Isaiah 3:2 — Word Study
WLCגִּבּ֖וֹר וְאִ֣ישׁ מִלְחָמָ֑ה שׁוֹפֵ֥ט וְנָבִ֖יא וְקֹסֵ֥ם וְזָקֵֽן׃
BSAthe mighty mangibbôwr [strong warrior, hero] and the warriorʼîysh [man of war] the judgeshâphaṭ [to govern, vindicate] and the prophetnâbîyʼ [one who speaks for God] the soothsayerqâçam [diviner, one who practices magic] and the elderzâqên [old, elderly, respected leader]
| Greek | English | Parsing |
|---|---|---|
| גִּבּ֖וֹר | warrior | Noun common, masculine singular absolute |
| וְאִ֣ישׁ | and man of | Conjunction, noun common masculine singular construct |
| מִלְחָמָ֑ה | war | Noun common, feminine singular absolute |
| שׁוֹפֵ֥ט | judge | Verb, Qal, participle (active) masculine singular |
| וְנָבִ֖יא | and prophet | Conjunction, noun common masculine singular absolute |
| וְקֹסֵ֥ם | and diviner | Conjunction, verb qal participle (active) masculine singular |
| וְזָקֵֽן׃ | and elder | Conjunction |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the mighty man and the warrior, the judge and the prophet, the soothsayer and the elder, |
| KJV | The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, |
| ASV | the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder; |
| YLT | Hero and man of war, judge and prophet, And diviner and elder, |
| WEB | the mighty man, the man of war, the judge, the prophet, the diviner, the elder, |
| BBE | The strong man and the man of war; the judge and the prophet; the man who has knowledge of secret arts, and the man who is wise because of his years; |
Where they part company is גִּבּוֹר — see How Translations Differ.
The sentence structure presents a series of leaders, emphasizing their roles and the impending judgment on them.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
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 3:2
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 on Jerusalem and Judahgenerated
Isaiah 3:2 describes a time when the Lord will remove key leaders from Jerusalem and Judah, highlighting the dire consequences of their actions. This verse lists various figures, including the mighty man, warrior, judge, prophet, soothsayer, and elder, indicating a complete breakdown of societal order. The context of judgment is further explored in the surrounding verses, which emphasize the loss of support and guidance for the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 2:13–15 | against all the cedars of Lebanon, lofty and lifted up, against all the oaks of Bashan, |
| 2 | 2 Kings 24:14–16 | He carried into exile all Jerusalem—all the commanders and mighty men of valor, all the craftsmen and metalsmiths—ten thousand captives in all. Only the poorest people of the land remained. |
| 3 | Psalm 74:9 | There are no signs for us to see. There is no longer any prophet. And none of us knows how long this will last. |
| 4 | Lamentations 5:12–14 | Princes have been hung up by their hands; elders receive no respect. |
| 5 | Amos 2:3 | I will cut off the ruler of Moab and kill all the officials with him,” says the LORD. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — גִּבּוֹר, gi.Borgenerated
The word גִּבּוֹר (gi.Bor) is a noun meaning 'mighty man' or 'warrior.' It describes a strong or valiant person, often associated with military prowess, as seen in contexts like 1 Samuel 17:51 where David defeats Goliath. The parsing indicates it is a masculine singular noun, emphasizing its role as a title of strength.
This term carries connotations of bravery and heroism, underscoring the qualities expected of a warrior. In this verse, the mention of the mighty man highlights the loss of strong leadership in times of crisis.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses warrior, which is consistent with the KJV and ASV, emphasizing the strength of the figure described.
Where translations differ, they do so primarily in the rendering of גִּבּוֹר. The ILT and YLT choose hero, while the BSB, MSB, and ULB maintain warrior. This distinction highlights different nuances of strength and valor.
Sentence Structuregenerated
The main clause of this verse lists several figures, with the finite verb implied in the context of judgment. The structure indicates a series of noun phrases that describe the types of leaders being removed, emphasizing the breadth of the societal collapse.
Each noun phrase is coordinated, creating a rhythm that underscores the gravity of the situation: גִּבּוֹר (mighty man), וְאִ֣ישׁ (and man of war), מִלְחָמָ֑ה (war), שׁוֹפֵ֥ט (judge), וְנָבִ֖יא (and prophet), וְקֹסֵ֥ם (and diviner), וְזָקֵֽן (and elder).
Septuagint Backgroundgenerated
In the Septuagint, גִּבּוֹר is rendered as πολεμιστὴν, meaning 'warrior.' This choice reflects a focus on the martial aspect of the term, aligning with the context of judgment and removal of military leaders.
The translation of other terms also aligns closely with their Hebrew counterparts, indicating a consistent understanding of the roles described, though the Greek may emphasize different aspects of these figures.
In plain words — the whole versegenerated
Isaiah 3:2 lists various leaders who will be removed from Jerusalem and Judah, including the mighty man, warrior, judge, prophet, diviner, and elder. This highlights the loss of strong leadership and guidance during a time of judgment.
Frequently Asked Questionsgenerated
This indicates a loss of strong leadership and military power in Jerusalem and Judah, leading to vulnerability.
Judges and prophets were key figures in guiding and governing the people, and their removal signifies a breakdown of moral and spiritual authority.
Diviners represent false guidance and practices that were condemned in Israel, highlighting the contrast between true and false leadership.
This verse reflects the themes of judgment and the consequences of turning away from God, which are prevalent throughout the book of Isaiah.
Reflection Questionsgenerated
- What qualities do you think are essential for a leader in times of crisis?
- How can we discern between true and false guidance in our lives today?
- In what ways might we experience a loss of strong leadership in our communities?
- How does understanding this verse help us reflect on the importance of godly leadership?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the significance of the strong man and warrior, as well as the roles of the judge and prophet in the context of judgment.
A strong and warrior man, judge and Prophet, and sorcerer, and elder. For the strong, which is only in Hebrew, both the Seventy translated as giant and strong, wanting the same person to be both giant and strong.Early Church Fathers on Isaiah 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe mighty man, and man of war,.... The meaning is either that these should die in war, as thousands of them did; or that men fit to be generals of armies should be removed by death before this time,
Read John Gill on Isaiah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, The mighty man, and the man of war - fulfilled under Nebuchadnezzar (2 Kings 24:14). The prudent.
Read Robert Jamieson on Isaiah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe mighty man; strong and valiant men. The judge; the civil magistrates. The prophet; either strictly so called, the want of whom is matter of grief; see ; or largely, so as to include all skilful and faithful teachers. The prudent; whose wisdom and conduct was necessary to preserve them from ruin. The ancient; whose wisdom was increased by long experience.
Read Matthew Poole on Isaiah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 3:2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,Ver. 2. The mighty man, and the man of war.] Such as were David’ s mighties; Hannibal; Fabius Maximus, of whom the poet, Hic patria est, murique urbis stant pectore in uno; Scipio Africanus, of whose death when Metellus heard, he ran out into the public forum and cried out, Concurrite cives, urbis vestrae moenia corruerunt; Come forth and consult what is to be done, for your city is undone. The judge and the prophet.] When God gathereth such by clusters as it were, some evil is at hand; as when men pull up their hedges and fences, it is open tide. And the prudent.] Heb., The diviner…
Read John Trapp on Isaiah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The mighty man, and the man of war.—The first word points to the aristocracy of landed proprietors, the latter to those who, whether of that class or not, had been prominent as leaders in the king’s armies. The judge, and the prophet.—Each is named as the representative of a class. The latter was that to which Isaiah himself belonged, but in which he found, as Jeremiah did afterwards, his chief opponents. The prudent, and the ancient.—The former word has the more definite meaning of “diviners,” those who had a real gift of wisdom, but who by their abuse of that gift had become as degenerate prophets. In the “ancient” we have the “elders” who were prominent in the municipal politics of…
Read Charles John Ellicott on Isaiah 3 →CambridgeThe Cambridge Bible for Schools and Colleges2, 3. A list of the officials and prominent persons who form the “props” of society. No clear principle of arrangement can be traced, although the titles tend to fall into pairs, and those in Isaiah 3:3 are perhaps of less distinction than those in Isaiah 3:2. The art. is better omitted throughout as in Heb.
Read Cambridge on Isaiah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThe mighty man - The hero, The idea expressed is not simply that of personal strength and prowess, but the higher one of military eminence or heroism. “Prof.
Read Albert Barnes on Isaiah 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. 3. Mighty man… man of war — Besides men, martial armaments are included. Uzziah had a widespread military organization. 2 Chronicles 26:11-15. Prudent — About the same as prophet.
Read Daniel Denison Whedon on Isaiah 3 →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 mighty man and the warrior, the judge and the prophet, the soothsayer and the elder,
the mighty man, the man of war, the judge, the prophet, the diviner, the elder,
the mighty man and the warrior, the judge and the prophet, the soothsayer and the elder,
the mighty men and warriors, judges and prophets, omen readers and leaders,
Tyndale line
The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the elder;
the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the ancient;
The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
The strong man, and the man of warre, the iudge and the prophet, the prudent and the aged,
Strictly literal
the mighty man and the man of war, the judge and the prophet, and the diviner and the elder,
Hero and man of war, judge and prophet, And diviner and elder,
Mighty and man of war, judge and prophet, || And diviner and elderly,
The hero, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
the mighty man and the warrior, the judge and the prophet, the one who practices divination and the elder,
From the Latin
The strong man, and the man of war, the judge, and the prophet, and the cunning man, and the ancient.
Simplified
their strong fighters and soldiers, leaders and prophets, fortune-tellers and elders,
The strong man and the man of war; the judge and the prophet; the man who has knowledge of secret arts, and the man who is wise because of his years;
Word by word, the decisions they made
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 lists the same figures as in the Septuagint, with six of the seven words matched. The Dead Sea Scrolls — 1Qisaa also preserve the same wording, showing agreement across these ancient witnesses.
גִּבּ֖וֹר וְאִ֣ישׁ מִלְחָמָ֑ה שׁוֹפֵ֥ט וְנָבִ֖יא וְקֹסֵ֥ם וְזָקֵֽן׃
6 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.
גבור ואיש מלחמה שופט ונביא וקוסם וזקן
7 words on the leather.
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 3:2
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.
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine singular absoluteHNcmsa
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִלְחָמָה (milchamah) means 'battle' or 'war.' It is derived from the root word for fighting and encompasses both specific engagements and the broader concept of warfare. The entries consistently define it in this way, with no significant disagreement among the lexicons.
מִלְחָמָה 319 n.f. battle, war
base
H4421 מִלְחָמָה battle, war
4421 milchamah mil-khaw-maw'
from 3898 (in the sense of fighting); a battle (i.e. the
engagement); generally, war (i.e. warfare):--battle,
fight(-ing), war((-rior)).
see HEBREW for 03898
מִלְחָמָה (mil.cha.mah) — battle.
battle, war
HNcfsa — Noun common · feminine singular absoluteHNcfsa
War
The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.
In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of…
The most important topic in connection with war is the formation of the army which is destined to carry it on. [ARMY] In (1 Kings 9:22) at a period (Solomon’s reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows: "Men of war" = privates ; "servants," the lowest rank of officers --lieutenants ; "princes" = captains ; "captains," perhaps = staff officers ; "rulers of the chariots and his horsemen" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy’s district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17;
One of the evil fruits of the fall, and an appalling manifestation of the depravity of mankind, Ge 6:11-13 Isa 9:5 Jas 4:1-2, often rendered apparently inevitable by the assaults of enemies, or commanded by God for their punishment. See AMALEKITES and CANAAN.
By this scourge, subsequently to the conquest of Canaan, God chastised both his own rebellious people and the corrupt and oppressive idolaters around them. In many cases, moreover, the issue was distinctly made between the true God and idols; as with the Philistines, 1Sa 17:43-47; the Syrians, 1Ki 20:23-30; the Assyrians,
→ Divine approval of 2Sa 22:35
→ Civil Jud 12:1-6; 20; 2Sa 2:12-31; 3:1; 20; 1Ki 14:30; 16:21; Isa 19:2
→ Forbidden 2Ch 11:4
→ Averted Jos 22:11-34
→ Enemy harangued by the general of the opposing side 2Ki 18:19-36; 2Ch 13:4-12
→ Of extermination Nu 31:7-17; De 2:33,34; 3:6; 20:13-18;
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
juj (shopheT; New Testament dikastes, krites): In the early patriarchal times the heads of families and the elders of the tribes were the judges (compare Ge 38:24), and their authority was based on custom. In the wilderness Moses alone was the judge until Jethro suggested a scheme of devolution. On his advice Moses divided the people into groups of thousands, hundreds, fifties, and tens, and over each group a wise and good man was set as a judge. Thereafter only the most important cases were brought before Moses (Ex 18:13-26; De 1:9-17). This arrangement ceased to be practicable when the children of Israel settled down in Canaan. Although David took counsel with the heads of thousands and hundreds (
Judge
(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. “The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they…
→ Appointed by the Persians Ezr 7:25
→ Kings and other rulers as 2Sa 8:15; 15:2; 1Ki 3:16-28; 10:9; 2Ki 8:1-6; Ps 72:1-4; Mt 27:11-26; Ac 23:34,35; 24; 25:11,12
→ Priests and Levites as De 17:9; 2Ch 19:8; Eze 44:23,24; Mt 26:57-62
נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.
נָבִיא 306 n.m. spokesman, speaker, prophet
genuine prophet of י׳
false prophets
heathen prophets
base
H5030 נָבִיא spokesman, speaker, prophet
5030 nabiy' naw-bee'
from 5012; a prophet or (generally) inspired man:--prophecy,
that prophesy, prophet.
see HEBREW for 05012
נָבִיא (na.vi) — prophet.
1) spokesman, speaker, prophet
1a) prophet
1b) false prophet
1c) heathen prophet
Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Prophet
(Heb. nabi, from a root meaning “to bubble forth, as from a fountain,” hence “to utter”, comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro’eh, “seer”, began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, “seer” (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi’), Gad the seer” (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem “diviner,” a word used only of a false…
The ordinary Hebrew word for prophet is nabi , derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another , especially one who speaks for a god , and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: "Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining…
קָסַם (qacam) is a verb meaning to practice divination. It is derived from a primitive root that implies determining by lot or using magical means. The term covers practices associated with diviners, including those from other nations and false prophets in Israel, and is noted as prohibited.
[קָסַם] vb. denom. practise divination
base
H7080 קָסַם vb. denom. practise divination
7080 qacam kaw-sam'
a primitive root; properly, to distribute, i.e. determine by
lot or magical scroll; by implication, to
divine:--divine(-r, -ation), prudent, soothsayer, use
(divination).
קָסַם (qa.sam) — to divine.
1) (Qal) to practice divination, divine
1a) of diviners of the nations, Balaam
1b) of false prophets of Israel
1c) prohibited
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
זָקֵן (zaqen) means 'old' and is used to refer to human beings, often as a noun for 'old man' or 'elder.' It encompasses meanings related to age and authority, indicating both age and leadership roles. The word is derived from a root meaning 'to be old,' and it is consistently associated with the concept of elders in various contexts.
זָקֵן adj. old
old, of human beings
usu. as subst.
old man (or woman)
elder
base
H2205 זָקֵן old . old, of human beings
. usu. as subst. . old man (or woman)
. elder
2205 zaqen zaw-kane'
from 2204; old:--aged, ancient (man), elder(-est), old (man,
men and...women), senator.
see HEBREW for 02204
זָקֵן (za.qen) — old: elder.
: elder/leader
1) old
1a) old (of humans)
1b) elder (of those having authority)
זָקֵן (za.qen) — old.
: old
1) old
1a) old (of humans)
1b) elder (of those having authority)
Also means: za.qen (זָקֵן ": elder" H2205)
Conj | Adj — ConjunctionHC/Aamsa
see ELDER IN THE OLD TESTAMENT; ELDER IN THE NEW TESTAMENT
Elder
A name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Gen. 50:7). It also denoted a political office (Num. 22:7). The “elders of Israel” held a rank among the people indicative of authority. Moses opened his commission to them (Ex. 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Ex. 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Num. 11:16, 17). The “elder” is the keystone of the social and political fabric wherever the…
The term elder, or old man as the Hebrew literally imports, was one of extensive use, as an official title, among the Hebrews and the surrounding nations, because the heads of tribes and the leading people who had acquired influence were naturally the older people of the nation. It had reference to various offices. (Genesis 24:2; 50:7; 2 Samuel 12:17; Ezekiel 27:9) As betokening a political office, it applied not only to the Hebrews, but also to the Egyptians, (Genesis 50:7) the Moabites and the Midianites. (Numbers 22:7) The earliest notice of the elders acting in concert as a political body is at the time of the…
→ IN THE MOSAIC SYSTEM
→ (Equivalent to the title senator, in present use)
Elders, with delegated powers, were authorized to act for their constituency De 1:13,15
See GOVERNMENT, MOSAIC
→ IN THE CHRISTIAN CHURCH Ac 11:29,30; 14:23; 15:1-35; 16:4,5; 20:17,28-32; 21:18; 1Ti 4:14; 5:17-19; Tit 1:5-9; Heb 11:2; Jas 5:14,15; 1Pe 5:1-5; 2Jo 1:1; 3Jo 1:1
→ APOCALYPTIC VISION OF Re 4:4,10; 5:5,6,8,11,14; 7:11,13; 11:16; 14:3; 19:4
See DEACON
Also see CHURCH, GOVERNMENT OF