Psalms 26:6 — Word Study
WLCאֶרְחַ֣ץ בְּנִקָּי֣וֹן כַּפָּ֑י וַאֲסֹבְבָ֖ה אֶת־ מִזְבַּחֲךָ֣ יְהוָֽה׃
BSAI washrâchats▸ [cleanse, purify] my handskaph in innocenceniqqâyôwn [moral purity, blamelessness] that I may go aboutçâbab [surround, circle] Your altarmizbêach [place of sacrifice, worship] O LORDYᵉhôvâh [Yehovah, the Eternal One]
| Greek | English | Parsing |
|---|---|---|
| אֶרְחַ֣ץ | I wash | Verb, Qal, imperfect first person common singular |
| בְּנִקָּי֣וֹן | in innocence | Preposition, noun common masculine singular absolute |
| כַּפָּ֑י | hands my | Noun common feminine dual construct, suffix |
| וַאֲסֹבְבָ֖ה | and I go around | Conjunction, verb piel infinitive construct first person common singular |
| אֶת־ | the object marker | Particle |
| מִזְבַּחֲךָ֣ | altar your | Noun common masculine singular construct, suffix |
| יְהוָֽה׃ | O Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I wash my hands in innocence that I may go about Your altar, O LORD, |
| KJV | I will wash mine hands in innocency: so will I compass thine altar, O LORD: |
| ASV | I will wash my hands in innocency: So will I compass thine altar, O Jehovah; |
| YLT | I wash in innocency my hands, And I compass Thine altar, O Jehovah. |
| WEB | I will wash my hands in innocence, so I will go about your altar, Yahweh, |
| BBE | I will make my hands clean from sin; so will I go round your altar, O Lord; |
The translations agree on the phrase in innocence for בְּנִקָּי֣וֹן.
The verse consists of a main clause followed by a purpose clause, indicating the intention behind the action of washing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָחַץ
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 26:6
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 — David's Declaration of Integritygenerated
Psalms 26:6 shows David affirming his innocence and readiness to approach the altar of the LORD. This verse is part of a larger context where David contrasts himself with evildoers and expresses his love for God's house, as seen in the surrounding verses. His declaration emphasizes the importance of moral purity in worship, echoing themes found throughout the Psalms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:4 | He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear deceitfully. |
| 2 | Psalm 73:13 | Surely in vain I have kept my heart pure; in innocence I have washed my hands. |
| 3 | Exodus 30:19–20 | with which Aaron and his sons are to wash their hands and feet. |
| 4 | Isaiah 1:16–18 | Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil! |
| 5 | Titus 3:5 | He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — בְּנִקָּי֣וֹן, be.ni.ka.Yongenerated
The word נִקָּיוֹן (niqqayown) refers to a state of moral purity or innocence. It emphasizes a clear conscience, free from guilt, which is essential for approaching God. This noun is derived from a root suggesting clarity and purity, highlighting the importance of being clean both physically and spiritually when engaging in worship.
In this verse, it underscores David's intention to present himself before God without any moral blemish. The parsing as a noun in the absolute form indicates a state of being rather than an action, focusing on the quality of innocence that David claims.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrase in innocence for בְּנִקָּי֣וֹן, reflecting a consistent understanding of David's moral state.
Sentence Structuregenerated
The main verb אֶרְחַ֣ץ ('er.Chatz), I wash, governs the entire verse, leading with the action of washing followed by the state of innocence and the purpose of approaching the altar. This structure places emphasis on David's actions and intentions.
The sentence is built around a central action, with additional clauses providing context. The infinitive phrase וַאֲסֹבְבָ֖ה (va.'a.soe.Vah), and I go around, indicates the purpose of the washing, linking it directly to the act of worship.
Septuagint Backgroundgenerated
The Septuagint translates אֶרְחַ֣ץ as νίψομαι (nipsōmai), meaning 'to wash' or 'to cleanse.' This choice maintains the focus on the act of purification, aligning closely with the Hebrew intent.
The Greek word ἀθῴοις (athōiois) for בְּנִקָּי֣וֹן emphasizes the idea of being innocent or blameless, which reflects the moral purity that David claims as he prepares for worship.
In plain words — the whole versegenerated
Psalms 26:6 shows David washing his hands to signify his innocence before approaching the altar of the LORD. This act of cleansing represents his moral purity and readiness to worship God, emphasizing the importance of being blameless when coming before Him.
Frequently Asked Questionsgenerated
David is expressing his moral purity and readiness to approach God in worship, indicating that he is free from guilt and wrongdoing.
Innocence signifies a clear conscience and moral integrity, which are essential for a genuine relationship with God and acceptable worship.
This verse reflects recurring themes in the Psalms about the need for purity and integrity in worship, similar to other passages where David expresses his desire for a clean heart.
We learn that approaching God requires self-examination and a commitment to moral purity, which is foundational for sincere worship.
Reflection Questionsgenerated
- What steps can I take to ensure I approach God with a pure heart?
- How can I reflect on my own actions and seek moral integrity in my life?
- In what ways does the concept of innocence influence my understanding of worship?
- How can I encourage others to strive for purity in their relationship with God?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss themes of purity and worship. Their quotations illustrate the significance of moral integrity in approaching God.
You have seen the deacon who gives to the priest water to wash, and to the presbyters who stand around God’s altar. He gave it not at all because of bodily defilement;Early Church Fathers on Psalms 26 →
Our mind is the rational altar on which we burn all irrational thoughts with the fire sent from the Father.… When the soul reflects on itself, it encompasses the altar of God,Early Church Fathers on Psalms 26 →
"I will wash mine hands amid the innocent" [Psalms 26:6]. I will make clean my works among the innocent: among the innocent will I wash mine hands,Early Church Fathers on Psalms 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 26:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI will wash my hands in innocency,.... The Vulgate Latin version renders it, "among innocent persons"; men of a holy harmless life and conversation; with these he determined to converse in common,
Read John Gill on Psalms 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI will wash mine hands in innocency: so will I compass thine altar, O LORD: Wash ... hands - in allusion to Deuteronomy 21:6, where is described the custom of washing the hands over a slain heifer,
Read Robert Jamieson on Psalms 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn innocency, or, with integrity, or with a pure heart and conscience. I will not do as my hypocritical enemies do, who content themselves with those outward washings of their hands or bodies prescribed in the law, &c.; , whilst their hearts and lives are filthy and abominable; but I will wash, or I have washed, my hands, and withal purged my heart and conscience from dead works. Compare 16 . Compass thine altar, i.e. approach to thine altar with my sacrifices; which I could not do with any comfort or confidence, if I were conscious to myself of those crimes whereof mine enemies accuse me. By the phrase Of compassing the altar, either, 1. He alludes to some Levitical custom of going about…
Read Matthew Poole on Psalms 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 26:6 I will wash mine hands in innocency: so will I compass thine altar, O LORD:Ver. 6. I will wash mine hands in innocency] As Exodus 40:32 1 Timothy 2:8; see Deuteronomy 21:6 Isaiah 1:15 James 5:8. If in our addresses to God we cannot wash our hands in innocency, yet we must wash them in tears: Quem poenitet peccasse, pens est innocens, saith Seneca, Penitence is well nigh as good as innocence; but one way or other be sure to come clean when you come to God’ s altar, when you draw nigh to him in holy duties. We wash our hands every day, and often, but when we are to sit with some great person we scour them with balls. Sic Egyptii sacerdotes apud Herod. in Euterpe, terrio quoque die…
Read John Trapp on Psalms 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) I will wash.—First a symbolical action (Deuteronomy 21:6 seq.; Matthew 27:24), then a figure of speech (Job 9:30; Ezekiel 36:25). The Levitical authorship or, at all events, the Levitical character of the psalm appears from comparison of this with Exodus 30:17 seq.So will I.—Better, that I may, &c. There is no other reference in Jewish literature to the custom of pacing round the altar, but it was a very natural and obvious addition to a gorgeous ceremonial—like the processions in churches where a high ceremonial is adopted. It is, however, implied from the Talmud that it was part of the ceremonial of the Feast of Tabernacles for people to march round the altar with palms.
Read Charles John Ellicott on Psalms 26 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. I will wash mine hands in innocency] Washing the hands was frequent among the Jews, and was sometimes an action by which a man declared his innocence of any base or wicked transaction. This Pilate did, to protest his innocence of the mal-treatment and death of Christ. I will maintain that innocence of life in which I have hitherto walked; and take care that nothing shall be found in my heart or life that would prevent me from using the most holy ordinance, or worshipping thee in spirit and truth. So will I compass thine altar] It is a mark of respect among the Hindoos to walk several times round a superior, and round a temple.
Read AdamClarke on Psalms 26 →CambridgeThe Cambridge Bible for Schools and Colleges6. I will wash mine hands in innocency] “As the priests, before they came near to the altar to minister (Exodus 30:17-21). What the priest did in symbolical rite, that the priestly people were to do in spiritual reality.” Kay. Cp. Psalms 73:13 : and for the ceremony as symbolising innocence see Deuteronomy 21:6; Matthew 27:34. compass thine altar] Take my place in the ring of worshippers around it. A reference to solemn processions round the altar is questionable.
Read Cambridge on Psalms 26 →Albert Barnes1798–1870Barnes' Notes on the BibleI will wash mine hands in innocency - The psalmist here refers, as another evidence of his piety, to the fact that it was a ruling purpose of his life to be pure, to worship and serve his Maker in purity.
Read Albert Barnes on Psalms 26 →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 wash my hands in innocence that I may go about Your altar, O LORD,
I will wash my hands in innocence, so I will go about your altar, Yahweh,
I wash my hands in innocence that I may go about Your altar, O LORD,
I maintain a pure lifestyle, so I can appear before your altar, O Lord,
Tyndale line
I will wash mine hands in innocency: so will I compass thine altar, O LORD:
I will wash my hands in innocency: So will I compass thine altar, O Jehovah;
I will wash mine hands in innocency; so will I compass thine altar, O LORD:
I will wash my hands in innocence: so will I compass thy altar, O LORD:
I will wash mine handes in innocencie, O Lord, and compasse thine altar,
Strictly literal
I will wash my hands in innocency, and will encompass thine altar, O Jehovah,
I wash in innocency my hands, And I compass Thine altar, O Jehovah.
I wash my hands in innocence, || And I go around Your altar, O YHWH.
I will wash in innocency my hands, and I will compass thy altar, O Lord:
I wash my hands in innocence, and I go around your altar, Yahweh,
From the Latin
He hath exalted me upon a rock: and now he hath lifted up my head above my enemies. I have gone round, and have offered up in his tabernacle a sacrifice of jubilation: I will sing, and recite a psalm to the Lord.
Simplified
I wash my hands to show my innocence. I come to worship at your altar, Lord,
I will make my hands clean from sin; so will I go round your altar, O 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 Septuagint largely agree, with six out of seven words matching directly. The Septuagint's different word order and articles reflect its own grammatical structure but do not alter the fundamental meaning of the verse.
אֶרְחַ֣ץ בְּנִקָּי֣וֹן כַּפָּ֑י וַאֲסֹבְבָ֖ה אֶת־ מִזְבַּחֲךָ֣ יְהוָֽה׃
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.
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 26:6
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.
רָחַץ (rachats) is a Hebrew verb meaning to wash or bathe. It covers various forms of washing, including washing oneself and being washed. The entries indicate its use in different grammatical forms, such as Qal, Pual, and Hithpael, which reflect actions of washing and being washed. The lexicons do not present any significant disagreement.
רָחַץ 72 vb. wash, wash off, away, bathe
Qal 69
trans. wash (with water)
intrans. wash, bathe (oneself)
Pu. be washed
Hithp. if I washed myself in snow
base
H7364 רָחַץ wash, wash off, away, bathe
7364 rachats raw-khats'
a primitive root; to lave (the whole or a part of a
thing):--bathe (self), wash (self).
רָחַץ (ra.chats) — to wash: wash.
: wash
1) to wash, wash off, wash away, bathe
1a) (Qal)
1a1) to wash, wash off, wash away
1a2) to wash, bathe (oneself)
1b) (Pual) to be washed
1c) (Hithpael) to wash oneself
2a) (Hithpael Passive) to be regarded clean, trustworthy
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
נִקָּיוֹן (niqqayown) primarily means 'innocency' or 'freedom from guilt and punishment.' It can also refer to a physical sense of 'cleanness of teeth.' Another meaning associated with this word is 'bluntness,' as noted in the context of Amos 4:6. The word is derived from a root that suggests clarity or purity.
נִקָּיוֹן n.[m.] innocency
freedom from guilt, innocency
freedom from punishment
in physical sense, cleanness of teeth
H5356a נִקָּיוֹן innocency H5356b קֵהָיוֹן bluntness
5356 niqqayown nik-kaw-yone'
or niqqayon {nik-kaw-yone'}; from 5352; clearness (literally
or figuratively):--cleanness, innocency.
see HEBREW for 05352
נִקָּיוֹן (niq.qa.von) — innocence.
1) innocency
1a) freedom from guilt, innocency
1b) freedom from punishment
1c) cleanness of teeth (physical sense)
קֵהָיוֹן (qe.ha.yon) — bluntness.
bluntness)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
N-fd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp1bs
The Hebrew word סָבַב (savav) means to turn or go around, encompassing a range of actions such as surrounding, marching, and changing direction. It is built from a primitive root and has various applications, both literal and figurative, including transforming or enclosing. The entries detail its uses in different verbal forms, but do not present any significant disagreement among lexicons.
סָבַב vb. turn about, go around, surround
Qal
turn, intrans.
march, or walk, around
go partly round, circle, skirt
make a round, or circuit, go about to
surround, encompass
Niph.
turn oneself against, close round upon
turn round (from a direct course)
esp. of boundary: turn round from, toward
pass. be turned over to, into the power of
Pi. to change, transform, the aspect of the matter
Po‛.
encompass (with protection)
come about, assemble round
march or go about
enclose, envelop
Hiph.
turn (trans.), cause to turn
bring over (i.e. to allegiance)
turn into, of changing name
= bring round, of changing name
cause to go around
surround with (acc.) wall
perh. also encompass (as foe)
Hoph.
be turned, of cart wheel
surrounded, i.e. set, of jewels
base
H5437 סָבַב turn about, go around, surround .. turn, intrans.
. . march, or walk, around
. go partly round, circle, skirt
. make a round, or circuit, go about to
. surround, encompass
. . . turn oneself against, close round upon
. turn round (from a direct course)
. esp. of boundary: turn round from, toward
. pass. be turned over to, into the power of
. to change, transform, the aspect of the matter
. . encompass (with protection)
. come about, assemble round
. march or go about
. enclose, envelop
. . . turn (trans.), cause to turn
. bring over (i.e. to allegiance)
. turn into, of changing name
. = bring round, of changing name
. . cause to go around
. surround with (acc.) wall
. perh. also encompass (as foe)
. . be turned, of cart wheel
. surrounded, i.e. set, of jewels
5437 cabab saw-bab'
a primitive root; to revolve, surround, or border; used in
various applications, literally and figuratively (as
follows):--bring, cast, fetch, lead, make, walk, X whirl, X
round about, be about on every side, apply, avoid, beset
(about), besiege, bring again, carry (about), change, cause to
come about, X circuit, (fetch a) compass (about, round),
drive, environ, X on every side, beset (close, come, compass,
go, stand) round about, inclose, remove, return, set, sit
down, turn (self) (about, aside, away, back).
סָבַב (sa.vav) — to turn: turn.
: turn/bring_around
1) to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction
1a) (Qal)
1a1) to turn, turn about, be brought round, change
1a2) to march or walk around, go partly around, circle about, skirt, make a round, make a circuit, go about to, surround, encompass
1b) (Niphal)
1b1) to turn oneself, close round, turn round
1b2) to be turned over to
1c) (Piel) to turn about, change, transform
1d) (Poel)
1d1) to encompass, surround
1d2) to come about, assemble round
1d3) to march, go about
1d4) to enclose, envelop
1e) (Hiphil)
1e1) to turn, cause to turn, turn back, reverse, bring over, turn into, bring round
1e2) to cause to go around, surround, encompass
1f) (Hophal)
1f1) to be turned
1f2) to be surrounded
סָבַב (sa.vav) — to turn: surround.
: surround/go_round
Conj | V-m-1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
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
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
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
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