoked the LORD to wrath. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 9:22 And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath.Ver. 22. And at Taberah.] Catalogues should be kept of our sins, and oft perused, yea, though they be pardoned, that we may renew our repentance, and keep our souls humble, supple, and soluble.
Read John Trapp on Deuteronomy 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) At Taberah.—The first place mentioned after they left Sinai. At Massah.—The last scene described before they reached it. Sinai is made the centre of provocation. At Kibroth-hattaavah.—The first encampment named after Sinai. It is not certain that they halted at Taberah. (See Numbers 11)
Read Charles John Ellicott on Deuteronomy 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. At Kibroth-hattaavah] See Clarke on Numbers 11:34.
Read AdamClarke on Deuteronomy 9 →CambridgeThe Cambridge Bible for Schools and Colleges22, 23. Other instances of Israel’s rebelliousness: Tab‘erah, ‘Burning-place,’ because fire broke out on them there, Numbers 11:1-3, E; Massah, ‘Proof,’ for there they put God to the proof, Exodus 17:7, J; Ḳ ?ibroth-hat-ta’avah, ‘Graves of Lust,’ Numbers 11:31-34, J. ye provoked, etc.] As in Deuteronomy 9:7-8. Kadesh-barnea] See on Deuteronomy 1:19 f. ye rebelled, etc.] As in Deuteronomy 1:26 q.v.
Read Cambridge on Deuteronomy 9 →Albert Barnes1798–1870Barnes' Notes on the BibleSee the marginal reference. Taberah was the name of a spot in or near the station of Kibroth-hattaavah, and accordingly is not named in the list of encampments given in Numbers 33:16.
Read Albert Barnes on Deuteronomy 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22, 23. Not only at Horeb was Jehovah angry with the people, but at Taberah, where they were discontented with the divine guidance, (Numbers 11:1,) and at Massah, where they murmured on account of
Read Daniel Denison Whedon on Deuteronomy 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You continued to provoke the LORD at Taberah, at Massah, and at Kibroth-hattaavah.
At Taberah, at Massah, and at Kibroth Hattaavah you provoked Yahweh to wrath.
You continued to provoke the LORD at Taberah, at Massah, and at Kibroth-hattaavah.
Moreover, you continued to provoke the Lord at Taberah, Massah, and Kibroth-Hattaavah.
Tyndale line
And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the LORD to wrath.
And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked Jehovah to wrath.
And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked the LORD to wrath.
And at Taberah, and at Massah, and Kibroth-hattaavah, ye provoked the LORD to wrath.
Also in Taberah, and in Massah and in Kibrothhattaauah ye prouoked ye Lord to anger.
Strictly literal
And at Taberah, and at Massah, and at Kibroth-hattaavah, ye provoked Jehovah to wrath.
'And in Taberah, and in Massah, and in Kibroth-Hattaavah, ye have been making Jehovah wroth:
And in Taberah, and in Massah, and in Kibroth-Hattaavah, you have been making YHWH angry;
And at Taberah, and at Massah and at Kibroth-hattaavah, have ye been provoking the Lord to wrath.
At Taberah, at Massah, and at Kibroth Hattaavah, you provoked Yahweh to wrath.
From the Latin
At the burning also, and at the place of temptation, and at the graves of lust you provoked the Lord:
Simplified
But you went on provoking the Lord at Taberah, at Massah, and at Kibroth-hattaavah.
Again at Taberah and at Massah and at Kibroth-hattaavah you made the Lord angry.
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 Samaritan Pentateuch, which differs only in the spelling of Kibroth-hattaavah as קברות התאוה. The Dead Sea Scrolls also align closely with the Masoretic Text, though some words are partially restored.
וּבְתַבְעֵרָה֙ וּבְמַסָּ֔ה וּבְקִבְרֹ֖ת הַֽתַּאֲוָ֑ה מַקְצִפִ֥ים הֱיִיתֶ֖ם אֶת־ יְהוָֽה׃
3 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.
ובתבערה ובמסה ובקברות התאוה מקצפים הייתם את יהוה
1 word differs from the Masoretic Text: קברות התאוה (Kibroth Hattaavah)
[ובתבערה] ובמסה [ובקברת] [התאוה] [מקצפים] [הייתם] [את] יהוה
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
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 Deuteronomy 9:22
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.
תַּבְעֵרָה (Tab`erah) refers to a location in the wilderness, meaning 'burning.' It is derived from the root word for burning, בָּעַר (ba'ar). The entries consistently identify it as a place in the Desert of Paran.
תַּבְעֵרָה n.pr.loc. in the wilderness (burning)
base
H8404 תַּבְעֵרָה in the wilderness (burning)
8404 Tab`erah tab-ay-raw'
from 1197; burning; Taberah, a place in the
Desert:--Taberah.
see HEBREW for 01197
תַּבְעֵרָה (tav.e.rah) — Taberah.
§ Taberah = "burning"
a place in the wilderness of Paran
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
Taberah
Burning, a place in the wilderness of Paran, where the “fire of the Lord” consumed the murmuring Israelites (Num. 11:3; Deut. 9:22). It was also called Kibroth-hattaavah (q.v.).
the name of a place in the wilderness of Paran. (Numbers 11:3; 9:22) It has not been identified.
מַסָּה (Massah) refers to a location in the wilderness where the Israelites tested God. It is associated with the concept of 'temptation' and is also linked to another site called Meribah. The entries consistently identify it as a place rather than a broader concept.
מַסָּה n.pr.loc. where Israel tried י׳ in the wilderness
base
H4532 מַסָּה where Israel tried י׳ in the wildernaess
4532 Maccah mas-saw'
the same as 4531; Massah, a place in the Desert:--Massah.
see HEBREW for 04531
מַסָּה (mas.sah) — Massah.
§ Massah = "temptation"
the place in the wilderness where the Israelites tested Jehovah
also 'Meribah'
Conj | Prep | N-proper — Conjunction · preposition · noun properHC/R/Npl
Massah
Trial, temptation, a name given to the place where the Israelites, by their murmuring for want of water, provoked Jehovah to anger against them. It is also called Meribah (Ex. 17:7; Deut. 6:16; Ps. 95:8, 9; Heb. 3:8).
(temptation), a name given to the spot, also called Meribah, where the Israelites tempted Jehovah. (Exodus 16:7; Psalms 95:8,9; Hebrews 3:8)
temptation
→ An encampment of the Israelites Ex 17:7
→ See MERIBAH
קִבְרוֹת הַתַּאֲוָה refers to a location in the wilderness known as Kibroth-hattaavah, which translates to 'graves of desire' or 'graves of lust.' It is derived from the feminine plural of two Hebrew roots, indicating a place associated with longing. This site is mentioned as a station of the Israelites, located three campsites away from Sinai.
קִבְרוֹת הַתַּאֲוָה n.pr.loc. a station in wilderness (the graves of desire)
base
H6914 קִבְרוֹת הַתַּאֲוָה a station in wilderness (the graves of desire)
6914 Qibrowth hat-Ta'a-vah kib-roth' hat-tah-av-aw'
from the feminine plural of 6913 and 8378 with the article
interposed; graves of the longing; Kibroth-hat-Taavh, a place
in the Desert:--Kibroth-hattaavah.
see HEBREW for 06913
see HEBREW for 08378
קִבְרוֹת הַתַּאֲוָה (qiv.rot hat.ta.a.vah) — Kibroth-hattaavah.
§ Kibroth-hattaavah = "graves of lust"
a station of Israel in the wilderness 3 campsites away from Sinai near the gulf of Akabah
N-proper — Conjunction · preposition · noun properHC/R/Npl
קִבְרוֹת הַתַּאֲוָה refers to a location in the wilderness known as Kibroth-hattaavah, which translates to 'graves of desire' or 'graves of lust.' It is derived from the feminine plural of two Hebrew roots, indicating a place associated with longing. This site is mentioned as a station of the Israelites, located three campsites away from Sinai.
קִבְרוֹת הַתַּאֲוָה n.pr.loc. a station in wilderness (the graves of desire)
base
H6914 קִבְרוֹת הַתַּאֲוָה a station in wilderness (the graves of desire)
6914 Qibrowth hat-Ta'a-vah kib-roth' hat-tah-av-aw'
from the feminine plural of 6913 and 8378 with the article
interposed; graves of the longing; Kibroth-hat-Taavh, a place
in the Desert:--Kibroth-hattaavah.
see HEBREW for 06913
see HEBREW for 08378
קִבְרוֹת הַתַּאֲוָה (qiv.rot hat.ta.a.vah) — Kibroth-hattaavah.
§ Kibroth-hattaavah = "graves of lust"
a station of Israel in the wilderness 3 campsites away from Sinai near the gulf of Akabah
HNpl — Noun properHNpl
קָצַף (qatsaph) is a Hebrew verb meaning to be wroth or angry. It covers various aspects of anger, including being displeased, fretting oneself, and provoking to wrath. The verb has different stems: Qal indicates being wroth, Hiphil means to provoke to anger, and Hithpael refers to putting oneself in a rage. Its Aramaic equivalent is קְצַף (H7108).
קָצַף vb. be wroth
Qal be wroth
Hiph. provoke to wrath
Hithp. put oneself in a rage
base
H7107 קָצַף be wroth
7107 qatsaph kaw-tsaf'
a primitive root; to crack off, i.e. (figuratively) burst out
in rage:--(be) anger(-ry), displease, fret self, (provoke to)
wrath (come), be wroth.
קָצַף (qa.tsaph) — be angry.
1) to be displeased, be angry, fret oneself, be wroth
1a) (Qal) to be wroth, to be full of wrath, to be furious
1b) (Hiphil) to provoke to wrath or anger
1c) (Hithpael) to put oneself in a rage, anger oneself
Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…
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
HVqp2mp — Verb · Qal · perfect second person masculine pluralHVqp2mp
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
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