Leviticus 24:12 — Word Study
WLCוַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְרֹ֥שׁ לָהֶ֖ם עַל־ פִּ֥י יְהוָֽה׃ פ
BSAin custodymishmâr [ward, or guard] until the willpeh [mind, desire, or command] of the LORDYᵉhôvâh [Yehovah, the supreme God] should be made clearpârâsh [declared, shown, or revealed]
| Greek | English | Parsing |
|---|---|---|
| וַיַּנִּיחֻ֖הוּ | and they placed him | Verb hiphil sequential imperfect third person masculine plural, suffix |
| בַּמִּשְׁמָ֑ר | in custody | Preposition, noun common masculine singular absolute |
| לִפְרֹ֥שׁ | to decide | Preposition, verb qal infinitive construct common |
| לָהֶ֖ם | for themselves | Preposition, suffix |
| עַל־ | on | Preposition |
| פִּ֥י | [the] mouth of | Noun common, masculine singular construct |
| יְהוָֽה׃ פ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They placed him in custody until the will of the LORD should be made clear to them. |
| KJV | And they put him in ward, that the mind of the LORD might be shewed them. |
| ASV | And they put him in ward, that it might be declared unto them at the mouth of Jehovah. |
| YLT | and he causeth him to rest in charge — to explain to them by the mouth of Jehovah. |
| WEB | They put him in custody until Yahweh’s will should be declared to them. |
| BBE | And they kept him shut up, till a decision might be given by the mouth of the Lord. |
Where they part company is מִשְׁמָר — see How Translations Differ.
One main verb with several phrases explaining the action and its purpose. The structure highlights the waiting for divine instruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Leviticus 24:12
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 Consequences of Blasphemygenerated
Leviticus 24:12 describes how the Israelites dealt with a man who blasphemed the name of the LORD. They placed him in custody while awaiting divine guidance on how to proceed. This reflects the seriousness of blasphemy in the community and the need for clear direction from God, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 18:15–16 | “Because the people come to me to inquire of God,” Moses replied. |
| 2 | Numbers 27:5 | So Moses brought their case before the LORD, |
| 3 | Numbers 36:5–6 | So at the word of the LORD, Moses commanded the Israelites: “The tribe of the sons of Joseph speaks correctly. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מִשְׁמָר, mishmargenerated
The noun מִשְׁמָר (mishmar) refers to a place of custody or confinement, often associated with guarding or watching over someone or something. It indicates a physical location or state of being under observation, emphasizing the importance of safety and diligence.
In this verse, it signifies the temporary holding of the blasphemer until the will of the LORD is revealed. The use of מִשְׁמָר underscores the seriousness of the situation and the need for divine intervention.
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 of the verse is וַיַּנִּיחֻ֖הוּ, and they placed him, which governs the entire sentence. The structure includes a prepositional phrase indicating where he was placed, followed by an infinitive phrase explaining the purpose of his custody.
The sentence is built around the action of placing in custody, with the emphasis on the need for clarity regarding God's will, which is expressed through the prepositional phrase עַל־ פִּ֥י יְהוָֽה.
Septuagint Backgroundgenerated
The Septuagint translates מִשְׁמָר as φυλακὴν — guard — which conveys a similar meaning of custody or protection. This choice aligns with the protective nature of the custody described in the Hebrew text.
The translation reflects a consistent understanding of the need for safeguarding the individual until a divine decision is made.
In plain words — the whole versegenerated
Leviticus 24:12 tells us that the Israelites placed a blasphemer in custody while waiting for God's will to be made clear. This shows the seriousness of blasphemy and the importance of divine guidance in making decisions.
Frequently Asked Questionsgenerated
Being placed in custody means being held in a safe place, often for protection or to await further instructions, as seen in this verse.
He was held in custody to ensure a proper response to his blasphemy, pending divine guidance on how to proceed.
The will of the LORD refers to God's intentions or commands regarding how to handle the situation, which was to be revealed to the Israelites.
This verse reflects the community's values by demonstrating the seriousness with which they treated blasphemy and their reliance on God's guidance in making decisions.
Reflection Questionsgenerated
- What does this passage teach us about the seriousness of blasphemy in our own lives?
- How can we seek God's guidance in difficult situations?
- What steps can we take to ensure we are acting in accordance with God's will?
- In what ways can we support others who are facing consequences for their actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 24:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they put him in ward,.... In some prison, a place known in the camp, as Aben Ezra observes: that the mind of the Lord might be shewed them; for, though this was a breach of the third command, in
Read John Gill on Leviticus 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they put him in ward, that the mind of the LORD might be shewed them. No JFB commentary on these verses.
Read Robert Jamieson on Leviticus 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor God had only said in general, that he would not hold such guiltless, i.e. he would punish them, but had not declared how he would have them punished by men.
Read Matthew Poole on Leviticus 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 24:12 And they put him in ward, that the mind of the LORD might be shewed them.Ver. 12. That the mind.] God had not yet made a particular law against blasphemy. Solon made no law against parricide, Lycurgus none against ingratitude; because they thought no such offence would be committed.
Read John Trapp on Leviticus 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) And they put him in ward.—That is, to keep him in safe custody till he had been tried. In the Mosaic legislation confinement in a prison for a certain period as a punishment for an offence is nowhere enacted. That the mind of the Lord might be shewed them.—Better, that he might direct them according to the command of the Lord, as the Authorised Version renders this phrase in Exodus 17:1, Numbers 4:37; Numbers 4:41; Numbers 4:49, &c. Though this was a transgression of the third commandment, and though it was ordained that he who cursed his earthly parent should be put to death (see Leviticus 20:9), yet no law existed as to the exact punishment which was to be inflicted upon him who…
Read Charles John Ellicott on Leviticus 24 →CambridgeThe Cambridge Bible for Schools and Colleges12. that it might be declared unto them at the mouth of the Lord] more exact than the A.V. ‘that the mind of the Lord might be shewn them.’
Read Cambridge on Leviticus 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThe offender may already have been pronounced guilty by the rulers (see Exodus 18:21-22), and the case was referred to Moses in order that the punishment might be awarded by the divine decree.
Read Albert Barnes on Leviticus 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. In ward — In prison, or under guard. The mind of the Lord — Literally, as the R.V., “To declare distinctly unto them according to the mouth of the Lord.” It would seem that this was the first
Read Daniel Denison Whedon on Leviticus 24 →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 placed him in custody until the will of the LORD should be made clear to them.
They put him in custody until Yahweh’s will should be declared to them.
They placed him in custody until the will of the LORD should be made clear to them.
So they placed him in custody until they were able to make a clear legal decision for themselves based on words from the mouth of the Lord.
Tyndale line
And they put him in ward, that the mind of the LORD might be shewed them.
And they put him in ward, that it might be declared unto them at the mouth of Jehovah.
And they put him in ward, that it might be declared unto them at the mouth of the LORD.
And they put him in custody, that the mind of the LORD might be shown to them.
And they put him in warde, till he tolde them the minde of the Lord.
Strictly literal
And they confined him, that they might decide at the mouth of Jehovah.
and he causeth him to rest in charge — to explain to them by the mouth of Jehovah.
and he causes him to rest in confinement —to explain to them by the mouth of YHWH.
And they placed him in ward, until the decision of the Lord could be explained to them.
They held him in custody until Yahweh himself should declare his will to them.
From the Latin
And they put him into prison, till they might know what the Lord would command.
Simplified
They detained him until it was clear what the Lord wanted them to do about it.
And they kept him shut up, till a decision might be given by the mouth of 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 is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls also provide partial agreement, with some variations in the text due to damage or restoration, but the core message remains intact.
וַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְרֹ֥שׁ לָהֶ֖ם עַל־ פִּ֥י יְהוָֽה׃ פ
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.
ויניחהו במשׁמר לפרשׁ להם על פי יהוה
Agrees with the Masoretic Text here, word for word.
ויניחו א ת׳ו במשמר לפרש ל׳המ על פי יהוה
9 words on the leather.
[ויניח׳הו] [במשמר] [לפרש] [ל׳הם] על פי יהוה
3 words on the leather — 4 supplied entire by an editor.
[ויניח׳הו] [במשמר] [לפרש] [ל׳הם] [על] [פי] [יהוה]
nothing on the leather here — 7 supplied entire by an editor.
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 Leviticus 24:12
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.
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Hc/Vhw3mp/Sp3ms — Verb hiphil sequential imperfect third person masculine plural · suffixHc/Vhw3mp/Sp3ms
מִשְׁמָר (mishmar) refers to a place of confinement, such as a prison or jail, and also denotes a guard or watch. It can imply both a physical location for custody and the act of guarding or observing. The word is derived from a root meaning to guard, and it encompasses concepts of diligence and observance.
מִשְׁמָר n.[m.] place of confinement, gaol, prison; late, guard, watch, observance
base
H4929 מִשְׁמָר place of confinement, gaol, prison; late, guard, watch, observance
4929 mishmar mish-mawr'
from 8104; a guard (the man, the post or the prison); a
deposit (fig.); also (as observed) a usage (abstr.), or an
example (concr.):--diligence, guard, office, prison, ward,
watch.
see HEBREW for 08104
מִשְׁמָר (mish.mar) — custody.
1) place of confinement, prison, guard, jail, guard post, watch, observance
1a) jail, prison, guard-house
1b) guard, guard post, act of guarding
1c) observances
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
פָּרַשׁ (pa.rash) is a Hebrew verb meaning to make distinct or declare. It can also imply separation or wounding, with usages in different forms such as Qal for declaring and Hiphil for piercing. Notably, it appears in Ezekiel 34:12 and Proverbs 23:32, where its meanings can vary slightly.
H6567a פָּרַשׁ make distinct, declare H6567b פָּרַשׁ Hiph. pierce, sting(?)
6567 parash paw-rash'
a primitive root; to separate, literally (to disperse) or
figuratively (to specify); also (by implication) to wound:--
scatter, declare, distinctly, shew, sting.
פָּרַשׁ (pa.rash) — to declare.
1) to make distinct, declare, distinguish, separate
1a) (Qal) to declare, clarify
1b) (Pual) to be distinctly declared
Aramaic equivalent: pe.rash (פְּרַשׁ "to make clear" H6568)
פָּרַשׁ (pa.rash) — to pierce.
(Hiphil) to pierce, sting
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms — Noun common · masculine singular constructHNcmsc
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…
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