Psalms 128:4 — Word Study
WLCהִנֵּ֣ה כִי־ כֵ֭ן יְבֹ֥רַךְ גָּ֗בֶר יְרֵ֣א יְהוָֽה׃
BSAIn this waykên [thus, in this manner] indeedhinnêh shall blessing comebârak▸ [divine favor, prosperity] to the mangeber [great man] who fearsyârêʼ [reveres, is afraid of] the LORDYᵉhôvâh [Yehovah, the Lord God, the one who worships and honors Him]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֣ה | here! | Particle |
| כִי־ | for | Particle |
| כֵ֭ן | thus | Adverb |
| יְבֹ֥רַךְ | he will be blessed | Verb, Pual, imperfect third person masculine singular |
| גָּ֗בֶר | a man | Noun common, masculine singular absolute |
| יְרֵ֣א | fearing | Adj |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In this way indeed shall blessing come to the man who fears the LORD. |
| KJV | Behold, that thus shall the man be blessed that feareth the LORD. |
| ASV | Behold, thus shall the man be blessed That feareth Jehovah. |
| YLT | Lo, surely thus is the man blessed who is fearing Jehovah. |
| WEB | Behold, this is how the man who fears Yahweh is blessed. |
| BBE | See! this is the blessing of the worshipper of the Lord. |
Where they part company is יְבֹ֥רַךְ — see How Translations Differ.
The structure is clear, with one main clause and two modifying phrases that provide context and detail about the subject.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbבָּרַךְ
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 128:4
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 Blessings of the Fear of the LORDgenerated
Psalms 128:4 expresses the assurance that those who revere the LORD will receive divine blessings. This verse is nestled within a psalm that describes the joys and rewards of a life lived in obedience to God, emphasizing the familial and communal aspects of those blessings, as seen in the preceding and following verses.
Cross References
The Key Word — יְבֹ֥רַךְ, ye.Vo.rakhgenerated
The verb יְבֹרַךְ (*yevo'rakh*) is in the Pual stem, indicating a passive or reciprocal action. It conveys the idea of being blessed, which can encompass both divine favor and prosperity. This form suggests that the blessing is not merely a one-way action but involves a relationship between the one who blesses and the one who is blessed.
In this context, the blessing is a direct result of fearing the LORD, which indicates a deep respect and reverence for God. The use of the imperfect tense suggests an ongoing or future action, reinforcing the idea that such blessings will continue to manifest in the life of the one who fears God.
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 יְבֹ֥רַךְ, he will be blessed, which serves as the focal point of the sentence. The structure is straightforward, with the subject גָּ֗בֶר (a man) positioned before the verb, indicating who will receive the blessing.
The adverbial phrase כֵ֭ן (thus) modifies the verb, emphasizing the manner in which the blessing will come, while the participial phrase יְרֵ֣א (fearing) describes the subject, adding depth to the character of the man who receives the blessing.
Septuagint Backgroundgenerated
In the Septuagint, יְבֹ֥רַךְ is rendered as εὐλογηθήσεται, which carries a similar meaning of being blessed. This choice aligns with the Hebrew intent but may imply a more formal or liturgical context in Greek.
The use of ἄνθρωπος for גָּ֗בֶר indicates a broader interpretation of 'man', suggesting a focus on humanity in general rather than a specific warrior-like figure.
In plain words — the whole versegenerated
Psalms 128:4 tells us that blessing will come to the man who fears the LORD. This verse emphasizes the importance of reverence for God, indicating that such fear leads to divine favor and prosperity.
Frequently Asked Questionsgenerated
To fear the LORD means to hold a deep respect and reverence for God, acknowledging His power and authority in one's life.
Experiencing blessings involves living a life that honors and respects God, following His teachings, and maintaining a relationship with Him.
The blessings referred to in this verse encompass both spiritual and material aspects, including divine favor, peace, and well-being.
The phrase refers to a person who lives in accordance with God's will, demonstrating reverence and obedience to Him.
Reflection Questionsgenerated
- In what ways can I show reverence for God in my daily life?
- What blessings have I experienced as a result of my relationship with God?
- How can I encourage others to fear the LORD and seek His blessings?
- What does it look like to live a life that honors God in today's world?
The early church on this verse — how the Fathers read it
Early commentators like Augustine of Hippo reference this verse to discuss the blessings of family and the importance of a faithful life.
...Such children ought therefore to be "around" the Lord's "table, like olive-branches." A complete Vine it is, a great bliss: who would now refuse to be there? When you see any blasphemer have a wife, children, grandchildren,Early Church Fathers on Psalms 128 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 128:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, that thus shall the man be blessed that feareth the Lord.
Read John Gill on Psalms 128 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, that thus shall the man be blessed that feareth the LORD. Behold, that thus shall the man be blessed that feareth the Lord. "Behold" calls attention, as we are all too little observant of God's righteous and gracious ways.
Read Robert Jamieson on Psalms 128 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 128:4 Behold, that thus shall the man be blessed that feareth the LORD.Ver. 4. Behold, that thus shall the man be blessed, &c.] "Behold," and "that thus"; q.d. Know it for a truth, and rest assured of the blessedness of married couples, whatsoever the devil and his agents (speaking basely of marriage) suggest to the contrary, so be it they fear the Lord, for that is it that sweeteneth and sanctifieth all estates of life whatsoever.
Read John Trapp on Psalms 128 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Behold, that.—Better, Look! for thus, &c. The poet calls attention to the charming picture he has drawn of domestic bliss and then points his moral.
Read Charles John Ellicott on Psalms 128 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Thus shall the man be blessed that feareth the Lord.] A great price for a small consideration. Fear God, and thou shalt have as much domestic good as may be useful to thee.
Read AdamClarke on Psalms 128 →CambridgeThe Cambridge Bible for Schools and Colleges4–6. Prayers and hopes for the welfare of the community.
Read Cambridge on Psalms 128 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, that thus shall the man be blessed ... - As if he had said, “Look upon this picture.
Read Albert Barnes on Psalms 128 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Behold, that thus—The asseverating particle is again employed, as in Psalms 128:2, to confirm the happiness of the God-fearing man. “Behold,” surely “thus,” etc., a beautiful setting in the picture of a happy, pious nation.
Read Daniel Denison Whedon on Psalms 128 →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
In this way indeed shall blessing come to the man who fears the LORD.
Behold, this is how the man who fears Yahweh is blessed.
In this way indeed shall blessing come to the man who fears the LORD.
Yes indeed, the man who fears the Lord will be blessed in this way.
Tyndale line
Behold, that thus shall the man be blessed that feareth the LORD.
Behold, thus shall the man be blessed That feareth Jehovah.
Behold, that thus shall the man be blessed that feareth the LORD.
Behold, that thus shall the man be blessed that feareth the LORD.
Lo, surely thus shall the man be blessed, that feareth the Lord.
Strictly literal
Behold, thus shall the man be blessed that feareth Jehovah.
Lo, surely thus is the man blessed who is fearing Jehovah.
Behold, surely thus is the man blessed who is fearing YHWH.
Behold, truly thus shall be blessed the man that feareth the Lord.
Yes, indeed, the man will be blessed who honors Yahweh.
From the Latin
The Lord who is just will cut the necks of sinners:
Simplified
This will certainly be the Lord's blessing on those who worship him.
See! this is the blessing of the worshipper 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 reads, "הִנֵּ֣ה כִי־ כֵ֭ן יְבֹ֥רַךְ גָּ֗בֶר יְרֵ֣א יְהוָֽה׃" which translates to, "In this way indeed shall blessing come to the man who fears the LORD." The Septuagint has a word-by-word correspondence that matches 4 of the 7 words from the Masoretic Text, but its structure and articles differ from the Hebrew. The Dead Sea Scrolls (11Q5) preserve three words directly, while four words are supplied by an editor, indicating some textual variation. Overall, the core message about the blessing for the man who fears the LORD is consistent across these witnesses, though the exact wording and structure differ slightly.
הִנֵּ֣ה כִי־ כֵ֭ן יְבֹ֥רַךְ גָּ֗בֶר יְרֵ֣א יְהוָֽה׃
4 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.
[הנה] [כי] [כן] [יברכ׳כה] גבר ירא יהוה
3 words on the leather — 4 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 128:4
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
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)
HTc — 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 כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
Adv — AdverbHD
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
יָרֵא (yare') is an adjective and verb derived from the root יָרֵא (H3372), meaning 'to fear.' It encompasses meanings such as 'afraid' and 'reverent.' The entries indicate a moral aspect to fear, suggesting a sense of reverence alongside being fearful.
יָרֵא adj. verb. v. supr. [j.df.aa] Pt.
base
H3373 יָרֵא adj. verb. v. supr. [3372] Pt.
3373 yare' yaw-ray'
from 3372; fearing; morally, reverent:--afraid, fear (-ful).
see HEBREW for 03372
יָרֵא (ya.re) — afraid.
fearing, reverent, afraid
Adj — AdjHAamsc
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