Isaiah 55:8 — Word Study
WLCכִּ֣י לֹ֤א מַחְשְׁבוֹתַי֙ מַחְשְׁב֣וֹתֵיכֶ֔ם וְלֹ֥א דַרְכֵיכֶ֖ם דְּרָכָ֑י נְאֻ֖ם יְהוָֽה׃
BSAForkîy My thoughtsmachăshâbâh [not your understanding, divine plans] are notlôʼ your thoughtsmachăshâbâh neither arelôʼ your waysderek [manner of life, path of action] My waysderek [God's will, divine purpose] declaresnᵉʼum the LORDYᵉhôvâh [Yehovah, the self-existent God]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| לֹ֤א | not | Particle |
| מַחְשְׁבוֹתַי֙ | thoughts my | Noun common feminine plural construct, suffix |
| מַחְשְׁב֣וֹתֵיכֶ֔ם | [are] thoughts your | Noun common feminine plural construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| דַרְכֵיכֶ֖ם | [are] ways your | Noun common masculine plural construct, suffix |
| דְּרָכָ֑י | ways my | Noun common both plural construct, suffix |
| נְאֻ֖ם | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “For My thoughts are not your thoughts, neither are your ways My ways,” declares the LORD. |
| KJV | ¶ For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. |
| ASV | For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. |
| YLT | For not My thoughts [are] your thoughts, Nor your ways My ways, — an affirmation of Jehovah, |
| WEB | “For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. |
| BBE | For my thoughts are not your thoughts, or your ways my ways, says the Lord. |
All translations agree on the essential meaning of the verse.
The verse has a straightforward structure with a main clause followed by two subordinate phrases, emphasizing the contrast between divine and human understanding.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 55:8
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 Distinction of God's Waysgenerated
Isaiah 55:8 is part of a larger passage where the LORD invites the wicked to turn back to Him, emphasizing that His thoughts and ways are higher than those of humanity. This declaration serves to remind the people of their limitations in understanding God's divine plans and purposes, contrasting their finite perspective with His infinite wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 7:19 | And as if this was a small thing in Your eyes, O Lord GOD, You have also spoken about the future of the house of Your servant. Is this Your custom with man, O Lord GOD? |
| 2 | Psalm 25:10 | All the LORD’s ways are loving and faithful to those who keep His covenant and His decrees. |
| 3 | Psalm 40:5 | Many, O LORD my God, are the wonders You have done, and the plans You have for us— none can compare to You— if I proclaim and declare them, they are more than I can count. |
| 4 | Psalm 92:5 | How great are Your works, O LORD, how deep are Your thoughts! |
| 5 | Proverbs 21:8 | The way of a guilty man is crooked, but the conduct of the innocent is upright. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מַחְשְׁבוֹתַי, mach.she.vo.Taigenerated
The word מַחְשְׁבוֹת (machashavot) refers to thoughts, plans, or devices, often indicating the intentions behind actions. It is a feminine plural noun, suggesting multiple ideas or schemes, whether positive or negative.
In this verse, it highlights the contrast between God's perfect and divine plans and the flawed, limited thoughts of humanity. The use of the possessive suffix indicates that these thoughts belong to God, underscoring His authority and the uniqueness of His wisdom.
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 clause is introduced by the finite verb נְאֻם, declares, which governs the entire statement. The structure emphasizes the contrast between God's thoughts and ways and those of humanity, with two parallel phrases following the verb.
The Hebrew word order places emphasis on God's declaration, making it clear that the following statements are authoritative and definitive.
Septuagint Backgroundgenerated
The Septuagint translates מַחְשְׁבוֹתַי as μου, my, indicating a direct connection to God's personal thoughts. This choice reinforces the idea of God's unique and sovereign perspective.
The translation shows a consistent understanding of the distinction between divine and human thoughts, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Isaiah 55:8 states that God's thoughts are not like human thoughts, and His ways are not like human ways. This verse emphasizes the vast difference between God's divine understanding and human reasoning.
Frequently Asked Questionsgenerated
It means that God's understanding and plans are beyond human comprehension and often differ from what we might expect or understand.
God emphasizes this difference to remind us of our limitations and to encourage us to trust in His divine wisdom and purpose.
We can align our thoughts with God's by seeking His guidance through prayer, studying His Word, and being open to His leading in our lives.
This phrase indicates that the statement carries divine authority and is a direct message from God, underscoring its importance.
Reflection Questionsgenerated
- In what areas of my life do I struggle to understand God's plans compared to my own?
- How can I seek to better align my thoughts and actions with God's will?
- What does it mean for me personally that God's ways are higher than my ways?
- How can I trust in God's wisdom when I don't understand His plans?
The early church on this verse — how the Fathers read it
Several early church fathers reference this verse to discuss the nature of God's wisdom and the contrast with human reasoning, providing insights into its interpretation.
He speaks these words clearly to the believers in the gospel that he delivered to the godless and lawless ones who were turning to him from the nations,Early Church Fathers on Isaiah 55 →
For my thoughts are not your thoughts, neither are your ways my ways, says the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.Early Church Fathers on Isaiah 55 →
“For my counsels are not as your counsels.” … Now if we admit to our favor household slaves when they have offended against us, on their promising to become better,Early Church Fathers on Isaiah 55 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 55:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor my thoughts are not your thoughts,.... In some things there may be a likeness between the thoughts of God and the thoughts of men, as to the nature of them: thoughts are natural and essential to
Read John Gill on Isaiah 55 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For my thoughts (are) not your thoughts, neither (are) your ways my ways, saith the Lord - referring to Isaiah 55:7.
Read Robert Jamieson on Isaiah 55 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy disposition and carriage is vastly differing from yours. If any man provoke or injure you, especially if he do it greatly, and frequently, and maliciously, you are very slow and backward to forgive him; and if you do or seem to forgive, and promise to forget, and pass it by, yet you retain a secret grudge in your hearts, and upon the least occasion and slight offence you forget your promise, and you are soon weary with forgiving, and prone to revenge yourselves upon him: but it is not so with me; for I am slow to anger, and ready to forgive all true penitents, how many, and great, and numberless soever their sins be; and my promises of mercy and pardon shall be infallibly made good to…
Read Matthew Poole on Isaiah 55 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 55:8 For my thoughts [are] not your thoughts, neither [are] your ways my ways, saith the LORD.Ver. 8. For my thoughts are not your thoughts,] q.d., You may think it impossible, likely, that such great and grievous sinners as you have been should ever be received to mercy. But what talk you of your thoughts? Mine are infinitely above them, neither may you measure my mercies by your own models. Bring broken and bleeding hearts to my mercy seat, and I shall soon think all the meritorious sufferings of my Son, all the promises in my book, all the comforts of my Spirit, all the pleasures of my kingdom, but enough for you.
Read John Trapp on Isaiah 55 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) My thoughts are not your thoughts . . .—The assertion refers to both the promise and the warning. Men think that the gifts of God can be purchased with money (Acts 8:20). They think that the market in which they are sold is always open, and that they can have them when and how they please (Matthew 25:9-13).
Read Charles John Ellicott on Isaiah 55 →
CambridgeThe Cambridge Bible for Schools and Colleges8, 9. Jehovah’s thoughts transcend those of man as much as the heaven is higher than the earth. The point of the contrast is not the moral quality of the Divine thoughts as opposed to those of the “wicked”; the thoughts and ways of Jehovah are His purposes of redemption, which are too vast and sublime to be measured by the narrow conceptions of despairing minds (Isaiah 40:27 f.). Comp. Jeremiah 29:11 (“I know the thoughts that I entertain towards you, thoughts of peace and not of evil, to give you a future and a hope”), Micah 4:12. The verses, therefore, furnish a motive not merely for repentance but also for eager and expectant hope.
Read Cambridge on Isaiah 55 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor my thoughts are not your thoughts - Interpreters have differed in regard to the connection of this verse with the preceding.
Read Albert Barnes on Isaiah 55 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-9. Seek ye the Lord — Now. This time of spiritual restoration, when God is more manifestly near than usual, is the best time, because a crisis time.
Read Daniel Denison Whedon on Isaiah 55 →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 My thoughts are not your thoughts, neither are your ways My ways,” declares the LORD.
“For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh.
“For My thoughts are not your thoughts, neither are your ways My ways,” declares the LORD.
“Indeed, my plans are not like your plans, and my deeds are not like your deeds,
Tyndale line
¶ For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah.
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.
For my thoughtes are not your thoughts, neither are your wayes my wayes, sayth the Lord.
Strictly literal
For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah.
For not My thoughts [are] your thoughts, Nor your ways My ways, — an affirmation of Jehovah,
“For My thoughts [are] not your thoughts, || Nor your ways My ways,” || A declaration of YHWH,
For not my thoughts are your thoughts, and not your ways are my ways, saith the Lord.
“For my thoughts are not your thoughts, nor are your ways my ways—this is Yahweh's declaration—
From the Latin
For my thoughts are not your thoughts: nor your ways my ways, saith the Lord.
Simplified
For your thoughts are not my thoughts; and your ways are not my ways, declares the Lord.
For my thoughts are not your thoughts, or your ways my ways, says the Lord.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree, with 8 of the 9 words matched. The Dead Sea Scrolls also confirm the wording, with minor variations in spelling and restoration. This consistency across texts highlights the stability of this important declaration.
כִּ֣י לֹ֤א מַחְשְׁבוֹתַי֙ מַחְשְׁב֣וֹתֵיכֶ֔ם וְלֹ֥א דַרְכֵיכֶ֖ם דְּרָכָ֑י נְאֻ֖ם יְהוָֽה׃
8 of the 9 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.
כיא לוא מחשבות׳י מחשבותי׳כם ולוא דרכי׳כמה דרכ׳י נואמ יהוה
9 words on the leather.
כי לא מחשבתי׳כם מחשבת׳י ולא דרכי׳כם דרכ׳י נאם יהוה
8 words on the leather — 1 partly restored.
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 55:8
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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מַחֲשָׁבָה (machashabah) refers to thoughts, devices, plans, or inventions, encompassing both good and bad intentions. It is derived from a root meaning to contrive or devise. The entries consistently highlight its use in contexts relating to intention and creativity.
מַחֲשָׁבָה n.f. thought, device
thought
device, plan, purpose
invention
base
H4284 מַחֲשָׁבָה thought, device . thought
. device, plan, purpose
. invention
4284 machashabah makh-ash-aw-baw'
or machashebeth {makh-ash-eh'-beth}; from 2803; a
contrivance, i.e. (concretely) a texture, machine, or
(abstractly) intention, plan (whether bad, a plot; or good,
advice):--cunning (work), curious work, device(-sed),
imagination, invented, means, purpose, thought.
see HEBREW for 02803
מַחֲשָׁבָה (ma.cha.sha.vah) — plot.
1) thought, device
1a) thought
1b) device, plan, purpose
1c) invention
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp1bs
מַחֲשָׁבָה (machashabah) refers to thoughts, devices, plans, or inventions, encompassing both good and bad intentions. It is derived from a root meaning to contrive or devise. The entries consistently highlight its use in contexts relating to intention and creativity.
מַחֲשָׁבָה n.f. thought, device
thought
device, plan, purpose
invention
base
H4284 מַחֲשָׁבָה thought, device . thought
. device, plan, purpose
. invention
4284 machashabah makh-ash-aw-baw'
or machashebeth {makh-ash-eh'-beth}; from 2803; a
contrivance, i.e. (concretely) a texture, machine, or
(abstractly) intention, plan (whether bad, a plot; or good,
advice):--cunning (work), curious work, device(-sed),
imagination, invented, means, purpose, thought.
see HEBREW for 02803
מַחֲשָׁבָה (ma.cha.sha.vah) — plot.
1) thought, device
1a) thought
1b) device, plan, purpose
1c) invention
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
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-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2mp
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-cp | Suff — Noun common both plural construct · suffixHNcbpc/Sp1bs
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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
