Proverbs 22:2 — Word Study
WLCעָשִׁ֣יר וָרָ֣שׁ נִפְגָּ֑שׁוּ עֹשֵׂ֖ה כֻלָּ֣ם יְהוָֽה׃
BSAThe richʻâshîyr [wealthy, noble] and the poorrûwsh [destitute, lacking] have this in commonpâgash■ The LORDYᵉhôvâh [Yehovah, the Creator] [is] Makerʻâsâh [One who creates, forms] of them allkôl [everything, the entire universe]
| Greek | English | Parsing |
|---|---|---|
| עָשִׁ֣יר | [the] rich | Adj |
| וָרָ֣שׁ | and [the] poor | Conjunction, verb qal participle (active) masculine singular |
| נִפְגָּ֑שׁוּ | they meet together | Verb, Niphal, perfect third person common plural |
| עֹשֵׂ֖ה | [is the] maker of | Verb, Qal, participle (active) masculine singular common |
| כֻלָּ֣ם | all of them | Noun common masculine singular construct, suffix |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The rich and the poor have this in common: The LORD is Maker of them all. |
| KJV | The rich and poor meet together: the LORD is the maker of them all. |
| ASV | The rich and the poor meet together: Jehovah is the maker of them all. |
| YLT | Rich and poor have met together, The Maker of them all [is] Jehovah. |
| WEB | The rich and the poor have this in common: Yahweh is the maker of them all. |
| BBE | The man of wealth and the poor man come face to face: the Lord is the maker of them all. |
All translations on this page agree on the meaning of the verse.
The sentence consists of a main clause with a subject and a predicate, clearly stating the equality of the rich and the poor.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbפָּגַשׁ
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 — Proverbs 22:2
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 — The Wisdom of Proverbsgenerated
Proverbs 22:2 presents a profound observation about human existence, stating that both the rich and the poor share a commonality: they are all created by the LORD. This verse is part of a larger discourse on wisdom and the values of humility and respect for all people, as seen in the surrounding verses. It echoes themes found throughout the book of Proverbs, which often contrasts wealth and poverty while highlighting the importance of character and righteousness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 29:13 | The poor man and the oppressor have this in common: The LORD gives light to the eyes of both. |
| 2 | 1 Samuel 2:7 | The LORD sends poverty and wealth; He humbles and He exalts. |
| 3 | Psalm 49:1–2 | Hear this, all you peoples; listen, all inhabitants of the world, |
| 4 | Luke 16:19–20 | Now there was a rich man dressed in purple and fine linen, who lived each day in joyous splendor. |
| 5 | 1 Corinthians 12:21 | The eye cannot say to the hand, “I do not need you.” Nor can the head say to the feet, “I do not need you.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — עָשִׁיר, 'a.Shirgenerated
The word עָשִׁיר ('a.Shir) means 'rich' and can refer to individuals with wealth or noble status. It is used to denote those who possess material resources, often appearing in discussions about wealth in biblical texts.
This adjective emphasizes the distinction of being wealthy in both a literal and figurative sense. In this verse, it stands in contrast to רוּשׁ (va.Rash), 'the poor', highlighting the equality of all people under God's creation.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations on this page agree on the meaning of the verse, emphasizing the shared nature of both the rich and the poor as creations of the LORD.
Sentence Structuregenerated
The main verb נִפְגָּשׁוּ (nif.Ga.shu), 'they meet together,' governs the structure of the verse, with the subject being 'the rich and the poor' and the predicate indicating the LORD as the Maker.
The sentence structure emphasizes the equality of the subjects, showing that both groups are united in their creation by the LORD.
Septuagint Backgroundgenerated
The Septuagint translates עָשִׁיר as πλούσιος (plousios), which also means 'rich' and carries the same connotation of wealth. This choice aligns with the Hebrew meaning while providing a Greek audience with familiar terminology.
The translation of רוּשׁ as πτωξὸς (ptōxos) reflects a similar understanding of poverty, emphasizing the destitution of those in need.
In plain words — the whole versegenerated
Proverbs 22:2 tells us that both the rich and the poor have something in common: they are all created by the LORD. This verse reminds us that regardless of wealth or status, everyone is equal in their creation by God.
Frequently Asked Questionsgenerated
It means that both groups are created by the same God, highlighting the equality of all people in the eyes of the Creator.
Recognizing that the LORD is the Maker of everyone emphasizes the value and dignity of all human beings, regardless of their material wealth.
This verse connects to other teachings in Proverbs that discuss the nature of wealth, humility, and the importance of character over material possessions.
We can learn to treat everyone with respect and dignity, understanding that all people are created in the image of God.
Reflection Questionsgenerated
- How do I view wealth and poverty in my own life?
- In what ways can I show respect and dignity to those who are less fortunate?
- What does it mean for me to recognize that we are all created by the same God?
- How can I apply the wisdom of this verse in my interactions with others?
The early church on this verse — how the Fathers read it
The early Church Fathers, including Augustine of Hippo, reflect on this verse to discuss the equality of all people before God, emphasizing that both the rich and the poor meet in this life as creations of the LORD.
“The poor man and the rich have met each other.” Where have they met each other? In this life. This one was born, that one was born, their lives were crossed, they have met each other. And who made them? The Lord.Early Church Fathers on Proverbs 22 →
The rich and the poor meet together. In what way, except in this present life? The rich and the poor are born alike. You meet one another as you walk along the way together.Early Church Fathers on Proverbs 22 →
Both of you are traveling the same road; you are companions on the journey. Lightly laden are the poor man’s shoulders, but yours are burdened with heavy luggage.Early Church Fathers on Proverbs 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 22:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe rich and poor meet together,.... In an hostile way, as some; they rush upon one another; the rich despise the poor, and the poor envy the rich; they cannot speak well one of another, as the
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe rich and poor meet together: the LORD is the maker of them all. The rich and poor meet together: the Lord is the Maker of them all.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe rich and poor meet together; either, 1. In a way of hostility or opposition, as this word is sometimes used; the rich contemning and oppressing the poor, and the poor envying and purloining from the rich; and so the following words are a reason why that hostility should cease. Or, 2. In the way of mutual converse; they live together, and need one another. The Lord is the Maker of them all; not only as they are men, but also as they are poor or rich, which difference comes wholly from God’ s providence; they have one common Creator, and Lord, and Judge, and the one cannot despise nor grudge at the other without a reflection upon God.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:2 The rich and poor meet together: the LORD [is] the maker of them all.Ver. 2. The rich and the poor meet together.] They have mutual need one of another, and meet many times, as it were, in the midway, by an alteration of their condition. "They that were full were hired forth for bread, and the hungry are no more hired." "The mighty are put down from their seats, and those of low degree are exalted." The Lord is the maker of them all.] The maker of the men, the maker of their estates, and the maker of that change and alteration which often happeneth, that the one might become grateful, the other humble. See Job 31:15.
Read John Trapp on Proverbs 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The rich and poor meet together.—Are thrown together in the world in order to aid each other in the path through life, remembering that they are brethren, sons of one Father. (Comp. 1 Corinthians 12:27.)
Read Charles John Ellicott on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The rich and poor meet together] עשיר ashir the opulent, whether in money, land, or property; רש rash, the man that is destitute of these, and lives by his labour, whether a handicraftsman, or one that tills the ground. In the order of God, the rich and the poor live together, and are mutually helpful to each other. Without the poor, the rich could not be supplied with the articles which they consume; for the poor include all the labouring classes of society: and without the rich, the poor could get no vent for the produce of their laborer, nor, in many cases, labour itself. The poor have more time to labour than the mere necessaries of life require; their extra time is employed in…
Read AdamClarke on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges2. Comp. Proverbs 29:13. The true remedy for social inequalities is not to abolish them, but to recognise Who it is that has appointed them, and the obligations of mutual consideration and respect which they involve.
Read Cambridge on Proverbs 22 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare the margin reference. Another recognition of the oneness of a common humanity, overriding all distinctions of rank.
Read Albert Barnes on Proverbs 22 →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
The rich and the poor have this in common: The LORD is Maker of them all.
The rich and the poor have this in common: Yahweh is the maker of them all.
The rich and the poor have this in common: The LORD is Maker of them all.
The rich and the poor meet together; the Lord is the creator of them both.
Tyndale line
The rich and poor meet together: the LORD is the maker of them all.
The rich and the poor meet together: Jehovah is the maker of them all.
The rich and the poor meet together: the LORD is the maker of them all.
The rich and poor meet together: the LORD is the maker of them all.
The rich and poore meete together: the Lord is the maker of them all.
Strictly literal
The rich and poor meet together; Jehovah is the maker of them all.
Rich and poor have met together, The Maker of them all [is] Jehovah.
Rich and poor have met together, || YHWH [is] the Maker of them all.
The rich and poor meet together: the Lord is the maker them all.
Rich and poor people have this in common— Yahweh is the maker of all of them.
From the Latin
The rich and poor have met one another: the Lord is the maker of them both.
Simplified
The rich and the poor have this in common: the Lord created them all.
The man of wealth and the poor man come face to face: the Lord is the maker of them all.
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 show agreement in the core concepts of the verse. However, only three of the six Hebrew words match directly in the Septuagint, indicating some variation in expression but not in meaning.
עָשִׁ֣יר וָרָ֣שׁ נִפְגָּ֑שׁוּ עֹשֵׂ֖ה כֻלָּ֣ם יְהוָֽה׃
3 of the 6 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.
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 Proverbs 22:2
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.
עָשִׁיר (ashiyr) means 'rich' and can refer to wealth in both a literal and figurative sense. It is primarily used as a noun to denote a rich person or the wealthy. The word is derived from another Hebrew root, but the entries do not provide further details on its usage in specific verses.
עָשִׁיר rich; usu. n. m. the rich
base
H6223 עָשִׁיר rich; usu. n. m. the rich
6223 `ashiyr aw-sheer'
from 6238; rich, whether literal or figurative
(noble):--rich (man).
see HEBREW for 06238
עָשִׁיר (a.shir) — rich.
adj
1) rich, wealthy
n
2) the rich, the wealthy, rich man
Adj — AdjHAamsa
רוּשׁ (ruwsh) means to be poor or in want, covering the state of lacking resources or necessities. It can refer to a poor man or the action of impoverishing oneself, as noted in various forms like the Qal and Hithpolel. The entries indicate a focus on destitution and neediness.
[רוּשׁ or רִישׁ] 24 vb. be in want, poor
Qal young lions are in want and hunger
Hithpō‛lēl one impoverishing himself
base
H7326 [רוּשׁ or רִישׁ] be in want, poor
7326 ruwsh roosh
a primitive root; to be destitute:--lack, needy, (make self)
poor (man).
רוּשׁ (rush) — be poor.
1) to be poor, be in want, lack
1a) (Qal)
1a1) to be poor
1a2) to be in want or hunger
1a3) poor man (subst)
1b)(Hithpolel) one impoverishing himself (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
פָּגַשׁ (pagash) is a Hebrew verb meaning to meet or encounter. It can describe various forms of meeting, whether by chance or intention, and includes nuances of coming together or joining. The entries indicate its use in different grammatical forms, such as Qal (to meet) and Niphal (to meet each other).
[פָּגַשׁ] vb. meet, encounter
Qal meet
Niph. meet together, each other
Pi. intens. they keep encountering darkness in the daytime.
base
H6298 [פָּגַשׁ] meet, encounter
6298 pagash paw-gash'
a primitive root; to come in contact with, whether by
accident or violence; figuratively, to concur:--meet (with,
together).
פָּגַשׁ (pa.gash) — to meet.
1) to meet, join, encounter
1a) (Qal) to meet, encounter
1b) (Niphal) to meet together, meet each other
1c) (Piel) to meet, encounter
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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