Numbers 21:4 — Word Study
WLCוַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ ס֔וּף לִסְבֹ֖ב אֶת־ אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־ הָעָ֖ם בַּדָּֽרֶךְ׃
BSAThen they set outnâçaʻ▸ [to depart, to journey] from Mounthar HorHôr [a mountain peak, a boundary mark] along the routederek [way, path, journey] to the Redçûwph Seayâm [the sea of reeds, a large body of water] in order to bypassçâbab [to turn, to surround] the landʼerets [earth, territory, region] of EdomʼĔdôm [the region of Esau's descendants] But the peopleʻam [nation, community] grew impatientqâtsar▸ [were much discouraged, became weary] on the journeyderek [way, path, manner of life]
| Greek | English | Parsing |
|---|---|---|
| וַיִּסְע֞וּ | and they set out | Verb, Qal, sequential imperfect third person masculine plural |
| מֵהֹ֤ר | from Hor | Preposition, noun proper |
| הָהָר֙ | the mountain | Particle, noun common masculine singular absolute |
| דֶּ֣רֶךְ | [the] direction of | Noun common, both singular construct |
| יַם־ | [the] sea of | Noun common, masculine singular construct |
| ס֔וּף | reed[s] | Noun |
| לִסְבֹ֖ב | to go around | Preposition, verb qal infinitive construct common |
| אֶת־ | the object marker | Particle |
| אֶ֣רֶץ | [the] land of | Noun common, feminine singular construct |
| אֱד֑וֹם | Edom | Noun proper masculine |
| וַתִּקְצַ֥ר | and it became short | Verb, Qal, sequential imperfect third person feminine singular |
| נֶֽפֶשׁ־ | [the] self of | Noun common, feminine singular construct |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| בַּדָּֽרֶךְ׃ | on the way | Preposition, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then they set out from Mount Hor along the route to the Red Sea, in order to bypass the land of Edom. But the people grew impatient on the journey |
| KJV | ¶ And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. |
| ASV | And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. |
| YLT | And they journey from mount Hor, the way of the Red Sea, to compass the land of Edom, and the soul of the people is short in the way, |
| WEB | They traveled from Mount Hor by the way to the Red Sea, to go around the land of Edom. The soul of the people was very discouraged because of the journey. |
| BBE | Then they went on from Mount Hor by the way to the Red Sea, going round the land of Edom: and the spirit of the people was overcome with weariness on the way. |
Translations agree on the meaning of וַיִּסְע֞וּ.
The sentence has a main clause with several subordinate phrases detailing the journey's starting point, direction, and purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָסַע
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 — Numbers 21:4
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 Journey of the Israelitesgenerated
Numbers 21:4 describes the Israelites setting out from Mount Hor towards the Red Sea, aiming to avoid the land of Edom. As they traveled, the people became impatient, reflecting their struggles during the wilderness journey. This passage highlights the challenges faced by the Israelites and their relationship with God as they sought to enter the Promised Land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 20:22–23 | After they had set out from Kadesh, the whole congregation of Israel came to Mount Hor. |
| 2 | Numbers 33:41 | And the Israelites set out from Mount Hor and camped at Zalmonah. |
| 3 | Numbers 14:25 | Now since the Amalekites and Canaanites are living in the valleys, turn back tomorrow and head for the wilderness along the route to the Red Sea. ” |
| 4 | Deuteronomy 1:40 | But you are to turn back and head for the wilderness along the route to the Red Sea. ” |
| 5 | Numbers 20:18–21 | But Edom answered, “You may not travel through our land, or we will come out and confront you with the sword.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — וַיִּסְע֞וּ, vai.yis.'Ugenerated
The verb נָסַע (nasa') means to set out or start a journey. It encompasses actions like departing, marching, and removing, indicating both physical movement and the intent to journey.
In this context, it signifies the Israelites beginning their journey from Mount Hor, emphasizing the act of leaving one place for another. The parsing as a sequential imperfect third person masculine plural indicates that this action was ongoing and collective.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations agree on the meaning of וַיִּסְע֞וּ as and they set out in all versions listed.
Sentence Structuregenerated
The finite verb וַיִּסְע֞וּ governs the main clause, indicating the action of setting out. The structure includes several prepositional phrases that describe the journey's starting point and direction.
The sentence flows from the verb to the geographical details, illustrating the movement from Mount Hor along a specific route to the Red Sea, creating a clear narrative of the Israelites' travels.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּסְע֞וּ as ἀπάραντες (aparantēs), which means 'having departed' or 'having set out.' This choice emphasizes the act of leaving, aligning with the Hebrew meaning while also suggesting a completed action.
This translation reflects a similar understanding of the journey, though it may imply a sense of finality that is less pronounced in the Hebrew.
In plain words — the whole versegenerated
Numbers 21:4 tells us that the Israelites set out from Mount Hor on their way to the Red Sea, intending to avoid Edom. However, during their journey, they became impatient and discouraged, which reflects their struggles in the wilderness.
Frequently Asked Questionsgenerated
It indicates that the Israelites became weary and frustrated during their journey, reflecting their struggles and lack of faith.
The Israelites avoided Edom due to historical conflicts and the desire to not provoke the Edomites.
Mount Hor is notable as a boundary marker and the place where Aaron died, marking an important geographical and spiritual point in their journey.
This journey illustrates the challenges and trials the Israelites faced as they sought to enter the Promised Land, highlighting their relationship with God.
Reflection Questionsgenerated
- In what ways do I experience impatience during my own journeys or challenges?
- How can I remind myself of God's faithfulness when I feel discouraged?
- What lessons can I learn from the Israelites' journey that apply to my life today?
- How can I support others who may be feeling weary or discouraged in their own journeys?
The early church on this verse — how the Fathers read it
Ambrose of Milan references this verse to illustrate the significance of the Israelites' journey and their struggles in the wilderness.
Many things were done in figure which were done in former times. For when he said that the fathers who were bitten by serpents in the desert could not be healed in any other way except that Moses hung up a brazen serpent,Early Church Fathers on Numbers 21 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Numbers 21:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they journeyed from Mount Hor,.... After the battle with the king of Arad, and the defeat of him: by the way of the Red sea, to compass the land of Edom; which lay by it, and from whence it had
Read John Gill on Numbers 21 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. They journeyed from mount Hor.
Read Robert Jamieson on Numbers 21 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy the way of the Red Sea, i.e. which leadeth to the Red Sea, as they must needs do to compass the land of Edom. Because of the way; by reason of this journey, which was long, and troublesome, and preposterous, (for they were now going towards Egypt,) and unexpected, either because they doubted not but their brethren the Edomites would grant them their reasonable request of passing through their land, which disappointment made it worse; or because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved their tedious travels and further difficulties…
Read Matthew Poole on Numbers 21 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 21:4 And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.Ver. 4. Discouraged because of the way.] So are many in their voyage towards heaven, which is an afflicted way, τεθλιμμενηηοδος, strawed with crosses. Indeed, if men could go to heaven in a feather bed, or pass e coeno in coelum, a deliciis ad delicias, feed on manchet, tread on roses, fly to heaven with pleasant wings, none should be so forward as they. But to go "through fire and through water," to "run with patience the race that is set before them," and "through many tribulations to enter into heaven," this they like…
Read John Trapp on Numbers 21 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Because of the way.—Better, in (or, on) the way. In addition to all the hardships and dangers of the journey, they were conscious that they were turning their backs upon the land of Canaan, instead of marching by a direct course into it.
Read Charles John Ellicott on Numbers 21 →CambridgeThe Cambridge Bible for Schools and Colleges4–9. The bronze serpent. God did not at once take away the plague. Each individual received healing only when he performed an act of faith, by looking at the serpent. An early Jewish writer says that it was not the serpent that brought the Israelites healing, but the fact that they ‘lifted up their eyes and directed their heart towards their heavenly Father.’ This is one of the most familiar and famous of Biblical narratives, owing to our Lord’s reference to it, in John 3:14, as typical of the ‘lifting up’ of the Son of Man. The close connexion between the plague and the instrument of healing is, to the Christian, symbolical of the fact that ‘Him who knew no sin he [God] made to be sin on…
Read Cambridge on Numbers 21 →Albert Barnes1798–1870Barnes' Notes on the BibleThe direct route to Moab through the valleys of Edom being closed against them Numbers 20:20-21, they were compelled to turn southward.
Read Albert Barnes on Numbers 21 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleEDOM VIA RED SEA, Numbers 21:4-5.A glance at the map will reveal the necessity of this countermarch down the Arabah to the head of the eastern arm of the Red Sea, called the Elanitic Gulf.
Read Daniel Denison Whedon on Numbers 21 →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
Then they set out from Mount Hor along the route to the Red Sea, in order to bypass the land of Edom. But the people grew impatient on the journey
They traveled from Mount Hor by the way to the Red Sea, to go around the land of Edom. The soul of the people was very discouraged because of the journey.
Then they set out from Mount Hor along the route to the Red Sea, in order to bypass the land of Edom. But the people grew impatient on the journey
Then they traveled from Mount Hor by the road to the Red Sea, to go around the land of Edom, but the people became impatient along the way.
Tyndale line
¶ And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.
And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.
And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.
And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.
After, they departed from the mount Hor by the way of the red Sea, to compasse the land of Edom: and the people were sore grieued because of the way.
Strictly literal
And they journeyed from mount Hor by the way of the Red sea, to go round the land of Edom; and the soul of the people became impatient on the way;
And they journey from mount Hor, the way of the Red Sea, to compass the land of Edom, and the soul of the people is short in the way,
And they journey from Mount Hor, the way of the Red Sea, to go around the land of Edom, and the soul of the people is short in the way,
And they set forward from mount Hor by the way to the Red Sea, to go round the land of Edom: and the spirit of the people became impatient because of the way.
They traveled from Mount Hor by the road to the Sea of Reeds to go around the land of Edom. The people became very discouraged on the way.
From the Latin
And they marched from mount Hor, by the way that leadeth to the Red Sea, to compass the land of Edom. And the people began to be weary of their journey and labour:
Simplified
The Israelites left Mount Hor by the road leading to the Red Sea so they could avoid traveling through the country of Edom. But the people became bad-tempered on the way
Then they went on from Mount Hor by the way to the Red Sea, going round the land of Edom: and the spirit of the people was overcome with weariness on the way.
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 Samaritan Pentateuch agree word for word on this verse. The Septuagint matches 13 of the 14 words in the Hebrew text, maintaining the core meaning while presenting a different word order.
וַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ ס֔וּף לִסְבֹ֖ב אֶת־ אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־ הָעָ֖ם בַּדָּֽרֶךְ׃
13 of the 14 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.
ויסעו מהר ההר דרך ים סוף לסבב את ארץ אדום ותקצר נפשׁ העם בדרך
Agrees with the Masoretic Text here, word for word.
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 Numbers 21:4
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.
נָסַע (naca`) means to pull out or up, particularly in the context of setting out on a journey. It encompasses actions like departing, marching, and removing, with nuances related to both physical movement and the wind. The word can also imply causing someone or something to set out or be led away.
נָסַע 147 vb. pull out or up, set out, journey
Qal 137
pull out or up
hence (from pulling up tent-pegs),
set out
depart
journey, march (by stages)
of wind
Niph. be pulled up, removed
Hiph.
cause to set out, lead out
remove
base
H5265 נָסַע pull out or up, set out, journey .. pull out or up
. hence (from pulling up tent-pegs), . set out
. depart
. journey, march (by stages)
. of wind
. be pulled up, removed
. . cause to set out, lead out
. remove
5265 naca` naw-sah'
a primitive root; properly, to pull up, especially the
tent-pins, i.e. start on a journey:--cause to blow, bring,
get, (make to) go (away, forth, forward, onward, out), (take)
journey, march, remove, set aside (forward), X still, be on
his (go their) way.
נָסַע (na.sa) — to set out.
1) to pull out, pull up, set out, journey, remove, set forward, depart
1a) (Qal)
1a1) to pull out or up
1a2) to set out, depart
1a3) to journey, march
1a4) to set forth (of wind)
1b) (Niphal) to be pulled up, be removed, be plucked up
1c) (Hiphil)
1c1) to cause to set out, lead out, cause to spring up
1c2) to remove, quarry
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
הֹר (hor) means 'mountain' and refers to specific peaks, notably Mount Hor in Edom, where Aaron died, and another in Lebanon marking a northern boundary. The entries indicate its geographical significance in ancient Israelite context, particularly in relation to Edom and Lebanon.
הֹר n.pr.mont.
mt. on border of Edom
a NE. spur of Lebanon
base
H2023 הֹר . mt. on border of Edom
. a NE. spur of Lebanon
2023 Hor hore
another form of 2022; mountain; Hor, the name of a peak in
Idumaea and of one in Syria:--Hor.
see HEBREW for 02022
הֹר (hor) — (Mount) Hor.
§ Hor = "mountain"
the mountain on which Aaron died; situated on the eastern side of the valley of Arabah, the highest of the whole range of sandstone mountains in Edom; on the eastern side is the ancient city of Petra
הֹר (hor) — (Mount) Hor.
§ Hor = "mountain"
the mountain named as one of the marks of the northern boundary of the land which the children of Israel were about to conquer; located in Lebanon
Prep | N-proper — Preposition · noun properHR/Npl
Hor
Mountain. (1.) One of the mountains of the chain of Seir or Edom, on the confines of Idumea (Num. 20:22-29; 33:37). It was one of the stations of the Israelites in the wilderness (33:37), which they reached in the circuitous route they were obliged to take because the Edomites refused them a passage through their territory. It was during the encampment here that Aaron died (Num. 33:37-41). (See AARON.) The Israelites passed this mountain several times in their wanderings. It bears the modern name of Jebel Harun, and is the highest and most conspicious of the whole range. It stands about midway between the Dead Sea and the Elanitic gulf. It has two summits, in the hallow between which it is supposed that Aaron died. Others, however, suppose that this mountain is the modern…
(mountain), Mount. The mountain on which Aaron died. (Numbers 20:25,27) It was "on the boundary line," (Numbers 20:23) or "at the edge," ch. (Numbers 33:37) of the land of Edom. It was the halting-place of the people next after Kadesh, ch. (Numbers 20:22; 33:37) and they quitted it for Zalmonah, ch. (Numbers 33:41) in the road to the Red Sea. ch. (Numbers 21:4) It was during the encampment at Kadesh that Aaron was gathered to his fathers. Mount Hor is situated on the eastern side of the great valley of the Arabah , the highest and most conspicuous of the whole…
A mountain of a conical form in the range of mount Seir, on the east side of the Arabah, or great valley running from the Dead sea to the Elanitic gulf. It is an irregularly truncated cone, with three rugged peaks, overlooking a wilderness of heights, cliffs, ravines, and alone with his brother and son, Nu 20:22-29; 33:38. It is still called Jebel Neby Haroon, mount of the prophet Aaron; and on its summit stands a Mohammedan tomb of Aaron, on the site of a still more ancient structure, and marking perhaps the place of his burial.
who conceives, or shows; a hill
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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 — Noun common · both singular constructHNcbsc
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…
יָם (yam) means 'sea' and refers to various large bodies of water, including the Mediterranean, Red, and Dead Seas, as well as the Sea of Galilee. It can also denote a mighty river like the Nile and has geographical implications, indicating directions such as west or south. The term is derived from a root meaning to roar, suggesting the noise of breaking surf.
יָם 390 n.m. sea
base
H3220 יָם sea
3220 yam yawm
from an unused root meaning to roar; a sea (as breaking in
noisy surf) or large body of water; specifically (with the
article), the Mediterranean Sea; sometimes a large river, or
an artifical basin; locally, the west, or (rarely) the
south:--sea (X -faring man, (-shore)), south, west (-ern,
side, -ward).
יָם (yam) — sea.
: sea
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — sea: west.
: west
1) sea
1a) Mediterranean Sea
1b) Red Sea
1c) Dead Sea
1d) Sea of Galilee
1e) sea (general)
1f) mighty river (Nile)
1g) the sea (the great basin in the temple court)
1h) seaward, west, westward
יָם (yam) — (Mt. Ephron in the) West.
This name means sea, seaward, westward
Another name of eph.ron (עֶפְרוֹן "(Mount )Ephron" H6085H)
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…
סוּף (suph) refers to reeds or rushes, particularly associated with the Nile and the Red Sea. The term may have Egyptian origins and is used to describe both a type of water plant and the Red Sea itself. The entries indicate that it can denote the Gulf of Suez and the sea from the straits to the Gulf of Akaba.
סוּף n.m. reeds, rushes
rushes, in Nile
Red Sea
base
H5488 סוּף reeds, rushes . rushes, in Nile
. Red Sea
5488 cuwph soof
probably of Egyptian origin; a reed, especially the
papyrus:--flag, Red (sea), weed. Compare 5489.
see HEBREW for 05489
סוּף (suph) — Red (Sea).
1) of Red Sea
2) of Gulf of Suez
3) of sea from straits to Gulf of Akaba
Also named: eruthros (ἐρυθρός "Red( Sea)" G2063) as "Reed Sea"
סוּף (suph) — reed.
1) reed, rush, water plant
1a) rushes
1b) sea of rushes - used of Red Sea
N-ms — NounHNtmsa
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
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular constructHNcfsc
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…
אֱדוֹם (Edom) refers to both a person and a region. It is derived from the Hebrew word for 'red' and is associated with Esau, Jacob's brother. The term encompasses the Edomites, descendants of Esau, and the land of Edom, located southeast of Palestine. It is first mentioned in Genesis 25:25.
אֱדוֹם († אֱדֹם Ez 25:11) n.pr.m.
Edom
coll. Edomites, Idumeans as descend. of Esau
land of Edom, Idumaea
base
H123 אֱדוֹם . Edom
. coll. Edomites, Idumeans as descend. of Esau
. land of Edom, Idumaea
123 'Edom ed-ome'
or (fully) oEdowm {ed-ome'}; from 122; red (see Gen. 25:25);
Edom, the elder twin-brother of Jacob; hence the region
(Idumaea) occupied by him:--Edom, Edomites, Idumea.
see HEBREW for 0122
אֱדוֹם (e.dom) — Edom.
Edom = "red"
land of Edom, Idumea-land south and south east of Palestine
אֱדוֹם (e.dom) — Edom.
A man living at the time of the Patriarchs, first mentioned at Gen.25.25;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Israel (H3478); married to Oholibamah (H0173), Judith (H3067), Adah (H5711H) and Mahalath (H4258);
father of: Eliphaz (H0464), Reuel (H7467), Jeush (H3266), Jalam (H3281) and Korah (H7141); also called Edom at Gen.25.30; 36.1,8,19,21; 1x,54;
Another name of e.sav (עֵשָׂו "Esau" H6215G)
§ Edom = "red"
1) Edom
2) Edomite, Idumean-descendants of Esau
3) land of Edom, Idumea-land south and south east of Palestine
N-proper — Noun proper masculineHNpm
Edom
(1.) The name of Esau (q.v.), Gen. 25:30, “Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., ‘the red pottage, the red pottage’] ...Therefore was his name called Edom”, i.e., Red.
(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). “The field of Edom” (Gen. 32:3), “the land of Edom” (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or “the mountain of Seir,” the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (
Red, a name of Esau, Isaac’s eldest son, appropriate on account of his natural complexion, but given, it would seem, from the current name of food for which he sold his birthright-"that same red," Ge 25:25,30. See ESAU and IDUMEA.
red, earthy; of blood
→ (Signifies red)
1. A name of Esau, possibly on account of his being covered with red hair Ge 25:25,30; 36:1,8,19
2. A name of the land occupied by the descendants of Esau
It extended from the Elanitic Gulf to the Red Sea, and was also called IDUMEA Ge 32:3; 36:16,17,21; Jer 40:11
Noted for its wise men Ob 1:8
Sins of Ob 1:10-14
Prophecies concerning Jer 25:21-23; 27:1-11; Da 11:41
See EDOMITES
FIGURATIVE of the foes of Zion Isa 63:1
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
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
Prep | N-cs — Preposition · noun common both singular absoluteHRd/Ncbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;