Exodus 4:24 — Word Study
WLCוַיְהִ֥י בַדֶּ֖רֶךְ בַּמָּל֑וֹן וַיִּפְגְּשֵׁ֣הוּ יְהוָ֔ה וַיְבַקֵּ֖שׁ הֲמִיתֽוֹ׃
BSANow at a lodging placemâlôwn [inn, campsite] along the wayderek [road, journey] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] met [Moses]pâgash▸ and was aboutbâqash▸ to kill himmûwth [put to death, destroy, as a punishment, in judgment]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֥י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| בַדֶּ֖רֶךְ | on the journey | Preposition, noun common both singular absolute |
| בַּמָּל֑וֹן | at the lodging place | Preposition, noun common masculine singular absolute |
| וַיִּפְגְּשֵׁ֣הוּ | and he met him | Verb qal sequential imperfect third person masculine singular, suffix |
| יְהוָ֔ה | Yahweh | Noun proper |
| וַיְבַקֵּ֖שׁ | and he sought | Verb, Piel, sequential imperfect third person masculine singular |
| הֲמִיתֽוֹ׃ | to kill him | Verb hiphil infinitive construct common, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now at a lodging place along the way, the LORD met Moses and was about to kill him. |
| KJV | ¶ And it came to pass by the way in the inn, that the LORD met him, and sought to kill him. |
| ASV | And it came to pass on the way at the lodging-place, that Jehovah met him, and sought to kill him. |
| YLT | And it cometh to pass in the way, in a lodging place, that Jehovah meeteth him, and seeketh to put him to death; |
| WEB | On the way at a lodging place, Yahweh met Moses and wanted to kill him. |
| BBE | Now on the journey, at the night's resting-place, the Lord came in his way and would have put him to death. |
Where they part company is in the nuances of the phrasing — see How Translations Differ.
The sentence is structured around a main clause with additional phrases that provide context and detail about the encounter.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbהָיָה
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 — Exodus 4:24
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 Encounter on the Journey to Egyptgenerated
Exodus 4:24 describes a critical moment when the LORD confronts Moses during his journey to Egypt. This encounter emphasizes the importance of obedience to God's commands, particularly regarding the covenant of circumcision, which is central to Israel's identity. The narrative illustrates the tension between divine purpose and human action, as seen in the subsequent actions of Zipporah, Moses' wife, who intervenes to save him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 42:27 | At the place where they lodged for the night, one of them opened his sack to get feed for his donkey, and he saw his silver in the mouth of the sack. |
| 2 | Genesis 17:14 | But if any male is not circumcised, he will be cut off from his people; he has broken My covenant.” |
| 3 | Exodus 3:18 | The elders of Israel will listen to what you say, and you must go with them to the king of Egypt and tell him, ‘The LORD, the God of the Hebrews, has met with us. Now please let us take a three-day journey into the wilderness, so that we may sacrifice to the LORD our God.’ |
| 4 | Numbers 22:22–23 | Then God’s anger was kindled because Balaam was going along, and the angel of the LORD stood in the road to oppose him. Balaam was riding his donkey, and his two servants were with him. |
| 5 | 1 Chronicles 21:16 | When David lifted up his eyes and saw the angel of the LORD standing between heaven and earth, with a drawn sword in his hand stretched out over Jerusalem, David and the elders, clothed in sackcloth, fell facedown. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הֲמִיתֽוֹ, ha.mi.Togenerated
The Hebrew word מוּת (mūth) is a verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. In this context, it indicates a severe consequence for Moses' failure to uphold the covenant of circumcision.
The use of the infinitive construct here, ha.mi.To, signifies an intention or purpose — the LORD's intent to enact judgment. This highlights the gravity of Moses' situation, as he is confronted with the consequences of neglecting God's command.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering the intent of the LORD to kill Moses in a similar manner.
Sentence Structuregenerated
The main verb is וַיְבַקֵּ֖שׁ, and he sought, which governs the entire sentence. It is followed by a series of phrases that describe the setting and the action: a prepositional phrase indicating the location, a noun phrase identifying the subject, and another clause detailing the intended action.
The structure places emphasis on the LORD's action and intent, with the prepositional phrases setting the scene for this pivotal moment in Moses' life.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָ֔ה as κυρίου, which emphasizes the authority of the LORD in this encounter. The choice of ἐζήτει for וַיִּבָּקֵּשׁ suggests a seeking that carries a sense of divine purpose.
This translation choice reflects a broader interpretation of the text, highlighting the seriousness of the LORD's intention towards Moses.
In plain words — the whole versegenerated
Exodus 4:24 tells us that while on the way to Egypt, the LORD met Moses at a lodging place and was about to kill him. This moment underscores the importance of obedience to God's commands, particularly regarding the covenant of circumcision, as Zipporah steps in to save Moses.
Frequently Asked Questionsgenerated
The LORD sought to kill Moses because he had neglected the circumcision of his son, which was a critical aspect of the covenant.
This encounter reveals that God holds His servants accountable to His commands, emphasizing the seriousness of covenant obligations.
Zipporah intervened by performing the circumcision on their son, thus appeasing the LORD and saving Moses.
Moses' experience teaches us the importance of obedience to God's commands and the potential consequences of neglecting them.
Reflection Questionsgenerated
- What does this encounter teach us about the seriousness of God's commands?
- How can we ensure that we are being obedient to God's instructions in our own lives?
- In what ways can we support others who may be struggling with their commitments to God?
- What role does accountability play in our relationship with God and others?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this encounter, discussing the implications of God's actions towards Moses and the significance of obedience to divine commands.
We must also inquire who that being was of whom it is said in Exodus that he wished to kill Moses because he was setting out for Egypt.Early Church Fathers on Exodus 4 →
We ask first, whom did the angel wish to kill? Was it Moses, because Scripture says, “The angel approached him and sought to kill him”? For whom will he be thought to have approached except him who was in charge of his entire people and by…Early Church Fathers on Exodus 4 →
The Lord met him, and would have killed him: This was an angel representing the Lord, who treated Moses in this manner, for having neglected the circumcision of his younger son;Early Church Fathers on Exodus 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 4:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass by the way, in the inn,.... As Moses and his family were travelling in their way to Egypt, at an inn where they stopped for the refreshment of themselves and cattle, or in order
Read John Gill on Exodus 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass by the way in the inn, that the LORD met him, and sought to kill him. Inn - Hebrew, the inn; a halting-place for the night.
Read Robert Jamieson on Exodus 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMet him, i.e. appeared to him in some visible shape, and sought to kill him. Whom? Moses, spoken of and to before. He offered and endeavoured to kill him, either by inflicting some sudden and dangerous disease or stroke upon him, or by showing himself in some threatening posture, possibly as the angel did to Balaam, and afterwards to David, with a drawn sword in his hand, ready to give him a deadly blow. The reason of this severity was not Moses’ s distrust of God, or delay in his journey, nor the bringing of his wife and children along with him, (which it was convenient for him to carry with him, both that his father might not think he intended to desert them, and for the greater assurance…
Read Matthew Poole on Exodus 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 4:24 And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.Ver. 24. And sought to kill him.] To do justice upon him, according to Genesis 17:14, and as upon one that was an unfit man to take care of the Church, having no better ordered his own house. God passeth not by the sins of his best children without a sensible check, especially if scandalous and committed against conscience. He hath much ado to forbear killing us in such cases: he is even ready to have a blow at us, and cries like a travailing woman, who bites in her pain while she can, to be delivered of his judgments.
Read John Trapp on Exodus 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) In the inn.—There would not be any “inn,” as we understand the word, in the Sinaitic peninsula. Probably there would not even be a caravanserai. Nothing more is meant by mβlon than a recognised resting-place. The Lord met him.—The LXX. have ἄγγελοςκυρίου, “an angel of the Lord; “and so the Targum of Onkelos and the Arabic versions. But the existing Hebrew text is probably correct. God met Moses, i.e., visited him with a sharp attack of illness, which threatened to be fatal. Both he and his wife seem at once to have concluded that the visitation was a punishment, on account of their having neglected to circumcise their new-born son. Perhaps Moses had an intimation from God to that…
Read Charles John Ellicott on Exodus 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. By the way in the inn] See Clarke on Genesis 42:27. The account in this and the following verse is very obscure. Some suppose that the 23d verse is not a part of the message to Pharaoh, but was spoken by the Lord to Moses; and that the whole may be thus paraphrased: "And I have said unto thee, (Moses,) Send forth שלח shallach, my son, (Gershom, by circumcising him,) that he may serve me, (which he cannot do till entered into the covenant by circumcision,) but thou hast refused to send him forth; behold, (therefore,) I will slay thy son, thy first-born. And it came to pass by the way in the inn, (when he was on his journey to Egypt,) that Jehovah met him, and sought (threatened) to…
Read AdamClarke on Exodus 4 →CambridgeThe Cambridge Bible for Schools and Colleges24–26. Continuation of v. 20a. On the journey to Egypt, Moses falls dangerously ill; but his wife, Zipporah, divining the cause, saves his life by circumcising his son, and casting his foreskin at Moses’ feet (thereby treating it symbolically as Moses’ foreskin). A remarkable, and evidently antique narrative, noticeable also on account of the strongly anthropomorphic representation of Yahweh (‘met him,’ and ‘sought to kill him’: cf. Genesis 2:4 to Genesis 3:24, Genesis 7:16, Genesis 11:5; Genesis 11:7 : see the writer’s Book of Genesis, pp. xx f., 35 f.).
Read Cambridge on Exodus 4 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the inn - Or “resting place.” See Genesis 42:27 note. Met him, and sought to kill him - Moses was attacked by a sudden and dangerous illness, which he knew was inflicted by God.
Read Albert Barnes on Exodus 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
Now at a lodging place along the way, the LORD met Moses and was about to kill him.
On the way at a lodging place, Yahweh met Moses and wanted to kill him.
Now at a lodging place along the way, the LORD met Moses and was about to kill him.
Now on the way, at a place where they stopped for the night, the Lord met Moses and sought to kill him.
Tyndale line
¶ And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.
And it came to pass on the way at the lodging-place, that Jehovah met him, and sought to kill him.
And it came to pass on the way at the lodging place, that the LORD met him, and sought to kill him.
And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.
And as he was by the waye in the ynne, the Lord met him, and would haue killed him.
Strictly literal
And it came to pass on the way, in the inn, that Jehovah came upon him, and sought to slay him.
And it cometh to pass in the way, in a lodging place, that Jehovah meeteth him, and seeketh to put him to death;
And it comes to pass in the way, in a lodging place, that YHWH meets him, and seeks to put him to death;
And as he was on the journey in the inn, the Lord met him, and sought to kill him.
Now on the way, when they stopped for the night, Yahweh met Moses and tried to kill him.
From the Latin
And when he was in his journey, in the inn, the Lord met him, and would have killed him.
Simplified
But while they were on their way the Lord came to the place where they were staying, wanting to kill Moses.
Now on the journey, at the night's resting-place, the Lord came in his way and would have put him to death.
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, the Septuagint, and the Samaritan Pentateuch all agree in their wording for this verse. The Septuagint closely mirrors the Hebrew text, confirming the encounter's details and the LORD's intent.
וַיְהִ֥י בַדֶּ֖רֶךְ בַּמָּל֑וֹן וַיִּפְגְּשֵׁ֣הוּ יְהוָ֔ה וַיְבַקֵּ֖שׁ הֲמִיתֽוֹ׃
7 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.
ויהי בדרך במלון ויפגשׁהו יהוה ויבקשׁ המיתו
Agrees with the Masoretic Text here, word for word.
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 Exodus 4:24
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 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
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
jur'-ni.
See DAY'S JOURNEY; SABBATH DAY'S JOURNEY.
Journey
(1.) A day’s journey in the East is from 16 to 20 miles (Num. 11:31).
(2.) A Sabbath-day’s journey is 2,000 paces or yards from the city walls (Acts 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex. 16:29. (See SABBATH.)
A "sabbath-day’s journey," among the Jews, seems to have been reckoned at about seven furlongs, or nearly one mile, Mt 24:20 Ac 1:12. An ordinary day’s journey is about twenty miles. Persons starting on a journey in the East frequently make their first stage a short one, that they may the more easily send back for any forgotten articles or necessary supplies. This may perhaps apply to the "day’s journey" of the parents of Jesus, mentioned in Lu 2:44.
For the journeyings of the Israelites, see EXODUS, and WANDERINGS.
מָלוֹן (malown) refers to a lodging place, such as an inn or khan, where travelers can stay. It is derived from the root meaning to lodge. The term is used in contexts related to accommodations for travelers.
מָלוֹן n.m. lodging-place, inn, khan
base
H4411 מָלוֹן lodging-place, inn, khan
4411 malown maw-lone'
from 3885; a lodgment, i.e. caravanserai or
encampment:--inn, place where...lodge, lodging (place).
see HEBREW for 03885
מָלוֹן (ma.lon) — lodging.
place of lodging, inn, khan
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
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
Conj | V-Qal-ConsecImperf-3ms | Suff — Verb qal sequential imperfect third person masculine singular · suffixHc/Vqw3ms/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
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
Conj | V-Piel-ConsecImperf-3ms — Verb · Piel · sequential imperfect third person masculine singularHc/Vpw3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Hiphil-Inf-a | Suff — Verb hiphil infinitive construct common · suffixHVhcc/Sp3ms