Leviticus 3:11 — Word Study
WLCוְהִקְטִיר֥וֹ הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֥חֶם אִשֶּׁ֖ה לַיהוָֽה׃ פ
BSAThen the priestkôhên [the one who serves God, a spiritual leader] is to burn themqâṭar [to offer, to make a perfume] on the altarmizbêach [a place of sacrifice, for worship] as foodlechem [nourishment, bread] a food offeringʼishshâh [a gift, a sacrifice] to the LORDYᵉhôvâh [Yehovah, the covenant God]
| Greek | English | Parsing |
|---|---|---|
| וְהִקְטִיר֥וֹ | and he will make smoke it | Verb hiphil sequential perfect third person masculine singular, suffix |
| הַכֹּהֵ֖ן | the priest | Particle, noun common masculine singular absolute |
| הַמִּזְבֵּ֑חָה | the altar towards | Particle, noun common masculine singular absolute, suffix |
| לֶ֥חֶם | food of | Noun common, masculine singular construct |
| אִשֶּׁ֖ה | a fire offering | Noun common, masculine singular absolute |
| לַיהוָֽה׃ פ | to Yahweh | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the priest is to burn them on the altar as food, an offering made by fire to the LORD. |
| KJV | And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD. |
| ASV | And the priest shall burn it upon the altar: it is the food of the offering made by fire unto Jehovah. |
| YLT | and the priest hath made it a perfume on the altar — bread of a fire-offering to Jehovah. |
| WEB | The priest shall burn it on the altar: it is the food of the offering made by fire to Yahweh. |
| BBE | That it may be burned by the priest on the altar; it is the food of the offering made by fire to the Lord. |
Where they part company is אִשֶּׁ֖ה — see How Translations Differ.
The structure is straightforward, with a main clause followed by several phrases that provide detail about the action and its significance.
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 3:11
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 — Instructions for Sacrificesgenerated
Leviticus 3:11 gives instructions on how the priest should handle the offerings made by the people. This verse emphasizes the importance of the altar as a place of worship and sacrifice, where offerings are made to God. It reflects the broader context of Leviticus, which outlines the laws and rituals for maintaining holiness and proper worship in Israel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 3:5 | Then Aaron’s sons are to burn it on the altar atop the burnt offering that is on the burning wood, as an offering made by fire, a pleasing aroma to the LORD. |
| 2 | Psalm 22:14 | I am poured out like water, and all my bones are disjointed. My heart is like wax; it melts away within me. |
| 3 | Isaiah 53:4–10 | Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted. |
| 4 | Romans 8:32 | He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things? |
| 5 | Leviticus 3:16 | Then the priest is to burn the food on the altar as an offering made by fire, a pleasing aroma. All the fat is the LORD’s. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הִקְטִיר֥וֹ, hik.ti.Rogenerated
The verb הִקְטִיר (*hiqṭir*) is a hiphil form, indicating causation, specifically to cause something to smoke or burn. It is often associated with the act of burning incense or offerings in worship, transforming them into fragrant smoke that ascends to God.
This word is central to the sacrificial system, highlighting the act of offering as a means of drawing near to God. It is not merely about the physical act of burning; it is about the intention behind the offering, which is to honor and worship God through the ritual.
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 is הִקְטִיר֥וֹ, he will make smoke it, which governs the entire sentence. The structure includes a subject, the priest, and specifies the action of burning the offerings on the altar.
The sentence follows a clear order: the priest is the subject, followed by the action of burning, and concludes with the details of the offering and its purpose, which highlights the ritual's significance in worship.
Septuagint Backgroundgenerated
The Septuagint translates הִקְטִיר֥וֹ as καπνίσει (*kapnisei*), meaning 'he will make smoke.' This choice emphasizes the act of creating smoke, which aligns with the ritual's purpose of offering to God.
The use of καπνίσει reflects a focus on the sensory aspect of the offering, indicating the importance of the aroma in the worship context.
In plain words — the whole versegenerated
Leviticus 3:11 describes how the priest is to burn the offerings on the altar as food for the LORD. This ritual is part of the sacrificial system, where offerings are made to honor God.
Frequently Asked Questionsgenerated
Burning offerings on the altar signifies the act of worship and dedication to God, transforming the offerings into smoke that rises to Him.
The altar is a sacred place where sacrifices are made, serving as a physical representation of the people's commitment to God.
Leviticus outlines various offerings, including burnt offerings, grain offerings, and peace offerings, each with specific rituals and purposes.
While the specific rituals may differ, the underlying principle of offering ourselves to God in worship remains relevant, emphasizing the importance of dedication and sacrifice.
Reflection Questionsgenerated
- What does it mean to you to offer something to God in worship?
- How can you incorporate the principle of sacrifice into your daily life?
- What are some ways you can recognize and honor God in your actions?
- How does understanding the significance of the altar enhance your view of worship?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 3:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the priest shall burn it upon the altar,.... The fat of the tail, of the inwards, the two kidneys, and the caul of the liver: [it is] the food of the offering made by fire unto the Lord; or
Read John Gill on Leviticus 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.
Read Robert Jamieson on Leviticus 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe priest shall burn it, i.e. the parts now mentioned, and for the rest, they fell to the priest, . The food of the offering, i.e. the fuel of the fire, or the matter of the offering. It is called food, bread, to note God’ s acceptance of it, and delight in it, as men delight in their food.
Read Matthew Poole on Leviticus 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 3:11 And the priest shall burn it upon the altar: [it is] the food of the offering made by fire unto the LORD.Ver. 11. It is the food.] That whereupon God himself seemeth to feed.
Read John Trapp on Leviticus 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The food, or bread, that is, which the fire upon the altar was to consume for God, or the sacrifice. Hence that which was burnt unto God was called His bread (Numbers 28:2; Ezekiel 44:7), and the priests who burnt it are described as offering “ the bread of their God” (Leviticus 21:6; Leviticus 21:8; Leviticus 21:17).
Read Charles John Ellicott on Leviticus 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. It is the food of the offering] We have already remarked that God is frequently represented as feasting with his people on the sacrifices they offered; and because these sacrifices were consumed by that fire which was kindled from heaven, therefore they were considered as the food of that fire, or rather of the Divine Being who was represented by it. "In the same idiom of speech," says Dodd, "the gods of the heathens are said, Deuteronomy 32:38, to eat the fat and drink,,the wine which were consumed on their altars.
Read AdamClarke on Leviticus 3 →CambridgeThe Cambridge Bible for Schools and Colleges11. the food of the offering made by fire] bread, R.V. mg. So in Leviticus 3:16. It is to be noted that in chs. 1–3 how the sacrifices are to be offered is prescribed but not when. Further regulations are found in ch. 7 and Numbers 15 about the minḥ ?ah and Drink-Offering.
Read Cambridge on Leviticus 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. The food of the offering — Literally, this means the bread or sustenance of the altar-flame. Unto the Lord — Jehovah’s altar may be said to be the table which he spreads on the earth.
Read Daniel Denison Whedon on Leviticus 3 →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
Then the priest is to burn them on the altar as food, an offering made by fire to the LORD.
The priest shall burn it on the altar: it is the food of the offering made by fire to Yahweh.
Then the priest is to burn them on the altar as food, a food offering to the LORD.
Then the priest must offer it up in smoke on the altar as a food gift to the Lord.
Tyndale line
And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.
And the priest shall burn it upon the altar: it is the food of the offering made by fire unto Jehovah.
And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.
And the priest shall burn it upon the altar: it is the food of the offering made by fire to the LORD.
Then the Priest shall burne it vpon the altar, as the meat of an offring made by fire vnto the Lord.
Strictly literal
and the priest shall burn it on the altar: [it is] the food of the offering by fire to Jehovah.
and the priest hath made it a perfume on the altar — bread of a fire-offering to Jehovah.
and the priest has made it an incense on the altar [as] bread of a fire-offering to YHWH.
And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the Lord.
Then the priest will burn it all on the altar as a burnt offering of food to Yahweh.
From the Latin
And the priest shall burn them upon the altar, for the food of the fire, and of the oblation of the Lord.
Simplified
Then the priest is to burn this on the altar as a food offering, a food offering to the Lord.
That it may be burned by the priest on the altar; it is the food of the offering made by fire 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 Samaritan Pentateuch agree closely, with the Samaritan version differing only in the word הַכֹּהֵ֖ן (the priest) being rendered as הכהן. The Dead Sea Scrolls show partial restoration but maintain the core elements of the verse.
וְהִקְטִיר֥וֹ הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֥חֶם אִשֶּׁ֖ה לַיהוָֽה׃ פ
4 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
והקטיר הכהן המזבחה לחם אשׁה ליהוה
1 word differs from the Masoretic Text: הקטיר (smoke)
והקטיר הכהן המזבח׳ה לחם [אשה] [ליהוה]
2 words on the leather — 2 partly restored, 2 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 3:11
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 קָטַר (*qatar*) is a verb meaning to smoke or burn, particularly in the context of sacrifices and incense. It has various forms, including nouns for incense (מֻקְטָר, *muqtar*) and incense-altar (מְקַטֵרָה, *meqaterah*). The entries indicate its use in worship practices, with a focus on creating fragrance through fire.
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
make sacrifices smoke
cause incense to smoke, offer incense
make smoke upon
Hoph. be made to smoke as a sacrifice
H6999a קָטַר vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke H6999b מֻקְטָר incense H6999c מְקַטֵרָה incense-altar
6999 qatar kaw-tar'
a primitive root (identical with 7000 through the idea of
fumigation in a close place and perhaps thus driving out the
occupants); to smoke, i.e. turn into fragrance by fire
(especially as an act of worship):--burn (incense, sacrifice)
(upon), (altar for) incense, kindle, offer (incense, a
sacrifice).
see HEBREW for 07000
קָטַר (qa.tar) — to offer: burn.
: burn
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
מֻקְטָר (muq.tar) — incense.
v
incense
מְקַטֵרָה (me.qa.te.rah) — incense-altar.
incense-altar
קָטַר (qa.tar) — to offer: offer.
: offer
v
1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke
1a) (Piel)
1a1) to make sacrifices smoke
1a2) to sacrifice
1b) (Pual) to smoke a sacrifice
1c) (Hiphil)
1c1) to make sacrifices smoke
1c2) to cause incense to smoke, offer incense
1c3) to make smoke upon
1d) (Hophal) to be made to smoke
קָטַר (qa.tar) — to offer: to perfume.
: perfume
v
Conj | V-Hiphil-3ms | Suff — Verb hiphil sequential perfect third person masculine singular · suffixHc/Vhq3ms/Sp3ms
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
מִזְבֵּחַ (mizbeach) means 'altar' in Hebrew. It is derived from the root word meaning to slay or kill, indicating its use in sacrificial contexts. The term is consistently used throughout the Old Testament to refer to places of sacrifice and worship.
מִזְבֵּחַ 401 n.m. altar
base
H4196 מִזְבֵּחַ altar
4196 mizbeach miz-bay'-akh
from 2076; an altar:--altar.
see HEBREW for 02076
מִזְבֵּחַ (miz.be.ach) — altar.
altar
Art | N-ms | Suff — Particle · noun common masculine singular absolute · suffixHTd/Ncmsa/Sd
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — 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…
אִשֶּׁה (ishshah) refers to an offering made by fire, primarily understood as a burnt offering in a liturgical context. It can also denote any type of sacrifice, particularly those involving food offerings given to God or consumed by priests. The entries consistently emphasize its sacrificial nature.
אִשֶּׁה n.m. an offering made by fire
base
H801 אִשֶּׁה an offering made by fire
801 'ishshah ish-shaw'
the same as 800, but used in a liturgical sense; properly, a
burnt-offering; but occasionally of any
sacrifice:--(offering, sacrifice), (made) by fire.
see HEBREW for 0800
אִשֶּׁה (ish.shah) — food offering.
food offering, offering given to God by fire or eaten by priests, sacrificial offering
N-ms — Noun common · masculine singular absoluteHNcmsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
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)
Prep | N-proper — Preposition · noun properHR/Npt