Isaiah 24:2 — Word Study
WLCוְהָיָ֤ה כָעָם֙ כַּכֹּהֵ֔ן כַּעֶ֙בֶד֙ כַּֽאדֹנָ֔יו כַּשִּׁפְחָ֖ה כַּגְּבִרְתָּ֑הּ כַּקּוֹנֶה֙ כַּמּוֹכֵ֔ר כַּמַּלְוֶה֙ כַּלֹּוֶ֔ה כַּנֹּשֶׁ֕ה כַּאֲשֶׁ֖ר נֹשֶׁ֥א בֽוֹ׃
BSApeopleʻam [nations, a group of individuals] and priest alikekôhên [spiritual leader, one who serves God] servantʻebed [slave, one who serves a master] and masterʼâdôwn [lord, one who has authority] maidshiphchâh [female servant, one who serves a household] and mistressgᵉbereth [lady, woman of high social status] buyerqânâh [one who acquires, purchases] and sellermâkar [one who offers goods for sale] lenderlâvâh [one who gives with expectation of return] and borrowerlâvâh [one who receives with obligation to repay] creditornâshâʼ [one who is owed, has a right to receive]
| Greek | English | Parsing |
|---|---|---|
| וְהָיָ֤ה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| כָעָם֙ | as the people | Preposition, noun common masculine singular absolute |
| כַּכֹּהֵ֔ן | as the priest | Preposition, noun common masculine singular absolute |
| כַּעֶ֙בֶד֙ | as the servant | Preposition, noun common masculine singular absolute |
| כַּֽאדֹנָ֔יו | as master his | Preposition, noun common masculine plural construct, suffix |
| כַּשִּׁפְחָ֖ה | as the maidservant | Preposition, noun common feminine singular absolute |
| כַּגְּבִרְתָּ֑הּ | as mistress her | Preposition, noun common feminine singular construct, suffix |
| כַּקּוֹנֶה֙ | as the buyer | Preposition, verb qal participle (active) masculine singular |
| כַּמּוֹכֵ֔ר | as the seller | Preposition, verb qal participle (active) masculine singular |
| כַּמַּלְוֶה֙ | as the lender | Preposition, verb hiphil participle (active) masculine singular |
| כַּלֹּוֶ֔ה | as the borrower | Preposition, verb qal participle (active) masculine singular |
| כַּנֹּשֶׁ֕ה | as the creditor | Preposition, verb qal participle (active) masculine singular |
| כַּאֲשֶׁ֖ר | as [the one] who | Preposition, particle |
| נֹשֶׁ֥א | a creditor | Verb, Qal, participle (active) masculine singular |
| בֽוֹ׃ | [is] in him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | people and priest alike, servant and master, maid and mistress, buyer and seller, lender and borrower, creditor and debtor. |
| KJV | And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him. |
| ASV | And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the creditor, so with the debtor; as with the taker of interest, so with the giver of interest to him. |
| YLT | And it hath been — as a people so a priest, As the servant so his master, As the maid-servant so her mistress, As the buyer so the seller, As the lender so the borrower, As the usurer so he who is lifting [it] on himself. |
| WEB | It will be as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the creditor, so with the debtor; as with the taker of interest, so with the giver of interest. |
| BBE | And it will be the same for the people as for the priest; for the servant as for his master; and for the woman-servant as for her owner; the same for the one offering goods for a price as for him who takes them; the same for him who gives money at interest and for him who takes it; the same for him who lets others have the use of his property as for those who make use of it. |
The translations agree on the core message of equality in judgment.
The structure highlights the equality of all roles in the context of judgment, with each role presented in pairs.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Isaiah 24:2
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 — The Judgment of the Earthgenerated
Isaiah 24:2 presents a stark vision of societal equality in judgment, where distinctions between various roles and statuses are rendered meaningless. This passage illustrates the comprehensive nature of God's judgment, affecting everyone from the highest priest to the lowest servant. It serves as a reminder of the universality of divine justice and the temporary nature of earthly hierarchies, as seen in the surrounding verses that depict the desolation of the earth and its inhabitants.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:9 | So mankind is brought low, and man is humbled— do not forgive them! |
| 2 | Isaiah 3:2–8 | the mighty man and the warrior, the judge and the prophet, the soothsayer and the elder, |
| 3 | Isaiah 5:15 | So mankind will be brought low, and each man humbled; the arrogant will lower their eyes. |
| 4 | Isaiah 9:14–17 | So the LORD will cut off Israel’s head and tail, both palm branch and reed in a single day. |
| 5 | 2 Chronicles 36:14–17 | Furthermore, all the leaders of the priests and the people multiplied their unfaithful deeds, following all the abominations of the nations, and they defiled the house of the LORD, which He had consecrated in Jerusalem. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — נֹשֶׁ֥א, no.She'generated
The Hebrew word נָשָׁא (nasha') means 'to lend' or 'to exact,' often in a financial context. It emphasizes the relationship between creditor and debtor, highlighting obligations and expectations in transactions. The parsing indicates it is a Qal participle, which shows ongoing action or a state of being.
This word appears in contexts discussing debt and the responsibilities associated with lending and borrowing, underscoring the moral implications of financial dealings.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meanings conveyed in this verse.
Sentence Structuregenerated
The verse consists of a main clause introduced by the verb וְהָיָ֤ה (ve.ha.Yah), meaning 'and it will be.' This verb governs a series of phrases that describe the various roles affected by the judgment.
The structure emphasizes the equality of all people, as each role is presented in pairs, highlighting the comprehensive nature of the judgment.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word נָשָׁא is rendered as ὀφείλει (opheilei), which means 'to owe' or 'to be in debt.' This choice reflects a focus on the obligations inherent in financial relationships, aligning with the themes of the original Hebrew.
The translation indicates a narrowing of focus, emphasizing the debtor's obligation rather than the broader implications of lending and social status.
In plain words — the whole versegenerated
Isaiah 24:2 states that in the coming judgment, all people will be treated equally, regardless of their social status. This includes everyone from priests to servants, buyers to sellers, and creditors to debtors. The verse emphasizes the universality of God's judgment and the futility of earthly distinctions.
Frequently Asked Questionsgenerated
It signifies that in God's judgment, all social hierarchies are irrelevant; everyone will face the same consequences.
Isaiah lists these roles to illustrate the comprehensive nature of judgment, affecting every segment of society.
These terms highlight the moral and ethical dimensions of financial relationships, emphasizing accountability in all aspects of life.
This verse encapsulates the theme of divine justice and the transient nature of human authority, a recurring motif throughout Isaiah.
Reflection Questionsgenerated
- How can I ensure that I treat everyone equally, regardless of their status, in my daily life?
- What lessons can I learn about accountability from the concepts of lending and borrowing in this verse?
- In what ways do I see societal distinctions affecting relationships today?
- How does understanding God's judgment help me navigate my responsibilities towards others?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the equality of all before God, emphasizing the shared fate of people and priests alike.
Nor indeed is there any distinction between the state of the people and that of the priesthood: but it seems to me to be a simple fulfillment of the ancient curse, “As with the people,Early Church Fathers on Isaiah 24 →
We are put as guards in the vineyards, but we do not cultivate our own. When we are involved with external affairs, we neglect to watch over our own activities.Early Church Fathers on Isaiah 24 →
And this indeed is what the Lord, in the wrath of just retribution, menaced through the prophet, saying, “And there shall be like people, like priest.” For the priest is as the people,Early Church Fathers on Isaiah 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 24:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it shall be, as with the people, so with the priest,.... Or, "prince" (p); no order or rank of men will fare better than another; their dignity, in things civil or ecclesiastical, will not secure
Read John Gill on Isaiah 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so
Read Robert Jamieson on Isaiah 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt shall be, as with the people, so with the priest; the approaching calamity shall be universal, without any respect or distinction of persons or ranks of men; the priests themselves, having been partakers of the people’ s sins, shall also partake with them in their plagues. As with the buyer, so with the seller; the purchaser of lands shall have no more left than he that hath sold all his patrimony; and all persons shall be made equal in beggary and slavery.
Read Matthew Poole on Isaiah 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 24:2 And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.Ver. 2. And it shall be, as with the people, so with the priest.] Or, Prince. Dignity and wealth hindereth him not; doth he esteem nobility or riches, or anything that fortifieth strength? Poverty or meanness findeth no favour with him. In a common calamity, all commonly share and fare alike.
Read John Trapp on Isaiah 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) It shall be, as with the people . . .—In the apparently general classification there is, perhaps, in the last two clauses a trace of the prophet’s indignation at the growing tendency of the people to the luxury which led to debt, and to the avarice which traded on the debtor’s necessities. Israel, it would seem, was already on the way to become a nation of money lenders.
Read Charles John Ellicott on Isaiah 24 →CambridgeThe Cambridge Bible for Schools and Colleges2. The judgment affects all classes alike, without distinction of rank or fortune. as with the people … priest] Cf. Hosea 4:9. It would hardly be safe to infer from this proverbial expression that at the time of the author the priests formed the aristocracy of the Jewish people. the buyer … the seller] Ezekiel 7:12. the taker … the giver of usury] Jeremiah 15:10.
Read Cambridge on Isaiah 24 →Albert Barnes1798–1870Barnes' Notes on the BibleAs with the people, so with the priest - This does not mean in moral character, but in destiny.
Read Albert Barnes on Isaiah 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. As with the people, so with the priest; as… so, etc. — Judgment is entered upon all alike. There is no favoured class. All fall under the one doom, which is utter and final.
Read Daniel Denison Whedon on Isaiah 24 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
people and priest alike, servant and master, maid and mistress, buyer and seller, lender and borrower, creditor and debtor.
It will be as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the creditor, so with the debtor; as with the taker of interest, so with the giver of interest.
people and priest alike, servant and master, maid and mistress, buyer and seller, lender and borrower, creditor and debtor.
Everyone will suffer – the priest as well as the people, the master as well as the servant, the elegant lady as well as the female attendant, the seller as well as the buyer, the borrower as well as the lender, the creditor as well as the debtor.
Tyndale line
And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.
And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the creditor, so with the debtor; as with the taker of interest, so with the giver of interest to him.
And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him.
And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of interest, so with the giver of interest to him.
And there shalbe like people, like Priest, and like seruaunt, like master, like maide, like mistresse, like bier, like seller, like lender, like borower, like giuer, like taker to vsurie.
Strictly literal
And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with him from whom usury is taken.
And it hath been — as a people so a priest, As the servant so his master, As the maid-servant so her mistress, As the buyer so the seller, As the lender so the borrower, As the usurer so he who is lifting [it] on himself.
And it has been—as a people so a priest, || As the servant so his master, || As the maidservant so her mistress, || As the buyer so the seller, || As the lender so the borrower, || As the usurer so he who is lifting [it] on himself.
And it shall be with the people as with the priest; with the servant as with his master; with the bondwoman as with her mistress; with the buyer as with the seller; with the lender as with the borrower; with the debtor as with his creditor.
It will come about that, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the creditor, so with the debtor; as with the receiver of interest, so with the giver of interest.
From the Latin
And it shall be as with the people, so with the priest: and as with the servant, so with his master: as with the handmaid, so with her mistress: as with the buyer, so with the seller: as with the lender, so with the borrower: as with him that calleth for his money, so with him that oweth.
Simplified
It will happen the same for everybody—whether people or priests, servants or their masters, maids or their mistresses, buyers or sellers, lenders or borrowers, creditors or debtors.
And it will be the same for the people as for the priest; for the servant as for his master; and for the woman-servant as for her owner; the same for the one offering goods for a price as for him who takes them; the same for him who gives money at interest and for him who takes it; the same for him who lets others have the use of his property as for those who make use of it.
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 is supported by the Septuagint and the Dead Sea Scrolls. The scrolls show various levels of preservation, with some fully matching the MT and others containing restorations. The consistency across these witnesses highlights the reliability of the text.
וְהָיָ֤ה כָעָם֙ כַּכֹּהֵ֔ן כַּעֶ֙בֶד֙ כַּֽאדֹנָ֔יו כַּשִּׁפְחָ֖ה כַּגְּבִרְתָּ֑הּ כַּקּוֹנֶה֙ כַּמּוֹכֵ֔ר כַּמַּלְוֶה֙ כַּלֹּוֶ֔ה כַּנֹּשֶׁ֕ה כַּאֲשֶׁ֖ר נֹשֶׁ֥א בֽוֹ׃
10 of the 15 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.
והיה כעם ככוהן כעבד כאדוני׳ו כשפחה כגברת׳ה כקונה כמוכר כמלוה כלוה כנושה כאשר נשא ב׳ו
15 words on the leather.
[והיה] [כעם] [ככהן] [כעבד] [כאדני׳ו] [כשפחה] [כגברת׳ה] [כקונה] [כמוכר] [כמלוה] [כלווה] [כנשה] [כאשר] [נשא] [ב׳ו]
nothing on the leather here — 15 supplied entire by an editor.
והיה כעם ככוהן כעבד כאדוני׳ו כשפחה כגברת׳ה כקונה כמוכר כמלוה כלוה כנושה כאשר נשה ב׳ו
14 words on the leather — 1 partly restored.
[והיה] [כעם] [ככהן] [כעבד] [כאדני׳ו] [כשפחה] [כגברת׳ה] כקנה [כמוכר] [כמלוה] כלוה [כנשה] [כאשר] [נשא] [ב׳ו]
2 words on the leather — 13 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 Isaiah 24:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…
כֹּהֵן (kohen) means 'priest' and is derived from the active participle of a related root. It encompasses various types of priests, including Levitical, Aaronic, and even pagan priests, as well as chief rulers or principal officers. The term is used in contexts referring to both Jewish and non-Jewish priestly roles.
כֹּהֵן 750 n.m. priest
base
H3548 כֹּהֵן priest
3548 kohen ko-hane'
active participle of 3547; literally, one officiating, a
priest; also (by courtesy) an acting priest (although a
layman):--chief ruler, X own, priest, prince, principal
officer.
see HEBREW for 03547
כֹּהֵן (ko.hen) — priest.
1) priest, principal officer or chief ruler
1a) priest-king (Melchizedek, Messiah)
1b) pagan priests
1c) priests of Jehovah
1d) Levitical priests
1e) Zadokite priests
1f) Aaronic priests
1g) the high priest
Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
prest (kohen, "priest," "prince," "minister"; hiereus archiereus; for hiereus megas, of Heb 10:21, see Thayer's Lexicon, under the word hiereus:
I. NATURE OF THE PRIESTLY OFFICE
1. Implies Divine Choice
2. Implies Representation
3. Implies Offering Sacrifice
4. Implies Intercession
II. THE TWO GREAT PRIESTS OF THE OLD TESTAMENT, MELCHIZEDEK AND AARON
III. PRIESTLY FUNCTIONS AND CHARACTER
1. A Strictly Religious Order
2. Priestism Denied
3. The High Priest's Qualifications
4. Symbolism of Aaron's Rod
IV. CONSECRATION OF AARON AND HIS SONS (EXODUS 29; LEVITICUS 8)
1. Symbolism of Consecration
2. Type and Archetype
LITERATURE
A priest is one who is duly authorized to minister in sacred things, particularly to offer sacrifices at the altar, and who acts as mediator between men and God. In the New Testament the term is applied to priests of the Gentiles…
Priest
The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.
At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).
The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the…
The English word is derived from the Greek presbyter , signifying an "elder" (Heb. cohen). Origin. --The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in "things pertaining unto God." He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as…
One who officiated in the public worship of God, especially in making expiation for sin, being "ordained for men in things pertaining to God, to offer both gifts and sacrifices for sins." In the Old Testament, the priesthood was not annexed to a certain family till after the promulgation of the law by Moses. Before that time, the firstborn of each family, the fathers, the princes, the kings, were priests in their own cities and in their own houses. Cain and Abel, Noah, Abraham, and Job, Abimelech and Laban, Isaac and Jacob offered personally their own sacrifices. In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of mediator, and young men were chosen from among Israel to perform the office of priests, Ex 24:5. But after the Lord had chosen the tribe of Levi to…
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
The Hebrew word אָדוֹן (*'adown*) means 'lord' and is derived from a root meaning to rule. It covers a range of meanings, referring to both human and divine authority, including terms like master, king, and superintendent. Variations exist for divine references, such as אֲדֹנָי (*Adonai*), distinguishing God from human lords.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H113 אָדוֹן lord
113 'adown aw-done'
or (shortened) adon {aw-done'}; from an unused root (meaning
to rule); sovereign, i.e. controller (human or divine):--
lord, master, owner. Compare also names beginning with
"Adoni-".
אָדוֹן (a.don) — lord.
1) firm, strong, lord, master
1a) lord, master
1a1) reference to men
1a1a) superintendent of household, of affairs
1a1b) master
1a1c) king
1a2) reference to God
1a2a) the Lord God
1a2b) Lord of the whole earth
1b) lords, kings
1b1) reference to men
1b1a) proprietor of hill of Samaria
1b1b) master
1b1c) husband
1b1d) prophet
1b1e) governor
1b1f) prince
1b1g) king
1b2) reference to God
1b2a) Lord of lords (probably = "thy husband, Yahweh")
1c) my lord, my master
1c1) reference to men
1c1a) master
1c1b) husband
1c1c) prophet
1c1d) prince
1c1e) king
1c1f) father
1c1g) Moses
1c1h) priest
1c1i) theophanic angel
1c1j) captain
1c1k) general recognition of superiority
1c2) reference to God
1c2a) my Lord, my Lord and my God
1c2b) Adonai (parallel with Yahweh)
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms
שִׁפְחָה (shiphchah) refers to a maid or maid-servant, often indicating a female slave within a household. It derives from a root meaning to spread out, suggesting a role in family or domestic settings. The term can also imply humility in certain contexts, but the primary focus remains on servitude.
שִׁפְחָה n.f. maid, maid-servant
base
H8198 שִׁפְחָה maid, maid-servant
8198 shiphchah shif-khaw'
feminine from an unused root meaning to spread out (as a
family; see 4940); a female slave (as a member of the
household):--(bond-, hand-)maid(-en, -servant), wench,
bondwoman, womanservant.
see HEBREW for 04940
שִׁפְחָה (shiph.chah) — maidservant.
1) maid, maid-servant, slavegirl
1a) maid, maid-servant (as belonging to a mistress)
1b) of address, speaker, humility (fig)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
גְּבֶ֫רֶת (gbereth) refers to a lady or queen and can also mean a mistress of servants. It is a feminine form derived from another Hebrew word, גֶּבֶר (geber), which relates to strength or manhood. The entries consistently emphasize its meanings related to female authority and status.
גְּבֶ֫רֶת n.f.
lady, queen
mistress of servants
base
H1404 גְּבֶ֫רֶת . lady, queen
. mistress of servants
1404 gbereth gheb-eh'-reth
feminine of 1376; mistress:--lady, mistress.
see HEBREW for 01376
גְּבֶ֫רֶת (ge.ve.ret) — lady.
1) lady, queen
2) mistress (of servants)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHRd/Ncfsc/Sp3fs
The Hebrew word קָנָה (*qanah*) primarily means to get, acquire, or buy. It can also imply creating or procuring something, often in a poetic context. The entries indicate various usages, including God acquiring His people and Eve acquiring knowledge. There is an Aramaic equivalent, קְנָא (*qe.na*), which also means 'to buy.'
קָנָה 84 vb. get, acquire
Qal 81
get, acquire (all poet.)
elsewhere buy
Niph. be bought
Hiph. caused (one) to purchase me, i.e. made me a bondman
base
H7069 קָנָה get, acquire .. get, acquire (all poet.)
. elsewhere buy
. be bought
. caused (one) to purchase me, i.e. made me a bondman
7069 qanah kaw-naw'
a primitive root; to erect, i.e. create; by extension, to
procure, especially by purchase (causatively, sell); by
implication to own:--attain, buy(-er), teach to keep cattle,
get, provoke to jealousy, possess(-or), purchase, recover,
redeem, X surely, X verily.
קָנָה (qa.nah) — to buy.
1) to get, acquire, create, buy, possess
1a) (Qal)
1a1) to get, acquire, obtain
1a1a) of God originating, creating, redeeming His people
1a1a1) possessor
1a1b) of Eve acquiring
1a1c) of acquiring knowledge, wisdom
1a2) to buy
1b) (Niphal) to be bought
1c) (Hiphil) to cause to possess
Aramaic equivalent: qe.na (קְנָא "to buy" H7066)
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHRd/Vqrmsa
מָכַר (makar) is a Hebrew verb meaning 'to sell.' It encompasses various forms, including selling merchandise, giving a daughter in marriage, or even selling oneself into slavery. The word appears in different grammatical forms, such as Qal (to sell), Niphal (to be sold), and Hithpael (to sell oneself). It reflects both literal and figurative senses of selling.
מָכַר vb. sell
Qal sell
Niph. be sold
Hithp. sell oneself as slave
base
H4376 מָכַר sell
4376 makar maw-kar'
a primitive root; to sell, literally (as merchandise, a
daughter in marriage, into slavery), or figuratively (to
surrender):--X at all, sell (away, -er, self).
מָכַר (ma.khar) — to sell.
1) to sell
1a) (Qal)
1a1) to sell
1a2) seller (participle)
1b) (Niphal)
1b1) to be sold
1b2) to sell oneself
1b3) to be given over to death
1c) (Hithpael) to sell oneself
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHRd/Vqrmsa
לָוָה (lavah) is a Hebrew verb with two main meanings: to join or be joined, and to borrow or lend. It can imply a sense of unity or obligation in relationships, as well as financial transactions. The word is built from the idea of twining or uniting, and it appears in various forms, such as joining oneself or causing someone to borrow.
[לָוָה] join (intr.), be joined
Qal (late) be joined to, attend
Niph. join oneself or be joined unto
base
[לָוָה] vb. borrow
Qal borrow
Hiph. cause to borrow, i.e. lend to
base
H3867a לָוָה join intr., be joined H3867b לָוָה borrow
3867 lavah law-vaw'
a primitive root; properly, to twine, i.e. (by implication)
to unite, to remain; also to borrow (as a form of obligation)
or (caus.) to lend:--abide with, borrow(-er), cleave, join
(self), lend(-er).
לָוָה (la.vah) — to join.
1) to join, be joined
1a) (Qal) to join, be joined, attend
1b) (Niphal) to join oneself to, be joined unto
לָוָה (la.vah) — to borrow.
1) to borrow, lend
1a) (Qal) to borrow
1b) (Hiphil) to cause to borrow, lend to
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine singularHRd/Vhrmsa
לָוָה (lavah) is a Hebrew verb with two main meanings: to join or be joined, and to borrow or lend. It can imply a sense of unity or obligation in relationships, as well as financial transactions. The word is built from the idea of twining or uniting, and it appears in various forms, such as joining oneself or causing someone to borrow.
[לָוָה] join (intr.), be joined
Qal (late) be joined to, attend
Niph. join oneself or be joined unto
base
[לָוָה] vb. borrow
Qal borrow
Hiph. cause to borrow, i.e. lend to
base
H3867a לָוָה join intr., be joined H3867b לָוָה borrow
3867 lavah law-vaw'
a primitive root; properly, to twine, i.e. (by implication)
to unite, to remain; also to borrow (as a form of obligation)
or (caus.) to lend:--abide with, borrow(-er), cleave, join
(self), lend(-er).
לָוָה (la.vah) — to join.
1) to join, be joined
1a) (Qal) to join, be joined, attend
1b) (Niphal) to join oneself to, be joined unto
לָוָה (la.vah) — to borrow.
1) to borrow, lend
1a) (Qal) to borrow
1b) (Hiphil) to cause to borrow, lend to
Prep | V-Qal — Preposition · verb qal participle (active) masculine singularHRd/Vqrmsa
The Hebrew word נָשָׁה (*nashah*) primarily means to lend or become a creditor. It is a primitive root associated with lending and borrowing, often with implications of interest or security. The entries highlight its use in both the Qal and Hiphil forms, indicating lending actions and the role of a creditor.
נָשָׁה vb. lend, become a creditor
Qal lend
Hiph. who lendeth to his neighbor
base
H5383 נָשָׁה lend, become a creditor
5383 nashah naw-shaw'
a primitive root (rather identical with 5382, in the sense of
5378); to lend or (by reciprocity) borrow on security or
interest:--creditor, exact, extortioner, lend, usurer, lend
on (taker on) usury.
see HEBREW for 05382
see HEBREW for 05378
נָשָׁה (na.shah) — to lend.
1) to lend, be a creditor
1a) (Qal)
1a1) to lend
1a2) creditor (participle) (subst)
1b) (Hiphil) to lend
HRd/Vqrmsa — Preposition · verb qal participle (active) masculine singularHRd/Vqrmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HR/Tr — Preposition · particleHR/Tr
נָשָׁא (nasha') is a Hebrew verb meaning to lend on interest or usury, and to act as a creditor. It is built from a primitive root possibly related to the concept of imposition. The entries highlight its use in both Qal and Hiphil forms, indicating the act of lending and the role of a creditor. The term appears in contexts discussing debt and exaction.
[נָשָׁא] vb. lend on interest, or usury, be a creditor
Qal every man that had a creditor
Hiph. an enemy shall not act the creditor against him, make exactions of him
base
H5378 [נָשָׁא] lend on interest, or usury, be a creditor
5378 nasha' naw-shaw'
a primitive root (perhaps identical with 5377, through the
idea of imposition); to lend on interest; by implication, to
dun for debt:--X debt, exact, giver of usury.
see HEBREW for 05377
נָשָׁא (na.sah) — to exact.
1) to lend on interest or usury, be a creditor
1a) (Qal) creditor (participle)
1b) (Hiphil) to act as a creditor
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms