Jeremiah 6:27 — Word Study
WLCבָּח֛וֹן נְתַתִּ֥יךָ בְעַמִּ֖י מִבְצָ֑ר וְתֵדַ֕ע וּבָחַנְתָּ֖ אֶת־ דַּרְכָּֽם׃
BSAI have appointed younâthan■ [set, given] ◂to examinebâchôwn△ [test, try] My peopleʻam [nation, Amaw] like oremibtsâr [metal, as a trier] so you may knowyâdaʻ▸ [ascertain, perceive] and trybâchan [examine, prove] their waysderek [path, manner of life]
| Greek | English | Parsing |
|---|---|---|
| בָּח֛וֹן | an assayer | Noun common, masculine singular absolute |
| נְתַתִּ֥יךָ | I have made you | Verb qal perfect first person common singular, suffix |
| בְעַמִּ֖י | among people my | Preposition, noun common masculine singular construct, suffix |
| מִבְצָ֑ר | fortification | Noun common, masculine singular absolute |
| וְתֵדַ֕ע | so you may observe | Conjunction, verb qal second person masculine singular |
| וּבָחַנְתָּ֖ | and you will test | Verb, Qal, sequential perfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| דַּרְכָּֽם׃ | conduct their | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I have appointed you to examine My people like ore, so you may know and try their ways. |
| KJV | I have set thee for a tower and a fortress among my people, that thou mayest know and try their way. |
| ASV | I have made thee a trier and a fortress among my people; that thou mayest know and try their way. |
| YLT | A watch-tower I have given thee, Among My people a fortress, And thou knowest, and hast tried their way. |
| WEB | “I have made you a tester of metals and a fortress among my people, that you may know and try their way. |
| BBE | I have made you a tester among my people, so that you may have knowledge of their way and put it to the test. |
Where they part company is נְתַתִּ֥יךָ — see How Translations Differ.
The main clause introduces Jeremiah's appointment, followed by a purpose clause that clarifies the intent behind this role.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּחַן
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Jeremiah 6:27
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 — A Call to Examine the Peoplegenerated
Jeremiah 6:27 shows God appointing Jeremiah as a tester of His people, comparing them to ore that must be evaluated. This reflects the urgent need for discernment in a time of moral decay, as seen in the surrounding verses where the people are called to mourn and recognize their sinful ways.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 1:18 | Now behold, this day I have made you like a fortified city, an iron pillar, and bronze walls against the whole land—against the kings of Judah, its officials, its priests, and the people of the land. |
| 2 | Jeremiah 15:20 | Then I will make you a wall to this people, a fortified wall of bronze; they will fight against you but will not overcome you, for I am with you to save and deliver you, declares the LORD. |
| 3 | Ezekiel 3:8–10 | Behold, I will make your face as hard as their faces, and your forehead as hard as their foreheads. |
| 4 | Ezekiel 20:4 | Will you judge them, will you judge them, son of man? Confront them with the abominations of their fathers |
| 5 | Ezekiel 22:2 | “As for you, son of man, will you judge her? Will you pass judgment on the city of bloodshed? Then confront her with all her abominations |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — בָּח֛וֹן, ba.Chongenerated
The word בָּחוֹן (ba.Chon) means 'assayer' and refers to one who tests and evaluates the quality of metals. It is derived from a root meaning to try or test, emphasizing the role of evaluating worth.
In this context, it highlights Jeremiah's task of assessing the spiritual condition of the people, akin to how an assayer determines the value of precious metals.
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 verb נְתַתִּ֥יךָ governs the verse, with two main clauses following it: the first clause describes the appointment, and the second clause details the purpose of that appointment. The Hebrew structure emphasizes the action of appointing first, setting the stage for the prophet's role.
The word order places emphasis on the action of testing and evaluating, which is central to the message of the verse.
Septuagint Backgroundgenerated
The Septuagint translates בָּח֛וֹן as δοκιμαστὴν, meaning 'tester' or 'examiner'. This choice highlights the evaluative aspect of Jeremiah's role, aligning with the Hebrew meaning but also emphasizing the act of testing.
This rendering suggests a focus on the process of examination rather than merely the title of the role.
In plain words — the whole versegenerated
Jeremiah 6:27 reveals God appointing Jeremiah to examine His people, comparing them to ore that must be tested. This role is crucial as it involves discerning their ways and understanding their conduct in light of their moral state.
Frequently Asked Questionsgenerated
It means to scrutinize and assess their spiritual condition, much like an assayer evaluates the quality of metals.
Jeremiah is chosen because he is a prophet of God, tasked with delivering messages and warnings to the people.
The term 'ways' refers to the conduct, behavior, and moral choices of the people.
This verse encapsulates the theme of judgment and the need for repentance among the people of Judah, which is prevalent throughout Jeremiah's prophecies.
Reflection Questionsgenerated
- In what ways can I examine my own life to ensure I am aligned with God's ways?
- How can I be more discerning in my interactions with others, as Jeremiah was called to be?
- What are some practices that help me to 'test' my own beliefs and actions?
- How does understanding the role of an assayer help me in my spiritual journey?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting it as God appointing a strong tester among His people to discern their ways.
I have appointed you as a strong tester among my people, and you will know and prove their ways. All these leaders are turning away (or disobedient), walking deceitfully (or perversely).Early Church Fathers on Jeremiah 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 6:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have set thee for a tower,.... Or "in" one (d); in a watch tower, to look about and observe the actions of the people, their sins and transgressions, and reprove them for them; as well as to descry
Read John Gill on Jeremiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have set thee for a tower and a fortress among my people, that thou mayest know and try their way. I have set thee for a tower and a fortress among my people - (Jeremiah 1:18); rather, an assayer (and) explorer.
Read Robert Jamieson on Jeremiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere God speaks by way of encouragement to the prophet, and tells him he had made him a fortified tower, that he might both discover the carriages of his people, which is one use of a high tower, ,8 Habakkuk 2:1; and also to assure him, though they shall make several attempts against him, yet he shall be kept safe, os in a castle or fortress, . That thou mayest know and try their way; their courses, actions, and manners, and which way they stand affected; thou mayest bring all to thy strict observation and scrutiny, as goldsmiths or refiners do metals; for so is the word try used, , and elsewhere. Hereby he shall be encouraged to reprove them more freely, and with authority, because God…
Read Matthew Poole on Jeremiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:27 I have set thee [for] a tower [and] a fortress among my people, that thou mayest know and try their way.Ver. 27. I have set thee for a tower and a fortress.] Or, A fortified watch tower have I made thee among my people - i.e., to spy out and discover their dispositions and affections.
Read John Trapp on Jeremiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) I have set thee . . .—The verse is difficult, as containing words in the Hebrew which are not found elsewhere, and have therefore to be guessed at. The following rendering is given on the authority of the most recent commentators, and has the merit of being in harmony with the metallurgic imagery of the following verses. As a prover of ore I have set thee among my people, and thou shalt know and try their way. The words are spoken by Jehovah to the prophet, and describe his work. By others, the first part of the sentence is rendered as follows: As a prover of ore I have set thee like a fortress, as if with a reference to Jeremiah 1:18, where the same word is used.
Read Charles John Ellicott on Jeremiah 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. I have set thee for a tower and a fortress] Dr. Blayney translates, I have appointed thee to make an assay among my people. The words refer to the office of an assayer of silver and gold; and the manner of assaying here intended is by the cupel, a flat broad iron ring filled with the ashes of burnt bones. To separate the alloy from the silver they add a portion of lead; and when all is fused together, and brought into a state of ebullition, the cupel absorbs the lead, and with it the dross or alloy, and the silver is left pure and motionless on the top of the cupel. The people are here represented under the notion of alloyed silver. They are full of impurities; and they are put…
Read AdamClarke on Jeremiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges22–30. The last of the four divisions. See introd. note to the ch.
Read Cambridge on Jeremiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleRender it: I have set thee among My people as a prover of ore, And thou shalt know and try their way. They are all of them rebels of rebels (i. e., utter rebels): Slander-walkers, were copper and iron, Corrupters all of them.
Read Albert Barnes on Jeremiah 6 →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
“I have appointed you to examine My people like ore, so you may know and try their ways.
“I have made you a tester of metals and a fortress among my people, that you may know and try their way.
“I have appointed you to examine My people like ore, so you may know and try their ways.
The Lord said to me, “I have made you like a metal assayer to test my people like ore. You are to observe them and evaluate how they behave.”
Tyndale line
I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.
I have made thee a trier and a fortress among my people; that thou mayest know and try their way.
I have made thee a tower and a fortress among my people; that thou mayest know and try their way.
I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.
I haue set thee for a defence and fortresse among my people, that thou maiest knowe and trie their waies.
Strictly literal
I have set thee among my people as an assayer, a fortress, that thou mayest know and try their way.
A watch-tower I have given thee, Among My people a fortress, And thou knowest, and hast tried their way.
“I have given you a watchtower, || A fortress among My people, || And you know, and have tried their way.
I have set thee for a tower and a fortress among my people, that thou mayest know and probe their way.
“I have made you, Jeremiah, one who tests my people like one would test metal, so you will inspect and test their ways.
From the Latin
I have set thee for a strong trier among my people: and thou shalt know and prove their way.
Simplified
Jeremiah, I have made you a tester of metals so you can test my people as if they were metal, so you can know what they're made of and how they act.
I have made you a tester among my people, so that you may have knowledge of their way and put it to the test.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for Jeremiah 6:27, with seven of the eight words matched. The differences lie in the arrangement and specific terms used, but the core message remains consistent.
בָּח֛וֹן נְתַתִּ֥יךָ בְעַמִּ֖י מִבְצָ֑ר וְתֵדַ֕ע וּבָחַנְתָּ֖ אֶת־ דַּרְכָּֽם׃
7 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 Jeremiah 6:27
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.
בָּחוֹן (bachown) refers to an 'assayer' or one who inspects and values metals. It is derived from a root meaning to try or test, and is specifically mentioned in Jeremiah 6:27. The term emphasizes the role of evaluating the quality of metals.
בָּחוֹן n.[m.] assayer, one who tries metals Je 6:27
ref
H969 בָּחוֹן
969 bachown' baw-khone'
from 974; an assayer or metals:--tower.
see HEBREW for 0974
בָּחוֹן (ba.chon) — assayer.
assayer (an inspector and valuer of metals)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
The Hebrew word מִבְצָר (mibtsar) means 'fortification' and can refer to a castle or fortified city. It is derived from a root meaning to 'fence' or 'fortify.' The entries indicate its use in contexts related to strongholds and defense, including a reference in Daniel 11:15.
מִבְצָר n.m. fortification
base
H4013 מִבְצָר fortification
4013 mibtsar mib-tsawr'
also (in plural) feminine (Dan. 11:l5) mibtsarah
{mib-tsaw-raw'}; from 1219; a fortification, castle, or
fortified city; figuratively, a defender:--(de-, most)
fenced, fortress, (most) strong (hold).
see HEBREW for 0l5
see HEBREW for 01219
מִבְצָר (miv.tsar) — fortification.
fortification, fortress, fortified city, stronghold
N-ms — Noun common · masculine singular absoluteHNcmsa
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal-Imperf-2ms — Conjunction · verb qal second person masculine singularHC/Vqu2ms
ob-zurv' (representing various words, but chiefly shamar, "to keep," "to watch" etc.): Properly means "to take heed to," as in Isa 42:20, "Thou seest many things, but thou observest not" and from this sense all the usages of the word in English Versions of the Bible can be understood. Most of them, indeed are quite good modern usage (as "observe a feast," Ex 12:17, etc.; "observe a law" Le 19:37, etc.), but a few are archaic. So Ge 37:11, the King James Version "His father observed the saying" (the Revised Version (British and American) "kept the saying in mind"); Ho 13:7, "As a leopard .... will I observe them" (the…
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3mp