Leviticus 20:7 — Word Study
WLCוְהִ֨תְקַדִּשְׁתֶּ֔ם וִהְיִיתֶ֖ם קְדֹשִׁ֑ים כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃
BSAConsecrate yourselvesqâdash [set apart, sanctify] therefore, and behâyâh [exist as, come into being as] holyqâdôwsh [set apart, sacred, having God's nature] becausekîy Iʼănîy [as the first person, the speaker] am the LORDYᵉhôvâh [Yehovah, The covenant Name of God] your Godʼĕlôhîym [Elohim, the supreme one, Judge of all]
| Greek | English | Parsing |
|---|---|---|
| וְהִ֨תְקַדִּשְׁתֶּ֔ם | and you will keep yourselves holy | Verb, Hithpael, sequential perfect second person masculine plural |
| וִהְיִיתֶ֖ם | and you will be | Verb, Qal, sequential perfect second person masculine plural |
| קְדֹשִׁ֑ים | holy | Adj |
| כִּ֛י | for | Particle |
| אֲנִ֥י | I | Pronoun |
| יְהוָ֖ה | [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 | Consecrate yourselves, therefore, and be holy, because I am the LORD your God. |
| KJV | ¶ Sanctify yourselves therefore, and be ye holy: for I am the LORD your God. |
| ASV | Sanctify yourselves therefore, and be ye holy; for I am Jehovah your God. |
| YLT | 'And ye have sanctified yourselves, and ye have been holy, for I [am] Jehovah your God; |
| WEB | “‘Sanctify yourselves therefore, and be holy; for I am Yahweh your God. |
| BBE | So make and keep yourselves holy, for I am the Lord your God. |
The translations are consistent in their rendering of the commands to consecrate and be holy.
The sentence structure emphasizes the command to consecrate and be holy, followed by the reason for this imperative.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאֲנִי
verbקָדַשׁ
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 20:7
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 of Holinessgenerated
Leviticus 20:7 is a part of God's instructions to the Israelites, emphasizing the importance of holiness in their lives. This command comes amidst various laws that distinguish the people of Israel from others, highlighting their unique relationship with God. The call to be holy reflects their identity as God’s chosen people, a theme echoed throughout the Torah and the prophetic writings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 11:44 | For I am the LORD your God; consecrate yourselves, therefore, and be holy, because I am holy. You must not defile yourselves by any creature that crawls along the ground. |
| 2 | Leviticus 19:2 | “Speak to the whole congregation of Israel and tell them: Be holy because I, the LORD your God, am holy. |
| 3 | Ephesians 1:4 | For He chose us in Him before the foundation of the world to be holy and blameless in His presence. In love |
| 4 | Philemon 2:12–13 | |
| 5 | Colossians 3:12 | Therefore, as the elect of God, holy and beloved, clothe yourselves with hearts of compassion, kindness, humility, gentleness, and patience. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — קָדַשׁ, ve.Hit.ka.dish.Temgenerated
The verb קָדַשׁ (qadash) means to consecrate or set apart as sacred. It indicates an action of making something clean or pure, often in a religious context. This word is used to describe rituals and the moral purity expected of the Israelites.
In this verse, the Hithpael form indicates a reflexive action, suggesting that the people are to actively engage in their own sanctification. This emphasizes personal responsibility in maintaining holiness, which is central to their covenant relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the command is to 'consecrate yourselves' and 'be holy.' The BSB uses 'consecrate' and 'be' to reflect the active and ongoing nature of these commands.
Sentence Structuregenerated
The main verb הִ֨תְקַדִּשְׁתֶּ֔ם governs the sentence, with two clauses following: one instructing the people to consecrate themselves, and the other stating the reason for this action — because the LORD is their God.
The structure emphasizes the imperative nature of the command, with the subject 'you' implied in the verbs, making it a direct address to the Israelites.
Septuagint Backgroundgenerated
The Septuagint translates קָדַשׁ as ἅγιοι (hagioi), meaning 'holy' or 'saints'. This choice reflects a similar emphasis on the state of being set apart for God.
The use of ἔσεσθε (esesthe) for 'you will be' indicates a future state of holiness, aligning with the Hebrew's call to action and future identity.
In plain words — the whole versegenerated
Leviticus 20:7 tells the Israelites to set themselves apart and be holy because the LORD is their God. This command highlights their special relationship with God and the expectation of living a life that reflects His holiness.
Frequently Asked Questionsgenerated
To consecrate ourselves means to set ourselves apart for God's purposes, living in a way that reflects His holiness and character.
Holiness is important because it signifies the distinct nature of God's people, who are called to reflect His character in their lives.
We can apply this command by dedicating our lives to God, making choices that align with His will, and striving for moral purity in our actions.
It means that we are in a covenant relationship with Him, recognizing His authority and commitment to guide and protect us.
Reflection Questionsgenerated
- What are some practical ways I can set myself apart for God in my daily life?
- In what areas do I struggle to live out the holiness that God calls me to?
- How does understanding God as my covenant partner affect my view of holiness?
- What steps can I take to encourage others to pursue holiness in their lives?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Leviticus 20:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSanctify yourselves therefore,.... By abstaining from such impious and idolatrous practices, and separating themselves from all that gave into them, as well as by observing the holy commandments of
Read John Gill on Leviticus 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySanctify yourselves therefore, and be ye holy: for I am the LORD your God. Sanctify yourselves ... and be ye holy.
Read Robert Jamieson on Leviticus 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 20:7 Sanctify yourselves therefore, and be ye holy: for I [am] the LORD your God.Ver. 7. For I am the Lord your God.] And God that is holy should be sanctified in righteousness.
Read John Trapp on Leviticus 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7, 8) Sanctify yourselves therefore, and be ye holy.—Rather, Ye shall therefore sanctify yourselves, and ye shall be holy, as the same phrase is rendered in the Authorised Version in Leviticus 11:44. Though it is immaterial which of the two renderings is adopted, it is important that it should be the same in both passages, since the phrase is exactly the same in the original. It is only by keeping the Divine ordinances that the Israelites will attain to that state of holiness which will not only arm them to resist the abominable rites and idolatrous practices denounced in the foregoing verses, but which will enable them to reflect the holiness of their Lord.
Read Charles John Ellicott on Leviticus 20 →CambridgeThe Cambridge Bible for Schools and Colleges7. Almost verbally identical with Leviticus 11:44 a.
Read Cambridge on Leviticus 20 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Sanctify yourselves — An important part of sanctification, which lies within the gracious ability of men, is to refrain from acts of impurity. See1 Thessalonians 4:3.
Read Daniel Denison Whedon on Leviticus 20 →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
Consecrate yourselves, therefore, and be holy, because I am the LORD your God.
“‘Sanctify yourselves therefore, and be holy; for I am Yahweh your God.
Consecrate yourselves, therefore, and be holy, because I am the LORD your God.
“‘You must sanctify yourselves and be holy, because I am the Lord your God.
Tyndale line
¶ Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.
Sanctify yourselves therefore, and be ye holy; for I am Jehovah your God.
Sanctify yourselves therefore, and be ye holy: for I am the LORD your God.
Sanctify yourselves therefore and be ye holy: for I am the LORD your God.
Sanctifie your selues therefore, and be holie, for I am the Lord your God.
Strictly literal
Hallow yourselves therefore, and be holy; for I am Jehovah your God.
'And ye have sanctified yourselves, and ye have been holy, for I [am] Jehovah your God;
And you have sanctified yourselves, and you have been holy, for I [am] your God YHWH;
Sanctify yourselves therefore, and be ye holy; for I am the Lord your God.
Therefore consecrate yourselves and be holy, because I am Yahweh your God.
From the Latin
Sanctify yourselves, and be ye holy because I am the Lord your God.
Simplified
So dedicate yourselves and be holy, because I am the Lord your God.
So make and keep yourselves holy, 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 and the Septuagint largely agree in content, with the Septuagint providing a different word order. However, the Samaritan Pentateuch shows variation in the words for 'holy', using קדישׁים and קדוש instead of the forms found in the Masoretic Text.
וְהִ֨תְקַדִּשְׁתֶּ֔ם וִהְיִיתֶ֖ם קְדֹשִׁ֑ים כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃
6 of the 7 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.
והייתם קדישׁים כי קדושׁ אני יהוה אלהיכם
2 words differ from the Masoretic Text: קדישׁים (holy), קדושׁ (holy)
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 20:7
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.
The Hebrew word קָדַשׁ (qadash) is a verb meaning to consecrate or set apart as sacred. It encompasses various actions such as being hallowed, treated as sacred, or dedicated, and can refer to both people and things. The entries detail its use in different forms, including Qal, Niphal, Piel, Pual, Hiphil, and Hithpael, indicating a range of meanings from purification to separation from the unclean.
קָדַשׁ vb. denom. be set apart, consecrated
Qal
be set apart, consecrated, hallowed
be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
consecrated, tabooed (supr.)
Niph.
shew oneself sacred, majestic
be honored or treated as sacred
be consecrated, dedicated
Pi.
set apart as sacred, consecrate, dedicate
observe as holy, keep sacred
honor as sacred, hallow
consecrate by purification
Pu. consecrated, dedicated
Hiph.
set apart, consecrate
regard or treat, as sacred, hallowed
consecrate by purification
Hithp.
keep oneself apart from unclean things
of God, cause himself to be hallowed
be observed as holy
consecrate oneself by purification, of priests and Levites
base
H6942 קָדַשׁ vb. denom. be set apart, consecrated .. be set apart, consecrated, hallowed
. be hallowed, by contact with sacred things, and so tabooed from profane use, or forfeited to sancturay
. consecrated, tabooed (supr.)
. . shew oneself sacred, majestic
. be honored or treated as sacred
. be consecrated, dedicated
. . set apart as sacred, consecrate, dedicate
. observe as holy, keep sacred
. honor as sacred, hallow
. consecrate by purification
. consecrated, dedicated
. . set apart, consecrate
. regard or treat, as sacred, hallowed
. consecrate by purification
. . keep oneself apart from unclean things
. of God, cause himself to be hallowed
. be observed as holy
. consecrate oneself by purification, of priests and Levites
6942 qadash kaw-dash'
a primitive root; to be (causatively, make, pronounce or
observe as) clean (ceremonially or morally):--appoint, bid,
consecrate, dedicate, defile, hallow, (be, keep) holy(-er,
place), keep, prepare, proclaim, purify, sanctify(-ied one,
self), X wholly.
קָדַשׁ (qa.dash) — to consecrate: consecate.
: consecate/sanctify
1) to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate
1a) (Qal)
1a1) to be set apart, be consecrated
1a2) to be hallowed
1a3) consecrated, tabooed
1b) (Niphal)
1b1) to show oneself sacred or majestic
1b2) to be honoured, be treated as sacred
1b3) to be holy
1c) (Piel)
1c1) to set apart as sacred, consecrate, dedicate
1c2) to observe as holy, keep sacred
1c3) to honour as sacred, hallow
1c4) to consecrate
1d) (Pual)
1d1) to be consecrated
1d2) consecrated, dedicated
1e) (Hiphil)
1e1) to set apart, devote, consecrate
1e2) to regard or treat as sacred or hallow
1e3) to consecrate
1f) (Hithpael)
1f1) to keep oneself apart or separate
1f2) to cause Himself to be hallowed (of God)
1f3) to be observed as holy
1f4) to consecrate oneself
קָדַשׁ (qa.dash) — to consecrate: dedicate.
: dedicate
Conj | V-Hithpael-2mp — Verb · Hithpael · sequential perfect second person masculine pluralHc/Vtq2mp
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
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAampa
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