Psalms 34:19 — Word Study
WLCרַ֭בּוֹת רָע֣וֹת צַדִּ֑יק וּ֝מִכֻּלָּ֗ם יַצִּילֶ֥נּוּ יְהוָֽה׃
BSAbut the LORDYᵉhôvâh [Yehovah, the divine Savior]
| Greek | English | Parsing |
|---|---|---|
| רַ֭בּוֹת | [are] many | |
| רָע֣וֹת | [the] troubles of | Noun common, feminine plural construct |
| צַדִּ֑יק | a righteous [person] | |
| וּ֝מִכֻּלָּ֗ם | and from all of them | Conjunction, preposition, noun common masculine singular construct |
| יַצִּילֶ֥נּוּ | he delivers him | Verb hiphil imperfect third person masculine singular, suffix |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Many are the afflictions of the righteous, but the LORD delivers him from them all. |
| KJV | Many are the afflictions of the righteous: but the LORD delivereth him out of them all. |
| ASV | Many are the afflictions of the righteous; But Jehovah delivereth him out of them all. |
| YLT | Many [are] the evils of the righteous, Out of them all doth Jehovah deliver him. |
| WEB | Many are the afflictions of the righteous, but Yahweh delivers him out of them all. |
| BBE | Great are the troubles of the upright: but the Lord takes him safely out of them all. |
Where they part company is in the rendering of יַצִּילֶ֥נּוּ — see How Translations Differ.
The sentence has a main clause followed by a contrasting conjunction and another main clause, emphasizing the shift from affliction to divine deliverance.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectיָשַׁע
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 — Psalms 34:19
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 Assurance of Deliverancegenerated
Psalms 34:19 highlights the reality that the righteous endure numerous hardships, yet reassures them of the LORD's promise to deliver them from every one of those troubles. This theme resonates throughout the psalm, which emphasizes God's nearness to the brokenhearted and His protective nature over the righteous, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 71:20 | Though You have shown me many troubles and misfortunes, You will revive me once again. Even from the depths of the earth You will bring me back up. |
| 2 | Job 5:19 | He will rescue you from six calamities; no harm will touch you in seven. |
| 3 | Job 30:9–31 | And now they mock me in song; I have become a byword among them. |
| 4 | Job 42:12 | So the LORD blessed Job’s latter days more than his first. He owned 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys. |
| 5 | Proverbs 24:16 | For though a righteous man may fall seven times, he still gets up; but the wicked stumble in bad times. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יַצִּילֶ֥נּוּ, ya.tzi.Le.nugenerated
The verb יַצִּילֶ֥נּוּ (ya.tzi.Le.nu) is a hiphil imperfect form, meaning 'he delivers' or 'he rescues.' It indicates an ongoing action where the subject, the LORD, actively rescues the object, the righteous person, from danger or distress. This word conveys a sense of urgency and divine intervention in times of trouble.
The root of נָצַל (natsal) implies snatching away or delivering from peril, suggesting that the rescue is both decisive and complete. This term is often associated with God's saving acts throughout the Hebrew Scriptures, emphasizing His role as a protector and savior.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יַצִּילֶ֥נּוּ (he delivers) stands at the center of the verse, with the subject יְהוָֽה (Yahweh) preceding it, emphasizing God's role as the deliverer. The structure highlights the contrast between the many afflictions faced and the assured deliverance.
The sentence flows from the subject to the predicate, with a clear distinction between the troubles of the righteous and the divine action of deliverance, effectively portraying the relationship between suffering and salvation.
Septuagint Backgroundgenerated
In the Septuagint, יַצִּילֶ֥נּוּ is rendered as σώσει (sōsei), meaning 'he will save.' This choice reflects a direct interpretation of the Hebrew concept of deliverance, emphasizing the act of salvation rather than merely rescue, which aligns with the broader theological themes present in the Greek translation.
In plain words — the whole versegenerated
Psalms 34:19 tells us that the righteous face many troubles, but the LORD promises to deliver them from all of these troubles. This verse reassures believers of God's protective and saving nature, emphasizing His commitment to rescue those who are faithful.
Frequently Asked Questionsgenerated
This phrase acknowledges that those who live righteously will encounter various hardships and trials, but it also sets the stage for the assurance of God's deliverance.
The LORD delivers the righteous through His divine intervention, providing protection and rescue from their troubles, as promised in this verse.
The contrast between many afflictions and complete deliverance highlights the reality of suffering in the life of the righteous while also affirming God's faithfulness to rescue them.
While the promise of deliverance is assured, it is often understood within the context of the righteous maintaining their faith and trust in the LORD throughout their trials.
Reflection Questionsgenerated
- What are some afflictions I have faced, and how can I see God's hand in my deliverance from them?
- In what ways can I encourage others who are experiencing hardships, reminding them of God's promises?
- How does understanding the nature of suffering change my perspective on my own trials?
- What steps can I take to deepen my trust in the LORD during difficult times?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on this verse to illustrate the nature of suffering and divine deliverance. Their insights are presented here from various works.
He who says that affliction is not proper to the just says nothing else than that an adversary is not proper for the athlete. But what occasions for crowns will the athlete have who does not struggle?Early Church Fathers on Psalms 34 →
One who does not suffer trial, therefore, is not just.Early Church Fathers on Psalms 34 →
It often happens that the righteous are put to the test in extreme troubles and severe tribulations.… Even if they are tested by many troubles and many tribulations, God allowing this to their advantage,Early Church Fathers on Psalms 34 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 34:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMany [are] the afflictions of the righteous,.... This may be understood of some one particular righteous person, since the singular number is here made use of; whereas the plural is always used
Read John Gill on Psalms 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMany are the afflictions of the righteous: but the LORD delivereth him out of them all. Many are the afflictions ... - (Psalms 34:6; Psalms 34:17.) Such was the case with Job.
Read Robert Jamieson on Psalms 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 34:19 Many [are] the afflictions of the righteous: but the LORD delivereth him out of them all.Ver. 19. Many are the troubles, &c.] Dei sunt nuntii, these are God’ s messengers, saith Kimchi, and they seldom come single. See James 1:2. Sent they are also to the wicked, Psalms 32:10, but on another errand, and for another end. The righteous, per augusta ad augustum, per spinas ad rosas, per motum ad quietem, per procellas ad portum, per crucem ad caelum contendunt, through many tribulations they enter into God’ s kingdom. Not so the wicked; their crosses are but a typical hell. But the Lord delivereth him out of them all] No country hath more venomous creatures, none more antidotes…
Read John Trapp on Psalms 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Many are the afflictions of the righteous] No commander would do justice to a brave and skilful soldier, by refusing him opportunities to put his skill and bravery to proof by combating with the adversary; or by preventing him from taking the post of danger when necessity required it. The righteous are God's soldiers. He suffers them to be tried, and sometimes to enter into the hottest of the battle and in their victory the power and influence of the grace of God is shown, as well as their faithfulness. Delivereth him out of them all.] He may well combat heartily, who knows that if he fight in the Lord, he shall necessarily be the conqueror.
Read AdamClarke on Psalms 34 →CambridgeThe Cambridge Bible for Schools and Colleges19. No exemption from evils is promised to the righteous man, but out of them all the Lord rescues him (Psalms 34:4; Psalms 34:17).
Read Cambridge on Psalms 34 →Albert Barnes1798–1870Barnes' Notes on the BibleMany are the afflictions of the righteous - This is not intended to affirm that the afflictions of the righteous are more numerous or more severe than the afflictions of other men, but that they are
Read Albert Barnes on Psalms 34 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15-22. These closing words are devoted to an earnest digest of the moral government of God in redeeming the humble and contrite, and punishing the wicked. Broken heart… contrite spirit—Comp. Psalms 51:17; 1 Samuel 16:7.
Read Daniel Denison Whedon on Psalms 34 →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
Many are the afflictions of the righteous, but the LORD delivers him from them all.
Many are the afflictions of the righteous, but Yahweh delivers him out of them all.
Many are the afflictions of the righteous, but the LORD delivers him from them all.
The godly face many dangers, but the Lord saves them from each one of them.
Tyndale line
Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
Many are the afflictions of the righteous; But Jehovah delivereth him out of them all.
Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
Great are the troubles of the righteous: but the Lord deliuereth him out of them all.
Strictly literal
Many are the adversities of the righteous, but Jehovah delivereth him out of them all:
Many [are] the evils of the righteous, Out of them all doth Jehovah deliver him.
Many [are] the afflictions of the righteous, || YHWH delivers him out of them all.
(34:20) Many are the afflictions of the righteous; but out of them all the Lord ever delivereth him.
Many are the troubles of the righteous, but Yahweh delivers them out of them all.
From the Latin
Let not them that are my enemies wrongfully rejoice over me: who have hated me without cause, and wink with the eyes.
Simplified
Those who do right have many problems, but the Lord solves all of them.
Great are the troubles of the upright: but the Lord takes him safely out 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 agree in wording for all six words present in this verse, indicating a consistent transmission of the text across these traditions.
רַ֭בּוֹת רָע֣וֹת צַדִּ֑יק וּ֝מִכֻּלָּ֗ם יַצִּילֶ֥נּוּ יְהוָֽה׃
6 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 Psalms 34:19
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.
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
HAafpa — HAafpa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HNcfpc — Noun common · feminine plural constructHNcfpc
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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
HAamsa — HAamsa
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)
HC/R/Ncmsc/Sp3mp — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3mp
The Hebrew word נָצַל (natsal) is built from a primitive root meaning to snatch away, with various usages across different stems. It covers a range of meanings including to rescue, deliver, plunder, and strip. The word appears in contexts of delivering oneself or being delivered, as well as rescuing from enemies or sin.
[נָצַל] 212 vb. not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
Niph.
reflex. tear oneself away, deliver oneself
passive, be torn out or away
Pi.
strip off, spoil
deliver
Hiph.
take away, snatch away
rescue, recover
deliver from
deliver from sin and guilt
Hoph. as a brand plucked out of the burning
Hithp. and they stripped themselves of their ornaments.
base
H5337 נָצַל not in Qal; Pi. strip, plunder; Niph. deliver oneself, be delivered Hiph. snatch away, deliver
5337 natsal naw-tsal'
a primitive root; to snatch away, whether in a good or a bad
sense:- X at all, defend, deliver (self), escape, X without
fail, part, pluck, preserve, recover, rescue, rid, save,
spoil, strip, X surely, take (out).
נָצַל (na.tsal) — to rescue.
1) to snatch away, deliver, rescue, save, strip, plunder
1a)(Niphal)
1a1) to tear oneself away, deliver oneself
1a2) to be torn out or away, be delivered
1b) (Piel)
1b1) to strip off, spoil
1b2) to deliver
1c) (Hiphil)
1c1) to take away, snatch away
1c2) to rescue, recover
1c3) to deliver (from enemies or troubles or death)
1c4) to deliver from sin and guilt
1d) (Hophal) to be plucked out
1e) (Hithpael) to strip oneself
Aramaic equivalent: ne.tsal (נְצַל "to rescue" H5338)
HVhi3ms/Sp3ms — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp3ms
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