Psalms 146:1 — Word Study
WLCהַֽלְלוּ־ יָ֡הּ הַלְלִ֥י נַ֝פְשִׁ֗י אֶת־ יְהוָֽה׃
BSAHallelujahhâlal [rejoice] Praisehâlal [extol, magnify] the LORDYᵉhôvâh [Jah, Yehovah, the self-existent God] O my soulnephesh [inner, living, the essence of a person]
| Greek | English | Parsing |
|---|---|---|
| הַֽלְלוּ־ | praise | Verb, Piel, imperative second person masculine plural |
| יָ֡הּ | Yahweh | Noun proper masculine |
| הַלְלִ֥י | praise | Verb, Piel, imperative second person feminine singular |
| נַ֝פְשִׁ֗י | O self my | Noun common feminine singular construct, suffix |
| אֶת־ | the object marker | Particle |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hallelujah! Praise the LORD, O my soul. |
| KJV | Praise ye the LORD. Praise the LORD, O my soul. |
| ASV | Praise ye Jehovah. Praise Jehovah, O my soul. |
| YLT | Praise ye Jah! Praise, O my soul, Jehovah. |
| WEB | Praise Yah! Praise Yahweh, my soul. |
| BBE | Let the Lord be praised. Give praise to the Lord, O my soul. |
Translations agree on the call to praise the LORD in this verse.
A single main clause encapsulates the entire verse, emphasizing the imperative nature of the call to praise.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהָלַל
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 146:1
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 Call to Praisegenerated
Psalm 146:1 is a vibrant call to worship, inviting the psalmist's soul to rejoice in the LORD. This verse sets the tone for the entire psalm, which emphasizes trust in God over human leaders. The following verses elaborate on the reasons for this praise, highlighting God's faithfulness and power. Similar themes are found throughout the Psalms, such as in Psalm 103:1-22 and Psalm 104:1-35.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 105:45 | that they might keep His statutes and obey His laws. Hallelujah! |
| 2 | Psalm 103:1–22 | Bless the LORD, O my soul; all that is within me, bless His holy name. |
| 3 | Psalm 104:1–35 | Bless the LORD, O my soul! O LORD my God, You are very great; You are clothed with splendor and majesty. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הָלַל, ha.lu-generated
The verb הָלַל (halal) is a primitive root meaning 'to shine' or 'to praise.' It carries connotations of boasting or celebrating, often in a way that may seem foolish. Here, it serves as an imperative, calling for collective praise from the community and the individual.
This word appears frequently in the Psalms, indicating a strong tradition of vocal and public expressions of worship. The Piel form emphasizes the active nature of the praise, suggesting that it is not merely a passive acknowledgment but a vibrant, dynamic act of worship.
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 הַֽלְלוּ (halalu) governs the verse, commanding the audience to praise. The structure emphasizes the call to action, with the subject being the psalmist’s soul.
The phrase יָ֡הּ (Yah) functions as the object of the praise, directly linking the act of worship to the divine name, while the following imperative הַלְלִ֥י (haleli) further personalizes the call, encouraging the individual to engage in this act of worship.
Septuagint Backgroundgenerated
The Septuagint translates הָלַל as αλληλουια, a direct rendering that captures the essence of the Hebrew call to praise. This choice reflects the continuity of worship language from Hebrew to Greek.
The use of ψυξή for נֶ֫פֶשׁ highlights the Septuagint's emphasis on the soul's role in worship, aligning with the Hebrew understanding of the inner self engaging in praise.
In plain words — the whole versegenerated
Psalm 146:1 invites the psalmist's soul to rejoice and praise the LORD. This verse emphasizes the importance of worship and the personal engagement of one's inner being in celebrating God's greatness.
Frequently Asked Questionsgenerated
To praise the LORD means to express admiration and worship, acknowledging His greatness and goodness.
The soul represents the essence of a person, emphasizing that true worship comes from within.
This verse sets the stage for the psalm's themes of trust in God, contrasting divine faithfulness with human frailty.
The word 'Hallelujah' is a call to praise God, combining the imperative to praise with the name of the LORD.
Reflection Questionsgenerated
- In what ways can I engage my soul in praising God daily?
- How can I remind myself to trust in God rather than in human leaders?
- What are some specific reasons I have to praise the LORD?
- How does understanding the meaning of 'soul' enrich my worship experience?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced the Psalms in their writings. Augustine of Hippo encourages believers to engage their souls in praise, reflecting the personal nature of worship found in this verse.
...Behold the Psalm sounds; it is the voice of some one (and that some one are you, if you will), of some one encouraging his soul to praise God, and saying to himself, "Praise the Lord,Early Church Fathers on Psalms 146 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 146:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BiblePraise ye the Lord,.... Or, "hallelujah"; which, in the Greek and Vulgate Latin versions, is the title of the psalm; but is rather the beginning of it; and is an exhortation to men, especially to the
Read John Gill on Psalms 146 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryPraise ye the LORD. Praise the LORD, O my soul. Psalms 146:1-10.-Call to praise.
Read Robert Jamieson on Psalms 146 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 146:1 Praise ye the LORD. Praise the LORD, O my soul.Ver. 1. Praise the Lord, O my soul] See Psalms 103:1.
Read John Trapp on Psalms 146 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1, 2) Praise.—Following Psalms 103:1; Psalms 103:22; Psalms 104:33, “praise” being substituted for “bless.”
Read Charles John Ellicott on Psalms 146 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM CXLVI The psalmist, full of gratitude, purposes to praise God for ever, 1, 2; and exhorts not to trust in man, not even the most powerful; for which he gives his reasons, 3, 4. The great advantage of trusting in God, 5. The mercies which they who trust in God may expect, 6-9. The Divine government is everlasting, 10. NOTES ON PSALM CXLVI This is the first of the Psalms called Hallelujah Psalms, of which there are five, and which conclude the book. No author's name is prefixed to this, either in the Hebrew or Chaldee. But the Syriac, Vulgate, Septuagint, AEthiopic, and Arabic, attribute it to Haggai and Zechariah. It was probably written after the captivity, and may refer to the time…
Read AdamClarke on Psalms 146 →CambridgeThe Cambridge Bible for Schools and Colleges1. Praise ve Jah] Hallelujah! See note on Psalms 104:35. The words are omitted in P.B.V. as belonging to the title rather than to the Psalm. praise Jehovah, O my soul] Cp. Bless Jehovah, O my soul, Psalms 103:1; Psalms 103:22; Psalms 104:1; Psalms 104:35. In this and the following verse the worship of the congregation is individualised: the Psalmist speaks for himself, and offers to each worshipper words wherewith to stir himself up to praise, and to express his purpose.
Read Cambridge on Psalms 146 →Albert Barnes1798–1870Barnes' Notes on the BiblePraise ye the Lord - “Ye” - all people. Margin, Hallelujah. See Psalms 104:35; Psalms 106:1. Praise the Lord, O my soul - See Psalms 103:1, note; Psalms 104:1, note.
Read Albert Barnes on Psalms 146 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. O my soul—The Hebrew, having no reflexive pronoun, uses “soul” for self, “my soul” being myself; nor is the expression disagreeable in English.
Read Daniel Denison Whedon on Psalms 146 →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
Hallelujah! Praise the LORD, O my soul.
Praise Yah! Praise Yahweh, my soul.
Hallelujah! Praise the LORD, O my soul.
Praise the Lord! Praise the Lord, O my soul!
Tyndale line
Praise ye the LORD. Praise the LORD, O my soul.
Praise ye Jehovah. Praise Jehovah, O my soul.
Praise ye the LORD. Praise the LORD, O my soul.
Praise ye the LORD. Praise the LORD, O my soul.
Praise ye the Lord. Praise thou the Lord, O my soule.
Strictly literal
Hallelujah! Praise Jehovah, O my soul.
Praise ye Jah! Praise, O my soul, Jehovah.
Praise YAH! Praise, O my soul, YHWH.
Hallelujah. Praise, O my soul, the Lord.
Praise Yahweh. Praise Yahweh, my soul.
From the Latin
Praise ye the Lord, because psalm is good: to our God be joyful and comely praise.
Simplified
Praise the Lord! With my whole being I praise the Lord!
Let the Lord be praised. Give praise to the Lord, O my soul.
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 הַֽלְלוּ־ יָ֡הּ הַלְלִ֥י נַ֝פְשִׁ֗י אֶת־ יְהוָֽה׃, which is consistent with the Septuagint's rendering of the call to praise. The Dead Sea Scrolls fragment 4Q87 contains two words from the verse, confirming the early textual tradition.
הַֽלְלוּ־ יָ֡הּ הַלְלִ֥י נַ֝פְשִׁ֗י אֶת־ יְהוָֽה׃
3 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.
הללו יה
2 words of the verse are on this fragment. The rest of the verse is not on it.
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 146:1
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 הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
יָהּ (Yahh) is a shortened form of יהוה (YHWH), meaning 'LORD.' It appears in early Hebrew poetry and is often found in names ending with '-iah' or '-jah.' The entries confirm its use as a sacred name, but do not provide specific verse references.
יָהּ 60 n.pr.dei contr. fr. יהוה, first appears in early poems
base
H3050 יָהּ n. pr. dei contr. fr. יהוה, first appears in early poems
3050 Yahh yaw
contraction for 3068, and meaning the same; Jah, the sacred
name:--Jah, the Lord, most vehement. Compare names in "-iah,"
"- jah."
see HEBREW for 03068
יָהּ (yah) — LORD.
A shortened form of the name ye.ho.vah (יהוה "LORD" H3068)
used in many compounds as the letters 'Je' or 'jah'
HNpm — Noun proper masculineHNpm
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
V-Piel-Impv-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
praz (tehillah, "psalm," "praise," todhah, "confession" "thanksgiving," shabhach, "to praise" "glorify," zamar, yadhah, "to stretch out the hand," "confess"; aineo, epaineo, (epainos):
1. Its Meaning:
The word comes from the Latin pretium, "price," or "value," and may be defined generally as an ascription of value or worth. Praise may be bestowed upon unworthy objects or from improper motives, but true praise consists in a sincere acknowledgment of a real conviction of worth. Its type may be seen in the representation given in the Apocalypse of the adoration of God and of the Lamb, which is inspired by a sense of their worthiness to be adored (Re 4:11; 5:12).
→ Song of Moses, after the passage through the Red Sea Ex 15:1-19
→ Of Miriam Ex 15:21
→ Of Deborah, after defeating the Canaanites Jud 5
→ Of Hannah 1Sa 2:1-10
→ Of David
Celebrating his deliverance from the hand of Saul 2Sa 22
On bringing the ark of the covenant to Zion 1Ch 16:8-36
At the close of his reign 1Ch 29:10-19
→ The chorus when Solomon brought the ark of the covenant into the temple 2Ch 5:13
→ Psalms of, for God' s goodness to Israel Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136
→ See the Scriptures below
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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
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