Isaiah 2:9 — Word Study
WLCוַיִּשַּׁ֥ח אָדָ֖ם וַיִּשְׁפַּל־ אִ֑ישׁ וְאַל־ תִּשָּׂ֖א לָהֶֽם׃
BSASo mankindʼâdâm [including every person, the mean man] is brought lowshâchach▸ [humbled, bowed down] and manʼîysh [the great man, humanity] is humbledshâphêl▸ [abased, lowered] do notʼal [in no way, therefore] forgivenâsâʼ▸
| Greek | English | Parsing |
|---|---|---|
| וַיִּשַּׁ֥ח | and he has been humbled | Verb, Niphal, sequential imperfect third person masculine singular |
| אָדָ֖ם | everyone | Noun common, masculine singular absolute |
| וַיִּשְׁפַּל־ | and he has become low | Verb, Qal, sequential imperfect third person masculine singular |
| אִ֑ישׁ | everyone | Noun common, masculine singular absolute |
| וְאַל־ | and may not | Conjunction, particle |
| תִּשָּׂ֖א | you forgive | Verb, Qal, jussive second person masculine singular |
| לָהֶֽם׃ | them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So mankind is brought low, and man is humbled— do not forgive them! |
| KJV | And the mean man boweth down, and the great man humbleth himself: therefore forgive them not. |
| ASV | And the mean man is bowed down, and the great man is brought low: therefore forgive them not. |
| YLT | And the low boweth down, and the high is humbled, And Thou acceptest them not. |
| WEB | Man is brought low, and mankind is humbled; therefore don’t forgive them. |
| BBE | And the poor man's head is bent, and the great man goes down on his face: for this cause there will be no forgiveness for their sin. |
The translations agree on the key themes of humbling and the call for no forgiveness.
The structure consists of a main clause followed by two subordinate phrases, emphasizing the actions taken against mankind.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbשָׁחַח
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 2:9
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 Humbling of Mankindgenerated
Isaiah 2:9 describes how humanity is brought low due to their pride and idolatry. The verse warns against the consequences of turning away from God, emphasizing the need for humility. This passage is part of a larger discourse that critiques the worship of idols and the arrogance of mankind, as seen in the verses surrounding it.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:15 | So mankind will be brought low, and each man humbled; the arrogant will lower their eyes. |
| 2 | Psalm 49:2 | both low and high, rich and poor alike. |
| 3 | Jeremiah 5:4–5 | Then I said, “They are only the poor; they have played the fool, for they do not know the way of the LORD, the justice of their God. |
| 4 | Romans 3:23 | for all have sinned and fall short of the glory of God, |
| 5 | Revelation 6:15–17 | Then the kings of the earth, the nobles, the commanders, the rich, the mighty, and every slave and free man hid in the caves and among the rocks of the mountains. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שָׁחַח, vai.yi.Shachgenerated
The verb שָׁחַח (shachach) means to bow or be bowed down, indicating a state of humility or prostration. It is used here in the Niphal form, suggesting that mankind has been humbled by an external force, rather than by their own will.
This word captures a range of meanings, from physical bowing to emotional despair. In this context, it reflects the humbling of humanity before God's judgment, contrasting human pride with divine authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that mankind is brought low and humbled, with the BSB using brought low and humbled, which are echoed in the KJV and ASV.
Sentence Structuregenerated
The verse contains multiple clauses centered around two main verbs: וַיִּשַּׁ֥ח (and he has been humbled) and וַיִּשְׁפַּל־ (and he has become low). These verbs highlight the actions taken against mankind.
The structure emphasizes the relationship between mankind's humbling and the subsequent call for no forgiveness, illustrating a progression from lowliness to the demand for accountability.
Septuagint Backgroundgenerated
The Septuagint translates שָׁחַח as ἔκυψεν (ekypsen), which means 'to bend down' or 'to bow.' This choice reflects a similar understanding of humility and submission.
This translation captures the essence of the Hebrew text while also conveying the physical posture of bowing, suggesting a deeper acknowledgment of one's position before God.
In plain words — the whole versegenerated
Isaiah 2:9 describes how all of humanity is humbled before God, and it warns that there should be no forgiveness for their actions. This reflects a serious call to recognize the consequences of pride and idolatry.
Frequently Asked Questionsgenerated
It signifies a state of humility or degradation resulting from pride and idolatry, as described in the surrounding verses.
This reflects the seriousness of the people's sins and the need for accountability in the face of God's judgment.
It is part of a broader critique of idolatry and pride, emphasizing the need for humility before God.
The verbs highlight the actions of humbling and lowering, which illustrate the consequences of turning away from God.
Reflection Questionsgenerated
- In what ways do I see pride manifesting in my life, and how can I address it?
- How can I cultivate a spirit of humility in my daily interactions with others?
- What are some idols in my life that I need to confront and remove?
- How can I respond to God's call for humility in a world that often celebrates pride?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting the themes of idolatry and humility in the context of God's judgment.
And his land was filled with idols: they worshipped the work of their own hands, what their fingers have made. And man bowed down, and the man was humbled.Early Church Fathers on Isaiah 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the mean man boweth down, and the great man humbleth himself,.... Both high and low, rich and poor, bow down unto, humble themselves before, and worship idols made by the hands of men: the words
Read John Gill on Isaiah 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the mean man boweth down, and the great man humbleth himself: therefore forgive them not. The mean man - in rank; not morally base: opposed "to the great man." The former is in Hebrew 'aadaam (H120); the latter, 'iysh (H376).
Read Robert Jamieson on Isaiah 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe mean man boweth down, and the great man humbleth himself; men of all ranks fall down and worship idols. Forgive them not; cut off these incorrigible idolaters. Such an imprecation is not strange, considering the heinousness and inexcusableness of the crime, the singular condition of the prophets, who spake such things not from any disorderly passion, but by Divine inspiration, and from a fervent zeal for God’ s glory, which ever was and ought to be dearer to them than all the interests of men, and from a pious care and fear lest others should be infected by their counsel or example. Yet the words may be taken as a prediction, Thou wilt not forgive them; by this I know thou hast…
Read Matthew Poole on Isaiah 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 2:9 And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.Ver. 9. And the mean man boweth down.] There is a general conspiracy, and they are altogether become abominable. Lords and lowlies, kings and captives, all sorts were idolaters. Some render it, "Shall be brought down, and shall be humbled." God loveth to retaliate, to abate and abase man’ s pride, by pulling down whatsoever height or strength they confide in. Therefore forgive them not.] A pious prayer doubtless, proceeding from true zeal, which is an extreme heat of all the affections for God’ s glory. Ut pius sit in Deum, durus sit in proximum, saith Oecolampadius. Like another Elias he…
Read John Trapp on Isaiah 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) And the mean man boweth down.—The English gives adequately the significance of the two words for “man”—in Hebrew, adam and îsh. The Authorised Version applies the words to the prostrations of the worshippers of idols, whether of low or high degree; others refer them to the punishment of that idolatry: The mean man must be bowed down . . . the great man must be humbled.Therefore forgive them not.—As a prayer the words find a parallel in Psalms 69:27; Psalms 109:14, but the rendering adopted by Cheyne and others, And thou canst not forgive them, is perhaps preferable. The sin is treated as “a sin unto death,” for which it is vain to pray (Isaiah 22:14).
Read Charles John Ellicott on Isaiah 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Boweth down - "Shall be bowed down"] This has reference to the preceding verse. They bowed themselves down to their idols, therefore shall they be bowed down and brought low under the avenging hand of God. Therefore forgive them not.] "And thou wilt not forgive them." - L.
Read AdamClarke on Isaiah 2 →CambridgeThe Cambridge Bible for Schools and Colleges9. boweth down … humbleth himself] If this be the right translation, the reference must be to the degradation of human dignity involved in idolatry and superstition, a thought not unworthy of Isaiah. It is more probable, however (see ch. Isaiah 5:15), that the words refer to the judgment at hand, which is as certain as if it had already taken place. So R.V. is bowed down … is brought low. The verbs may be understood either in a reflexive or a passive sense. mean man … great man] In the original the contrast is expressed by two words for “man,” corresponding to homo and vir in Latin, Mensch and Mann in German, &c. Sometimes, as here, the distinction is emphasised so as to mark a contrast…
Read Cambridge on Isaiah 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the mean man - That is, the man in humble life, the poor, the low in rank - for this is all that the Hebrew word here - אדם 'âdâm - implies.
Read Albert Barnes on Isaiah 2 →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
So mankind is brought low, and man is humbled— do not forgive them!
Man is brought low, and mankind is humbled; therefore don’t forgive them.
So mankind is brought low, and man is humbled—do not forgive them!
Men bow down to them in homage, they lie flat on the ground in worship. Don’t spare them!
Tyndale line
And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.
And the mean man is bowed down, and the great man is brought low: therefore forgive them not.
And the mean man is bowed down, and the great man is brought low; therefore forgive them not.
And the mean man boweth down, and the great man humbleth himself: therefore forgive them not.
And a man bowed himselfe, and a man humbled himselfe: therefore spare them not.
Strictly literal
And the mean man shall be bowed down, and the great man shall be brought low: and do not thou forgive them!
And the low boweth down, and the high is humbled, And Thou acceptest them not.
And the low bows down, and the high is humbled, || And You do not accept them.
And so is bent down the son of earth, and humbled the man; and thou wilt not forgive them.
The people will be bowed down, and individuals will fall down; therefore do not raise them up.
From the Latin
And man hath bowed himself down, and man hath been debased: therefore forgive them not.
Simplified
These people will be brought down and humiliated—Lord, don't forgive them!
And the poor man's head is bent, and the great man goes down on his face: for this cause there will be no forgiveness for their sin.
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 align closely, with all seven words matched in the Hebrew and Greek. The Dead Sea Scrolls show some variations, with certain words partially restored, but they ultimately support the main reading of the verse.
וַיִּשַּׁ֥ח אָדָ֖ם וַיִּשְׁפַּל־ אִ֑ישׁ וְאַל־ תִּשָּׂ֖א לָהֶֽם׃
7 of the 7 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.
[וישח] אדם [וישפל] איש ולא תשא [ל׳הם]
1 word on the leather — 3 partly restored, 3 supplied entire by an editor.
וישח אדם וישפל איש ולא [תשא] [ל׳הם]
5 words on the leather — 2 supplied entire by an editor.
וישח אדם וישפל איש
4 words of the verse are on this fragment. The rest of the verse is not on it.
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 2:9
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.
שָׁחַח (shachach) is a Hebrew verb meaning to bow or be bowed down. It encompasses actions such as prostrating oneself in homage, crouching like a wild beast, or experiencing despair. The word can be used reflexively or causatively, indicating both the act of bowing and the state of being humbled or cast down.
[שָׁחַח] vb. bow, be bowed down, crouch
Qal
be bowed down, prostrated, humbled
bow in homage
bow, of mourner
crouch, of wild beast in lair
Niph. be prostrated, humbled
Hiph. prostrate, lay low, city, walls, etc.
Hithpō‛. be cast down, despairing
base
H7817 שָׁחַח bow, be bowed down, crouch .. be bowed down, prostrated, humbled
. bow in homage
. bow, of mourner
. crouch, of wild beast in lair
. be prostrated, humbled
. prostrate, lay low, city, walls, etc.
. be cast down, despairing
7817 shachach shaw-khakh'
a primitive root; to sink or depress (reflexive or
causative):--bend, bow (down), bring (cast) down, couch,
humble self, be (bring) low, stoop.
שָׁחַח (sha.chach) — to bow.
1) to bow, crouch, bow down, be bowed down
1a) (Qal)
1a1) to be bowed down, be prostrated, be humbled
1a2) to bow (in homage)
1a3) to bow (of mourner)
1a4) to crouch (of wild beast in lair)
1b) (Niphal) to be prostrated, be humbled, be reduced, be weakened, proceed humbly, be bowed down
1c) (Hiphil) to prostrate, lay low, bow down
1d) (Hithpolel) to be cast down, be despairing
Conj | V-Niphal-ConsecImperf-3ms — Verb · Niphal · sequential imperfect third person masculine singularHc/VNw3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׁפֵל (shaphel) is a Hebrew verb meaning to be or become low or abased. It can refer to both a physical lowering and a figurative humbling, with usages in different forms indicating actions like laying low or humbling oneself. The entries emphasize its application in contexts of humiliation and lowering one's status.
שָׁפֵל vb. be or become low, be abased
Qal
all Is: become (be brought, laid) low
to be lowly of spirit
of sound
Hiph.
usu. fig., lay low
hum. subj. set one in a lower place
as helping vb.: make low, sit down = take low seat
base
H8213 שָׁפֵל be or become low, be abased
8213 shaphel shaw-fale'
a primitive root; to depress or sink (expec. figuratively, to
humiliate, intransitive or transitive):--abase, bring (cast,
put) down, debase, humble (self), be (bring, lay, make, put)
low(-er).
שָׁפֵל (sha.phel) — to abase.
1) to be or become low, sink, be humbled, be abased
1a) (Qal) to be or become low
1b) (Hiphil)
1b1) to lay or bring low, humiliate
1b2) to set in a lower place, show abasement
1b3) to make low, sit down
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp