Psalms 107:40 — Word Study
WLCשֹׁפֵ֣ךְ בּ֭וּז עַל־ נְדִיבִ֑ים וַ֝יַּתְעֵ֗ם בְּתֹ֣הוּ לֹא־ דָֽרֶךְ׃
BSAHe pours outshâphak [sheds, empties] contemptbûwz [disrespect, scorn] onʻal the noblesnâdîyb [princes, leaders] and makes them wandertâʻâh▸ [go astray, lose direction] in a tracklesslôʼ [pathless, desert] wastelandtôhûw [wilderness, empty place]
| Greek | English | Parsing |
|---|---|---|
| שֹׁפֵ֣ךְ | [he was] pouring out | Verb, Qal, participle (active) masculine singular |
| בּ֭וּז | contempt | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| נְדִיבִ֑ים | noble [people] | Adj |
| וַ֝יַּתְעֵ֗ם | and he made wander them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| בְּתֹ֣הוּ | in a wasteland | Preposition, noun common masculine singular absolute |
| לֹא־ | not | Particle |
| דָֽרֶךְ׃ | a way | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He pours out contempt on the nobles and makes them wander in a trackless wasteland. |
| KJV | He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way. |
| ASV | He poureth contempt upon princes, And causeth them to wander in the waste, where there is no way. |
| YLT | He is pouring contempt upon nobles, And causeth them to wander in vacancy — no way. |
| WEB | He pours contempt on princes, and causes them to wander in a trackless waste. |
| BBE | He puts an end to the pride of kings, and sends them wandering in the waste lands where there is no way. |
Where they part company is נְדִיבִ֑ים — see How Translations Differ.
The main verb drives the sentence, with two phrases detailing the target and the resulting state of the nobles.
7 commentators on this verse
Gill, Poole, Trapp, AdamClarke & more — read them ›
clause
subjectדֶּרֶךְ
verbשָׁפַךְ
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 107:40
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 — God's Justice and Mercygenerated
Psalm 107:40 reflects on God's actions towards the nobles, emphasizing how He pours out contempt on them and leads them into a desolate state. This serves as a reminder of God's sovereignty in dealing with the proud and the consequences of their actions, contrasting with His compassion for the needy, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 12:21–24 | He pours out contempt on nobles and disarms the mighty. |
| 2 | Isaiah 23:8–9 | Who planned this against Tyre, the bestower of crowns, whose traders are princes, whose merchants are renowned on the earth? |
| 3 | Psalm 78:66 | He beat back His foes; He put them to everlasting shame. |
| 4 | Exodus 8:3–17 | The Nile will teem with frogs, and they will come into your palace and up to your bedroom and onto your bed, into the houses of your officials and your people, and into your ovens and kneading bowls. |
| 5 | Joshua 10:24–26 | When they had brought the kings to Joshua, he summoned all the men of Israel and said to the army commanders who had accompanied him, “Come here and put your feet on the necks of these kings.” So the commanders came forward and put their feet on their necks. |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — שֹׁפֵ֣ךְ, sho.Fekhgenerated
The verb שָׁפַךְ (shaphak) means to pour out or spill. In this context, it conveys the act of God pouring out contempt, illustrating a strong emotional response towards the nobles.
This participle form indicates an ongoing action, suggesting that God's contempt is not a one-time event but a continuous state directed at those in positions of power who act unjustly.
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. The BSB uses contempt for בּוּז, which is also reflected in the KJV and ASV.
Where others part company with the BSB they part company over the rendering of נְדִיבִ֑ים. The KJV and ASV use princes, while the ULB opts for leaders, showing a slight difference in interpretation of the term.
Sentence Structuregenerated
The main verb שֹׁפֵ֣ךְ, He pours out, governs the entire verse, indicating God's action towards the nobles. The structure includes a noun phrase indicating the object of contempt and a subsequent clause that describes the consequence of this action.
The prepositional phrase עַל־ נְדִיבִ֑ים specifies the target of God's contempt, while the second clause describes the resulting state of the nobles, emphasizing their wandering in a wasteland.
Septuagint Backgroundgenerated
The Septuagint translates שֹׁפֵ֣ךְ as ἐχεξύθη, which suggests a strong and decisive action of pouring out. This choice highlights the severity of God's contempt.
For נְדִיבִ֑ים, the LXX uses ἄρξοντας, indicating rulers or leaders, which aligns with the Hebrew meaning but emphasizes authority.
In plain words — the whole versegenerated
Psalm 107:40 tells us that God pours out contempt on the nobles, leading them to wander in a wasteland. This reflects God's judgment on the proud while contrasting with His care for the needy, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
It means that God expresses disdain and disapproval towards the nobles, showing that their actions are not aligned with His will.
Leading them into a wasteland symbolizes the consequences of their pride and the emptiness of their pursuits.
This verse illustrates God's justice in dealing with the proud and the consequences they face, contrasting with His compassion for the needy.
We can learn that pride and injustice lead to desolation, while humility and righteousness are valued by God.
Reflection Questionsgenerated
- In what ways have I seen pride lead to negative consequences in my life or the lives of others?
- How can I ensure that I remain humble and just in my actions?
- What does it mean to me that God cares for the needy while judging the proud?
- How can I reflect God's compassion in my interactions with others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 107:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe poureth contempt upon princes,.... That is, the Lord does, who is above them; he laughs at them, and has them in derision, when they are raging against his people, cause, and interest; he sets
Read John Gill on Psalms 107 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe poureth contempt upon princes; those who were honourable and adored like gods by their people, and terrible to all their enemies, he renders them despicable to their own subjects, and to other nations; and this he doth suddenly, abundantly, and unavoidably, as this phrase of pouring it out upon them seems to imply. To wander in the wilderness, where there is no way; either, 1. He giveth them up to foolish and pernicious counsels, by which they are exposed to contempt, and brought to their wit’ s end, not knowing what course to take. Or, 2. He banished them from their own courts and kingdoms, and forced them to flee into desolate wildernesses for shelter and subsistence.
Read Matthew Poole on Psalms 107 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 107:40 He poureth contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way.Ver. 40. He poureth contempt, &c.] See Job 12:21; Job 12:24, Poena tyrannorum est contemptus, exilium, nex, saith Genebrard. All the policy or king craft cannot save them.
Read John Trapp on Psalms 107 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 40. He poureth contempt upon princes] How many have lately been raised from nothing, and set upon thrones! And how many have been cast down from thrones, and reduced to nothing! And where are now those mighty troublers of the earth? On both sides they are in general gone to give an account of themselves to God. And what an account! Where there is no way.] Who can consider the fate of the late emperor of the French, Napoleon, without seeing the hand of God in his downfall! All the powers of Europe were leagued against him in vain; they were as stubble to his bow. "HE came, HE saw, and HE conquered" almost every where, till God, by a Russian FROST, destroyed his tens of thousands of…
Read AdamClarke on Psalms 107 →CambridgeThe Cambridge Bible for Schools and Colleges40. “He poureth contempt upon princes, And maketh them wander in a wayless waste,”
Read Cambridge on Psalms 107 →Albert Barnes1798–1870Barnes' Notes on the BibleHe poureth contempt upon princes - He treats them as if they were common people; he pays no regard in his providence to their station and rank.
Read Albert Barnes on Psalms 107 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible40. No way—No prepared road; a quotation from Job 12:21; Job 12:24
Read Daniel Denison Whedon on Psalms 107 →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
He pours out contempt on the nobles and makes them wander in a trackless wasteland.
He pours contempt on princes, and causes them to wander in a trackless waste.
He pours out contempt on the nobles and makes them wander in a trackless wasteland.
He would pour contempt upon princes, and he made them wander in a wasteland with no road.
Tyndale line
He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.
He poureth contempt upon princes, And causeth them to wander in the waste, where there is no way.
He poureth contempt upon princes, and causeth them to wander in the waste, where there is no way.
He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.
He powreth contempt vpon princes, and causeth them to erre in desert places out of the way.
Strictly literal
He poureth contempt upon nobles, and causeth them to wander in a pathless waste;
He is pouring contempt upon nobles, And causeth them to wander in vacancy — no way.
He is pouring contempt on nobles, || And causes them to wander in vacancy—no way.
He [then] poureth contempt upon princes, and causeth them to wander in a pathless wilderness.
He pours contempt on the leaders and causes them to wander in the wilderness, where there are no roads.
Simplified
He pours out his contempt on their leaders, making them wander, lost in the wilderness.
He puts an end to the pride of kings, and sends them wandering in the waste lands where there is no way.
Word by word, the decisions they made
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 states, "He pours out contempt on the nobles and makes them wander in a trackless wasteland," using the Hebrew words שֹׁפֵ֣ךְ בּ֭וּז עַל־ נְדִיבִ֑ים וַ֝יַּתְעֵ֗ם בְּתֹ֣הוּ לֹא־ דָֽרֶךְ. The Septuagint agrees with the Masoretic Text, matching all eight words in a word-by-word correspondence, although the Greek translation has its own unique word order. The Dead Sea Scrolls (4Q88) have fragments that include the key terms from the verse, but they are partly restored and do not provide a complete text. Overall, the Septuagint and Dead Sea Scrolls support the reading found in the Masoretic Text, confirming the main elements of the verse.
שֹׁפֵ֣ךְ בּ֭וּז עַל־ נְדִיבִ֑ים וַ֝יַּתְעֵ֗ם בְּתֹ֣הוּ לֹא־ דָֽרֶךְ׃
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.
[שפך] [בוז] [על] [נדיבים] ויתע׳ם בתהו [לא] [דרך]
nothing on the leather here — 2 partly restored, 6 supplied entire by an editor.
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 107:40
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.
שָׁפַךְ (shaphak) is a Hebrew verb meaning to pour out or spill. It encompasses a range of actions, including pouring liquids, shedding blood, and even expressing emotions like anger. The word can also imply figurative uses, such as expending life or resources. Various forms of the verb exist, indicating different nuances, such as being poured out or pouring oneself out.
שָׁפַךְ 113 vb. pour out, pour
Qal
lit.
fig.
Niph. be poured out
Pu. be poured out
Hithp. my soul pours itself out upon me
base
H8210 שָׁפַךְ pour out, pour
8210 shaphak shaw-fak'
a primitive root; to spill forth (blood, a libation, liquid
metal; or even a solid, i.e. to mound up); also (figuratively)
to expend (life, soul, complaint, money, etc.); intensively,
to sprawl out:--cast (up), gush out, pour (out), shed(-der,
out), slip.
שָׁפַךְ (sha.phakh) — to pour: pour.
: pour
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: kill.
: kill/shed(blood/life)
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
1d) (Hithpael)
1d1) to be poured out
1d2) to pour out oneself
שָׁפַךְ (sha.phakh) — to pour: build siege mound.
: build_siege_mound
1) to pour, pour out, spill
1a) (Qal)
1a1) to pour, pour out
1a2) to shed (blood)
1a3) to pour out (anger or heart) (fig)
1b) (Niphal) to be poured out, be shed
1c) (Pual) to be poured out, be shed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
בּוּז (buwz) means contempt, indicating a sense of disrespect or disdain. It can arise from various sources, including evil, prosperity, or judgment. The term appears in contexts related to divine judgment, suggesting a serious tone in its usage.
בּוּז n.m. contempt
contempt
judicial, poured out by God, in judgment
base
H937 בּוּז contempt
937 buwz booz
from 936; disrespect:--contempt(-uously), despised, shamed.
see HEBREW for 0936
בּוּז (buz) — contempt.
1) contempt
1a) springing from evil
1b) springing from prosperity
1c) springing from judgment
N-ms — Noun common · masculine singular absoluteHNcmsa
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
נָדִיב (nadiyb) conveys meanings of being inclined, generous, and noble. It is derived from a root meaning voluntary or willing, and can refer to a noble person or grandee, sometimes with a connotation of tyranny. The word appears in contexts related to nobility and willingness, including a mention in Song of Solomon 6:12.
נָדִיב adj. and n.m. inclined, generous, noble
incited, inclined, willing
noble, princely, in rank
noble in mind and character
base
H5081 נָדִיב inclined, generous, noble
5081 nadiyb naw-deeb'
from 5068; properly, voluntary, i.e. generous; hence,
magnanimous; as noun, a grandee (sometimes a tyrant):--free,
liberal (things), noble, prince, willing ((hearted)).
see HEBREW for 05068
נָדִיב (na.div) — noble: willing.
: willing
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Also means: na.div (נָדִיב ": noble" H5081H)
§ A man living at the time of United Monarchy, only mentioned at Sng.6.12
נָדִיב (na.div) — noble.
: noble
n m
1) noble one
adj
2) inclined, willing, noble, generous
1a) incited, inclined, willing
1b) noble, princely (in rank)
1c) noble (in mind and character)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
תָּעָה (ta`ah) is a Hebrew verb that means to wander or go astray, both physically and ethically. It can refer to being led astray, as in a moral sense, or to the effects of intoxication. The word has various forms, including Qal (to err), Niphal (to be made to wander), and Hiphil (to cause to wander).
תָּעָה vb. err
Qal
physically wander about
of intoxication
ethically
Niph.
be made to wander about, as a drunkard
ethically: be led astray
Hiph.
physically cause to wander about
of intoxication
mentally and morally, cause to err, mislead
base
H8582 תָּעָה err .. physically wander about
. of intoxication
. ethically
. . be made to wander about, as a drunkard
. ethically: be led astray
. . physically cause to wander about
. of intoxication
. mentally and morally, cause to err, mislead
8582 ta`ah taw-aw'
a primitive root; to vacillate, i.e. reel or stray (literally
or figuratively); also causative of both:--(cause to) go
astray, deceive, dissemble, (cause to, make to) err, pant,
seduce, (make to) stagger, (cause to) wander, be out of the
way.
תָּעָה (ta.ah) — to go astray.
1) to err, wander, go astray, stagger
1a) (Qal) to err
1a1) to wander about (physically)
1a2) of intoxication
1a3) of sin (ethically)
1a4) wandering (of the mind)
1b) (Niphal)
1b1) to be made to wander about, be made to stagger (drunkard)
1b2) to be led astray (ethically)
1c) (Hiphil) to cause to wander
1c1) to cause to wander about (physically)
1c2) to cause to wander (of intoxication)
1c3) to cause to err, mislead (mentally and morally)
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3mp
תֹּ֫הוּ (tohu) refers to formlessness, confusion, and emptiness, often conveying a sense of desolation or worthlessness. It can describe both physical emptiness, like wilderness, and abstract concepts such as vanity or unreality. The term is rooted in a meaning related to lying waste, and it appears in contexts discussing chaos or the primeval state of the earth.
תֹּ֫הוּ n.m. formlessness, confusion, unreality, emptiness (primary meaning difficult to seize)
formlessness
fig. of what is empty, unreal
base
H8414 תֹּ֫הוּ formlessness, confusion, unreality, emptiness (primary meaning difficult to seize) . formlessness
. fig. of what is empty, unreal
8414 tohuw to'-hoo
from an unused root meaning to lie waste; a desolation (of
surface), i.e. desert; figuratively, a worthless thing;
adverbially, in vain:--confusion, empty place, without form,
nothing, (thing of) nought, vain, vanity, waste, wilderness.
תֹּ֫הוּ (to.hu) — formlessness.
1) formlessness, confusion, unreality, emptiness
1a) formlessness (of primeval earth)
1a1) nothingness, empty space
1b) that which is empty or unreal (of idols) (fig)
1c) wasteland, wilderness (of solitary places)
1d) place of chaos
1e) vanity
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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
HNcbsa — Noun common · both singular absoluteHNcbsa
wa ('orach, orcha', 'erets, bo', derekh, halikhah, ma`galah, nathibh; hodos, parodos, poreia, tropos; "highway," mecillah, meclul; diexodoi ton hodon): The list just cited contains only a portion of the words translated "way" or "highway" in the King James Version. Most of them have the primary meaning of "road," "customary path," "course of travel" (Ge 3:24; Ex 23:20; Nu 20:17, etc.). By a very easy and natural figure "way" is applied to the course of human conduct, the manner of life which one lives (Ex 18:20; 32:8; Nu 22:32; 1Sa 8:3;