Psalms 37:17 — Word Study
WLCכִּ֤י זְרוֹע֣וֹת רְ֭שָׁעִים תִּשָּׁבַ֑רְנָה וְסוֹמֵ֖ךְ צַדִּיקִ֣ים יְהוָֽה׃
BSAForkîy [because of this reason] the armszᵉrôwaʻ [the arm as stretched out; strength, might, power] of the wickedrâshâʻ [morally wrong, guilty of sin] will be brokenshâbar▸ [shattered, ruptured] but the LORDYᵉhôvâh [Yehovah, the supreme God] upholdsçâmak [supports, sustains] the righteoustsaddîyq [just, made right with God, having God's nature]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| זְרוֹע֣וֹת | [the] arms of | Noun common, feminine plural construct |
| רְ֭שָׁעִים | wicked [people] | Noun common, masculine plural absolute |
| תִּשָּׁבַ֑רְנָה | they will be broken | Verb, Niphal, imperfect third person feminine plural |
| וְסוֹמֵ֖ךְ | and [is] sustaining | Conjunction, verb qal participle (active) masculine singular |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the arms of the wicked will be broken, but the LORD upholds the righteous. |
| KJV | For the arms of the wicked shall be broken: but the LORD upholdeth the righteous. |
| ASV | For the arms of the wicked shall be broken; But Jehovah upholdeth the righteous. |
| YLT | For the arms of the wicked are shivered, And Jehovah is sustaining the righteous. |
| WEB | For the arms of the wicked shall be broken, but Yahweh upholds the righteous. |
| BBE | For the arms of the evil-doers will be broken: but the Lord is the support of the good. |
The translations agree here, consistently rendering the fate of the wicked as being broken and the LORD as upholding the righteous.
The sentence has a main clause followed by a contrasting clause, emphasizing the difference between the outcomes for the wicked and the righteous.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁבַר
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 37:17
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 Contrast of the Wicked and the Righteousgenerated
Psalms 37:17 presents a clear distinction between the outcomes of the wicked and the righteous. The psalmist emphasizes that while the wicked may seem powerful, their strength will ultimately be shattered. In contrast, the LORD is depicted as a sustaining force for the righteous, ensuring their stability and support in times of trouble. This theme resonates throughout the psalm, reinforcing the idea that true security comes from God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:15 | Break the arm of the wicked and evildoer; call him to account for his wickedness until none is left to be found. |
| 2 | Job 38:15 | Light is withheld from the wicked, and their upraised arm is broken. |
| 3 | Ezekiel 30:21–25 | “Son of man, I have broken the arm of Pharaoh king of Egypt. See, it has not been bound up for healing, or splinted for strength to hold the sword. |
| 4 | Psalm 37:24 | Though he falls, he will not be overwhelmed, for the LORD is holding his hand. |
| 5 | Psalm 41:12 | In my integrity You uphold me and set me in Your presence forever. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — תִּשָּׁבַ֑רְנָה, ti.sha.Var.nahgenerated
The verb שָׁבַר (shabar) means to break or shatter. The form תִּשָּׁבַ֑רְנָה is in the Niphal stem, indicating a passive action, meaning 'they will be broken'. This suggests that the breaking is not self-inflicted but rather an action imposed upon the wicked by a higher authority.
The feminine plural form indicates that the subject is plural, referring to the 'arms of the wicked'. This choice of verb emphasizes the totality of their destruction, contrasting it with the ongoing support that the LORD provides to the righteous.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is תִּשָּׁבַ֑רְנָה, they will be broken, which governs the subject 'the arms of the wicked' and is contrasted with the participial phrase וְסוֹמֵ֖ךְ, and sustaining, describing the action of the LORD towards the righteous.
The structure emphasizes the contrast between the fate of the wicked and the support provided to the righteous, showcasing the psalmist's intent to highlight divine justice.
Septuagint Backgroundgenerated
In the Septuagint, תִּשָּׁבַ֑רְנָה is rendered as συντριβήσονται, meaning 'they will be crushed'. This choice indicates a strong interpretation of the breaking, suggesting not just a simple breaking but a complete destruction.
The term ὑποστηρίζει for 'upholds' reflects the active support of the LORD, aligning closely with the Hebrew meaning while emphasizing God's sustaining nature.
In plain words — the whole versegenerated
Psalms 37:17 contrasts the fate of the wicked with the support of the LORD for the righteous. The wicked's strength will be shattered, while God sustains those who are just and right in His eyes.
Frequently Asked Questionsgenerated
It signifies that the power and strength of the wicked will ultimately fail and be destroyed by God.
The LORD provides strength and support to the righteous, ensuring their stability and protection in difficult times.
This contrast highlights the theme of divine justice, showing that while the wicked may prosper temporarily, their end is destruction, whereas the righteous are sustained by God.
We can take comfort in knowing that God supports and sustains us in our struggles, even when we face opposition or challenges from the wicked.
Reflection Questionsgenerated
- In what ways have I seen God's support in my life during difficult times?
- How can I ensure that I live righteously and align myself with God's nature?
- What does it mean for me to trust in the LORD's support when facing challenges?
- How can I encourage others to rely on God's strength and support in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on this verse to illustrate God's justice, emphasizing the futility of the wicked's power against the righteous.
For the arms, he says, of the sinners will be broken. So that their actions cannot bring any impediment to the righteous; so that the rod of the sinners is not left over the lot of the righteous.Early Church Fathers on Psalms 37 →
..."For the arms of the wicked shall be broken" [Psalms 37:17]. Now by "their arms" is meant their power.Early Church Fathers on Psalms 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 37:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the arms of the wicked shall be broken,.... That is, their sword arm, with which they have drawn it; and so shall not be able to strike with it; and with which they have bent their bows, but
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the arms of the wicked shall be broken: but the LORD upholdeth the righteous. For the arms ... be broken.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is a proof of what he said . For what the wicked have shall suddenly be lost and gone, but God will maintain the righteous in their happy estate.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.Ver. 17. For the arms of the wicked shall be broken] i.e. His power, valour, all that wherein they think their strength and help standeth. See Psalms 37:15; the strongest sinew in the arm of flesh cracks. But the Lord upholdeth the righteous] Though seemingly never so weak and wealthless.
Read John Trapp on Psalms 37 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The arms—i.e., of the body, not the sword and bow mentioned above. In contrast, the arms of Jehovah are under the righteous, and uphold him.
Read Charles John Ellicott on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The arms of the wicked] Their power to do evil. Of this they are often deprived. Talents lent and abused shall be resumed, and the misuser called to a severe account by the Lord of the talents.
Read AdamClarke on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges17. For the arms &c.] All the power which they have misused for evil will be rendered impotent. Cp. Psalms 10:15; Job 38:15. upholdeth] When the wicked strives to make him fall (Psalms 37:14), and at all times. See Psalms 37:24; Psalms 37:31. Cp. Psalms 3:5; Psalms 54:4; Psalms 71:6.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the arms of the wicked shall be broken - See the notes at Psalms 10:15.
Read Albert Barnes on Psalms 37 →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
For the arms of the wicked will be broken, but the LORD upholds the righteous.
For the arms of the wicked shall be broken, but Yahweh upholds the righteous.
For the arms of the wicked will be broken, but the LORD upholds the righteous.
for evil men will lose their power, but the Lord sustains the godly.
Tyndale line
For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
For the arms of the wicked shall be broken; But Jehovah upholdeth the righteous.
For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
For the armes of the wicked shall be broken: but the Lord vpholdeth the iust men.
Strictly literal
for the arms of the wicked shall be broken, but Jehovah upholdeth the righteous.
For the arms of the wicked are shivered, And Jehovah is sustaining the righteous.
For the arms of the wicked are shattered, || And YHWH is sustaining the righteous.
For the arms of the wicked shall be broken: but the upholder of the righteous is the Lord.
For the arms of the wicked people will be broken, but Yahweh supports the righteous people.
From the Latin
For I said: Lest at any time my enemies rejoice over me: and whilst my feet are moved, they speak great things against me.
Simplified
For the power of the wicked will be broken, but the Lord supports those who do right.
For the arms of the evil-doers will be broken: but the Lord is the support of the good.
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 agree on the wording of this verse, with all seven words matched in the Hebrew and Greek texts. This consistency reinforces the message of the psalm regarding divine justice.
כִּ֤י זְרוֹע֣וֹת רְ֭שָׁעִים תִּשָּׁבַ֑רְנָה וְסוֹמֵ֖ךְ צַדִּיקִ֣ים יְהוָֽה׃
7 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 37:17
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.
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…
זְרוֹעַ (z'roa) refers to an arm or shoulder, often symbolizing strength. It can denote the physical arm, the shoulder of a sacrificed animal, or military and political forces. The word is derived from a root meaning to stretch out, indicating both physical and metaphorical strength.
זְרוֹעַ, זְרֹעַ n.f. and (rare) m. arm, shoulder, strength
arm
arm, as symbol of strength
Pl. forces, political and military
Shoulder of animal sacrificed, belonging to priest
base
H2220 זְרוֹעַ, זְרֹעַ arm, shoulder, strength . arm
. arm, as symbol of strength
. Pl. forces, political and military
. Shoulder of animal sacrificed, belonging to priest
2220 zrowa` zer-o'-ah
or (shortened) zroao {zer-o'-ah}; and (feminine) zrowpah
{zer-o-aw'}; or zrowah {zer-o-aw'}; from 2232; the arm (as
stretched out), or (of animals) the foreleg; figuratively,
force:--arm, + help, mighty, power, shoulder, strength.
see HEBREW for 02232
זְרוֹעַ (ze.ro.a) — arm.
1) arm, forearm, shoulder, strength
1a) arm
1b) arm (as symbol of strength)
1c) forces (political and military)
1d) shoulder (of animal sacrificed)
N-cp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Imperf-3fp — Verb · Niphal · imperfect third person feminine pluralHVNi3fp
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
סָמַךְ (samakh) is a Hebrew verb meaning to lean, lay, rest, or support. It encompasses various actions such as propping up, sustaining, and bracing oneself. The word appears in different forms, including Qal, Niphal, and Piel, indicating different nuances of support and sustenance. Notably, it is used in contexts that can be both favorable and unfavorable.
סָמַךְ 48 vb. lean, lay, rest, support
Qal 41
lean or lay hand upon
intrans. thy wrath hath rested upon me
support, uphold, sustain
Niph. reflex. support, or brace oneself
Pi. sustain (refresh, revive) me with raisin-cakes.
base
H5564 סָמַךְ lean, lay, rest, support
5564 camak saw-mak'
a primitive root; to prop (literally or figuratively);
reflexively, to lean upon or take hold of (in a favorable or
unfavorable sense):--bear up, establish, (up-)hold, lay,
lean, lie hard, put, rest self, set self, stand fast, stay
(self), sustain.
סָמַךְ (sa.makh) — to support.
1) to lean, lay, rest, support, put, uphold, lean upon
1a) (Qal)
1a1) to lean or lay upon, rest upon, lean against
1a2) to support, uphold, sustain
1b) (Niphal) to support or brace oneself
1c) (Piel) to sustain, refresh, revive
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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