Psalms 110:4 — Word Study
WLCנִשְׁבַּ֤ע יְהוָ֨ה׀ וְלֹ֥א יִנָּחֵ֗ם אַתָּֽה־ כֹהֵ֥ן לְעוֹלָ֑ם עַל־ דִּ֝בְרָתִ֗י מַלְכִּי־ צֶֽדֶק׃
BSAThe LORDYᵉhôvâh [Yehovah, The covenant Name of God] has swornshâbaʻ■ [made a vow, taken an oath] and will notlôʼ change His mindnâcham▸ [repent, be sorry] Youʼattâh [as an individual, a priestly king] are a priestkôhên [one who serves God and leads others in worship] foreverʻôwlâm [for all eternity, always] inʻal the orderdibrâh [manner, style] of MelchizedekMalkîy-Tsedeq [my king is Sedek, a priestly king]
| Greek | English | Parsing |
|---|---|---|
| נִשְׁבַּ֤ע | he has sworn an oath | Verb, Niphal, perfect third person masculine singular |
| יְהוָ֨ה׀ | Yahweh | Noun proper |
| וְלֹ֥א | and not | Conjunction, particle |
| יִנָּחֵ֗ם | he will repent | Verb, Niphal, imperfect third person masculine singular |
| אַתָּֽה־ | you | Pronoun |
| כֹהֵ֥ן | [are] a priest | Noun common, masculine singular absolute |
| לְעוֹלָ֑ם | for ever | Preposition, noun common masculine singular absolute |
| עַל־ | on | Preposition |
| דִּ֝בְרָתִ֗י | [the] manner of | Noun common, feminine singular construct |
| מַלְכִּי־ | Melchi- | Noun proper masculine |
| צֶֽדֶק׃ | -zedek | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD has sworn and will not change His mind: “You are a priest forever in the order of Melchizedek.” |
| KJV | The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. |
| ASV | Jehovah hath sworn, and will not repent: Thou art a priest for ever After the order of Melchizedek. |
| YLT | Jehovah hath sworn, and doth not repent, 'Thou [art] a priest to the age, According to the order of Melchizedek.' |
| WEB | Yahweh has sworn, and will not change his mind: “You are a priest forever in the order of Melchizedek.” |
| BBE | The Lord has made an oath, and will not take it back. You are a priest for ever, after the order of Melchizedek. |
The translations agree on the essential meaning of the verse, affirming God's oath and the eternal priesthood.
The structure highlights the main action of God's oath and the subsequent declaration of the priesthood, emphasizing its permanence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbשָׁבַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 110:4
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 Promise of the LORDgenerated
Psalms 110:4 is a declaration from the LORD, affirming His unchanging commitment to a priestly order established forever. This verse emphasizes the eternal nature of the priesthood associated with Melchizedek, contrasting with the temporary priesthoods of the past. The surrounding verses elaborate on the might and authority of the LORD, reinforcing the significance of this priestly role.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 89:34–36 | I will not violate My covenant or alter the utterance of My lips. |
| 2 | Hebrews 5:6 | And in another passage God says: “You are a priest forever in the order of Melchizedek.” |
| 3 | Hebrews 6:13–18 | When God made His promise to Abraham, since He had no one greater to swear by, He swore by Himself, |
| 4 | Hebrews 7:28 | For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever. |
| 5 | Numbers 23:19 | God is not a man, that He should lie, or a son of man, that He should change His mind. Does He speak and not act? Does He promise and not fulfill? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נִשְׁבַּ֤ע, nish.Ba'generated
The verb שָׁבַע (shaba`) means to swear an oath, indicating a serious commitment, often made in the presence of God. The Niphal form here suggests that the action is performed by the subject, the LORD, emphasizing His authority in making this vow.
In this context, the oath signifies God's unwavering intention and determination, highlighting that He will not change His mind. This assurance is foundational to the establishment of the priesthood in the order of Melchizedek.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, affirming God's oath and the eternal priesthood.
Sentence Structuregenerated
The main verb is נִשְׁבַּ֤ע, he has sworn, which governs the structure of the verse. Following it is a negation, וְלֹ֥א, and not, leading into the promise of the priesthood.
The sentence is structured to emphasize the LORD's action and the permanence of the priestly role, with the phrase לְעוֹלָ֑ם, forever, underscoring the eternal nature of this declaration.
Septuagint Backgroundgenerated
The Septuagint translates נִשְׁבַּ֤ע as ὤμοσεν, he has sworn, which conveys the same sense of a solemn oath. This choice reflects the seriousness of God's promise.
The use of κύριος for יְהוָ֨ה aligns with the understanding of God's authority and covenant relationship with His people.
In plain words — the whole versegenerated
Psalms 110:4 shows that the LORD has made a solemn promise that He will not change. He declares that the individual addressed is a priest forever, in the manner of Melchizedek, emphasizing the eternal nature of this priesthood.
Frequently Asked Questionsgenerated
It means that God has made a serious commitment or promise that is unchanging.
Melchizedek is a figure from the Bible who is both a king and a priest, representing a unique priestly order.
The priesthood is eternal because it is established by God's unchanging decree, signifying a lasting covenant.
This verse is often interpreted in Christian theology as foreshadowing Jesus' eternal priesthood, which is likened to that of Melchizedek.
Reflection Questionsgenerated
- What does God's unchanging promise mean for my life today?
- How can I understand the significance of the priesthood of Melchizedek?
- In what ways do I see God's faithfulness in my own experiences?
- How does the concept of an eternal priesthood impact my understanding of worship?
The early church on this verse — how the Fathers read it
Early Christian writers, such as Augustine, referenced this verse to discuss the eternal priesthood established by God, linking it to Christ's role.
And unto what are You born? "The Lord has sworn, and will not repent: You are a Priest for ever after the order of Melchizedec" [Psalms 110:4].Early Church Fathers on Psalms 110 →
Daniel told a story of another hermit who used to live in the lower parts of Egypt, and who said in his simplicity that Melchizedek was the Son of God.Early Church Fathers on Psalms 110 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 110:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord hath sworn, and will not repent,.... What he swore about, and did not repent of, was the priesthood of Christ, as follows; and which shows the importance of it, since when Jehovah swears, as
Read John Gill on Psalms 110 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
Read Robert Jamieson on Psalms 110 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath sworn; which he did not in the Aaronical priesthood, , but did it here, partly because the thing was new and strange, and might seem incredible, because God had already erected another, and that an everlasting priesthood, , and given it to Aaron and his posterity for ever, and therefore this needed all possible assurance; and partly that his priesthood might be established upon better promises, as is said, , and made sure and irrevocable, and such that God neither could nor would repent of it, as it follows. Thou art, to wit, by my order and constitution; thou shalt be so, and I do hereby make thee so. A Priest, as well as a King. Those offices which were divided before between two…
Read Matthew Poole on Psalms 110 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 110:4 The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.Ver. 4. The Lord hath sworn, &c.] Christ’ s priestly office, as well as his kingly, is here described, whereof how many and how great mysteries there are, see Heb. vii., with the notes. The Church is collected and conserved not only by Christ’ s kingly power, but also by his priestly mediation. Thou art a priest] 1. To expiate. 2. To intercede. After the order of Melchisedek] Who whether he were Shem, or some other, is not easy to determine. Melchisedek was a king and a priest. Christ was more, a priest, a prophet, and a king. These offices have met double in some others; as…
Read John Trapp on Psalms 110 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) After the order of Melchizedek.—This follows the LXX. and Vulg. Better, after the manner of since there could have been with the psalmist no intention of contrasting this priesthood with that of Aaron, as there naturally was when the Aaronic order had come to an end or was visibly doomed to extinction. The previous history of Israel itself offered no example of the formal union of kingly and priestly offices in one person. It first appears in idea in Zechariah 6:12-13; in actual fact in the pontificate of Jonathan (1Ma 10:21). It is true that the royal and priestly functions were sometimes united, especially in the case of David, and in 2 Samuel 8:18, David’s sons are called “priests”…
Read Charles John Ellicott on Psalms 110 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. The Lord hath sworn] Has most firmly purposed, and will most certainly perform it, feeling himself bound by his purpose, as an honest man would by his oath. And will not repent] Will never change this purpose; it is perfectly without condition, and without contingency. Nothing is left here to the will of man or angel. Christ shall be incarnated, and the Gospel of his salvation shall be preached over the whole earth. This is an irresistible decree of that God who loves mankind. Thou art a priest for ever] The word כהן cohen signifies, not only a priest, but also a prince; as, in the patriarchal times, most heads of families had and exercised both political and sacerdotal authority…
Read AdamClarke on Psalms 110 →CambridgeThe Cambridge Bible for Schools and Colleges4. The priesthood of the king. Jehovah hath sworn, and will not repent] The king is also priest by an immutable Divine decree. The immutability of this decree is affirmed in the most solemn manner possible. The ‘oath’ of Him who cannot lie is no stronger than His word; He who knows all things from the beginning cannot repent or change His purpose (Numbers 23:19; 1 Samuel 15:29), though man’s failure or change may necessitate a temporary interruption of His purpose which appears to finite man in the light of a ‘repentance.’ But He who is absolutely true and unchanging condescends for man’s sake to confirm His word by an oath. Cp. Amos 6:8; Psalms 132:11. Thou art a priest for ever after the…
Read Cambridge on Psalms 110 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord hath sworn - He has confirmed the appointment of the Messiah by a solemn oath, or as by an oath. That is, It is as sure and fixed as if he had taken an oath. Compare Hebrews 6:13.
Read Albert Barnes on Psalms 110 →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
The LORD has sworn and will not change His mind: “You are a priest forever in the order of Melchizedek.”
Yahweh has sworn, and will not change his mind: “You are a priest forever in the order of Melchizedek.”
The LORD has sworn and will not change His mind: “You are a priest forever in the order of Melchizedek.”
The Lord makes this promise on oath and will not revoke it: “You are an eternal priest after the pattern of Melchizedek.”
Tyndale line
The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
Jehovah hath sworn, and will not repent: Thou art a priest for ever After the order of Melchizedek.
The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedek.
The Lord sware and wil not repent, Thou art a Priest for euer after ye order of Melchi-zedek.
Strictly literal
Jehovah hath sworn, and will not repent, Thou art priest for ever after the order of Melchisedek.
Jehovah hath sworn, and doth not repent, 'Thou [art] a priest to the age, According to the order of Melchizedek.'
YHWH has sworn, and does not relent, “You [are] a priest for all time, || According to the order of Melchizedek.”
The Lord hath sworn, and will not repent of it, Thou shalt be a priest for ever after the order of Malki-zedek.
Yahweh has sworn, and will not change: “You are a priest forever, after the manner of Melchizedek.”
From the Latin
He hath made a remembrance of his wonderful works, being a merciful and gracious Lord:
Simplified
The Lord has made a vow he will not break: “You are a priest forever, following the order of Melchizedek.”
The Lord has made an oath, and will not take it back. You are a priest for ever, after the order of Melchizedek.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in content, with eight of the eleven words matched. This indicates a strong consistency in the preservation of this verse across traditions.
נִשְׁבַּ֤ע יְהוָ֨ה׀ וְלֹ֥א יִנָּחֵ֗ם אַתָּֽה־ כֹהֵ֥ן לְעוֹלָ֑ם עַל־ דִּ֝בְרָתִ֗י מַלְכִּי־ צֶֽדֶק׃
8 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 110:4
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.
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
דִּבְרָה (dibrah) is a feminine noun meaning cause, reason, or manner. It is derived from the root word for speech or word, indicating a connection to communication or explanation. The entries consistently highlight its use in contexts related to reasoning or justification, though no specific verses are cited.
[דִּבְרָה] n.f. cause, reason, manner
base
H1700 [דִּבְרָה] cause, reason, manner
1700 dibrah dib-raw'
feminine of 1697; a reason, suit or style:--cause, end,
estate, order, regard.
see HEBREW for 01697
דִּבְרָה (div.rah) — cause.
cause, manner, reason
Aramaic equivalent: div.rah (דִּבְרָה "cause" H1701)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַלְכִּי־צֶ֫דֶק n.pr.m. (my king is Ṣedeḳ)
base
H4442 מַלְכִּי־צֶ֫דֶק (my king is Ṣedeḳ)
4442 Malkiy-Tsedeq mal-kee-tseh'-dek
from 4428 and 6664; king of right; Malki-Tsedek, an early
king in Palestine:--Melchizedek.
see HEBREW for 04428
see HEBREW for 06664
מַלְכִּי־צֶ֫דֶק (mal.ki-tse.deq) — Melchizedek.
A man living at the time of the Patriarchs, first mentioned at Gen.14.18
Also named: Melchisedek (Μελχισεδέκ "Melchizedek" G3198)
§ Melchizedek = "my king is Sedek"
king of Salem and priest of the Most High God to whom Abram paid tithe after the battle he fought to free Lot; 'the order of Melchizedek' the order of the priesthood to which Christ belongs
N-proper — Noun proper masculineHNpm
mel'-ki (Tischendorf, Tregelles, Westcott and Hort, The New Testament in Greek, Melchei; Textus Receptus of the New Testament, Melchi): The name of two ancestors of Jesus according to Luke's genealogy, one being in the 4th generation before Joseph, the husband of Mary, the other being in the 3rd generation before Zerubbabel (Lu 3:24,28).
(my king, my counsel). The son of Janna, and ancestor of Joseph in the genealogy of Jesus Christ. (Luke 3:24)
my king; my counsel
מַלְכִּי־צֶ֫דֶק n.pr.m. (my king is Ṣedeḳ)
base
H4442 מַלְכִּי־צֶ֫דֶק (my king is Ṣedeḳ)
4442 Malkiy-Tsedeq mal-kee-tseh'-dek
from 4428 and 6664; king of right; Malki-Tsedek, an early
king in Palestine:--Melchizedek.
see HEBREW for 04428
see HEBREW for 06664
מַלְכִּי־צֶ֫דֶק (mal.ki-tse.deq) — Melchizedek.
A man living at the time of the Patriarchs, first mentioned at Gen.14.18
Also named: Melchisedek (Μελχισεδέκ "Melchizedek" G3198)
§ Melchizedek = "my king is Sedek"
king of Salem and priest of the Most High God to whom Abram paid tithe after the battle he fought to free Lot; 'the order of Melchizedek' the order of the priesthood to which Christ belongs
HNpm — Noun proper masculineHNpm