Psalms 139:24 — Word Study
WLCוּרְאֵ֗ה אִם־ דֶּֽרֶךְ־ עֹ֥צֶב בִּ֑י וּ֝נְחֵ֗נִי בְּדֶ֣רֶךְ עוֹלָֽם׃
BSASeerâʼâh [examine, consider] ifʼim there is any offensiveʻôtseb [wicked, grievous, sorrowful] wayderek [path, manner of life] lead menâchâh [guide, direct] in the wayderek [path, journey] everlastingʻôwlâm [forever, always, eternal]
| Greek | English | Parsing |
|---|---|---|
| וּרְאֵ֗ה | and see | Conjunction, verb qal imperative second person masculine singular |
| אִם־ | if | Particle |
| דֶּֽרֶךְ־ | a way of | Noun common, both singular construct |
| עֹ֥צֶב | an idol | Noun common, masculine singular absolute |
| בִּ֑י | [is] in me | Preposition, suffix |
| וּ֝נְחֵ֗נִי | and lead me | Conjunction, verb qal imperative second person masculine singular, suffix |
| בְּדֶ֣רֶךְ | in [the] way of | Preposition, noun common both singular construct |
| עוֹלָֽם׃ | antiquity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See if there is any offensive way in me; lead me in the way everlasting. |
| KJV | And see if there be any wicked way in me, and lead me in the way everlasting. |
| ASV | And see if there be any wicked way in me, And lead me in the way everlasting. |
| YLT | And see if a grievous way be in me, And lead me in a way age-during! |
| WEB | See if there is any wicked way in me, and lead me in the everlasting way. |
| BBE | See if there is any way of sorrow in me, and be my guide in the eternal way. |
Where they part company is עֹ֥צֶב — see How Translations Differ.
The verse consists of two main clauses, with the first clause containing a conditional phrase that sets the context for the psalmist's request for guidance.
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 — Psalms 139:24
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 — A Prayer for Guidancegenerated
Psalm 139:24 expresses a deep desire for self-examination and divine guidance. The psalmist acknowledges God's omniscience and seeks to align his life with God's will. This plea for introspection and direction reflects a broader theme in the psalm, where the psalmist contemplates God's intimate knowledge of him and his need for moral clarity, which is echoed in other biblical passages such as Jeremiah 17:9 and Hebrews 12:15-16.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:3–4 | O LORD my God, if I have done this, if injustice is on my hands, |
| 2 | Psalm 17:3 | You have tried my heart; You have visited me in the night. You have tested me and found no evil; I have resolved not to sin with my mouth. |
| 3 | Proverbs 28:26 | He who trusts in himself is a fool, but one who walks in wisdom will be safe. |
| 4 | Jeremiah 17:9–10 | The heart is deceitful above all things and beyond cure. Who can understand it? |
| 5 | Hebrews 12:15–16 | See to it that no one falls short of the grace of God, and that no root of bitterness springs up to cause trouble and defile many. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עֹ֥צֶב, 'O.tzevgenerated
The word עֹ֥צֶב ('otzev) primarily means 'idol' but also conveys the idea of pain or sorrow. In this context, it suggests a moral failing or grievous way of life that the psalmist is asking God to reveal.
This dual meaning highlights the seriousness of the psalmist's request. He is not only seeking to identify any wickedness within himself but also to understand the emotional and spiritual pain that may accompany such a path.
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 finite verbs וּרְאֵ֗ה (u.re.'Eh) and וּ֝נְחֵ֗נִי (u.ne.Che.ni) govern the structure of the verse, with the first calling for examination and the second requesting guidance. The sentence is built around these two actions, emphasizing the psalmist's plea for divine insight and direction.
The syntax reflects a clear progression: first, the psalmist asks God to see if there is any offensive way in him, and then he requests to be led in the way everlasting. This structure highlights the relationship between self-examination and the pursuit of a righteous path.
Septuagint Backgroundgenerated
The Septuagint translates וּרְאֵ֗ה as ἰδὲ (ide), meaning 'see' or 'behold.' This choice maintains the imperative tone of the original Hebrew, inviting God to observe the psalmist's inner state.
For דֶּֽרֶךְ־, the LXX uses ὁδὸς (hodos), which also means 'way' or 'path.' This reflects a consistent understanding of the journey the psalmist seeks to follow, aligning with the Hebrew meaning.
In plain words — the whole versegenerated
Psalm 139:24 is a prayer asking God to look into the psalmist's heart and reveal any wrong paths he may be following. The psalmist desires to be guided toward a path that leads to eternal life, showing a deep longing for moral clarity and divine direction.
Frequently Asked Questionsgenerated
The 'offensive way' refers to any path or manner of life that is wicked, grievous, or sorrowful, which the psalmist is asking God to reveal.
The psalmist seeks God's guidance to ensure he follows a path that leads to everlasting life, reflecting a desire for righteousness.
This verse connects to other scriptures that emphasize the need for self-examination and divine guidance, such as Jeremiah 17:9 and Hebrews 12:15-16.
Asking God to examine us signifies a willingness to confront our flaws and seek transformation, aligning our lives with His will.
Reflection Questionsgenerated
- In what areas of my life do I need God's guidance to lead me on the right path?
- How can I be more open to God's examination of my heart and actions?
- What steps can I take to ensure I am following the path that leads to eternal life?
- How does understanding the concept of 'offensive ways' help me in my spiritual journey?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Augustine of Hippo, referenced this verse to discuss the importance of seeking God's guidance and the need for self-examination.
"And see," says he, "if there be any way of wickedness in me, and lead me in the way everlasting" [Psalms 139:24].Early Church Fathers on Psalms 139 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 139:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd see if [there be any] wicked way in me,.... Not that David thought himself free from wickedness, or that there was none to be found in his heart and life; and therefore said this in a boasting
Read John Gill on Psalms 139 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySearch me, O God, and know my heart: try me, and know my thoughts: Search me, O God, and know my heart; try me, and know my thoughts: And see if (there be any) wicked way in me, and lead me in the way everlasting.
Read Robert Jamieson on Psalms 139 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWicked way in me, Heb. way of trouble or grief; any course of life which is grievous, either, 1. To myself, as all sin is to the sinner sooner or later: or, 2. To others; as I am accused of causing much trouble and designing mischief to the king and kingdom. In the way everlasting; in the right and good way, which is lasting, and leads to everlasting life; whereas the way of wickedness, to which this is opposed, will perish, as is said, , and bring men into utter destruction. Or, as others render it, in the old way, which is the good way, as it is called ; in the way of righteousness and holiness, which may well be called the old way, because it was from the beginning of the world written…
Read Matthew Poole on Psalms 139 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 139:24 And see if [there be any] wicked way in me, and lead me in the way everlasting.Ver. 24. And see if there be any wicked way in me] Heb. any way of pain, or of grief, or of provocation; any cause of sin that is grievous to God or man, quae spiritum tuum vexat, ut Psalms 78:1-72 (Aben Ezra). A saint alloweth not of any wickedness, walloweth not in it, maketh it not his trade, is not transformed into sin’ s image, the great scum abideth not in him, but (as in right wine or honey) it is continually cast out. The good heart admitteth not the mixture of any sin. Sin may cleave to it, as dross to silver, but it entereth not into the frame and constitution; it is not woven into the…
Read John Trapp on Psalms 139 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Wicked way.—The Hebrew may mean (after 1 Chronicles 4:9; Isaiah 14:3) way of sorrow, or (after Isaiah 48:5) way of an idol, i.e., idolatry, which is preferable. Way everlasting.—Rather, here as in Jeremiah 6:16; Jeremiah 18:15, of the old, i.e., the true, religion, in the ancient way. The word rendered “everlasting” merely expresses indefinite time, whether past or future.
Read Charles John Ellicott on Psalms 139 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. If there be any wicked way] דרך עצב derech otseb: a way of idolatry, or of error. Any thing false in religious principle; any thing contrary to piety to thyself, and love and benevolence to man. And he needed to offer such prayer as this, while filled with indignation against the ways of the workers of iniquities; for he who hates, utterly hates, the practices of any man, is not far from hating the man himself. It is very difficult "To hate the sin with all the heart, And yet the sinner love." Lead me in the way everlasting.] בדרך עולם bederech olam, in the old way - the way in which our fathers walked, who worshipped thee, the infinitely pure Spirit, in spirit and in truth. Lead…
Read AdamClarke on Psalms 139 →CambridgeThe Cambridge Bible for Schools and Colleges24. any wicked way] Lit. any way of grief, or pain; conduct which leads to suffering and ruin. Some critics, comparing Isaiah 48:5, explain way of idolatry, in contrast to the way of Jehovah (Psalms 25:4), but there is no hint that this was the special danger of the Psalmist. the way everlasting] A way of life (Psalms 16:11; Proverbs 12:28) and peace (Isaiah 59:8), the opposite to the way of ruin and death. See Psalms 1:6; Psalms 25:4-5; Jeremiah 21:8. Whether the Psalmist’s view was limited to this world, or whether he saw that such a way must lead on to fuller life after death, cannot be decided with certainty. Some render the ancient way, and follow the Targum in explaining it to mean…
Read Cambridge on Psalms 139 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd see if there be any wicked way in me - Margin, “way of pain,” or “grief.” The Hebrew word properly means an image, an idol Isaiah 48:5, but it also means pain, 1 Chronicles 4:9; Isaiah 14:3.
Read Albert Barnes on Psalms 139 →The verse in English, compared — 16 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
See if there is any offensive way in me; lead me in the way everlasting.
See if there is any wicked way in me, and lead me in the everlasting way.
See if there is any offensive way in me; lead me in the way everlasting.
See if there is any idolatrous tendency in me, and lead me in the reliable ancient path!
Tyndale line
And see if there be any wicked way in me, and lead me in the way everlasting.
And see if there be any wicked way in me, And lead me in the way everlasting.
And see if there be any way of wickedness in me, and lead me in the way everlasting.
And see if there is any wicked way in me, and lead me in the way everlasting.
And consider if there be any way of wickednes in me, and leade me in the way for euer.
Strictly literal
And see if there be any grievous way in me; and lead me in the way everlasting.
And see if a grievous way be in me, And lead me in a way age-during!
And see if a grievous way be in me, || And lead me in a perpetual way!
And see if there be a way of perverseness in me, and lead me on the way of eternity.
See if there is any wicked way in me, and lead me in the everlasting way.
Simplified
Please show me if I'm following any kind of idol, and lead me along the path of eternal life.
See if there is any way of sorrow in me, and be my guide in the eternal 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 reads: "וּרְאֵ֗ה אִם־ דֶּֽרֶךְ־ עֹ֥צֶב בִּ֑י וּ֝נְחֵ֗נִי בְּדֶ֣רֶךְ עוֹלָֽם׃" The Septuagint agrees with the Masoretic Text in meaning, as it contains a direct correspondence of all eight words, though the word order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls (11Q5) also align with the Masoretic Text, preserving the same wording: "וראה אם דרך עצב ב׳י ונח׳ני בדרך עולם." Therefore, both the Septuagint and the Dead Sea Scrolls confirm the text of the Masoretic Text without any significant variations.
וּרְאֵ֗ה אִם־ דֶּֽרֶךְ־ עֹ֥צֶב בִּ֑י וּ֝נְחֵ֗נִי בְּדֶ֣רֶךְ עוֹלָֽם׃
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.
וראה אם דרך עצב ב׳י ונח׳ני בדרך עולם
8 words on the leather.
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 Psalms 139:24
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.
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
se: In addition to the ordinary sense of perceiving by the eye, we have
(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Mic 1:1), describing what he saw in prophetic vision (compare Hab 1:1); see REVELATION, III, 4;
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
עֹ֫צֶב (otseb) has two primary meanings: 'pain' and 'idol.' The word is derived from a variation of another Hebrew term and is noted for its use in contexts relating to both bodily or mental suffering and the concept of an idol. The only specific verse reference provided is Isaiah 48:5.
ref
H6090a עֹ֫צֶב pain H6090b עֹ֫צֶב idol
6090 `otseb o'-tseb
a variation of 6089; an idol (as fashioned); also pain
(bodily or mental):--idol, sorrow, X wicked.
see HEBREW for 06089
עֹ֫צֶב (o.tsev) — pain.
pain, sorrow
עֹ֫צֶב (o.tsev) — idol.
idol
N-ms — Noun common · masculine singular absoluteHNcmsa
Idol
(1.) Heb. aven, “nothingness;” “vanity” (Isa. 66:3; 41:29; Deut. 32:21; 1 Kings 16:13; Ps. 31:6; Jer. 8:19, etc.).
(2.) ‘Elil, “a thing of naught” (Ps. 97:7; Isa. 19:3); a word of contempt, used of the gods of Noph (Ezek. 30:13).
(3.) ‘Emah, “terror,” in allusion to the hideous form of idols (Jer. 50:38).
An image or anything used as an object of worship in place of the true God. Among the earliest objects of worship, regarded as symbols of deity, were the meteoric stones,which the ancients believed to have been images of the Gods sent down from heaven. From these they transferred their regard to rough unhewn blocks, to stone columns or pillars of wood, in which the divinity worshipped was supposed to dwell, and which were connected, like the sacred stone at Delphi, by being anointed with oil and crowned with wool on solemn days. Of the forms assumed by the idolatrous images we have not many traces in the Bible. Dagon, the fish-god of the Philistines, was a human figure terminating in a fish; and that the Syrian deities were represented in later times in a symbolical human shape we know for certainty. When the process of adorning the image was completed, it was placed in a temple or…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
נָחָה (nachah) is a Hebrew verb meaning to lead or guide. It can imply bringing someone or something to a destination, governing, or even transporting into exile. The entries indicate its use in both the Qal and Hiphil forms, suggesting a range of meanings related to leadership and guidance.
[נָחָה] vb. lead, guide
Qal lead, bring
Hiph. lead, guide
base
H5148 נָחָה lead, guide
5148 nachah naw-khaw'
a primitive root; to guide; by implication, to transport
(into exile, or as colonists):--bestow, bring, govern, guide,
lead (forth), put, straiten.
נָחָה (na.chah) — to lead.
1) to lead, guide
1a) (Qal) to lead, bring
1b) (Hiphil) to lead, guide
Conj | V-Qal-Impv-2ms | Suff — Conjunction · verb qal imperative second person masculine singular · suffixHC/Vqv2ms/Sp1bs
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
Prep | N-cs — Preposition · noun common both singular constructHR/Ncbsc
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa