What Word Was Wuest Working With?[way, road, manner of life] hodos ὁδός

What Word Was Wuest Working With? [way, road, manner of life]

44. The Road to Heaven

IN ROMANS 3:23 we read, "All have sinned and come short of the glory of God." The Greek word translated "sin" is a word which among the pagan Greeks meant "to be without a share in," thus, "to miss the mark, to fail of doing." The Greek athletes aiming at a target would sometimes miss the mark. Thus, the human race has missed the mark, namely, a life lived to the glory of God.

Our Lord in John 14:6 says, "I am the way, the truth, and the life.' The word "way" is from a Greek word which has two uses, a literal and a metaphorical. It was 89 used to speak of a road and also to refer to a method or manner of accomplishing something. These uses are closely intertwined and cannot be disassociated. The road leading to a certain place is the method of getting there. Our Lord is the literal road which a sinner must take if he is to reach heaven, and Jesus thus becomes the method by which he is saved. Missing the glory of God is evidence of the fact that the sinner has not gone in the right direction, and that shows that he has not been on the right road. He has missed the road. To reach heaven, the sinner must put himself on the road to heaven. Jesus is that road.

But, that Jesus is not that road as a teacher or an example, is clear, for Paul in Heb. 10:19-20 says, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the veil, that is to say, his flesh." The writer to the Hebrews is inviting Jews to receive Jesus Christ as Saviour, and is using Old Testament typology in an effort to make himself clear to them: The word "way" is again this road which is the method whereby one reaches heaven. The word "new" is from a word which is used in the Greek translation of the Old Testament to refer to the slaying of sacrificial victims. A Greek preposition prefixed to the word makes the composite word mean "freshly slain." The road is a freshly slain road. That reminds us of the road in the Holy of Holies which led to the Mercy Seat, sprinkled with the blood of the sacrificial animals. It was the road which led into the presence of God through a substitutionary sacrifice90 which put away sin. But that road was only typical of another road, this freshly slain road which is actual and living, an effective way to God, namely Jesus Christ who is that road by virtue of His outpoured blood on Calvary's Cross. Are you on that road? There is no other that leads to heaven.

Wuest, Kenneth S. Volume 3. Grand Rapids, MI: Wm. B. Eerdmans, 1973. WORDsearch CROSS e-book. pages 88,89,90.

Complete Word Study Dictionary, The
ὁδός
ὁδός [See Stg: <G3598>]

hodós; gen. hodoú, fem. noun. Way.

(I) In respect to place, a way, highway, road, street.

(A) Used generally (Matt. 2:12; 8:28; 13:4, 19; Acts 8:26; James 2:25; Sept.: Num. 21:4; Deut. 28:7); of a street in a city (Matt. 22:9, 10; Luke 14:23; Sept.: Jer. 5:1; 7:17). The phrase katá tḗn hodón (katá <G2596>, along), along or on the way (Luke 10:4; Acts 8:36).

(B) Followed by the gen. of place meaning to which a way leads (Heb. 9:8, a way or entrance into the sanctuary; Sept.: Gen. 3:24). Metonymically for the whole region through which the way leads (Matt. 4:15, "the way of the sea," meaning the region around the Sea of Galilee quoted from Isa. 9:1; Matt. 10:5, "into the way," meaning the country of the Gentiles).

(C) In the phrases hetoimázō <G2090>, to prepare, and kataskeuázo <G2680>, to fit, tḗn hodón, meaning to prepare the way for a king (Rev. 16:12); metaphorically (Matt. 3:3; 11:10; Mark 1:2, 3). With the verb euthúnō <G2116>, to straighten, tḗn hodón (John 1:23‚ to straighten or to make ready). These all allude to Isa. 40:3.(D) Metonymously of Jesus as the way, i.e., the author and medium of access to God and eternal life (John 14:6).
(II) In action, way, i.e., a being on the way, a going, journey, progress, course.(A) Generally, eis tḗn hodón (eis <G1519>, unto) for the way or journey (Luke 9:3). With ex <G1537>, out of or from, followed by the gen. ex hodoú (Luke 11:6, from the way); en tḗ hodṓ (en <G1722>, in), in or by the way, on the journey (Matt. 15:32; Mark 8:3, 27; Acts 9:17, 27); katá <G2596> by, katá tḗn hodón, by or on the way (Acts 25:3; 26:13); kateuthúnō <G2720>, to direct, guide the way (1 Thess. 3:11); poreúomai <G4198>, go, poreúomai tḗn hodón, to go on one's way, continue one's journey (Acts 8:39); with poiéō <G4160>, to make, "and his disciples began to go plucking the ears of corn" (a.t.) meaning they went along plucking the ears (Mark 2:23). The use of hodón poiéō, to make, is a Hebraism from Judg. 17:8. Used generally (Sept.: Gen. 24:21, 40; 42:25; 45:21).

(B) Following the gen. of time (Luke 2:44; Acts 1:12, "a Sabbath day's journey" [a.t.], 1,000 large paces, equal to about seven and one-half furlongs; Sept.: Gen. 30:36; 31:23).

(III) Metaphorically meaning way, manner, means.

(A) Way or method of proceeding, of doing or affecting something (1 Cor. 4:17;1027 12:31). Hai hodoí means the way of proceeding, administration, counsels (Acts 13:10; Rom. 11:33; Rev. 15:3; Sept.: Ps. 18:31).

(B) Way or means of arriving at or obtaining something as a means of salvation (Luke 1:79); a way of life (Acts 2:28; 16:17; 2 Pet. 2:21; Sept.: Prov. 10:17).

(C) Way of thinking, feeling, acting, manner of life and conduct (Matt. 21:32, living a just and holy life); way of peace or peaceful life (Rom. 3:17, quoted from Isa. 59:8; see James 5:20). Followed by the gen. of person, the way or ways of someone, meaning his way of life, conduct, actions (Acts 14:16; Rom. 3:16; James 1:8; 2 Pet. 2:15; Jude 1:11; Sept.: Job 23:10). The way of God or of the Lord is also the way, walk, or life which God approves and requires (Matt. 22:16; Luke 20:21; Acts 18:25, 26; Heb. 3:10; Sept.: Job 23:11; Ps. 25:4). Hence used in an absolute sense for the Christian way, the Christian religion (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). "The way of truth" (2 Pet. 2:2) means the way of true faith.

Deriv.: ámphodon <G296>, when two roads meet; eísodos <G1529>, entrance, access; éxodos <G1841>, way out, exodus, an exit; hodeúō <G3593>, to travel, journey; hodēgós <G3595>, guide, leader; párodos <G3938>, a passing or passage; sunodía <G4923>, a caravan.

Syn.: drómos <G1408>, a race, running, career, course; tríbos <G5147>, a worn path; trochiá <G5163>, a track of a wheel; trópos <G5158>, manner.



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Zodhiates, Spiros. Complete Word Study Dictionary Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.

Thayer's Greek-English Lexicon

ὁδος, 3598

ὁδος <G3598>, ὁδου, ἡ (apparently from the root, ΕΔ, to go (Latin adire, accedere), allied with Latin solum; Curtius, sec. 281); the Septuagint numberless times for ‏דֶרֶךְ‎, less frequently for ‏אֹרַח‎; (from Homer down); “a way”;

1. properly,

a. “a travelled way, road”: Matthew 2:12; 7:13f; 13:4,19; Mark 4:4,15; 10:46; Luke 8:5,12; 10:31; 18:35; 19:36; Acts 8:26; 9:17; James 2:25, etc.; κατα την ὁδον (as ye pass along 438the way (see κατα, II. 1 a.)) “by the way, on the way,” Luke 10:4; Acts 8:36; 25:3; 26:13; σαββατου ὁδος (A.V. “a sabbath-day’s journey”) the distance that one is allowed to travel on the sabbath, Acts 1:12 (see σαββατον, 1 a.). ἡὁδος with a genitive of the object, the way leading to a place (the Hebrew ‏דֶרֶךְ‎ also is construed with a genitive, cf. Geseuius, Lehrgeb., p. 676 (Gr. sec. 112, 2; cf. Winer’s Grammar, sec. 30, 2)): εθνων, Matthew 10:5; των ἁγιων into the holy place, Hebrews 9:8, cf. 10:20, where the grace of God is symbolized by a way, cf. ζαω, II. b. (του ξυλου, Gcn. 3:24; Αιγυπτου ... Ασσυριων, Jeremiah 2:18; γης Φιλιστιειμ, Exodus 13:17; του Σινα, Judith 5:14; Latin via mortis, Tibull. 1, 10, 4; cf. Kühner, ii., p. 286, 4). in imitation of the Hebrew ‏דֶרֶךְ‎, the accusative of which takes on almost the nature of a preposition, “in the way to, toward” (cf. Gesenius, Thesaurus, i., p. 352{a}), we find ὁδον θαλασσης in Matthew 4:15 from Isaiah 8:23 (Isaiah 9:1) (so ὁδον (της θαλασσης, 1 Kings 18:43); γης αυτων, 1 Kings 8:48; 2 Chronicles 6:38; ὁδονδυσμων ἡλιου, Deuteronomy 11:30; moreover, once with the accusative, ὁδονθαλασσαν ερυθραν, Numbers 14:25; (Deuteronomy 2:1); cf. Thiersch, De Alex. Pentateuchi versione, p. 145f; (Buttmann, sec. 131, 12)), with a genitive of the subject, “the way in which one walks”: εν ταις ὁδοιςαυτων, Romans 3:16; ἑτοιμαζειντην ὁδοντων βασιλεων, Revelation 16:12; in metaphorical phrases, κατευθενειν την ὁδοντινος, to remove the hindrances to the journey, 1 Thessalonians 3:11; ἑτοιμαζειν (and ευθυνειν, John 1:23; κατασκευαζειν, Matthew 11:10; Mark 1:2; Luke 7:27) την ὁδοντου κυριου, see ἑτοιμαζω.

b. “a traveller’s way, journey, travelling”: εν τη ὁδω, on the journey, on the road, Matthew 5:25; 15:32; 20:17; Mark 8:27; 9:33; 10:32,52; Luke 12:58; 24:32,35; Acts 9:27; εξ ὁδου, from a journey, Luke 11:6; αιρειν or κτασθαι τι εις ὁδον, Matthew 10:10; Mark 6:8, and εις την ὁδον, Luke 9:3; πορευομαι την ὁδον, to make a journey (Xenophon, Cyril 5, 2, 22), with αυτου added (A.V. “to go on one’s way”), to continue the journey undertaken, Acts 8:39; ὁδοςἡμερας, a journey requiring a (single) day for its completion, used also, like our “a day’s journey, as a measure of distance,” Luke 2:41 (Genesis 30:36; 31:23; Exodus 3:18; Judith 2:21; 1 Macc. 5:24; 7:45; αοπεχειν παμπολλων ἡμερωνὁδον, Xenophon, Cyril 1, 1, 3, cf. Herodotus 4, 101 (Winer’s Grammar, 188 (177))); on the phrase ὁδονποιειν, Mark 2:23 see ποιεω, I. 1 a. and c.

2. Metaphorically,

a. according to the familiar figure of speech, especially frequent in Hebrew (cf. Winer’s Grammar, 32) and not unknown to the Greeks, by which an action is spoken of as a “proceeding” (cf. the German Wandel), ὁδος denotes a course of conduct, “a way (i.e. manner) of thinking, feeling, deciding”: a person is said ὁδονδεικνυναι τινι, who shows him how to obtain a thing, what helps he must use, 1 Corinthians 12:31; with a genitive of the object, i.e. of the thing to be  obtained, ειρηνης, Romans 3:17; ζωης, Acts 2:28; σωτηριας, Acts 16:17; with a genitive of the subjunctive, της δικαιοσυνης, the way which ἡδικαιοσυνη points out and which is accustomed to characterize ἡδικαιοσυνη, so in Matthew 21:32 (on which see δικαιοσυνη, 1 b., p. 149{a} bottom); used of the Christian religion, 2 Peter 2:21; likewise της αληθειας, 2 Peter 2:2; with the genitive of the person deciding and acting, James 5:20; του Καιν, Jude 1:11; του Βαλααμ, 2 Peter 2:15; εν πασαις ταις ὁδοιςαυτου, in all his purposes and actions, James 1:8; τας ὁδουςμου εν Χριστω, the methods which I as Christ’s minister and apostle follow in the discharge of my office, 1 Corinthians 4:17; those are said πορευεσθαι ταις ὁδοιςαυτων (“to walk in their own ways”) who take the course which pleases them, even though it be a perverse one, Acts 14:16 (on the dative see πορευω, under the end); ἁιὁδοιτου Θεου or κυριου, the purposes and ordinances of God, his ways of dealing with men, Acts 13:10; Romans 11:33; Revelation 15:3 (Hosea 14:9; Psalm 94:10 (Psalm 95:10); 144:17 (Psalm 145:17); Ecclus. 39:24; Tobit 3:2, etc.). ἡὁδοςτου Θεου, the course of thought, feeling, action, prescribed and approved by God: Matthew 22:16; Mark 12:14; Luke 20:21; used of the Christian religion, Acts 18:26; also ἡὁδοςτου κυριου, Acts 18:25; ὁδος used generally of a method of knowing and worshipping God, Acts 22:4; 24:14; ἡὁδος simply, of the Christian religion (cf. Buttmann, 163 (142)), Acts 9:2; 19:9,23; 24:22.

b. in the saying of Christ, εγω ειμι ἡὁδος “I am the way” by which one passes, i.e. with whom all who seek approach to God must enter into closest fellowship, John 14:6. (On the omission of ὁδος in certain formulas and phrases (Luke 5:19; 19:4), see Winer’s Grammar, 590f (549f); Buttmann, sec. 123, 8; Bos, Ellipses etc. (edited by Schaefer), p. 331f.)

slippery way of wrong. philo stresses that we need a guide on the right way, i.e., moses, the lógos, or god himself, who as a merciful savior leads the noús to virtue. in josephus the word mostly has the literal sense of road, street, corridor, passage, journey, march, etc., although at times we find the sense “manner of life” and less commonly “means,” “purpose,” or “possibility.”

c. hodós in the nt.

Thayer's Greek-English Lexicon

Joseph Henry Thayer (November 7, 1828—November 26, 1901), an American biblical scholar, was born in Boston, Massachusetts. Thayer's Greek–English Lexicon of the New Testament is one of the greatest achievements in biblical scholarship

Theological Dictionary of the New Testament - Abridged Edition

ὁδός hodós [way, road, manner of life] <G3598>,

ὁδηγός hodēgós [leader, guide] <G3595>,

ὁδηγέω hodēgéō [to lead, guide] <G3594>,

μεθοδεία methodeía [craftiness] <G3180>,

εἴσοδος eísodos [entrance, access] <G1529>,

έξοδος éxodos [way out, death] <G1841>,

διέξοδος diéxodos [outlet, exit] <G1327>,

εὐοδόω euodóō [to guide well, prosper] <G2137>

hodós.

A. hodós for the Greeks.

1. General. This word means “way,” “path,” “road,” “route,” also “course,” “journey,” “march,” and figuratively “means,” “procedure,” “manner.” Life is often compared667 to a way, as in phrases that speak about the path of life or the manner of life. A technical philosophical use is for a “way of inquiry” of “method.”
2. The Prodicus Fable. In view of the importance of the two ways in Jewish and Christian writings, note should be taken of the fable of Hercules at the crossroads. Earlier Hesiod speaks about two ways, a short and easy one to evil and a long and steep one to virtue. In the case of Hercules there is no contrasting of the ways, and the main point is the vision of the two women who seek to win him for good or evil. Only in later versions do the two ways take on the greater significance that justifies the idea of a crossroads.
3. hodós in Religiously Significant Statements. A common idea is that there are two ways after death, but it should be noted that these are ways of destiny, not decision, and that sometimes we find three ways. hodós also occurs in connection with the ascent of the soul. The way to truth (right thinking) is a way to heavenly light. In Hermetic writings gnṓsis is a way. In Gnosticism the soul takes the way from heaven to earth and then at death from earth back home to heaven. But the idea of the way is not an essential one in Gnosticism.

B. hodós in the LXX and Judaism.

1. The LXX. hodós occurs some 880 times in the LXX (mostly for drk). Often what is denoted is literally a path, road, or street, whether well constructed or not. It is a bad sign when streets are deserted (Lev. 16:22) or when one must resort to byways (Judg. 5:6). Verbs are used in phrases that do not refer to a specific road, e.g., “to go one’s way” (Gen. 32:1). One may pass people on the way (Job 21:29) and should not deviate from it (Num. 22:23). Animals also have their ways (Prov. 30:19; figuratively 6:6). Thunders take a divinely ordained course (Job 28:26). God takes his way in judgment (Nah. 1:3) but also in saving grace (the Red Sea, Ps. 77:19). Figurative use is common (cf. Dt. 8:2; Prov. 1:31). Life itself is viewed as a way (cf. passages like Prov. 4:10; Isa. 40:27; Job 3:23), and dying is a way that all must go (1 Kgs. 2:2) and from which none can return (Job 16:22). Another common use is for “manner of life” or “conduct” (cf. Ex. 18:20; 1 Sam. 18:14; 8:3, 5 etc.; 2 Kgs. 22:2 etc.). More frequently we read of the way or ways of God. These may be God’s own dealings, but they may also be the ways that he commands for us (Jer. 7:23). The ways are thus equivalent to the commands (Ps. 119:15 etc.). Yet these ways do not have to relate to specific commandments of the law (cf. 1 Kgs. 11:33 with Dt. 5:33). Various descriptions are offered: they are good ways (1 Sam. 12:23), right ways (1 Sam. 12:23), the way of truth (Ps. 119:30), the everlasting way (Ps. 139:24), etc. Some passages assume that people can follow these ways (Job 23:11; Ps. 17:4, etc.), but others state that people neither observe (Mal. 2:9) nor know them (Jer. 5:4-5). Mostly they leave the right way (Prov. 2:13) and follow their own ways (Isa. 56:11), which may seem right to them (Prov. 12:15). The self-chosen way is a wicked one (Isa. 65:2); cf. such expressions as the way of the wicked (Ps. 1:6) or of sinners (1:1), or the ways of darkness (Prov. 2:13). The cry of the prophets is that we should return from our evil ways (Zech. 1:4 etc.). God sees all our ways (Prov. 5:21) and punishes wicked ways (Hos. 4:9). Yet we cannot turn from such ways unless God helps us. He has promised this help, teaching us his ways, and leading us in the way we should go (Isa. 48:17). Yet if the thought of divine assistance is always present, the many imperatives show that we are responsible for our ways and for taking God’s way. Knowing the ways of the Lord, we should also proclaim them (Ps. 51:13; 1 Sam. 12:23). What is said about human ways presupposes an antithesis between God’s ways and self-chosen ways, but668 only rarely do we find the metaphor of the two ways. The most important instance is in Ps. 1:6, and cf. also Prov. 4:18-19; 15:19; Pss. 119:29-30; 139:24; Prov. 11:20. Included in the contrast are the thoughts of light and life on the one side and darkness and death on the other. The range is narrow, however, and we find neither any reference to the two ways as such nor any attempt to integrate all the hortatory material into this schema. As regards the ways that God himself takes, the combination with érga shows that hodoí may mean “dealings” and that with boulaí (Isa. 55:8-9) the reference may be to “purposes” or “plans.” God’s ways are mercy and truth (Ps. 25:110). They are also right (Hos. 14:10) and perfect (Ps. 18:30). God is righteous in all his ways (Ps. 145:17). His ways are beyond human criticism, for we can know only the outskirts of them (Job 26:14). Isa. 55:8-9 gives classical expression to this thought when it states categorically that God’s ways are not ours, but are higher than ours. Distinctive concepts in the LXX usage are that there is no human way to virtue, that an attainable human goal does not control the metaphor, and that the divine commandment stands at the beginning of the true way.

2. The Influence of OT Usage on the Pseudepigrapha and Rabbinic Writings. When the pseudepigrapha speak about two ways, OT influence is plain. The literal use of “way” is rare. References occur to the “course” of years or the stars, and to the “way” of angels. The sense of “walk” is common, and we also read of God’s “ways,” either his dealings or his commands. A contrast is drawn between the ways of this world and those of the next. The image of the two ways occurs in Eth. En. 91:18-19, which enjoins the way of righteousness and warns against that of violence, but the image is not as yet a fixed part of catechetical instruction. It is found at times in the rabbis on the basis of Dt. 11:26; 30:19; God has set before his people the ways of life and death. Here it might refer either to the destiny that God has appointed or to the decision that we must make. Again, however, there is no generally accepted schema.

3. Philo and Josephus. Philo makes great use of hodós in many senses, e.g., for the Red Sea “passage,” for the “ways” of the sea or stars, for “procedure,” for “human life,” for the “paths” that we should take, for the “way” to virtue or to God, for the “two ways” (of vice and virtue) between which choice must be made (although with little schematic content), for the “royal way” that is identical with God’s word or with wisdom (cf. Num. 20:17; 21:22; Dt. 28:14), or for the “right way,” which is in general the broad or smooth one as distinct from the slippery way of wrong. Philo stresses that we need a guide on the right way, i.e., Moses, the lógos, or God himself, who as a merciful Savior leads the noús to virtue. In Josephus the word mostly has the literal sense of road, street, corridor, passage, journey, march, etc., although at times we find the sense “manner of life” and less commonly “means,” “purpose,” or “possibility.”

C. hodós in the NT.

1. The Literal Sense. Most instances of the literal use are in the Synoptics. We are not told what roads Jesus used. Only two roads are mentioned, from Jerusalem to Jericho in Luke 10:31 and from Jerusalem to Gaza in Acts 8:26. Some incidents take place “on the road” (cf. Mark 8:27; 10:32; Matt. 20:17). The reference in Mark 9:33 is a general one, but Luke 9:57 is more narrowly topographical. Mark 10:52 adds an “on the way” to indicate that the man who has received his sight follows Jesus on the path to Jerusalem. hodós occurs in certain parables but with no special emphasis. Thus seed falls along the path (Mark 4:4, 15), which runs either through or alongside the field. In Luke 14:21ff. the servant who has gone first to the lanes is then to go to the669 highways. In Luke 11:6 the friend who comes is on a journey. Other uses are for the way leading to the Gentiles in Matt. 10:5, the way of the sea (toward the sea?) in Matt. 4:15, a way that is taken in Mark 2:23, and a day’s journey in Luke 2:44.

2. The Metaphorical Use. This important use of hodós is found throughout the NT. How far the idea of a road is present is not always clear; cf. Mark 1:3, where the meaning might be “plan” or “work” as well as “way” (cf. Matt. 11:10).

a. The Two Ways in Matt. 7:13-14. Jesus uses the image of the two ways in Matt. 7:13-14 (cf. Luke 13:24). The first thought is that of entering by the narrow gate, but this seems to be a parallel metaphor — the gate does not lead on to the way. Thus the way is narrow (or broad) as well as the gate, in contrast to other descriptions of the right way. There are no exact parallels to Jesus’ presentation, although gate and way are sometimes brought together, e.g., the little gate that leads on to a difficult way, or the narrow path or entrance. It is unlikely that Matt. 7:13 is directly related to 7:12 (the golden rule), nor is the door to be seen as entry into God’s kingdom (as in Luke 13:24). Again, the narrow way is not just that of piety in contrast to the broad way of vice and frivolity, although such an understanding might fit in with the call of Jesus for conversion. Furthermore, the saying is not primarily polemical, i.e., directed against the Pharisaical view of the law. What we have is a summons to discipleship. Jesus’ demands are severe. Hence the gate is narrow and the way is hard. But there is no other way to life. If there are few on this way, it is not because it is too small, but because people like an easier path. The few of v. 14 are disciples; the many of v. 13 are those who refuse discipleship. “Way” does not denote the way of life of disciples but what Jesus expects of them. Like “gate,” “way” has the connotation of entry. The destination, then, is mentioned, either life of destruction. “Finding” in v. 14 does not imply choice among many ways, or trying to find a path in difficult terrain, or coming across a narrow entry after a lengthy search. It involves the mystery of the divine action whereby those who seek will find. Although Matt. 7:13-14 does not explicitly say so, the way is found in Christ himself; it is he who makes possible our entry on it.

b. The Way into the Sanctuary (Heb. 9:8; 10:20). The uses of hodós in Heb. 9:8 and 10:20 are related. In 9:8 hodós clearly has a topographical connection with the temple, yet in the light of 10:19 the thought is more that of access than of way (eísodos), although still not without a certain spatial reference. Even if it is not stated, the way is obviously a way to (fellowship with) God. Jesus is not said to be the way, but the term “living” shows that the way is closely connected with his person. That Jesus is the way is thus a fairly clear implication.

c. Jesus as the Way (Jn. 14:4ff.). The statement in Jn. 14:4 grows out of the context. Jesus is talking about the situation of the disciples. The dwellings of 14:2 represent the goal of salvation. Jesus is going and will prepare a place for them. The disciples are not said to be going with him (e.g., to martyrdom); he will finally take them to be with himself (v. 3). The way of 14:4 is thus the way of Jesus, which the disciples ought to know because he has told them. But this way includes the promise for the disciples that Jesus has given in v. 3. Thus the question of Thomas refers to the significance of the way of Jesus for his followers, and the same is true of the answer of Jesus in v. 6. The secondary clause (“no one comes ...”) makes the sense plain. It stresses the importance of the “I am,” and if it rules out other attempts to get at the Father (especially by the disciples), its thrust is positive. Thomas is asking about the one way, and Jesus replies that he himself is that way. One should note that, while v. 7 might imply a general attaining to fellowship with God, v. 3 links the way more closely to the coming again of Jesus. A question thus arises whether 14:6 is exclusively670 eschatological or whether 14:4 prepares the way for a general reference as well. The terms “truth” and “life” in v. 6 have a bearing on this. These might represent the goal of the hodós, but in view of vv. 2ff. hodós itself refers to both way and goal. Hence the function of “truth” and “life” is more likely one of elucidation: Jesus is the way as he is the truth and the life. While “life” has an eschatological flavor in John (11:25), these terms serve to effect the redirection to the present that one finds in v. 7, although they do not involve any conflict with what precedes. No direct models have been found for linking the three terms. At most, we read of the way(s) of truth or life in the OT, and the law is separately called way, truth, and life in rabbinic works, though this does not warrant any antithesis of Jesus and the law in this or other passages. The Gnostic idea of the heavenly journey of the soul can hardly have had much influence, for elsewhere in John hodós occurs only in 1:23, there is no reference to the heavenly origin of souls or to their return, the orientation is to the coming again of Jesus rather than the death and subsequent journey of the disciples, and John lays little stress on the function of the Redeemer as guide. The passage might be directed against rival contemporary claims, but since hodós is adequately explained by the context, it undoubtedly has its own unique and positive significance.

3. The Figurative Use. In the figurative use the spatial idea is often strong. Thus in Luke 1:79 “way” rather than “means” is the obvious point (cf. the verb “guide”). In contrast to Isa. 59:8 (cf. Rom. 3:17) the reference of peace here is to messianic salvation rather than a life at peace with others. In Acts 2:28 (cf. Ps. 16:10-11) hodós might refer to the “means” or “possibility” of the resurrection, and “means” seems to be the point in Acts 16:17. In 1 Cor. 12:31 the context does not support “means” as the means of seeking the best gifts. On the other hand, one does not have to think in terms of “manner of life” or “attitude.” The “way” is probably the means of reaching the goal that is elsewhere sought by the earnest desiring. The idea of “walk” or “conduct” is often plain enough, e.g., in Jms. 1:8; Acts 14:16; Rom. 3:6; Jms. 5:20; 2 Pet. 2:2 (though this might denote true teaching); probably Matt. 21:32.  Another sense is the “divinely commanded walk” (cf. 2 Pet. 2:21; Heb. 3:10). This is the obvious sense in Mark 12:14. It might also be the meaning in Acts 13:10, although in the light of OT parallels (Dan. 3:27; Hos. 14:10) the reference here is perhaps to God’s dealings. In 1 Cor. 4:17 Paul is thinking of the ways that he teaches, not his own manner of life. In the light of Rom. 2:16, these ways correspond to the walk that God requires. Hence the reference could well be to the “principles” or “commands” that Paul imparts. On the other hand, in Acts 9:2; 19:9, 23; 22:4, 14, 22 what is meant is the mode of life expressed in Christian fellowship. In the absolute, the singular hodós is here the Christian equivalent of what others would call haíresis (cf. Acts 24:14). Implied is the teaching or view that others might disparage but Christians believe to be the right one. “This way” in 22:4 does not imply that there might be other ways but is simply giving precision to what is in view. How this special use of hodós develops is hard to explain. Acts 18:25-26 is of little help, for here the “way of the Lord” is the divine plan or work of salvation. Nor are we aided by 2 Pet. 2:2, 21, for these verses do not permit us to give to hodós a single absolute sense. The OT and later Jewish use offer no parallels for the specific usage in Acts, and it is unlikely that Luke develops it out of the use of hodós for philosophical “method” (and hence “system”). Furthermore, there is only a tenuous link with the Damascus description of apostates as “those who deviate from the way.” In Acts 18:25-26 and 13:10 the divine plan of salvation and its fulfilment in the Christian mission are at issue. Rom. 11:33671 and Rev. 15:3 also refer to the divine plans, which are inscrutable, but just and true.

D. Early Christian Usage.
In the apostolic fathers hodós is fairly rare in the literal sense. It occurs in the confusing allegory in Hermas Visions 4.1.2, where leaving the way proves no way at all, although the stones that fall from the tower are said to fall on the way. In Ignatius Romans 9.3 the way is obviously the way that Ignatius takes; the katá sárka indicates that he is not a free agent on it. The idea of a journey also occurs in 1 Clem. 12.4 (the story of Rahab). Figurative use is more common, agápē is a way in Ignatius Ephesians 9.1, while the ways of 1 Clem. 31.1 seem to be ways of achieving blessing, and in  36.1 hodós has the sense of conduct (cf. Hermas Visions 2.2.6). Along similar lines we read of the way of truth or righteousness (cf. Barn. 1.4; 2 Clem. 5.7). hodós has the sense of command in Apoc. Pet. 1. This Apocalypse (2.2) also employs hodós tḗs dikaiosýnēs for what is virtually the gospel or the Christian faith. The metaphor of the two ways is important in the apostolic fathers. In addition to brief references, e.g., in Barn. 10.10, the two main passages are Barn. 18-20 and Did. 1-6. Of these, Didache integrates the hortatory material more consistently with its antithesis of the ways of life and death (as compared to light and darkness in Barnabas). It may be noted that in Didache the ways lead to life or death, whereas in Barnabas they are controlled by light or darkness. Didache is closer to Matt. 7:13-14, but neither refers to a gate nor uses the descriptions “broad” and “narrow.” Barnabas possibly rests on Prov. 4:18-19, and Didache may also reflect Jewish influence. The angels of Barn. 18.1 hardly form a parallel to the women of the Prodicus fable. The two ways are also described in Hermas Mandates 6.1.2ff., where the sense of walk is prominent. Here there are no paths on the crooked way, but the straight way is level and smooth, hodós is of no significance in the Apologists. Justin has it mostly in biblical quotations. He also refers to the way of the stars and to the way of the Baptist (Dialogue 85.5; 88.2). The letter of the churches of Vienne and Lyons (Eusebius Ecclesiastical History 5.1.48) uses “way” for Christian teaching, but this is not common.

hodēgós, hodēgéō.

hodēgós has the sense of “leader” or “guide,” while hodēgéō means “to lead,” “to show the way,” “to instruct.” The noun is rare in the LXX. It occurs for guides in 1 Macc. 4:2 and for the pillar of fire in Wis. 18:3. The verb is more common; mostly it is God who leads or guides or instructs (cf. Ex. 13:17; Josh. 24:3; Pss. 25:9; 78:72, etc.). The spatial sense comes out when hodēgéō is used with hodós or tríbos, but when it is parallel to didáskō the meaning “to teach” is strong. Wisdom is the subject in Wis. 9:11 etc., but OT parallels make it clear that God is in view. Philo has hodēgós only once and hodēgéō not at all (though we do find podēgetéō in On the Unchangeableness of God 182 etc.). The idea of guiding angels is common among the rabbis; they fetch the souls of the righteous after death. In the NT hodēgós has a literal sense in Acts 1:16 (Judas is the guide who leads the police to Jesus). The sense is also literal in the figure of speech in Matt. 23:16, 24 (the Pharisees are leaders of others but are themselves blind). Paul’s use is similar in Rom. 2:19. hodēgéō has a literal sense in Matt. 15:14 and Rev. 7:17, and a figurative sense (“to instruct”) in Acts 8:31. In Jn. 16:31 the idea might be that of “leading” to the goal of full truth, but one might ask whether the thought is not that of the Spirit’s instruction complementing and completing that of Jesus, i.e., in the whole sphere of truth (cf. 14:26). If the thought is that of “leading,” then the suggestion is that the Spirit (and Jesus before him) is a hodēgós, for which there would be nonbiblical parallels. If, however, the sense is “to teach,” alien influence is less likely, hodēgós672 does not occur in the apostolic fathers but we find hodēgéō in Did. 3.2ff., where the point is that sinful impulses may seem trivial but they lead to great offenses, hodēgós does not occur in the Apologists, and hodēgéō is rare (cf. Justin Dialogue 38.3).

methodeía.
This word is not attested prior to the NT. We find méthodos for “treatment,” “procedure,” or, in a bad sense, “deception,” and methodeúō for “to treat methodically,” “to handle according to plan,” also “to handle craftily,” “to deceive.” In the NT methodeía occurs only in Ephesians. In 4:11 we have a warning against those who act craftily, while the word again has a bad sense in 6:11, where believers are to put on the whole armor of God against the machinations of the devil. In the apostolic fathers only methodeúō occurs, the sense being “to distort.”

eísodos, éxodos, diéxodos.
euodóō.
This rare term means “to lead on a good path,” “to guide well,” “to bring on to the right path.” Its attestation prior to the LXX is dubious, but it is common in the LXX, where it takes on the sense “to bring to a good conclusion,” “to succeed.” In some 40 instances God is the one to whom success is ascribed either directly or673 indirectly, and this finds a counterpart in the use of the stronger compound kateuodóō, mostly in the passive. (For details of LXX usage see TDNT, V, 110–12.) The only NT instances are in Rom. 1:10, 1 Cor. 16:2, and 3 Jn. 2 (twice). All these are in the passive and LXX influence is plain. The fairly obvious meaning in Rom. 1:10 is “I will succeed,” although with a hint perhaps that God will make a way, or provide the opportunity. In 1 Cor. 16:2 it might seem at first as though we have in hó ti an accusative of object, but it is more probably the material subject, so that the sense is “as much as possible.” It is unlikely that there is reference to “profit”; the idea of success is linked to saving, which each is to accomplish with genuine weekly sacrifice. In 3 Jn. 2 we have a customary wish for health, but the stress is on euodoústhai rather than hygiaínein, probably because this is a less secular term and carries the thought that all health and success, both material and spiritual, depend on God, and that we may have confidence in him. In Hermas Similitudes 6.3.5 the point seems to be success in business ventures, while Justin in Dialogue 14.6 quotes Isa. 55:11 and in Epitome 7.8 uses euodoún in the sense “to be well advised.”

[W. MICHAELIS, V, 42–114]

class="trans-grc">hygiaínein, probably because this is a less secular term and carries the thought that all health and success, both material and spiritual, depend on God, and that we may have confidence in him. In Hermas Similitudes 6.3.5 the point seems to be success in business ventures, while Justin in Dialogue 14.6 quotes Isa. 55:11 and in Epitome 7.8 uses euodoún in the sense “to be well advised.”

[W. MICHAELIS, V, 42–114]
Bromiley, Geoffrey W., trans., Gerhard Kittel, Gerhard Friedrich, ed. Theological Dictionary of the New Testament: Abridged in One Volume Grand Rapids, MI: William B. Eerdmans, 2003. WORDsearch CROSS e-book.

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Liddell and Scott's Greek-English Lexicon

ὀδός

ὀδός, ὁ, Att. for οὐδός, a threshold, Sophocles, etc.

ὉΔΟ᾿Σ

ὉΔΟ᾿Σ, ἡ:

I. a way, path, track, road, highway: ποταμοῦ ὁδός the course of a river, Xenophon; the path of the heavenly bodies, Euripides.

2. with Preps., πρὸς ὁδοῦ further on the way, forwards, Iliad (cf. φροῦδος):—κατ᾿ ὁδόν by the way, Herodotus;—ἐκ τῆς ὁδοῦ on his road Id.

II. a travelling, journeying, whether by land or water, a journey or voyage, Homer, etc.:—also an expedition, foray, Iliad:—c. gen., τὴν εὐθὺς Ἀργοῦς ὁδόν the way leading straight to Argos, Euripides.

III. metaphorically a way or manner, θεσπεσία ὁδός the way or course of divination, Aeschylus; ὁδ. μαντικῆς Sophocles; λογίων ὁ the way, intent of the oracles, Aristophanes.

2. a way of doing, speaking, etc., τριφασίας ἄλλας ὁδοὺς λόγων three other ways of telling the story, Herodotus; ὁδὸν ἥντιν᾿ ἰών by what course of action, Aristophanes, etc.

3. a way, method, system; ὁδῷ methodically, systematically, Plato.

4. the Way, i.e. the Christian Faith, N.T.

b> In the phrases hetoimázō <G2090>, to prepare, and kataskeuázo <G2680>, to fit, tḗn hodón, meaning to prepare the way for a king (Rev. 16:12); metaphorically (Matt. 3:3; 11:10; Mark 1:2, 3). With the verb euthúnō <G2116>, to straighten, tḗn hodón (John 1:23‚ to straighten or to make ready). These all allude to Isa. 40:3.



(D) Metonymously of Jesus as the way, i.e., the author and medium of access to God and eternal life (John 14:6).

(II) In action, way, i.e., a being on the way, a going, journey, progress, course.

Liddell, H. G. and R. Scott. An Intermediate Greek-English Lexicon: Founded Upon the Seventh Edition of Liddell and Scott's Greek-English Lexicon. Oxford: Oxford University Press, 1889. WORDsearch CROSS e-book.

Barclay Newman: NT Greek-English Dictionary 

ὁδός, οῦ

ὁδός, οῦ
f way, road; journey (σαββάτου ἔχον ὁδόν a Sabbath day's journey away, i.e. about half a mile Acts 1:12); way of life, conduct; Way (of the Christian faith and life)

Newman, Barclay M. A Concise Greek-English Dictionary of the New Testament. Stuttgart: German Bible Society, 1993. WORDsearch CROSS e-book. 

Mounce's Complete Expository Dictionary of OT/NT Words: Expository Dictionary

Path

Old Testament

Noun: ‏אֹרַח‎ (ʾōraḥ), GK 784 (S <H734>), 59x. Deriving from the verb 0āraḥ (“to journey, wander”), ʾōraḥ is translated variously as “path, way, road.” It can bear either a literal or a figurative reference.(A) Generally, eis tḗn hodón (eis <G1519>, unto) for the way or journey (Luke 9:3). With ex <G1537>, out of or from, followed by the gen. ex hodoú (Luke 11:6, from the way); en tḗ hodṓ (en <G1722>, in), in or by the way, on the journey (Matt. 15:32; Mark 8:3, 27; Acts 9:17, 27); katá <G2596> by, katá tḗn hodón, by or on the way (Acts 25:3; 26:13); kateuthúnō <G2720>, to direct, guide the way (1 Thess. 3:11); poreúomai <G4198>, go, poreúomai tḗn hodón, to go on one's way, continue one's journey (Acts 8:39); with poiéō <G4160>, to make, "and his disciples began to go plucking the ears of corn" (a.t.) meaning they went along plucking the ears (Mark 2:23). The use of hodón poiéō, to make, is a Hebraism from Judg. 17:8. Used generally (Sept.: Gen. 24:21, 40; 42:25; 45:21).

(B) Following the gen. of time (Luke 2:44; Acts 1:12, "a Sabbath day's journey" [a.t.], 1,000 large paces, equal to about seven and one-half furlongs; Sept.: Gen. 30:36; 31:�4

(1) Only rarely is ʾōraḥ used in the literal sense of a physical route from one place to another (e.g., Gen. 49:17; Jdg. 5:6). While the English term “path” may suggest a small, curvy, country trail, ʾōraḥ is in no way limited to this meaning. For example, in Isa. 41:3, a divinely appointed conqueror (probably Cyrus) is described as traveling down an ʾōraḥ, and it is unlikely that such a person would travel a narrow trail through the wilderness. In such instances, ʾōraḥ simply means “route, way,” which in context is more than simply a “road.”

(2) In most of its occurrences, ʾōraḥ is used figuratively for one’s conduct or lifestyle, which can be righteous or wicked. Righteous conduct is described as “the paths of life” (Prov. 2:19), “the paths of justice” (Prov. 2:8), “the paths of the Lord” (Ps. 25:10), and sometimes just “the path” (Prov. 15:10; Isa. 30:11). We are told that God will make smooth the paths of all who acknowledge him (Prov. 3:6; cf. Isa. 26:7). In contrast, wicked conduct is called an “evil path” (Ps. 119:101) and a “path of falsehood” (Ps. 119:104). Such paths are crooked (Prov. 2:15).

Often ʾōraḥ is used interchangeably with derek, “way” (Prov. 2:8; 4:14). Surprisingly, ʾōraḥ is used almost exclusively in poetic, rather than narrative, texts (primarily Ps., Prov., and Job). It is used only once in a narrative text (Gen. 18:11), where it is used idiomatically as “the way of women,” which in context means the ability to bear children. See NIDOTTE, 1:511-12.

Noun: ‏דֶּרֶךְ‎ (derek), GK 2006 (S <H1870>), 712x. derek may be translated in numerous ways, both literal and metaphorical, including “way, road, path, journey, conduct.” See way.

New Testament

Noun: ὁδός (hodos), GK 3847 (S <G3598>), 101x. hodos is basically a “road” or “path” on which one travels, or the act of traveling. It can also mean “the way” of life. See way.

a

Road

Old Testament

Noun: ‏אֹרַח‎ (ʾōraḥ), GK 784 (S <H734>), 59x. Deriving from the verb ʾāraḥ (“to journey, wander”), ʾōraḥ is translated variously as “path, way, road.” It can bear either a literal or a figurative reference. See path.

Noun: ‏דֶּרֶךְ‎ (derek), GK 2006 (S <H1870>), 712x. derek may be translated in numerous ways, both literal and metaphorical, including “way, road, path, journey, conduct.” See way.

New Testament

Noun: ὁδός hodos), GK 3847 (S <G3598>), 101x. hodos is basically a “road” or “path” on which one travels, or the act of traveling. It can also mean “the way” of life. See way.

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Mounce, William D., ed. Mounce's Complete Expository Dictionary of Old and New Testament Words: Expository Dictionary. Grand Rapids, MI: Zondervan, 2006. WORDsearch CROSS e-book. 

Mounce's Complete Expository Dictionary of OT/NT Words: Expository Dictionary

Journey

Old Testament

Verb: ‏נָסַע‎ (nāsaʿ), GK 5825 (S <H5265>), 146x. The original meaning of nāsaʿ is “to pull out (tent pegs),” from which the sense “set out” or “journey” is derived. The translation of this verb as “to break camp” (Deut. 1:7, NIV) captures the sense.

nāsaʿ describes the journeys of Abraham (Gen. 12:9; 20:1) and Jacob (33:17; 33:5, 16, 21; 46:1) in the Genesis narrative. Since they are nomads living in tents, nāsaʿ appropriately describes their sojourning as strangers in a land they do not yet possess (cf. Heb. 8:11-16). Similarly, this verb is used for the journeys of Israel.

Way

Old Testament

Noun: ‏אֹרַח‎ (ʾōraḥ), GK 784 (S <H734>), 59x. Deriving from the verb ʾāraḥ (“to journey, wander”), ʾōraḥ is translated variously as “path, way, road.” It can bear either a literal or a figurative reference. See path.

Noun: ‏דֶּרֶךְ‎ (derek), GK 2006 (S <H1870>), 712x. derek may be translated in numerous ways, both literal and metaphorical, including “way, road, path, journey, conduct.” The most common of these is “way,” with the idea of a well-worn path or a road. After Sarai abuses Hagar and expells her, the angel of the Lord finds Hagar on the “way” or “road” to Shur (Gen. 16:7). Moses requests permission from the King of Edom to travel along the “road” of the King’s Highway, a major thoroughfare that ran north and south in Transjordan (Num. 20:17).

But in the majority of OT passages, derek is used figuratively to denote the course of a person’s life, often in connection with moral action and character. Essential here is the covenant overtone; one’s path in life or spiritual journey begins with the Lord, the covenant God. The first occurrence of this meaning is Gen. 18:19, where the Lord determines to reveal his plan about Sodom and Gomorrah to Abraham, since God had chosen him “so that he will direct his children and his household after him to keep the way of the Lord by doing what is right and just.” Just before arrival at Mount Sinai, Jethro tells Moses to get some help in governing the people, and to “teach them the decrees and laws, and show them the way to live” (Exod. 18:20). A prominent theme in Deuteronomy is the imagery of a journey as a metaphor for covenant obedience (Deut. 5:33; 11:22). After Joshua succeeds Moses, the Lord promised to make Joshua’s “way” successful if he meditates on the book of the law night and day (Jos. 1:8).

There is, however, more than one way to travel, more than one road to walk. Ps. 1 promises that a person who does not stand in the “way” of sinners will be blessed. In contrast, Ps. 1:6 reminds readers that the “way” of the wicked will perish. Crucial to following in the desired way is God’s law and not our own thinking, for “there is a way that seems right to a man, but in the end it leads to death” (Prov. 14:12). Prov. 22:6 records another familiar use of derek: “Train up a child in the way he should go, and when he is old he will not depart from it.” See NIDOTTE, 1:989-993.

New Testament

Noun: ὁδός (hodos), GK 3847 (S <G3598>), 101x. hodos is basically a “road” (Acts 8:26) or “path” (Mt. 13:4) on which one travels, or the act of traveling (Lk. 11:6). When Jesus sends the disciples to proclaim the kingdom of God, he tells them: “Take nothing for the journey” (Mt. 10:10; Lk. 9:3).

Nearly half (46x) the occurrences of this word are figurative in meaning, focusing on the course one takes in life. Jesus speaks of the “road” to life: the gate that leads to it is small, and the “road” itself is small, while the “way” to destruction is through a wide gate and the “way” itself is broad. Many go to destruction; few travel to life (Mt. 7:13-14). There are thus, in life, only two possible roads to travel; there is no third option! Ultimately Jesus is “the way” (Jn. 14:6; Acts 18:25-26; Heb. 10:20) to life as God intends it to be lived. He is also the one who will “guide our feet into the path of peace” (Lk. 1:79; cf. Rom. 3:17).

Christianity itself came to be described as “the Way” (Acts 9:2; 19:9, 23; 22:4; 24:14). Sometimes modifiers are added, such as “the way of truth” (2 Pet. 2:2), “of righteousness” (Mt. 21:32; 2 Pet. 2:21), and “of salvation” (Acts 16:17). The “most excellent way” is the way of love (1 Cor. 12:31). When we fall short of living according to this way, repentance is required (Jas. 5:19-20).

The metaphor of walking in the newness of life (Rom. 6:4), walking by the Spirit (Gal. 5:16, 25), walking in love (Eph. 5:2), and walking in him (Col. 2:6) is consistent with and builds on the idea of Christianity as “the Way.” See NIDNTT-A, 401-2.

The book of Numbers utilizes nāsaʿ 89x in mapping the travels of Israel through the desert on their way to the promised land. As they head toward the Red Sea, the angel of God and the pillar of cloud, who have been traveling at their lead, move behind them to act as their rear guard (Exod. 14:19). And so it is throughout the journeys of Israel: when the cloud moves on, the Israelites set out, and when the cloud remains, they camp (Exod. 40:36; Num. 9:17). Moreover, God designs a specific order in which the tribes are to travel on their journey. With Judah are Issachar and Zebulun, who set out first. Then comes Reuben with Simeon and Gad, followed by the Levites, who carry the ark and all of the parts of the tabernacle. Third to set out is Ephraim with Manasseh and Benjamin, and finally Dan, with Asher and Naphtali (Num. 2:9-31). According to the signal of the trumpet blasts, the Israelites are to set out in this divine order (Num. 10:5-6), with the very presence of God in their midst. Moses offers a prayer for the journey each time the Israelites break camp: “Whenever the ark set out, Moses said, “Rise up, O Lord! May your enemies be scattered; may your foes flee before you” (Num. 10:35).

nāsaʿ is also used in a causative sense, as when God “let loose the east wind from the heavens” (NIV; “caused an east wind to blow in the heavens,” KJV), and brought quail to Israel in the desert (Ps. 78:26; cf. Num. 11:31). God can also cause Sennacherib to break camp ( “departed,” KJV) and retreat from his attack on Israel (2 Ki. 19:36).

The journeys of Israel on her way to the promised land form a useable metaphor for Isaiah as he foretells the coming restoration of God’s chosen people: “Look upon Zion, the city of our festivals; your eyes will see Jerusalem, a peaceful abode, a tent that will not be moved; its stakes will never be pulled up, nor any of its ropes broken” (Isa. 33:20). With the King residing in her city, Israel’s journeys will be over. See NIDOTTE, 3:117-19.

Noun: ‏דֶּרֶךְ‎ (derek), GK 2006 (S <H1870>), 712x. derek may be translated in numerous ways, both literal and metaphorical, including “way, road, path, journey, conduct.” See way.

New Testament

Noun: ὁδός (hodos), GK 3847 (S <G3598>), 101x. hodos is basically a “road” or “path” on which one travels, or the act of traveling. It can also mean “the way” of life. See way.

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Mounce, William D., ed. Mounce's Complete Expository Dictionary of Old and New Testament Words: Expository Dictionary. Grand Rapids, MI: Zondervan, 2006. WORDsearch CROSS e-book. 

This concludes my sermon - post

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