Proverbs 29:27 — Word Study
WLCתּוֹעֲבַ֣ת צַ֭דִּיקִים אִ֣ישׁ עָ֑וֶל וְתוֹעֲבַ֖ת רָשָׁ֣ע יְשַׁר־ דָּֽרֶךְ׃ פ
BSAAn unjustʻevel [morally wrong, wicked] manʼîysh is detestabletôwʻêbah [an abomination, disgusting] to the righteoustsaddîyq [those made right with God, just] and one whose wayderek [path, manner of life] is uprightyâshâr [straight, just] is detestabletôwʻêbah [an abomination, hated] to the wickedrâshâʻ [those guilty of sin, morally wrong]
| Greek | English | Parsing |
|---|---|---|
| תּוֹעֲבַ֣ת | [is] an abomination of | Noun common, feminine singular construct |
| צַ֭דִּיקִים | righteous [people] | Adj |
| אִ֣ישׁ | a person of | Noun common, masculine singular construct |
| עָ֑וֶל | injustice | Noun common, masculine singular absolute |
| וְתוֹעֲבַ֖ת | and [is] an abomination of | Conjunction, noun common feminine singular construct |
| רָשָׁ֣ע | [the] wicked | Noun common, masculine singular absolute |
| יְשַׁר־ | a [person] upright of | Adj |
| דָּֽרֶךְ׃ פ | way | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | An unjust man is detestable to the righteous, and one whose way is upright is detestable to the wicked. |
| KJV | An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked. |
| ASV | An unjust man is an abomination to the righteous; And he that is upright in the way is an abomination to the wicked. |
| YLT | An abomination to the righteous [is] the perverse man, And an abomination to the wicked [is] the upright in the way! |
| WEB | A dishonest man detests the righteous, and the upright in their ways detest the wicked. |
| BBE | An evil man is disgusting to the upright, and he who is upright is disgusting to evil-doers. |
Where they part company is תּוֹעֵבַה — see How Translations Differ.
The sentence is structured with two main clauses connected by a conjunction, illustrating a clear contrast between two moral states.
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 — Proverbs 29:27
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 — Wisdom on Justice and Moralitygenerated
Proverbs 29:27 discusses the stark contrast between the unjust and the righteous, illustrating how their moral paths lead to mutual disdain. The surrounding verses emphasize the importance of justice and the consequences of wrongful actions, framing the righteous as those who align with God's standards, while the unjust are depicted as morally repugnant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:9 | A foolish scheme is sin, and a mocker is detestable to men. |
| 2 | Psalm 119:115 | Depart from me, you evildoers, that I may obey the commandments of my God. |
| 3 | Psalm 139:21 | Do I not hate those who hate You, O LORD, and detest those who rise against You? |
| 4 | Zechariah 11:8 | And in one month I dismissed three shepherds. My soul grew impatient with the flock, and their souls also detested me. |
| 5 | John 7:7 | The world cannot hate you, but it hates Me, because I testify that its works are evil. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — תּוֹעֵבַה, to.'a.Vatgenerated
The word תּוֹעֵבַה (to'evah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The term is built from a feminine active participle of another root, indicating a strong moral aversion.
In this verse, the use of תּוֹעֵבַה highlights the deep moral divide between the righteous and the wicked, showing that the actions and character of an unjust person are seen as abhorrent by those who are just.
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 structure of the verse consists of two independent clauses connected by 'and'. The first clause states the relationship between the unjust man and the righteous, while the second clause describes the relationship between the upright and the wicked.
The finite verbs in both clauses indicate the state of being detestable, establishing a parallelism that emphasizes the mutual disdain between the two groups.
Septuagint Backgroundgenerated
The Septuagint translates תּוֹעֵבַה as βδέλυγμα (bdelygma), which also means 'abomination'. This choice underscores the strong moral repulsion associated with the unjust, aligning closely with the Hebrew meaning.
The consistent rendering in the Septuagint reflects the translators' understanding of the ethical implications of the term, reinforcing the idea that both the unjust and the wicked are morally reprehensible.
In plain words — the whole versegenerated
Proverbs 29:27 contrasts the unjust man, who is seen as detestable by the righteous, with the upright person, who is likewise detestable to the wicked. This verse illustrates how moral character affects relationships and perceptions among different groups.
Frequently Asked Questionsgenerated
It means that those who strive to live righteously find the actions and character of unjust individuals morally repugnant.
The wicked, who are guilty of moral wrongdoing, see the upright as a threat to their way of life and therefore view them with disdain.
They highlight the importance of moral integrity and how it shapes interactions between individuals in society.
We learn that our moral choices define not only our character but also how we are perceived by others, influencing social dynamics.
Reflection Questionsgenerated
- In what ways do I see the contrast between the righteous and the unjust in my own life?
- How can I ensure that my actions align with righteousness and justice?
- What steps can I take to address any unjust behaviors in my life?
- How do the perceptions of others influence my understanding of right and wrong?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAn unjust man [is] an abomination to the just,.... Not his person, but his actions, his unrighteous actions, his ungodly life and conversation; which a man, holy, just, and good, loathes and abhors,
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAn unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs an abomination to the just, because such men, as such, are hated by God, and haters of and enemies unto God and all goodness, and public plagues to the church and state in which they live; and therefore he who loves these must needs hate them, as true friends hate those who are enemies to their friends. Is abomination to the wicked; of which See Poole "".
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:27 An unjust man [is] an abomination to the just: and [he that is] upright in the way [is] abomination to the wicked.Ver. 27. An unjust man is an abomination to the just.] Who yet hates, non virum sed vitium, not the person of a wicked man, but his sin - as the physician hates the disease, but loves the patient, and strives to recover him - he abhors that which is evil, perfectly hates it, hates it as hell so the Greek word signifies; hates it in his dearest friends, as Asa did in his mother Maachah; hates it most of all in himself, as having the divine nature transfused into him, whereby he resembles God, and that life of God, whereunto sin, he knows, is a destructive poison, a…
Read John Trapp on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. And he that is upright in the way] "But as for those that be in the right waye, the wicked hate them."-COVERDALE. To this verse the VULGATE adds the following: Verbum custodiens filius extra perditionem erit; "The son that keeps the word shall not fall into perdition." This is not in all copies of the Vulgate: but it was in that from which my old MS. Bible was made, where it is thus translated: The sone keping the worde schal ben out of perdicyon. I believe verbum here is intended for the Divine word; the revelation from God.
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges27. the just] Rather, the righteous, R.V.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleThe words point out not only the antagonism between the doers of good and evil, but the instinctive antipathy which the one feels toward the other.
Read Albert Barnes on Proverbs 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. Unjust… just — There is a perfect antipathy between virtue and vice. Comp. Psalms 39:14.
Read Daniel Denison Whedon on Proverbs 29 →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
An unjust man is detestable to the righteous, and one whose way is upright is detestable to the wicked.
A dishonest man detests the righteous, and the upright in their ways detest the wicked.
An unjust man is detestable to the righteous, and one whose way is upright is detestable to the wicked.
An unjust person is an abomination to the righteous, and the one who lives an upright life is an abomination to the wicked.
Tyndale line
An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.
An unjust man is an abomination to the righteous; And he that is upright in the way is an abomination to the wicked.
An unjust man is an abomination to the righteous: and he that is upright in the way is an abomination to the wicked.
An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.
A wicked man is abomination to the iust, and he that is vpright in his way, is abomination to the wicked.
Strictly literal
An unjust man is an abomination to the righteous; and he that is of upright way is an abomination to the wicked [man].
An abomination to the righteous [is] the perverse man, And an abomination to the wicked [is] the upright in the way!
The perverse man [is] an abomination to the righteous, || And the upright in the way [is] an abomination to the wicked!
An abomination of the righteous is an unjust man: and an abomination of the wicked is one who is upright in [his] way.
An unjust man is an abomination to righteous people, but the one whose way is upright is detestable to the wicked person.
From the Latin
The just abhor the wicked man: and the wicked loathe them that are in the right way. The son that keepeth the word, shall be free from destruction.
Simplified
Good people hate those who are unjust; the wicked hate those who do what's right.
An evil man is disgusting to the upright, and he who is upright is disgusting to evil-doers.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, with all eight words matched. This consistency highlights the shared understanding of the moral teachings within both texts.
תּוֹעֲבַ֣ת צַ֭דִּיקִים אִ֣ישׁ עָ֑וֶל וְתוֹעֲבַ֖ת רָשָׁ֣ע יְשַׁר־ דָּֽרֶךְ׃ פ
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 29:27
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.
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
N-fs — 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…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
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…
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
N-cs — Noun common · masculine singular absoluteHNcmsa
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Adj — AdjHAamsc
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…
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 absoluteHNcbsa
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;