Psalms 116:1 — Word Study
WLCאָ֭הַבְתִּי כִּֽי־ יִשְׁמַ֥ע׀ יְהוָ֑ה אֶת־ ק֝וֹלִ֗י תַּחֲנוּנָֽי׃
BSAI loveʼâhab■ [have affection for, deeply cherish] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] forkîy [because, since] He has heardshâmaʻ▸ [listened to, given attention to] my voiceqôwl [sound, cry] my appeal for mercytachănûwn [earnest prayer, supplication, help, favor]
| Greek | English | Parsing |
|---|---|---|
| אָ֭הַבְתִּי | I love | Verb, Qal, perfect first person common singular |
| כִּֽי־ | for | Particle |
| יִשְׁמַ֥ע׀ | he has heard | Verb, Qal, imperfect third person masculine singular |
| יְהוָ֑ה | Yahweh | Noun proper |
| אֶת־ | the object marker | Particle |
| ק֝וֹלִ֗י | voice my | Noun common masculine singular construct, suffix |
| תַּחֲנוּנָֽי׃ | supplications my | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I love the LORD, for He has heard my voice— my appeal for mercy. |
| KJV | I love the LORD, because he hath heard my voice and my supplications. |
| ASV | I love Jehovah, because he heareth My voice and my supplications. |
| YLT | I have loved, because Jehovah heareth My voice, my supplication, |
| WEB | I love Yahweh, because he listens to my voice, and my cries for mercy. |
| BBE | I have given my love to the Lord, because he has given ear to the voice of my cry and my prayer. |
The translations agree on the core meaning of the verse.
The sentence consists of a main clause followed by a subordinate clause that explains the reason for the psalmist's love.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectיהוה
verbאָהֵב
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 — Psalms 116:1
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 — A Prayer of Gratitudegenerated
Psalm 116:1 expresses the psalmist's deep affection for the LORD, who has heard his cries for mercy. This verse introduces a heartfelt prayer that acknowledges God's attentiveness and care. The following verses elaborate on the psalmist's experiences of distress and the divine deliverance he has received, illustrating a profound relationship between the believer and God, as seen in Psalm 116:2 and Psalm 116:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 18:1–6 | I love You, O LORD, my strength. |
| 2 | Psalm 119:132 | Turn to me and show me mercy, as You do to those who love Your name. |
| 3 | Mark 12:33 | and to love Him with all your heart and with all your understanding and with all your strength, and to love your neighbor as yourself, which is more important than all burnt offerings and sacrifices.” |
| 4 | John 21:17 | Jesus asked a third time, “Simon son of John, do you love Me?” Peter was deeply hurt that Jesus had asked him a third time, “Do you love Me?” “Lord, You know all things,” he replied. “You know I love You.” Jesus said to him, “Feed My sheep. |
| 5 | 1 John 4:19 | We love because He first loved us. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אָהַבְתִּי, 'A.hav.tigenerated
The verb אָהַב (*'ahav*) means 'to love' and encompasses a range of affections, from familial love to romantic love and divine love for God. The perfect tense indicates a completed action: the psalmist has loved the LORD in the past and continues to do so.
This love is not mere sentiment; it is grounded in the LORD's responsiveness, as indicated by the following clause. The emotional depth is reinforced by the context of prayer and supplication, emphasizing a relationship built on trust and communication.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core meaning of the verse, expressing the psalmist's love for the LORD and His attentive response to prayer.
Sentence Structuregenerated
The main verb אָ֭הַבְתִּי, I love, governs the entire verse, with a subordinate clause explaining the reason for this love: for He has heard my voice. The structure emphasizes the cause-and-effect relationship between the psalmist's love and God's actions.
The use of the noun phrases ק֝וֹלִ֗י and תַּחֲנוּנָֽי highlights the personal nature of the psalmist's appeal, focusing on his voice and supplications.
Septuagint Backgroundgenerated
The Septuagint translates אָהַבְתִּי as ἠγάπησα, indicating a direct correlation in meaning, as both convey the concept of love. This choice reflects the continuity of the theme of divine love and human response.
The Greek term εἰσακούσεται for יִשְׁמַ֥ע emphasizes listening and attentiveness, aligning with the Hebrew understanding of God's responsive nature.
In plain words — the whole versegenerated
Psalm 116:1 expresses the psalmist's love for the LORD, who has heard his voice and his pleas for mercy. This verse introduces a prayer of gratitude, highlighting the importance of God's attentiveness to the psalmist's needs.
Frequently Asked Questionsgenerated
Loving the LORD means having a deep affection and commitment to Him, recognizing His goodness and responsiveness to our prayers, as illustrated in Psalm 116:2.
The psalmist expresses love for God because He has heard his cries for help and mercy, demonstrating a personal relationship based on trust and communication.
The appeal for mercy signifies a recognition of human vulnerability and the need for divine assistance, which is a common theme in the psalms.
We can relate to the psalmist's experience by recognizing our own need for God's help and expressing our love and trust in Him through prayer.
Reflection Questionsgenerated
- What does it mean to me to love the LORD?
- How have I experienced God's attentive response to my prayers?
- In what ways can I express my love for God in my daily life?
- How can I cultivate a deeper relationship with God through prayer and supplication?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, emphasizing the significance of the psalmist's love for God and His attentive nature in hearing prayers.
“I have loved,” the psalmist says, “because the Lord will hear the voice of my prayer.” It is not in the power of everyone to say “I have loved,” but of him who is already perfect and beyond the fear of slavery and who has been formed in…Early Church Fathers on Psalms 116 →
“Because he has inclined his ear to me.” “He inclined,” he said, not that you might take some corporeal notion about God having ears and inclining them to a gentle voice, as we do, putting our ear close to those who speak low,Early Church Fathers on Psalms 116 →
“The sorrows of death,” he says, “have compassed me; and the perils of hell have found me.” Properly the sorrows of death have been agreed on as the pains of childbirth, when the womb, distended with its burden, thrusts out the fetus;Early Church Fathers on Psalms 116 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 116:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI love the Lord,.... As the Messiah, David's antitype, did; of which he gave the fullest proof by his obedience to his will; and as David, the man after God's own heart, did, and as every good man
Read John Gill on Psalms 116 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI love the LORD, because he hath heard my voice and my supplications.
Read Robert Jamieson on Psalms 116 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 116:1 I love the LORD, because he hath heard my voice [and] my supplications.Ver. 1. I love the Lord] Heb. I love, because the Lord hath heard, &c., Vex abrupta et ecliptica, an abrupt concise ecliptical expression, betokening an inexpressible, inconceivable passion, or rather pang of love, such as intercepteth his voice for a time, till recollecting himself, and recovering his speech, he becometh able to tell us, not only that he loveth, or is well satisfied ( Sat habeo. Tremel.), but also why he loveth, and is all on a light flame, as it were, viz. Because he hath heard my voice] Though but an articulate incondite voice: Lamentations 3:56, "Thou hast heard my voice; hide not thine…
Read John Trapp on Psalms 116 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) I love the Lord.—Besides this rendering, where Jehovah is supplied as an object, this poet being given to use verbs without an object (see Psalms 116:2; Psalms 116:10), there are two other possible translations. 1. I have longed that Jehovah should hear, &c—For this meaning of the verb to love see Jeremiah 5:31, Amos 4:5; and for the construction see Psalms 27:4-6. So the Syriac and Arabic versions.2. I am well pleased that Jehovah hears (or will hear).—So LXX. and Vulg.
Read Charles John Ellicott on Psalms 116 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXVI The psalmist praises God for his deliverance from thraldom, which he compares to death and the grave, 1-9. The exercises through which he had passed, 10, 11. His gratitude for these mercies, and resolution to live to God's glory, 12-19. NOTES ON PSALM CXVI This Psalm is also without a title, and its author is unknown. It appears to have been written after the captivity, and to be a thanksgiving to God for that glorious event. The psalmist compares this captivity to death and the grave; and shows the happy return to the promised land, called here, The land of the living. The people recollect the vows of God which were upon them, and purpose to fulfil them. They exhult at being…
Read AdamClarke on Psalms 116 →CambridgeThe Cambridge Bible for Schools and Colleges1, 2. Answered prayer demands lifelong love and gratitude.
Read Cambridge on Psalms 116 →Albert Barnes1798–1870Barnes' Notes on the BibleI love the Lord - The Hebrew rather means, “I love, because the Lord hath heard,” etc.
Read Albert Barnes on Psalms 116 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. I love the Lord—Hebrew, I love, because Jehovah will hear, etc. The object of “love” is not expressed, but logically determined to be He who answers prayer, as if the author’s eye was on Deuteronomy 6:5.
Read Daniel Denison Whedon on Psalms 116 →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
I love the LORD, for He has heard my voice— my appeal for mercy.
I love Yahweh, because he listens to my voice, and my cries for mercy.
I love the LORD, for He has heard my voice—my appeal for mercy.
I love the Lord because he heard my plea for mercy,
Tyndale line
I love the LORD, because he hath heard my voice and my supplications.
I love Jehovah, because he heareth My voice and my supplications.
I LOVE the LORD, because he hath heard my voice and my supplications.
I love the LORD, because he hath heard my voice and my supplications.
I love the Lord, because he hath heard my voyce and my prayers.
Strictly literal
I love Jehovah, for he hath heard my voice [and] my supplications;
I have loved, because Jehovah heareth My voice, my supplication,
I have loved, because YHWH hears My voice, my supplication,
It is lovely to me that the Lord heareth my voice, my supplications.
I love Yahweh because he hears my voice and my pleas for mercy.
From the Latin
O praise the Lord, all ye nations: praise him, all ye people.
Simplified
I love the Lord because he listens to me, he hears my calls for help.
I have given my love to the Lord, because he has given ear to the voice of my cry and my prayer.
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 consistent with the Septuagint, with six of the seven words matched. The Dead Sea Scrolls show some variation, with one word on the leather and others supplied by an editor, but the core message remains intact across witnesses.
אָ֭הַבְתִּי כִּֽי־ יִשְׁמַ֥ע׀ יְהוָ֑ה אֶת־ ק֝וֹלִ֗י תַּחֲנוּנָֽי׃
6 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.
[אהבתי] [כי] [ישמע] [יהוה] [את] [קול׳י] תחנונ׳י
1 word on the leather — 6 supplied entire by an editor.
[אהבתי] [כי] [ישמע] [יהוה] [את] [קול׳י] תחנונ׳י
nothing on the leather here — 1 partly restored, 6 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 Psalms 116:1
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 אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
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…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
תַּחֲנוּן (tachanuwn) refers to a form of earnest prayer or supplication, specifically a request for favor, either to man or to God. It is derived from a root meaning to plead or entreat, and is noted as a masculine noun used in the plural abstract form.
[תַּחֲנוּן] n.[m.] only pl.abstr. supplication for favour
base
H8469 תַּחֲנוּן supplication for favour
8469 tachanuwn takh-an-oon'
or (feminine) tachanuwnah {takh-an-oo-naw'}; from 2603;
earnest prayer:--intreaty, supplication.
see HEBREW for 02603
תַּחֲנוּן (ta.cha.nun) — supplication.
1) supplication, supplication for favour
1a) to man
1b) to God
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp1bs