Proverbs 5:21 — Word Study
WLCכִּ֤י נֹ֨כַח׀ עֵינֵ֣י יְ֭הוָה דַּרְכֵי־ אִ֑ישׁ וְֽכָל־ מַעְגְּלֹתָ֥יו מְפַלֵּֽס׃
BSAForkîy a man’sʼîysh [every individual's, each person's] waysderek [path, journey, manner of life] are beforenôkach [in the presence of, under the gaze of] the eyesʻayin [source of knowledge] of the LORDYᵉhôvâh [Yehovah, the self-existent God] and [the LORD] examinespâlaç [Yehovah, the all-knowing Judge, investigates, ponders, weighs] allkôl [every aspect of] his pathsmaʻgâl [tracks, goings, life's course]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| נֹ֨כַח׀ | before | Prep |
| עֵינֵ֣י | [the] eyes of | Noun common, feminine dual construct |
| יְ֭הוָה | Yahweh | Noun proper |
| דַּרְכֵי־ | [the] ways of | Noun common, both plural construct |
| אִ֑ישׁ | a person | Noun common, masculine singular absolute |
| וְֽכָל־ | and all | Conjunction, noun common masculine singular construct |
| מַעְגְּלֹתָ֥יו | tracks his | Noun common feminine plural construct, suffix |
| מְפַלֵּֽס׃ | [he is] making level | Verb, Piel, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For a man’s ways are before the eyes of the LORD, and the LORD examines all his paths. |
| KJV | For the ways of man are before the eyes of the LORD, and he pondereth all his goings. |
| ASV | For the ways of man are before the eyes of Jehovah; And he maketh level all his paths. |
| YLT | For over-against the eyes of Jehovah are the ways of each, And all his paths He is pondering. |
| WEB | For the ways of man are before Yahweh’s eyes. He examines all his paths. |
| BBE | For a man's ways are before the eyes of the Lord, and he puts all his goings in the scales. |
Translations agree on the meaning of the verse, emphasizing the Lord's observation and examination of human actions.
The sentence consists of two main clauses connected by a conjunction, clearly stating the relationship between human actions and divine observation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּלַס
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 5:21
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 — Warning Against Adulterygenerated
Proverbs 5:21 emphasizes the omnipresence of the Lord in observing human behavior. The surrounding verses warn against being seduced by an adulteress and highlight the consequences of straying from righteous paths. The author encourages the listener to consider the implications of their choices in light of God's scrutiny.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:3 | The eyes of the LORD are in every place, observing the evil and the good. |
| 2 | 2 Chronicles 16:9 | For the eyes of the LORD roam to and fro over all the earth, to show Himself strong on behalf of those whose hearts are fully devoted to Him. You have acted foolishly in this matter. From now on, therefore, you will be at war.” |
| 3 | Job 31:4 | Does He not see my ways and count my every step? |
| 4 | Job 34:21 | For His eyes are on the ways of a man, and He sees his every step. |
| 5 | Psalm 11:4 | The LORD is in His holy temple; the LORD is on His heavenly throne. His eyes are watching closely; they examine the sons of men. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מְפַלֵּֽס, mefa.lesgenerated
The verb פָּלַס (palas) means to weigh or make level, suggesting the act of preparing a path. In this context, it conveys the idea of God actively evaluating and guiding a person's life choices.
As a participle, מְפַלֵּֽס indicates that God is continually involved in assessing the paths of individuals, ensuring that their ways are aligned with His will.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the meaning of the verse, emphasizing that a person's ways are visible to the Lord and that He examines their paths.
Sentence Structuregenerated
The finite verb מְפַלֵּֽס, [he is] making level, governs the whole verse. The structure consists of a main clause followed by a prepositional phrase indicating the subject's actions and their implications.
The phrase כִּי נֹ֨כַח׀ עֵינֵ֣י יְ֭הוָה establishes the reason for the following statement, emphasizing the Lord's awareness of human conduct.
Septuagint Backgroundgenerated
The Septuagint uses the term σκοπεύει, which means 'to observe' or 'to look closely.' This choice reflects a similar emphasis on the Lord's scrutiny of human actions.
This translation aligns with the Hebrew meaning but may suggest a more passive observation compared to the active evaluation implied in the Hebrew verb.
In plain words — the whole versegenerated
Proverbs 5:21 teaches that God sees everything a person does. This verse warns against being led astray by temptation, reminding us that our actions are always visible to the Lord, who carefully examines our lives.
Frequently Asked Questionsgenerated
It means that God is always aware of our actions and decisions, and He observes how we live our lives.
It highlights God's role as a judge who evaluates our choices and guides us toward righteousness.
By understanding that God sees our actions, we can be more mindful of our choices and strive to align them with His will.
Ignoring this warning can lead to destructive choices and separation from God's guidance and blessings.
Reflection Questionsgenerated
- In what areas of my life do I need to be more aware of God's presence and guidance?
- How can I ensure my actions reflect a path that is pleasing to the Lord?
- What temptations do I face that could lead me away from the right path?
- How can I encourage others to consider the Lord's examination of their ways?
The early church on this verse — how the Fathers read it
Ancient commentators, like Bede, reference this verse to argue about God's omnipresence and the futility of hiding one's actions from Him.
The Lord looks upon the ways of man, etc. Let adulterers not think they are covered by the darkness of night against the wall, nor heretics that their schemes can be hidden, because the darkness will not be obscured from the Lord,Early Church Fathers on Proverbs 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 5:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the ways of a man [are] before the eyes of the Lord,.... Both good and bad; the ways of a chaste and virtuous man, who cleaves to his own wife and shuns the harlot, which are approved of by the
Read John Gill on Proverbs 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the ways of man are before the eyes of the LORD, and he pondereth all his goings.
Read Robert Jamieson on Proverbs 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBefore the eyes of the Lord; God sees all thy filthy actions, though done with all possible cunning and secrecy. He taketh an exact account of all their doings, that he may recompense them according to the kinds, degrees, numbers, and aggravations of all their unchaste actions.
Read Matthew Poole on Proverbs 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 5:21 For the ways of man [are] before the eyes of the LORD, and he pondereth all his goings.Ver. 21. For the ways of man, &c.] Turpe quid acturus te sine teste time. A man that is about any evil should stand in awe of himself; how much more of God, since he is πανοφθαλμος, all eye, and beholdeth the most secret of thine actions. The proverb is, Si non caste, saltem caute, Carry the matter, if not honestly, yet so closely and cleanly that the world may be never the wiser. How cunningly did David art it to hide his sip! But it would not be. "There is nothing covered that shall not be revealed." "If I make my bed in hell," said he, - as indeed the places where fornicators use to lodge…
Read John Trapp on Proverbs 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) For the ways of man . . .—Another reason for avoiding sin is the certainty of detection by the Judge, whose “eyes run to and fro through the whole earth” (2 Chronicles 16:9), comp. Psalms 11:4.
Read Charles John Ellicott on Proverbs 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. For the ways of a man] Whether they are public or private, God sees all the steps thou takest in life.
Read AdamClarke on Proverbs 5 →CambridgeThe Cambridge Bible for Schools and Colleges21. For; as an additional reason for avoiding sin. pondereth] The primary sense of the Heb. word, which is the same as in Proverbs 5:6 of this chapter, is adhered to in R.V. text: he maketh level, i.e. however intricate and tortuous man makes them, before God’s all-seeing eye they lie spread out like a map (Hebrews 4:13). εἰςδὲπάσαςτὰςτροχιὰςαὐτοῦσκοπεύει, LXX. It may mean, however, that God makes man’s ways level, in the sense of making them lead swiftly and surely to their appointed end (Proverbs 5:22-23). Others take it in contrast with the next verse: God makes a man’s ways level (right), but sin involves him in difficulties from which he cannot extricate himself. The derived sense…
Read Cambridge on Proverbs 5 →Albert Barnes1798–1870Barnes' Notes on the BibleOne more warning. The sin is not against man, nor dependent on man’s detection only. The secret sin is open before the eyes of Yahweh. In the balance of His righteous judgment are weighed all human acts.
Read Albert Barnes on Proverbs 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For a man’s ways are before the eyes of the LORD, and the LORD examines all his paths.
For the ways of man are before Yahweh’s eyes. He examines all his paths.
For a man’s ways are before the eyes of the LORD, and the LORD examines all his paths.
For the ways of a person are in front of the Lord’s eyes, and the Lord weighs all that person’s paths.
Tyndale line
For the ways of man are before the eyes of the LORD, and he pondereth all his goings.
For the ways of man are before the eyes of Jehovah; And he maketh level all his paths.
For the ways of man are before the eyes of the LORD, and he maketh level all his paths.
For the ways of man are before the eyes of the LORD, and he pondereth all his goings.
For the waies of man are before the eyes of the Lord, and he pondereth all his pathes.
Strictly literal
For the ways of man are before the eyes of Jehovah, and he pondereth all his paths.
For over-against the eyes of Jehovah are the ways of each, And all his paths He is pondering.
For the ways of each are before the eyes of YHWH, || And He is pondering all his paths.
For before the eyes of the Lord are the ways of man, and all his tracks doth he weigh in the balance.
Yahweh sees everything a person does and watches all the paths he takes.
From the Latin
The Lord beholdeth the ways of man, and considereth all his steps.
Simplified
For the Lord sees everything people do, the Lord investigates everywhere they go.
For a man's ways are before the eyes of the Lord, and he puts all his goings in the scales.
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 are largely in agreement, with 8 out of 9 words matching. The differences in word order and articles in the Septuagint reflect its own stylistic choices rather than substantive variations.
כִּ֤י נֹ֨כַח׀ עֵינֵ֣י יְ֭הוָה דַּרְכֵי־ אִ֑ישׁ וְֽכָל־ מַעְגְּלֹתָ֥יו מְפַלֵּֽס׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 5:21
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נֹ֫כַח (nokach) refers to the concept of being in front of or opposite to something. It can function as a noun meaning 'front' or as an adverb and preposition indicating direction or position, such as 'before' or 'on behalf of.' The word is closely related to נֵכַח (nekhach), which also means 'before.'
נֹ֫כַח subst. front, always in prep. or adv. phrases
as adv. acc. in front of, opposite to
combined with preps.
base
H5227 נֹ֫כַח front
5227 nokach no'-kakh
from the same as 5226; properly, the front part; used
adverbially (especially with preposition), opposite, in front
of, forward, in behalf of:--(over) against, before,
direct(-ly), for, right (on).
see HEBREW for 05226
נֹ֫כַח (no.khach) — before.
subst
1) be in front of
adv
2) in front of, opposite to, in the sight of, before, to the front, right on
prep
3) towards the front of, in front of, on behalf of, as far as in front of
Also means: ne.khach (נֵכַח "before" H5226)
Prep — PrepHAcmsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd — Noun common · feminine dual constructHNcfdc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cp — Noun common · both plural constructHNcbpc
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 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 absoluteHNcmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַעְגָּל (ma`gal) refers to a track or entrenchment, with meanings that include a literal path or figurative way. It can also denote a circular rampart or trench. The entries consistently emphasize its use in contexts related to movement or fortification.
מַעְגָּל n.m. 1. entrenchment. 2. track
base
H4570 מַעְגָּל 1. entrenchment. 2. track
4570 ma`gal mah-gawl'
or feminine mapgalah {mah-gaw-law'}; from the same as 5696; a
track (literally or figuratively); also a rampart (as
circular):--going, path, trench, way((-side)).
see HEBREW for 05696
מַעְגָּל (ma.gal) — track.
1) entrenchment, track
1a) circumvallation, entrenchment
1b) track
N-mp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms
פָּלַס (palas) is a verb that primarily means to weigh or make level. It can also imply preparing a road by rolling it flat or mentally weighing options. The entries highlight its use in the Piel form, emphasizing actions like weighing out or smoothing surfaces.
[פָּלַס] vb. Pi. denom. weigh, make level
base
H6424 פָּלַס vb. Pi. denom. weigh, make level
6424 palac paw-las'
a primitive root; properly, to roll flat, i.e. prepare (a
road); also to revolve, i.e. weigh (mentally):--make, ponder,
weigh.
פָּלַס (pa.las) — to envy.
1) (Piel) to weigh, make level, balance
1a) to weigh out
1b) to make level or smooth
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa