Job 24:23 — Word Study
WLCיִתֶּן־ ל֣וֹ לָ֭בֶטַח וְיִשָּׁעֵ֑ן וְ֝עֵינֵ֗יהוּ עַל־ דַּרְכֵיהֶֽם׃
BSAHe givesnâthan▸ [allows, grants] a sense of securitybeṭach [feeling, assurance, safety, refuge, trust] but His eyesʻayin [watchful care, observation] are onʻal [over, above] their waysderek [path, journey, manner of life]
| Greek | English | Parsing |
|---|---|---|
| יִתֶּן־ | he gives | Verb, Qal, imperfect third person masculine singular |
| ל֣וֹ | to him | Preposition, suffix |
| לָ֭בֶטַח | to security | Preposition, noun common masculine singular absolute |
| וְיִשָּׁעֵ֑ן | so he may support himself | Conjunction, verb niphal third person masculine singular |
| וְ֝עֵינֵ֗יהוּ | and eyes his | Conjunction, noun common feminine dual construct, suffix |
| עַל־ | [are] on | Preposition |
| דַּרְכֵיהֶֽם׃ | ways their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He gives them a sense of security, but His eyes are on their ways. |
| KJV | Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways. |
| ASV | God giveth them to be in security, and they rest thereon; And his eyes are upon their ways. |
| YLT | He giveth to him confidence, and he is supported, And his eyes [are] on their ways. |
| WEB | God gives them security, and they rest in it. His eyes are on their ways. |
| BBE | He takes away his fear of danger and gives him support; and his eyes are on his ways. |
Where they part company is יִשָּׁעֵ֑ן — see How Translations Differ.
The main clause presents God's action, followed by a contrasting statement about His watchful observation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָתַן
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 — Job 24:23
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 — Job's Reflection on the Wickedgenerated
Job 24:23 reflects on the nature of God's oversight of the wicked. Job observes that while God allows them a false sense of security, He is fully aware of their actions and paths. This verse is part of a larger discourse where Job contemplates the justice of God in relation to the apparent prosperity of the wicked, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 73:3–12 | For I envied the arrogant when I saw the prosperity of the wicked. |
| 2 | Jeremiah 12:1–3 | Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease? |
| 3 | Ecclesiastes 8:11 | When the sentence for a crime is not speedily executed, the hearts of men become fully set on doing evil. |
| 4 | Isaiah 10:8–11 | “Are not all my commanders kings?” he says. |
| 5 | Isaiah 56:12 | “Come, let me get the wine, let us imbibe the strong drink, and tomorrow will be like today, only far better!” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — בֶּטַח, La.ve.tachgenerated
The noun בֶּטַח (betach) refers to a state of security or safety. It conveys the idea of a refuge or a place where one feels protected. The word is derived from a root meaning 'to trust,' linking it to feelings of assurance and hope.
In this verse, it emphasizes the false sense of security that God grants to the wicked, highlighting the contrast between their perception and God's watchful observation of their ways.
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 verse is built around two finite verbs: יִתֶּן (he gives) and יִשָּׁעֵ֑ן (he may support himself), with their respective phrases elaborating on the subjects and objects of these actions.
The structure emphasizes God's action of granting security, followed by the observation of His eyes on the ways of the wicked, creating a contrast between perceived safety and divine scrutiny.
Septuagint Backgroundgenerated
The Septuagint translates יִתֶּן as μαλακισθεὶς, which suggests a nuance of being softened or made weak, indicating a more interpretive rendering of the sense of security granted by God.
This choice reflects a broader understanding of the term, suggesting that the security given is not genuine but rather a deceptive comfort.
In plain words — the whole versegenerated
Job 24:23 describes how God gives the wicked a false sense of security while He watches over their actions. This verse is part of Job's reflections on the justice of God and the fate of the wicked, emphasizing the contrast between their perceived safety and God's awareness of their ways.
Frequently Asked Questionsgenerated
It suggests that the wicked may feel safe and secure in their actions, but this feeling is deceptive, as God is fully aware of their conduct.
It highlights the apparent contradiction in the prosperity of the wicked and God's oversight, suggesting that their security is temporary and ultimately illusory.
It encourages self-reflection on whether we are relying on false securities instead of trusting in God.
Job emphasizes this to illustrate that God's justice is not blind; He sees all actions and will ultimately hold the wicked accountable.
Reflection Questionsgenerated
- In what areas of my life do I feel a false sense of security, and how can I seek God's guidance instead?
- How does understanding God's watchful care change my perspective on justice and fairness in the world?
- What steps can I take to ensure that I am living in a way that aligns with God's paths?
- How can I support others in recognizing the importance of trusting in God rather than relying on their own understanding?
The early church on this verse — how the Fathers read it
Early commentary on this verse discusses God's justice and the false security of the wicked, as seen in the writings of Gregory the Dialogist.
God hath given unto him room for repentance, and he abuseth it in pride. Whosoever commits sin and lives, such a person Divine Appointment for this reason bears with in iniquity, that it may withhold him from iniquity.Early Church Fathers on Job 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 24:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[Though] it be given him [to be] in safety,.... Or "he gives him" (g), that is, it is God gives the wicked man to be in safety, notwithstanding all his wickedness; for Job, having described the
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe draweth also the mighty with his power: he riseth up, and no man is sure of life. Reply of Job to the opinions of the friends. Experience proves the contrary.
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. He giveth to him to be in safety, or all things necessary for his safety, &c. This verse is understood either, 1. Of the oppressor; if the oppressor give a man his hand or promise that he shall live in safety by him, or if the oppressed give gifts to the oppressor to purchase his quiet and safety, and, as it follows, he resteth upon that assurance given him; yet his, i.e. the oppressor’ s, eyes are upon their ways; he watcheth for their halting, and seeks for all occasions to quarrel with them, and to destroy them. Or rather, 2. Of God; and so the words are fitly rendered thus, He, i.e. God, giveth or granteth to him, i.e. to the oppressor, to be in safety, i.e. to live a quiet and…
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:23 [Though] it be given him [to be] in safety, whereon he resteth; yet his eyes [are] upon their ways.Ver. 23. Though it be given him to be in safety] Heb. It is given him to be in safety, whereon he resteth. His safety and prosperity was given him for a better purpose; but (as if God had hired him to be wicked) he abuseth it to creature confidence, leaning too hard upon the arm of flesh. Yet his eyes are upon their ways] Nevertheless God prospereth them (according to Psalms 34:11). Or, as others sense it, God eyeth their wicked ways, and designeth them to destruction. And the next verse seemeth to make for this interpretation.
Read John Trapp on Job 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Though it be given.—“Yea, he, that is each of them, giveth him tribute, &c., that he may be secure and stable.” Yet his eyes—that is, the great tyrant’s eyes—are upon their ways.—They are exalted for a little while, but are soon gone, and are taken out of the way like all others. Some understand the subject of the first verb, “he giveth him to be in security,” to be God, and that also makes very good sense, for while God so allows him to be secure, His eyes are on their ways, the ways of all of them. In this case, however, Job 24:24 does not correspond so well with what Job has already said of the impunity with which the wicked are wicked, unless indeed the suddenness of their fate is…
Read Charles John Ellicott on Job 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Though it be given him to be in safety] The Vulgate gives this verse a singular turn: Dedit ei Deus locum paenitentiae, et ille abutitur eo in superbiam, "God gave him space for repentance, but he has abused it through pride." This is by no means conformable to the original. I think the words should be translated thus: "He gives them (i.e., the guards) to him for security, and he leans upon them; yet his eyes are upon their ways." Though he have taken the guards, mentioned in the preceding verse, for his personal defence, and for this purpose he uses them; yet he is full of diffidence, and he is continually watching them lest they should be plotting his destruction. The true…
Read AdamClarke on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges23. though it be given] Rather, he giveth them to be in safety. God makes the tents of the violent men to be secure, ch. Job 12:6; He watches over them, His eyes being upon their ways; comp. ch. Job 10:3, “He shines upon the counsel of the wicked.”
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThough it be given him to be in safety - That is, God gives him safety. The name God is often understood, or not expressed. The meaning is, that God gives this wicked man, or oppressor, safety.
Read Albert Barnes on Job 24 →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
He gives them a sense of security, but His eyes are on their ways.
God gives them security, and they rest in it. His eyes are on their ways.
He gives them a sense of security, but His eyes are on their ways.
God may let them rest in a feeling of security, but he is constantly watching all their ways.
Tyndale line
Though it be given him to be in safety, whereon he resteth; yet his eyes are upon their ways.
God giveth them to be in security, and they rest thereon; And his eyes are upon their ways.
God giveth them to be in security, and they rest thereon; and his eyes are upon their ways.
Though it is given him to be in safety, on which he resteth; yet his eyes are upon their ways.
Though men giue him assurance to be in safetie, yet his eyes are vpon their wayes.
Strictly literal
[God] setteth him in safety, and he resteth thereon; but his eyes are upon their ways.
He giveth to him confidence, and he is supported, And his eyes [are] on their ways.
He gives to him confidence, and he is supported, || And His eyes [are] on their ways.
To such [God] granteth to be in safety, that he may find support; and His eyes are upon their ways.
God allows them to think they are secure, and they are happy about that, but his eyes are on their ways.
From the Latin
God hath given him place for penance, and he abuseth it unto pride: but his eyes are upon his ways.
Simplified
He supports them and gives them security, but he is always watching what they're doing.
He takes away his fear of danger and gives him support; and his eyes are on his ways.
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 יִתֶּן־ ל֣וֹ לָ֭בֶטַח וְיִשָּׁעֵ֑ן וְ֝עֵינֵ֗יהוּ עַל־ דַּרְכֵיהֶֽם׃, while the Septuagint matches 5 of the 7 words, indicating a close correspondence in meaning, though the word order and specific articles differ.
יִתֶּן־ ל֣וֹ לָ֭בֶטַח וְיִשָּׁעֵ֑ן וְ֝עֵינֵ֗יהוּ עַל־ דַּרְכֵיהֶֽם׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 24:23
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.
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בֶּ֫טַח (betach) refers to security or safety, encompassing both the concept of a secure place and the feelings of trust and assurance. It can also be used adverbially to mean 'safely' or 'securely.' The word is derived from a root meaning 'to trust' and is linked to the idea of refuge.
בֶּ֫טַח n.[m.] security
base
H983 בֶּ֫טַח security
983 betach beh'takh
from 982; properly, a place of refuge; abstract, safety, both
the fact (security) and the feeling (trust); often (adverb
with or without preposition) safely:--assurance, boldly,
(without) care(- less), confidence, hope, safe(-ly, -ty),
secure, surely.
see HEBREW for 0982
בֶּ֫טַח (be.tach) — security.
1) security, safety
adv
2) securely
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
שָׁעַן (sha`an) is a Hebrew verb primarily meaning to lean or support oneself. It is noted in the Niphal form, indicating a reflexive action of relying or trusting, particularly in a figurative sense of trusting in God. The entries consistently emphasize the themes of leaning and support.
[שָׁעַן] vb. Niph. lean, support oneself
base
H8172 שָׁעַן Niph. lean, support oneself
8172 sha`an shaw-an'
a primitive root; to support one's self:--lean, lie, rely,
rest (on, self), stay.
שָׁעַן (sha.an) — to lean.
1) to lean on, trust in, support
1a) (Niphal) to lean, lean upon, support oneself
1a1) of trust in God (fig)
HC/VNu3ms — Conjunction · verb niphal third person masculine singularHC/VNu3ms
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
Conj | N-cd | Suff — Conjunction · noun common feminine dual construct · suffixHC/Ncfdc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
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 | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp