Psalms 119:35 — Word Study
WLCהַ֭דְרִיכֵנִי בִּנְתִ֣יב מִצְוֹתֶ֑יךָ כִּי־ ב֥וֹ חָפָֽצְתִּי׃
BSADirect medârak [lead, guide] in the pathnâthîyb [road, way] of Your commandmentsmitsvâh [laws, teachings] forkîy [because, since] I find delightchâphêts■ [experience, take pleasure in, joy, happiness, having a desire to follow]
| Greek | English | Parsing |
|---|---|---|
| הַ֭דְרִיכֵנִי | lead me | Verb hiphil imperative second person masculine singular, suffix |
| בִּנְתִ֣יב | in [the] path of | Preposition, noun common masculine singular construct |
| מִצְוֹתֶ֑יךָ | commandments your | Noun common feminine plural construct, suffix |
| כִּי־ | for | Particle |
| ב֥וֹ | in it | Preposition, suffix |
| חָפָֽצְתִּי׃ | I delight | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Direct me in the path of Your commandments, for there I find delight. |
| KJV | Make me to go in the path of thy commandments; for therein do I delight. |
| ASV | Make me to go in the path of thy commandments; For therein do I delight. |
| YLT | Cause me to tread in the path of Thy commands, For in it I have delighted. |
| WEB | Direct me in the path of your commandments, for I delight in them. |
| BBE | Make me go in the way of your teachings; for they are my delight. |
Translations agree on the essence of the verse, emphasizing the psalmist's plea for guidance.
The sentence features a main clause with a reason clause that explains the psalmist's motivation for seeking guidance.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָפֵץ
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 119:35
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 Plea for Guidancegenerated
Psalm 119:35 expresses the psalmist's desire for divine guidance in following God's commandments. The psalmist acknowledges that true delight is found in adhering to these laws, emphasizing the relationship between obedience and joy. This plea for direction is part of a broader meditation on the significance of God's teachings throughout Psalm 119.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:27–36 | Make clear to me the way of Your precepts; then I will meditate on Your wonders. |
| 2 | Ezekiel 36:26–27 | I will give you a new heart and put a new spirit within you; I will remove your heart of stone and give you a heart of flesh. |
| 3 | Philippians 2:13 | For it is God who works in you to will and to act on behalf of His good purpose. |
| 4 | Hebrews 13:21 | equip you with every good thing to do His will. And may He accomplish in us what is pleasing in His sight through Jesus Christ, to whom be glory forever and ever. Amen. |
| 5 | Psalm 23:3 | He restores my soul; He guides me in the paths of righteousness for the sake of His name. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — הַ֭דְרִיכֵנִי, Had.ri.khe.nigenerated
The verb הַ֭דְרִיכֵנִי (Had.ri.khe.ni) is a Hiphil imperative form, meaning 'lead me' or 'guide me'. It is derived from the root דָּרַךְ (darakh), which means 'to tread' or 'to walk'. This word conveys a sense of direction and purpose, indicating a request for divine assistance in navigating life's path.
In this context, the psalmist is not merely asking for guidance but is expressing a deep desire to be led in the way of God's commandments, which he associates with joy and fulfillment.
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 הַ֭דְרִיכֵנִי (Had.ri.khe.ni) governs the main clause, with a prepositional phrase בִּנְתִ֣יב (bin.Tiv) specifying the path and a second clause providing the reason for the request. This structure emphasizes the connection between the plea for guidance and the delight found in obedience.
The Hebrew word order places the verb first, highlighting the urgency of the request, followed by the path and the rationale for seeking direction.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb הַ֭דְרִיכֵנִי is rendered as με (me), which means 'me'. This choice indicates a direct appeal for personal guidance.
The translation maintains the personal nature of the request, underscoring the psalmist's desire for God to lead him in the way of His commandments.
In plain words — the whole versegenerated
Psalm 119:35 expresses a desire for God to guide the psalmist in following His commandments. The psalmist finds joy in this path, emphasizing the connection between obedience to God's laws and personal delight.
Frequently Asked Questionsgenerated
Being directed in the path of God's commandments means seeking guidance to follow His laws and teachings, which lead to a fulfilling and joyful life.
The psalmist finds delight in God's commandments because they provide guidance, purpose, and a sense of fulfillment in living according to God's will.
You can apply this verse by actively seeking God's guidance in your decisions and striving to follow His commandments, finding joy in the process.
Examples of God's commandments include the moral and ethical teachings found in the Torah, such as the Ten Commandments, which guide behavior and relationships.
Reflection Questionsgenerated
- In what areas of my life do I seek God's guidance, and how can I be more open to His direction?
- What commandments of God bring me the most joy, and how can I incorporate them into my daily life?
- How does understanding the path of God's commandments change my perspective on challenges I face?
- What practical steps can I take to follow God's commandments more closely?
The early church on this verse — how the Fathers read it
Early Church Fathers, such as Augustine of Hippo, reference this verse to discuss the necessity of divine assistance in following God's commandments.
But since he has no power to do even this, save he be aided by Him who commands him to do what He commands, "Make me," he adds, "to go in the path of Your commandments,Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMake me to go in the path of thy commandments,.... Lead, guide, direct me in the path, and use me to it; work in me both to will and to do; give both ability and a willing mind to walk therein; by
Read John Gill on Psalms 119 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMake me to go in the path of thy commandments; for therein do I delight. Make me to go in the path of thy commandments; for therein do I delight. Thou who hast given me the will, give me the power to perform.
Read Robert Jamieson on Psalms 119 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMake me to go, by directing my mind into the right way, by inclining my will, and strengthening my resolution. For therein do I delight: forsake not him who delighteth in the: and in thy service; and as thou hast wrought in me to will work in me also to do.
Read Matthew Poole on Psalms 119 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:35 Make me to go in the path of thy commandments; for therein do I delight.Ver. 35. Make me to go in the path] Which I shall soon forsake if thou guide me not. Te duce vera sequor, te duce falsa nego. For therein do I delight] After the inward man, Romans 7:22. Thou hast given me to will, give me also to work what is well pleasing in thy sight.
Read John Trapp on Psalms 119 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) Path.—From root to tread, the trodden way, plain with the track of all the pious pilgrims’ feet of past times.
Read Charles John Ellicott on Psalms 119 →
CambridgeThe Cambridge Bible for Schools and Colleges33–40. Hç. A series of prayers for instruction guidance and strength.
Read Cambridge on Psalms 119 →
Albert Barnes1798–1870Barnes' Notes on the BibleMake me to go in the path ... - That is, Incline me to it; so direct me that I shall thus walk. It is an acknowledgment of his dependence on God, that he might be able to carry out the cherished purposes of his soul.
Read Albert Barnes on Psalms 119 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleä, He.33-40. Teach me… thy statutes—The trouble has passed, and entrance upon active and responsible life is contemplated. The writer sees the form of knowledge and of truth in the law.
Read Daniel Denison Whedon on Psalms 119 →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
Direct me in the path of Your commandments, for there I find delight.
Direct me in the path of your commandments, for I delight in them.
Direct me in the path of Your commandments, for there I find delight.
Guide me in the path of your commands, for I delight to walk in it.
Tyndale line
Make me to go in the path of thy commandments; for therein do I delight.
Make me to go in the path of thy commandments; For therein do I delight.
Make me to go in the path of thy commandments; for therein do I delight.
Make me to go in the path of thy commandments; for in that do I delight.
Direct mee in the path of thy commandements: for therein is my delite.
Strictly literal
Make me to walk in the path of thy commandments; for therein do I delight.
Cause me to tread in the path of Thy commands, For in it I have delighted.
Cause me to tread in the path of Your commands, || For I have delighted in it.
Guide me on the path of thy commandments; for therein do I find my delight.
Guide me in the path of your commandments, for I delight to walk in it.
Simplified
Lead me to follow your commands, for this is what I love to do
Make me go in the way of your teachings; for they are my delight.
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 agree on the wording of הַ֭דְרִיכֵנִי בִּנְתִ֣יב מִצְוֹתֶ֑יךָ כִּי־ ב֥וֹ חָפָֽצְתִּי׃. This consistency across witnesses reinforces the significance of the psalmist's plea for guidance.
הַ֭דְרִיכֵנִי בִּנְתִ֣יב מִצְוֹתֶ֑יךָ כִּי־ ב֥וֹ חָפָֽצְתִּי׃
6 of the 6 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 Psalms 119:35
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.
דָּרַךְ (darakh) is a Hebrew verb meaning to tread or march. It encompasses a range of actions including walking, leading, and bending a bow. The word appears in various forms, such as Qal and Hiphil, indicating both simple and causative actions. Notably, it can refer to treading down or guiding others.
דָּרַךְ vb. tread, march
Qal
tread, march, march forth
tread upon
tread wine- (or oil-) press
tread (i.e. bend) the bow
Hiph.
tread, tread down
tread (bend) the bow
causat. cause to tread or march, lead
base
H1869 דָּרַךְ tread, march
1869 darak daw-rak'
a primitive root; to tread; by implication, to walk; also to
string a bow (by treading on it in bending):--archer, bend,
come, draw, go (over), guide, lead (forth), thresh, tread
(down), walk.
דָּרַךְ (da.rakh) — to tread.
1) to tread, bend, lead, march
1a) (Qal)
1a1) to tread, march, march forth
1a2) to tread on, tread upon
1a3) to tread (a press)
1a4) to tread (bend) a bow
1a5) archer, bow-benders (participle)
1b) (Hiphil)
1b1) to tread, tread down
1b2) to tread (bend with the foot) a bow
1b3) to cause to go, lead, march, tread
V-Hiphil-Impv-2ms | Suff — Verb hiphil imperative second person masculine singular · suffixHVhv2ms/Sp1bs
נָתִיב (nathiyb) refers to a path or pathway, emphasizing a trodden track. It can denote both a physical path and the concept of travel or a traveler. The feminine form נְתִיבָה (nethiybah) shares the same meaning. The word is derived from an unused root meaning to tramp.
נָתִיב n.m. path, pathway
base
נְתִיבָה n.f. id. [n.gd.ab];—path
base
H5410a נָתִיב path, pathway H5410b נְתִיבָה id. [5410a]
5410 nathiyb naw-theeb'
or (feminine) nthiybah {neth-ee-baw'}; or nthibah (Jeremiah
6:16) {neth-ee-baw'}; from an unused root meaning to tramp; a
(beaten) track:--path((-way)), X travel(-ler), way.
נָתִיב (na.tiv) — path.
1) trodden with the feet, path, pathway
2) path, pathway, traveller
נְתִיבָה (ne.ti.vah) — path.
1) trodden with the feet, path, pathway
2) path, pathway, traveller
Also means: na.tiv (נָתִיב "path" H5410A)
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
מִצְוָה (mitsvah) means 'commandment' and can refer to commands from both humans and God. It encompasses laws, ordinances, and precepts, indicating a range of directives within religious and moral contexts. The term is derived from a root meaning to command, linking it to the broader framework of divine law.
מִצְוָה 181 n.f. commandment
base
H4687 מִצְוָה commandment
4687 mitsvah mits-vaw'
from 6680; a command, whether human or divine (collectively,
the Law):--(which was) commanded(-ment), law, ordinance,
precept.
see HEBREW for 06680
מִצְוָה (mits.vah) — commandment.
1) commandment
1a) commandment (of man)
1b) the commandment (of God)
1c) commandment (of code of wisdom)
N-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
חָפֵץ (chaphets) is a Hebrew verb meaning to delight in or take pleasure in something. It can refer to both human desire and divine pleasure, indicating a sense of inclination or favor. The word is also noted to mean to bend down, though this usage is rare. The entries suggest a range of meanings focused on desire and pleasure.
ref
H2654a חָפֵץ delight in H2654b חָפֵץ bend down
2654 chaphets khaw-fates'
a primitive root; properly, to incline to; by implication
(literally but rarely) to bend; figuratively, to be pleased
with, desire:--X any at all, (have, take) delight, desire,
favour, like, move, be (well) pleased, have pleasure, will,
would.
חָפֵץ (cha.phets) — to delight in.
1) to delight in, take pleasure in, desire, be pleased with
1a) (Qal)
1a1) of men
1a1a) to take pleasure in, delight in
1a1b) to delight, desire, be pleased to do
1a2) of God
1a2a) to delight in, have pleasure in
1a2b) to be pleased to do
חָפַץ (ch.ph) — to sway.
1) to move, bend down
1a) (Qal) to bend down
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
de-lit' (verb, chaphets, ratsah, sha`a`; sunedomai): "To delight" is most frequently expressed by chaphets, which means originally "to bend" (compare Job 40:17, "He moveth his tail"), hence, "to incline to," "take pleasure in." It is used of God's pleasure in His people (Nu 14:8; 2Sa 22:20; Ps 18:19, etc.), and in righteousness, etc. (Isa 66:4; Jer 9:24; Mic 7:18, etc.), also of man's delight in God and His will (Ps 40:8; 73:25; the King James Version and the…
