Isaiah 48:15 — Word Study
WLCאֲנִ֥י אֲנִ֛י דִּבַּ֖רְתִּי אַף־ קְרָאתִ֑יו הֲבִיאֹתִ֖יו וְהִצְלִ֥יחַ דַּרְכּֽוֹ׃
BSA◂Iʼănîy ◂even Iʼănîy [the one true God] have spokendâbar■ [declared, commanded] yesʼaph I have called himqârâʼ■ [summoned, appointed] I have brought himbôwʼ■ [led, guided] and he will succeedtsâlach [prosper, have a prosperous way] in his missionderek [undertakings, everything he attempts to do]
| Greek | English | Parsing |
|---|---|---|
| אֲנִ֥י | I | Pronoun |
| אֲנִ֛י | I | Pronoun |
| דִּבַּ֖רְתִּי | I have spoken | Verb, Piel, perfect first person common singular |
| אַף־ | also | Particle |
| קְרָאתִ֑יו | I have summoned him | Verb qal perfect first person common singular, suffix |
| הֲבִיאֹתִ֖יו | I have brought him | Verb hiphil perfect first person common singular, suffix |
| וְהִצְלִ֥יחַ | and he will make successful | Verb, Hiphil, sequential perfect third person masculine singular |
| דַּרְכּֽוֹ׃ | way his | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I, even I, have spoken; yes, I have called him. I have brought him, and he will succeed in his mission. |
| KJV | I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous. |
| ASV | I, even I, have spoken; yea, I have called him; I have brought him, and he shall make his way prosperous. |
| YLT | I — I have spoken, yea, I have called him, I have brought him in, And he hath made prosperous his way. |
| WEB | I, even I, have spoken. Yes, I have called him. I have brought him and he shall make his way prosperous. |
| BBE | I, even I, have given the word; I have sent for him: I have made him come, and have given effect to his undertakings. |
Where they part company is in the rendering of הִצְלִ֥יחַ — see How Translations Differ.
The sentence is structured around a main clause followed by subordinate clauses that detail God's actions and the outcome for His servant.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbדָבַר
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 — Isaiah 48:15
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 — God's Declaration of His Sovereigntygenerated
Isaiah 48:15 emphasizes God's unique authority as He speaks about His chosen servant's mission. This verse highlights God's role in guiding and enabling His servant to succeed, reflecting His control over events and outcomes. The surrounding verses reinforce God's challenge to idols and affirm His power and knowledge, as seen in Isaiah 48:14 and Isaiah 48:16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 1:8 | This Book of the Law must not depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. For then you will prosper and succeed in all you do. |
| 2 | Psalm 45:4 | In your splendor ride forth in victory on behalf of truth and humility and justice; may your right hand show your awesome deeds. |
| 3 | Ezekiel 1:2 | On the fifth day of the month—it was the fifth year of the exile of King Jehoiachin— |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — דִּבַּ֖רְתִּי, di.Bar.tigenerated
The verb דִּבַּר (dabar) means 'to speak' and encompasses a range of actions such as declaring, commanding, and conversing. In this verse, it is used in the first person perfect form, indicating a completed action by God, emphasizing His authority and intentionality in communication.
This form indicates that God has definitively spoken, asserting His will and purpose. The use of the first person pronoun אֲנִי (aniy) emphasizes the personal nature of God's declaration, reinforcing His direct involvement in the events being described.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses spoken and summoned to convey God's actions.
Sentence Structuregenerated
The verse consists of multiple clauses with the finite verbs דִּבַּ֖רְתִּי (I have spoken), קְרָאתִ֑יו (I have summoned him), הֲבִיאֹתִ֖יו (I have brought him), and הִצְלִ֥יחַ (and he will succeed). Each verb contributes to the overall assertion of God's actions.
The structure emphasizes God's direct involvement through the use of first-person pronouns and verbs, creating a strong declaration of His authority and purpose.
Septuagint Backgroundgenerated
The Septuagint translates דִּבַּ֖רְתִּי as ἐλάλησα (I have spoken), which maintains the meaning of direct communication from God. This choice reflects a consistent understanding of God's authoritative voice in both the Hebrew and Greek texts.
The Greek word for הִצְלִ֥יחַ is rendered as εὐόδωσα, which emphasizes the idea of success and prosperity, aligning closely with the Hebrew meaning while also suggesting a broader sense of divine favor.
In plain words — the whole versegenerated
Isaiah 48:15 shows God declaring His authority by stating that He has spoken, summoned, and led His chosen servant to success. This emphasizes God's active role in guiding His servant's mission, assuring that he will succeed in his endeavors.
Frequently Asked Questionsgenerated
It signifies God's authority and intention in declaring His will and purpose, showing His direct involvement in the events.
This indicates that God has chosen and appointed His servant for a specific mission, highlighting His control over the situation.
It assures that God's plans will come to fruition, and His servant will achieve what he has been called to do.
It reinforces God's challenge to idols and His unique authority, as He declares His power and knowledge over all things.
Reflection Questionsgenerated
- In what ways have I seen God's guidance in my own life?
- How can I recognize and respond to God's calling in my own endeavors?
- What does it mean for me to succeed in the mission God has for me?
- How can I trust in God's promises as I pursue my goals and aspirations?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Isaiah 48:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI, even I, have spoken,.... What I will do, and what shall certainly come to pass; for not one word of the Lord ever fails; what he has spoken he will make good; what he has said to his Son in his
Read John Gill on Isaiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. -The Almighty, who has founded heaven and earth, can, and will restore His people. Verse 12.
Read Robert Jamieson on Isaiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI, even I; both the foreknowledge and the execution of this great achievement cannot be ascribed to idols, but to me only. He shall make his way prosperous; God will give him good success in this undertaking. Here is a sudden change of the person from I to he, which is very usual. Or, as others render it, he shall prosper in his way; the preposition in being most frequently understood.
Read Matthew Poole on Isaiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 48:15 I, [even] I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.Ver. 15. I have brought him.] Heb., Made him to go, or caused him to come, who of himself had no such mind to come on such a design. Herodotus telleth us that Cyrus had once resolved to abandon the siege of Babylon as unfeasible: but God altered his mind, as we here read, and prospered his work.
Read John Trapp on Isaiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges12–16. The substance of the “new things” (Isaiah 48:6) is that Jehovah has called Cyrus to execute His pleasure on the Chaldæans (14 f.), and now openly announces His purpose beforehand (16).
Read Cambridge on Isaiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleI, even I, have spoken - The word ‘I’ is repeated to give emphasis, and to furnish the utmost security that it should be certainly accomplished.
Read Albert Barnes on Isaiah 48 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15. I, even I, have spoken… I have called — The Lord is here the speaker. The thrice-repeated “I” denotes the strength of purpose — the certainty of the fulfilment of the prediction.
Read Daniel Denison Whedon on Isaiah 48 →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, even I, have spoken; yes, I have called him. I have brought him, and he will succeed in his mission.
I, even I, have spoken. Yes, I have called him. I have brought him and he shall make his way prosperous.
I, even I, have spoken; yes, I have called him. I have brought him, and he will succeed in his mission.
I, I have spoken – yes, I have summoned him; I lead him and he will succeed.
Tyndale line
I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
I, even I, have spoken; yea, I have called him; I have brought him, and he shall make his way prosperous.
I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
I, even I, have spoken, yes, I have called him: I have brought him, and he shall make his way prosperous.
I, euen I haue spoken it, and I haue called him: I haue brought him, and his way shall prosper.
Strictly literal
I, [even] I, have spoken; yea, I have called him; I have brought him, and his way shall be prosperous.
I — I have spoken, yea, I have called him, I have brought him in, And he hath made prosperous his way.
I have spoken, indeed, I have called him, I have brought him in, || And he has made his way prosperous.
I, even I, have spoken it, I have also called him: I have brought him, and he shall be prosperous on his way.
I, I have spoken, yes, I have summoned him, I have brought him, and he will succeed.
From the Latin
I, even I have spoken and called him: I have brought him, and his way is made prosperous.
Simplified
I myself have spoken. I have called him to do this, and he will be successful in what he does.
I, even I, have given the word; I have sent for him: I have made him come, and have given effect to his undertakings.
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 align closely, with six of the eight words matching. The Dead Sea Scrolls provide partial agreements, with some words restored or supplied by an editor, indicating a consistent transmission of the core message.
אֲנִ֥י אֲנִ֛י דִּבַּ֖רְתִּי אַף־ קְרָאתִ֑יו הֲבִיאֹתִ֖יו וְהִצְלִ֥יחַ דַּרְכּֽוֹ׃
6 of the 8 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.
אני אני דברתי אפ קראתי והביאותי׳הו והצליחה דרכו׳הי
8 words on the leather.
[אני] [אני] [דברתי] [אף] [קראתי׳ו] הביאותי׳הו ואצליח [דרכ׳ו]
nothing on the leather here — 2 partly restored, 6 supplied entire by an editor.
[אני] אני דברתי אף קראתי׳ו הבאתי׳ו והצליח דרכ׳ו
5 words on the leather — 2 partly restored, 1 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 Isaiah 48:15
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.
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp3ms
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Perf-1cs | Suff — Verb hiphil perfect first person common singular · suffixHVhp1cs/Sp3ms
צָלַח (tsalach) is a Hebrew verb meaning to rush or advance, with a focus on prospering or succeeding. It can refer to both literal and figurative progress, and can be used transitively or intransitively. The entries highlight its use in various contexts, including causing prosperity. There is an Aramaic equivalent, צְלַח (tse.lach), which also means to prosper.
[צָלַח] vb. rush
base
[צָלֵחַ, צָלַח] vb. advance, prosper
Qal prosper
Hiph.
make prosperous, bring to successful issue
shew, experience, prosperity
base
H6743a צָלַח rush H6743b צָלֵחַ, צָלַח advance, prosper
6743 tsalach tsaw-lakh'
or tsaleach {tsaw-lay'-akh}; a primitive root; to push
forward, in various senses (literal or figurative, transitive
or intransitive):--break out, come (mightily), go over, be
good, be meet, be profitable, (cause to, effect, make to,
send) prosper(-ity, -ous, - ously).
צָלַח (tsa.lach) — to rush.
(Qal) to rush
צָלֵחַ (tsa.lech) — to prosper.
1) to advance, prosper, make progress, succeed, be profitable
1a) (Qal) to prosper
1b) (Hiphil)
1b1) to make prosperous, bring to successful issue, cause to prosper
1b2) to show or experience prosperity, prosper
Aramaic equivalent: tse.lach (צְלַח "to prosper" H6744)
Conj | V-Hiphil-3ms — Verb · Hiphil · sequential perfect third person masculine singularHc/Vhq3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms