2 Kings 4:33 — Word Study
WLCוַיָּבֹ֕א וַיִּסְגֹּ֥ר הַדֶּ֖לֶת בְּעַ֣ד שְׁנֵיהֶ֑ם וַיִּתְפַּלֵּ֖ל אֶל־ יְהוָֽה׃
BSASo he went inbôwʼ▸ [entered the room, came inside] closedçâgar▸ the doordeleth [shut the entrance, sealed the opening] behindbᵉʻad the two of themshᵉnayim [both, them twain] and prayedpâlal▸ [interceded, made petition] toʼêl the LORDYᵉhôvâh [Yehovah, the Lord God]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֕א | and he went | Verb, Qal, sequential imperfect third person masculine singular |
| וַיִּסְגֹּ֥ר | and he shut | Verb, Qal, sequential imperfect third person masculine singular |
| הַדֶּ֖לֶת | the door | Particle, noun common feminine singular absolute |
| בְּעַ֣ד | behind | Prep |
| שְׁנֵיהֶ֑ם | [the] two of them | Noun common both dual construct, suffix |
| וַיִּתְפַּלֵּ֖ל | and he prayed | Verb, Hithpael, sequential imperfect third person masculine singular |
| אֶל־ | to | Preposition |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So he went in, closed the door behind the two of them, and prayed to the LORD. |
| KJV | He went in therefore, and shut the door upon them twain, and prayed unto the LORD. |
| ASV | He went in therefore, and shut the door upon them twain, and prayed unto Jehovah. |
| YLT | and he goeth in and shutteth the door upon them both, and prayeth unto Jehovah. |
| WEB | He went in therefore, and shut the door on them both, and prayed to Yahweh. |
| BBE | So he went in, and shutting the door on the two of them, made prayer to the Lord. |
Where they part company is in the interpretation of the verb וַיִּתְפַּלֵּ֖ל — see How Translations Differ.
The sentence consists of a main clause followed by two sequential actions, illustrating a clear progression of Elisha's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — 2 Kings 4:33
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 Miracle of the Shunammite's Songenerated
2 Kings 4:33 describes a moment of desperation where Elisha enters a room to pray for a boy who has died. This act of prayer is pivotal as it sets the stage for the miraculous restoration of life, demonstrating Elisha's role as a prophet and intercessor. The surrounding verses highlight the urgency and gravity of the situation, as Elisha's actions are both deliberate and faith-filled.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 4:4 | Then go inside, shut the door behind you and your sons, and pour oil into all these jars, setting the full ones aside.” |
| 2 | Matthew 6:6 | But when you pray, go into your inner room, shut your door, and pray to your Father, who is unseen. And your Father, who sees what is done in secret, will reward you. |
| 3 | 2 Kings 5:11 | But Naaman went away angry, saying, “I thought that he would surely come out, stand and call on the name of the LORD his God, and wave his hand over the spot to cure my leprosy. |
| 4 | 2 Kings 6:17–18 | Then Elisha prayed, “O LORD, please open his eyes that he may see.” And the LORD opened the eyes of the young man, and he saw that the hills were full of horses and chariots of fire all around Elisha. |
| 5 | 1 Kings 17:20–21 | Then he cried out to the LORD, “O LORD my God, have You also brought tragedy on this widow who has opened her home to me, by causing her son to die?” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — וַיִּתְפַּלֵּ֖ל, vai.yit.pa.Lelgenerated
The verb פָּלַל (palal) means to pray or intercede. It emphasizes the act of making a petition to God, often in a communal or personal context. The Hithpael stem indicates that Elisha is engaging in an act of intercession, suggesting a deep connection with God.
This word is used in various contexts throughout the Old Testament, often highlighting the importance of prayer in seeking God's intervention. Elisha's prayer is not just a formality; it is a heartfelt plea for divine action.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the word prayed.
Sentence Structuregenerated
The finite verbs in this verse are וַיָּבֹ֕א (he went in), וַיִּסְגֹּ֥ר (he shut), and וַיִּתְפַּלֵּ֖ל (he prayed), with each verb sequentially building the narrative. The structure indicates a series of actions taken by Elisha as he prepares to intercede.
The verbs are followed by a noun phrase and prepositional phrases that clarify the actions. The order emphasizes the progression from entering to closing the door, culminating in the act of prayer.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּבֹ֕א as εἰσῆλθεν (he entered), which aligns closely with the Hebrew meaning of entering a space. This choice reflects a direct correspondence in action.
The use of προσηύχατο for וַיִּתְפַּלֵּ֖ל emphasizes the act of praying, similar to the Hebrew, but may carry a slightly more formal connotation in the Greek context.
In plain words — the whole versegenerated
2 Kings 4:33 shows Elisha entering a room where a boy lies dead. He closes the door behind him and prays to the LORD, setting the stage for a miraculous event.
Frequently Asked Questionsgenerated
Closing the door signifies a private moment of prayer and focus, separating Elisha and the boy from outside distractions.
Prayer is emphasized as a means of seeking God's intervention, highlighting the power of faith and intercession in dire situations.
Elisha's prayer teaches the importance of approaching God with faith and sincerity, especially in times of crisis.
This verse connects to the broader narrative by showcasing Elisha's role as a prophet who not only performs miracles but also relies on prayer as a source of divine power.
Reflection Questionsgenerated
- How can I incorporate prayer into my own life when facing challenges?
- What does it mean to intercede for others, as Elisha did?
- In what ways can I create a focused environment for prayer?
- How does this passage encourage me to trust in God's power?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Kings 4:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe went in therefore, and shut the door upon them twain,.... Himself and the dead child; that nobody might come in and interrupt him in his prayers for the restoration of it to life, nor see the
Read John Gill on 2 Kings 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her. No JFB commentary on these verses.
Read Robert Jamieson on 2 Kings 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleUpon them twain; upon himself and the dead child, that he might pray to God without distraction, and might more freely use all those gestures and means which he thought fit.
Read Matthew Poole on 2 Kings 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Kings 4:33 He went in therefore, and shut the door upon them twain, and prayed unto the LORD.Ver. 33. And prayed unto the Lord.] This staff of his - whatever became of the other - was long enough, he knew, to reach up to heaven, to knock at those gates, yea, to wrench them open.
Read John Trapp on 2 Kings 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) He went in therefore.—Comp. the narrative of Elijah’s raising the widow’s son (1 Kings 17:17-24), which is imitated in the present account. Them twain.—Himself and the body.
Read Charles John Ellicott on 2 Kings 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. Prayed unto the Lord.] He had no power of his own by which he could restore the child.
Read AdamClarke on 2 Kings 4 →CambridgeThe Cambridge Bible for Schools and Colleges33. shut the door upon them twain] There is to be no witness, no parade made of the child’s restoration. The act is in character like that enjoined above in verse 4. and prayed unto the Lord] The whole narrative must be compared with the action of Elijah at Zarephath (1 Kings 17:17-23). There the words of the prophet’s prayer are given. It is to be noted that the prayer precedes every other action. Without that all else will be of no avail.
Read Cambridge on 2 Kings 4 →Albert Barnes1798–1870Barnes' Notes on the BiblePrayed - Prayer was the only remedy in such a case as this (compare the marginal reference and James 5:16), though it did not exclude the use of other means 2 Kings 4:34.
Read Albert Barnes on 2 Kings 4 →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
So he went in, closed the door behind the two of them, and prayed to the LORD.
He went in therefore, and shut the door on them both, and prayed to Yahweh.
So he went in, closed the door behind the two of them, and prayed to the LORD.
He went in by himself and closed the door. Then he prayed to the Lord.
Tyndale line
He went in therefore, and shut the door upon them twain, and prayed unto the LORD.
He went in therefore, and shut the door upon them twain, and prayed unto Jehovah.
He went in therefore, and shut the door upon them twain, and prayed unto the LORD.
He went in therefore, and shut the door upon them both, and prayed to the LORD.
He went in therefore, and shut the doore vpon them twayne, and prayed vnto the Lord.
Strictly literal
And he went in and shut the door upon them both, and prayed to Jehovah.
and he goeth in and shutteth the door upon them both, and prayeth unto Jehovah.
and he goes in and shuts the door on them both, and prays to YHWH.
And he went in and locked the door behind both of them, and prayed unto the Lord.
So Elisha went in and shut the door on the child and himself and prayed to Yahweh.
From the Latin
And going in he shut the door upon him, and upon the child, and prayed to the Lord.
Simplified
He went in, shut the door behind them both, and prayed to the Lord.
So he went in, and shutting the door on the two of them, made prayer to the Lord.
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 on the wording of this verse, with all eight words matching in the Hebrew and Greek translations. This indicates a strong consistency in the textual tradition.
וַיָּבֹ֕א וַיִּסְגֹּ֥ר הַדֶּ֖לֶת בְּעַ֣ד שְׁנֵיהֶ֑ם וַיִּתְפַּלֵּ֖ל אֶל־ יְהוָֽה׃
8 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.
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 2 Kings 4:33
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
dor: Most commonly the rendering of Hebrew pethach, "doorway," deleth, "door" proper (the two distinguished in Ge 19:6), or of Greek thura, which represents both meanings. The door proper was usually of wood, frequently sheeted with metal, sometimes of one slab of stone, as shown in excavations in the Hauran. It turned on pivots (the "hinges" of Pr 26:14) working in sockets above and below, and was provided with a bolt (2Sa 13:17) or with lock and key (Jud 3:23). The doorway was enclosed by the stone threshold (1Ki 14:17), the two doorposts on either side, and the lintel above (
→ Posts of, sprinkled with the blood of the paschal lamb Ex 12:22
→ The law to be written on De 11:20
→ Hinges for Pr 26:14
→ Made of gold 1Ki 7:50
→ Doors of the temple made of two leaves, cherubim and flowers carved upon, covered with gold 1Ki 6:31-35
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
Prep — PrepHAcbsc
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — Noun common both dual construct · suffixHNcbdc/Sp3mp
פָּלַל (palal) is a Hebrew verb that primarily means to intervene or interpose, with a significant focus on the act of praying. It encompasses various forms, including mediation and judgment, particularly in the Piel and Hithpael stems, which emphasize intercession and supplication. The entries suggest a connection to both personal and communal prayer, though no specific Old Testament verses are cited.
[פָּלַל] 84 vb. prob. intervene, interpose
Pi. mediate, judge
Hithp.
specif. intercede
gen. pray
pray
of poetical, liturgical prayer
base
H6419 פָּלַל prob. intervene, interpose
6419 palal paw-lal'
a primitive root; to judge (officially or mentally); by
extension, to intercede, pray:--intreat, judge(-ment), (make)
pray(-er, -ing), make supplication.
פָּלַל (pa.lal) — to pray.
1) to intervene, interpose, pray
1a) (Piel) to mediate, judge
1b)(Hithpael)
1b1) to intercede
1b2) to pray
Conj | V-Hithpael-ConsecImperf-3ms — Verb · Hithpael · sequential imperfect third person masculine singularHc/Vtw3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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