Jeremiah 6:30 — Word Study
WLCכֶּ֣סֶף נִמְאָ֔ס קָרְא֖וּ לָהֶ֑ם כִּֽי־ מָאַ֥ס יְהוָ֖ה בָּהֶֽם׃ פ
BSAThey are calledqârâʼ■ [reprobate, refuse, waste] rejectedmâʼaç silverkeçeph [silver; money, a price] becausekîy the LORDYᵉhôvâh [Yehovah, The covenant Name of God] has rejectedmâʼaç■ [spurned, kicked against]
| Greek | English | Parsing |
|---|---|---|
| כֶּ֣סֶף | silver | Noun common, masculine singular absolute |
| נִמְאָ֔ס | rejected | Verb, Niphal, participle (active) masculine singular |
| קָרְא֖וּ | people called | Verb, Qal, perfect third person common plural |
| לָהֶ֑ם | them | Preposition, suffix |
| כִּֽי־ | for | Particle |
| מָאַ֥ס | he has rejected | Verb, Qal, perfect third person masculine singular |
| יְהוָ֖ה | Yahweh | Noun proper |
| בָּהֶֽם׃ פ | them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are called rejected silver, because the LORD has rejected them.” |
| KJV | Reprobate silver shall men call them, because the LORD hath rejected them. |
| ASV | Refuse silver shall men call them, because Jehovah hath rejected them. |
| YLT | 'Silver rejected,' they have called to them, For Jehovah hath kicked against them! |
| WEB | Men will call them rejected silver, because Yahweh has rejected them.” |
| BBE | They will be named waste silver, because the Lord has given them up. |
Where they part company is נִמְאָ֔ס — see How Translations Differ.
The sentence consists of a main clause describing the people and a subordinate clause explaining the reason for their designation.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbמָאַס
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 — Jeremiah 6:30
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 Judgment of Israelgenerated
Jeremiah 6:30 presents a stark image of the people of Israel, likening them to rejected silver. This metaphor emphasizes their spiritual corruption and the divine rejection they face due to their unfaithfulness. The surrounding verses highlight the broader context of judgment, where God examines His people and finds them wanting, as seen in verses 27-29.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:119 | All the wicked on earth You discard like dross; therefore I love Your testimonies. |
| 2 | Proverbs 25:4 | Remove the dross from the silver, and a vessel for a silversmith will come forth. |
| 3 | Isaiah 1:22–25 | Your silver has become dross; your fine wine is diluted with water. |
| 4 | Ezekiel 22:18–19 | “Son of man, the house of Israel has become dross to Me. All of them are copper, tin, iron, and lead inside the furnace; they are but the dross of silver. |
| 5 | Matthew 5:13 | You are the salt of the earth. But if the salt loses its savor, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נִמְאָ֔ס, nim.'Asgenerated
The word נִמְאָ֔ס (nim.'as) is a participle form of the verb מָאַס (ma'ac), meaning 'to reject' or 'to despise.' It indicates an active state of being rejected, emphasizing the ongoing nature of their spiritual condition.
In this verse, the term underscores the complete rejection by God, portraying the people as having been deemed worthless. The usage in this context highlights the severity of their situation and the consequences of their actions.
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 main verb in the verse is מָאַ֥ס, he has rejected, which governs the structure of the sentence. The subject, יְהוָ֖ה (Yahweh), follows the verb, indicating God's action of rejection.
The phrase קָרְא֖וּ (they are called) introduces the subject of the metaphor, linking the rejected status of the people to their identification as כֶּ֣סֶף (silver). This structure emphasizes the contrast between their perceived value and God's judgment.
Septuagint Backgroundgenerated
In the Septuagint, כֶּ֣סֶף is rendered as ἀργύριον (argyrion), which also means silver and carries similar connotations of value and currency. This choice reflects a continuity in the metaphor of worthlessness.
The verb נִמְאָ֔ס is translated as ἀποδεδοκιμασμένον (apode dokimazomenon), meaning 'rejected' or 'disapproved.' This choice reinforces the sense of divine judgment upon the people.
In plain words — the whole versegenerated
Jeremiah 6:30 describes the people of Israel as rejected silver, indicating that God sees them as worthless due to their spiritual condition. This reflects a broader theme of judgment throughout the chapter, where God examines His people and finds them corrupt.
Frequently Asked Questionsgenerated
Being called rejected silver signifies that the people are seen as worthless and unfit for God's purposes, reflecting their spiritual decay.
The LORD has rejected them because of their persistent unfaithfulness and moral corruption, as highlighted in the surrounding verses.
This metaphor reveals that God holds His people to a standard of righteousness, and when they fail to meet that standard, they are deemed worthless.
This verse connects to broader themes of judgment and the consequences of disobedience, illustrating the seriousness of turning away from God.
Reflection Questionsgenerated
- In what areas of my life might I be rejecting God's guidance, and how can I realign myself with His will?
- How can I ensure that I am not like the rejected silver, but rather valuable in God's eyes?
- What steps can I take to encourage others who may feel worthless or rejected?
- How does understanding God's judgment help me in my own spiritual journey?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of judgment and the moral state of Israel, as seen in their writings.
Jeremiah says, “I set watchmen over you. Hear the sound of the trumpet. They said, We will not listen. Therefore the Gentiles have heard,Early Church Fathers on Jeremiah 6 →
Daniel said, “The saints of the most High shall receive the kingdom.” What shall we say concerning this? Have the children of Israel received the kingdom of the most High? God forbid.Early Church Fathers on Jeremiah 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 6:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleReprobate silver shall men call them,.... Or, "call ye them" (i), as the Targum; so the Septuagint, Vulgate Latin, and Arabic versions; by whom are meant the Jews, who thought themselves of some
Read John Gill on Jeremiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryReprobate silver shall men call them, because the LORD hath rejected them. Reprobate silver - silver so full of alloy as to be utterly worthless (Isaiah 1:22, "Thy silver is become dross"). The Jews were fit only for rejection.
Read Robert Jamieson on Jeremiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReprobate silver; or, Refuse silver; such as will be rejected in payments; they are not to be purged or reformed. Shall men call them; or, be called, i.e. they shall be esteemed such as will not pass for current before God or good men, . Because the Lord hath rejected them; the prophet gives the reason of their being accounted such refuse stuff, viz. because God, who knew their hypocrisy in boasting of themselves, had rejected them, ; therefore every one else would.
Read Matthew Poole on Jeremiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:30 Reprobate silver shall [men] call them, because the LORD hath rejected them. Ver. 30. Reprobate silver shall men call them.] Dross and refuse, rather than pure metal; "silver" they would seem to be, but their hypocrisy shall be made known to all men, who shall count them and call them "reprobate," because impurgabiles and inexpiabiles, uncounsellable and incorrigible; a sure sign of reprobation, as Aquinas noteth from Hebrews 6:7-8. For the Lord hath rejected them.] As refuse and counterfeit, such as will not pass in payment. Hence they are to be cast into Babylon’ s iron furnace ( quasi antro Aetnaeo et Cyclopico adhuc decoquendi), a type of that eternal fire of hell prepared…
Read John Trapp on Jeremiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Reprobate silver.—Better, as in the margin, refuse silver; the dross and not the metal; so worthless that even Jehovah, as the great refiner, rejects it utterly, as yielding nothing. The adjective and the verb have in the Hebrew the emphasis of being formed from the same root, Refuse silver . . . because Jehovals had refused them.
Read Charles John Ellicott on Jeremiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges30. Refuse … rejected] There is a play on the words in the Hebrew. Refuse—refused.
Read Cambridge on Jeremiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleReprobate - See the margin; not really silver, but the dross. The Lord hath rejected them - This then is the end. The smelter is God’s prophet: the bellows the breath of inspiration: the flux his earnestness in preaching.
Read Albert Barnes on Jeremiah 6 →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
They are called rejected silver, because the LORD has rejected them.”
Men will call them rejected silver, because Yahweh has rejected them.”
They are called rejected silver, because the LORD has rejected them.”
They are regarded as ‘rejected silver’ because the Lord rejects them.”
Tyndale line
Reprobate silver shall men call them, because the LORD hath rejected them.
Refuse silver shall men call them, because Jehovah hath rejected them.
Refuse silver shall men call them, because the LORD hath rejected them.
Reprobate silver shall men call them, because the LORD hath rejected them.
They shall call them reprobate siluer, because the Lord hath reiected them.
Strictly literal
Reprobate silver shall they call them, for Jehovah hath rejected them.
'Silver rejected,' they have called to them, For Jehovah hath kicked against them!
They have called them rejected silver, || For YHWH has kicked against them!”
Refuse silver men call them; because the Lord hath rejected them.
They will be called rejected silver, for Yahweh has rejected them.”
From the Latin
Call them reprobate silver, for the Lord hath rejected them.
Simplified
They are identified as impure silver to be rejected, because the Lord has rejected them.
They will be named waste silver, because the Lord has given them up.
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 of Jeremiah 6:30 reads, "כֶּ֣סֶף נִמְאָ֔ס קָרְא֖וּ לָהֶ֑ם כִּֽי־ מָאַ֥ס יְהוָ֖ה בָּהֶֽם׃ פ", which translates to "They are called rejected silver, because the LORD has rejected them." The Septuagint agrees with the Masoretic Text in its word-by-word correspondence, maintaining the same meaning. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency among the ancient witnesses regarding this passage.
כֶּ֣סֶף נִמְאָ֔ס קָרְא֖וּ לָהֶ֑ם כִּֽי־ מָאַ֥ס יְהוָ֖ה בָּהֶֽם׃ פ
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 Jeremiah 6:30
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.
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
N-ms — Noun common · masculine singular absoluteHNcmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָאַס (ma'ac) is a Hebrew verb primarily meaning to reject or despise. It can also denote the action of flowing or running in its Niph'al form. The entries highlight its usage in contexts of refusal and disdain, with no significant disagreement among lexicons regarding its meanings.
[מָאַס] vb. reject
Qal
reject, refuse
despise
Niph. be rejected
base
[מָאַס] vb. Niph. flow, run
base
H3988a מָאַס reject H3988b מָאַס Niph. flow, run
3988 ma'ac maw-as'
a primitive root; to spurn; also (intransitively) to
disappear:--abhor, cast away (off), contemn, despise, disdain,
(become) loathe(some), melt away, refuse, reject, reprobate, X
utterly, vile person.
מָאַס (ma.as) — to reject.
1) to reject, despise, refuse
1a) (Qal)
1a1) to reject, refuse
1a2) to despise
1b) (Niphal) to be rejected
מָאַס (ma.as) — to flow.
(Niphal) to flow, run
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp