Proverbs 20:24 — Word Study
WLCמֵיהוָ֥ה מִצְעֲדֵי־ גָ֑בֶר וְ֝אָדָ֗ם מַה־ יָּבִ֥ין דַּרְכּֽוֹ׃
BSAA man’sgeber [human being, Adam] stepsmitsʻâd [path, journey] [are] from the LORDYᵉhôvâh [Yehovah, The covenant Name of God] so howmâh [what] ◂can anyoneʼâdâm understandbîyn▸ [discern, comprehend] his own wayderek [road, path, manner of life]
| Greek | English | Parsing |
|---|---|---|
| מֵיהוָ֥ה | [are] from Yahweh | Preposition, noun proper |
| מִצְעֲדֵי־ | [the] steps of | Noun common, masculine plural construct |
| גָ֑בֶר | a man | Noun common, masculine singular absolute |
| וְ֝אָדָ֗ם | and anyone | Conjunction, noun common masculine singular absolute |
| מַה־ | what? | Pronoun |
| יָּבִ֥ין | will he understand | Verb, Qal, imperfect third person masculine singular |
| דַּרְכּֽוֹ׃ | own 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 | A man’s steps are from the LORD, so how can anyone understand his own way? |
| KJV | Man’s goings are of the LORD; how can a man then understand his own way? |
| ASV | A man’s goings are of Jehovah; How then can man understand his way? |
| YLT | From Jehovah [are] the steps of a man, And man — how understandeth he his way? |
| WEB | A man’s steps are from Yahweh; how then can man understand his way? |
| BBE | A man's steps are of the Lord; how then may a man have knowledge of his way? |
Where they part company is in the phrasing of 'how can anyone understand his own way?' — see How Translations Differ.
The structure features a main clause followed by an interrogative phrase, emphasizing the contrast between divine guidance and human understanding.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbבִּין
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 — Proverbs 20:24
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 Wisdom of Proverbsgenerated
Proverbs 20:24 emphasizes the belief that a man's journey is divinely orchestrated, suggesting that human perception of one's own path is inherently limited. This verse appears within a larger discourse on the nature of justice and morality, as seen in the preceding and following verses, which address the importance of honesty and discernment in one's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:23 | The steps of a man are ordered by the LORD who takes delight in his journey. |
| 2 | Jeremiah 10:23 | I know, O LORD, that a man’s way is not his own; no one who walks directs his own steps. |
| 3 | Daniel 5:23 | Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways. |
| 4 | Acts 17:28 | ‘For in Him we live and move and have our being.’ As some of your own poets have said, ‘We are His offspring.’ |
| 5 | Proverbs 14:8 | The wisdom of the prudent is to discern his way, but the folly of fools deceives them. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yehovahgenerated
The name יְהוָה (Yehovah) signifies the self-existent, eternal nature of God. It is often translated as 'the LORD' and is a central name for God in the Hebrew Bible, reflecting His covenant relationship with Israel.
This name is used throughout the Old Testament to denote God's authority and presence. In this verse, it establishes that the direction of a man's steps is not merely a matter of personal choice but is under divine guidance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions acknowledging that a man's steps are from the LORD.
Sentence Structuregenerated
The finite verb in this verse is יָּבִ֥ין, will he understand, which governs the structure of the sentence. The subject is אָדָם, a man, and the prepositional phrase מֵיהוָ֥ה, from the LORD, indicates the source of the steps.
The sentence structure highlights the relationship between divine guidance and human understanding, presenting a main clause that is complemented by additional phrases.
Septuagint Backgroundgenerated
The Septuagint translates יְהוָה as κυρίου, which also means 'Lord' and maintains the divine authority present in the Hebrew text.
This choice reflects the translators' intent to convey the same sense of divine guidance found in the original Hebrew.
In plain words — the whole versegenerated
Proverbs 20:24 tells us that a man's steps are guided by the LORD, which raises the question of how anyone can truly understand their own path. This verse highlights the belief that human understanding is limited when compared to divine direction.
Frequently Asked Questionsgenerated
It means that God is actively involved in guiding a person's life and decisions.
Because humans often lack the complete perspective that God has, making it hard to see the full implications of their choices.
It encourages reliance on divine guidance rather than solely on personal understanding.
It emphasizes God's covenant relationship with His people and His authority over their lives.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's guidance more actively?
- How can I better discern the path that God has for me?
- What does it mean for me to trust in the LORD for my steps?
- How can I apply the wisdom of this verse to my decision-making process?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss divine guidance and human free will, illustrating the tension between God's sovereignty and human choice.
You maintain that “all are governed by their own free choice.” What Christian can bear to hear this? For if not one, or a few or many but all of us are governed by our own free choice,Early Church Fathers on Proverbs 20 →
“The steps of man are directed by God.” A mortal, that is a sinner [as such], cannot [of himself] know the ways of the Lord; in fact, since he is mortal, he has [of yet] neither died nor lived with Christ.Early Church Fathers on Proverbs 20 →
Do they suppose, accordingly, that God moves the wills of those whom he has wished to the creation of earthly kingdoms but that he does not move them to the attainment of a heavenly kingdom? But I think that it was in reference to the…Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMan's goings [are] of the Lord,.... In a natural and literal sense, the instruments of going are of the Lord; the act of motion from place to place is not without the concourse of his providence; as
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMan's goings are of the LORD; how can a man then understand his own way? Man's (Hebrew, gaaber (H1397): a mighty man's) goings (are) of the Lord.
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMan’ s goings, all men’ s purposes and actions, are of the Lord; are ordered and overruled by God’ s wise and powerful providence to accomplish his own counsel and good pleasure, and not what men list or intend. His own way; either, 1. What course he ought to take; which he cannot know without God’ s direction and assistance: compare . Or, 2. What is the issue of his designs will be, whether they shall succeed or be disappointed; the way being taken for the end or event to which it leads, as it is in many other places. The scope of the proverb is to show that all the events of human life are neither ordered nor foreseen by man’ s, but only by God’ s providence, and therefore men should only…
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:24 Man’ s goings [are] of the LORD; how can a man then understand his own way? Ver. 24. Man’ s goings are of the Lord.] God brought Paul to Rome by a way that he little dreamed of. Augustine once travelling lost his way, and fetching a compass came safe to the place he intended; whereas, had he kept the right way, he had been caught by an armed band of the Donatists that lay in wait for him. "The steps of a good man are ordered by the Lord," and he finds himself sometimes crossed with a blessing. As when Isabel, Queen of England, was to repass from Zeland into this kingdom with an army, in favour of her son against her husband, she had utterly been cast away had she come to the…
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Man’s goings are of the Lord.—Comp. Jeremiah 10:23 and the collect, “O God, from whom . . . all just works do proceed.” How can a man then understand his own way?—i.e., how he should go. So much the more reason for the prayer of Psa 25:3, “Shew me thy ways, O Lord.” (Comp. Psalms 119:33, ff, Psalms 143:8.)
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Man's goings are of the Lord] He, by his providence, governs all the great concerns of the world. Man often traverses these operations; but he does it to his own damage. An old writer quaintly says: "They who will carve for themselves shall cut their fingers."
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges24. Comp. Proverbs 16:9; Jeremiah 10:23.
Read Cambridge on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThe order of a man’s life is a mystery even to himself. He knows not where he is going, or for what God is educating him.
Read Albert Barnes on Proverbs 20 →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
A man’s steps are from the LORD, so how can anyone understand his own way?
A man’s steps are from Yahweh; how then can man understand his way?
A man’s steps are from the LORD, so how can anyone understand his own way?
The steps of a person are ordained by the Lord – so how can anyone understand his own way?
Tyndale line
Man’s goings are of the LORD; how can a man then understand his own way?
A man’s goings are of Jehovah; How then can man understand his way?
A man’s goings are of the LORD; how then can man understand his way?
Man's goings are of the LORD; how can a man then understand his own way?
The steps of man are ruled by the Lord: how can a man then vnderstand his owne way?
Strictly literal
The steps of a man are from Jehovah; and how can a man understand his own way?
From Jehovah [are] the steps of a man, And man — how understandeth he his way?
The steps of a man [are] from YHWH, || And man—how does he understand his way?
From the Lord are the steps of man [ordained]; but man— how can he understand his own way?
A person's steps are directed by Yahweh; how then can he understand his way?
From the Latin
The steps of man are guided by the Lord: but who is the man that can understand his own way?
Simplified
The Lord shows us the way to go, so how would we decide for ourselves?
A man's steps are of the Lord; how then may a man have knowledge of his 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 Septuagint largely agree in their wording, with five out of seven words matched between them. This indicates a strong consistency in the understanding of this verse across different textual traditions.
מֵיהוָ֥ה מִצְעֲדֵי־ גָ֑בֶר וְ֝אָדָ֗ם מַה־ יָּבִ֥ין דַּרְכּֽוֹ׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 20:24
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.
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)
Prep | N-proper — Preposition · noun properHR/Npt
מִצְעָד (mits'ad) means 'step' and can also refer to 'companionship.' It is derived from the root word for 'to step' (H6805). The entries consistently emphasize its meaning related to movement or progression.
[מִצְעָד] n.[m.] step
base
H4703 מִצְעָד
4703 mits`ad mits-awd'
from 6805; a step; figuratively, companionship:--going,
step.
see HEBREW for 06805
מִצְעָד (mits.ad) — step.
step
N-mp — Noun common · masculine plural constructHNcmpc
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…
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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