Jeremiah 23:11 — Word Study
WLCכִּֽי־ גַם־ נָבִ֥יא גַם־ כֹּהֵ֖ן חָנֵ֑פוּ גַּם־ בְּבֵיתִ֛י מָצָ֥אתִי רָעָתָ֖ם נְאֻם־ יְהוָֽה׃
BSAForkîy [because of this reason] bothgam prophetnâbîyʼ [one who speaks for God] andgam priestkôhên [a person who serves God and leads others in worship] are ungodlychânêph■ [profane, defiled] evengam in My housebayith [My temple, My dwelling place] I have foundmâtsâʼ■ [discovered, seen] their wickednessraʻ [evil, moral corruption] declaresnᵉʼum [says, utters] the LORDYᵉhôvâh [Yehovah, The covenant Name of God]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| גַם־ | both | Adverb |
| נָבִ֥יא | prophet | Noun common, masculine singular absolute |
| גַם־ | as well as | Adverb |
| כֹּהֵ֖ן | priest | Noun common, masculine singular absolute |
| חָנֵ֑פוּ | they are polluted | Verb, Qal, perfect third person common plural |
| גַּם־ | also | Adverb |
| בְּבֵיתִ֛י | in house my | Preposition, noun common masculine singular construct, suffix |
| מָצָ֥אתִי | I have found | Verb, Qal, perfect first person common singular |
| רָעָתָ֖ם | wickedness their | Noun common feminine singular construct, suffix |
| נְאֻם־ | [the] utterance of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “For both prophet and priest are ungodly; even in My house I have found their wickedness,” declares the LORD. |
| KJV | For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD. |
| ASV | for both prophet and priest are profane; yea, in my house have I found their wickedness, saith Jehovah. |
| YLT | For both prophet and priest have been profane, Yea, in My house I found their wickedness, An affirmation of Jehovah. |
| WEB | for both prophet and priest are profane. Yes, in my house I have found their wickedness,” says Yahweh. |
| BBE | For the prophet as well as the priest is unclean; even in my house I have seen their evil-doing, says the Lord. |
The translations agree on the essential meaning here, with no significant variations in how the Hebrew words are rendered.
The sentence has a main clause followed by a prepositional phrase and a verb phrase, clearly outlining the subject and the action taken by the LORD.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָנֵף
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 — Jeremiah 23:11
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 — Condemnation of Corrupt Leadersgenerated
Jeremiah 23:11 reveals the LORD's judgment against the prophets and priests, highlighting their moral corruption. This passage is part of a broader message where God addresses the unfaithfulness of His leaders, emphasizing that their actions have led to a spiritual decline in the community. The context includes warnings about the consequences of their behavior, as seen in the surrounding verses, particularly in Jeremiah 23:10 and Jeremiah 23:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 23:15 | Therefore this is what the LORD of Hosts says concerning the prophets: “I will feed them wormwood and give them poisoned water to drink, for from the prophets of Jerusalem ungodliness has spread throughout the land.” |
| 2 | Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
| 3 | Jeremiah 6:13 | “For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 4 | Jeremiah 8:10 | Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit. |
| 5 | Ezekiel 22:25–26 | The conspiracy of the princes in her midst is like a roaring lion tearing its prey. They devour the people, seize the treasures and precious things, and multiply the widows within her. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — חָנֵף, cha.Ne.fugenerated
The word חָנֵף (cha.Ne.fu) is a verb in the perfect tense, indicating a completed action, meaning 'to be polluted' or 'defiled.' It conveys a strong sense of moral degradation, particularly in the context of those who are supposed to lead the people in righteousness but instead have become corrupt.
This term reflects a serious accusation against the leaders, suggesting that their pollution is not just physical but deeply moral, impacting their role in the community and their relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term ungodly to describe the prophet and priest, aligning with the KJV and ASV, both of which also emphasize their moral failure.
Sentence Structuregenerated
The finite verb חָנֵף governs the main clause, indicating the state of both the prophet and priest, while the rest of the sentence provides additional information about the location of their wickedness. The structure emphasizes the seriousness of their actions, particularly in the sacred space of God's house.
The sentence is constructed with a clear subject-verb-object relationship, showing the LORD's direct observation and condemnation of the leaders' behavior.
Septuagint Backgroundgenerated
The Septuagint translates חָנֵף as ἐμολύνθησαν (emolynthēsan), which means 'they were polluted.' This choice highlights the moral degradation of the leaders, paralleling the Hebrew meaning but with a focus on the resultant state rather than the action itself.
This translation indicates a consistent understanding of the leaders' corruption, emphasizing the consequences of their actions.
In plain words — the whole versegenerated
Jeremiah 23:11 states that both the prophet and priest are ungodly, showing their moral failure even within God's house. This verse highlights the serious consequences of their actions, which lead to corruption in the community.
Frequently Asked Questionsgenerated
It means that those who are supposed to lead the people spiritually have become morally corrupt, failing in their duties.
Finding wickedness in God's house underscores the severity of their failure, as it indicates a breach of trust in a sacred space.
The consequences include a warning of disaster and punishment for the corrupt leaders, as indicated in the surrounding verses.
This passage connects with other warnings in Jeremiah about the unfaithfulness of leaders and the resulting judgment from God.
Reflection Questionsgenerated
- In what ways can leaders today ensure they remain faithful and morally upright?
- How can we recognize and address corruption in our own communities?
- What role does accountability play in maintaining integrity among leaders?
- How can we support those in leadership to uphold their responsibilities faithfully?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the pollution of the prophet and priest and the consequences of their actions as a slippery path in darkness.
For the prophet and the priest have become polluted, and in my house I have found their evils," says the Lord. "Therefore, their way will be like a slippery path in the darkness.Early Church Fathers on Jeremiah 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 23:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor both prophet and priest are profane,.... Being guilty of the afore mentioned sins.
Read John Gill on Jeremiah 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD. Prophet and priest are profane - (Ezekiel 23:39; Zephaniah 3:4). In my house - (Jeremiah 7:30).
Read Robert Jamieson on Jeremiah 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThose whose work was to reveal the mind of God to the people, and who pretended to that office; and those that were employed in offering sacrifices, and other works which belonged to the priestly office, according to the law; the whole ecclesiastical order, all their ministry, were profane; not merely hypocritical, but lewd, immoral, and debauched. Yea, they were grown to that impudence, that they made the temple, which was the Lord’ s house, a den of thieves, a place where they committed wickedness. Thus it was in the time of Eli, , and more generally afterward, . See ,11, and of this chapter. There is no more certain sign of a ruining nation, than when God suffereth in it a lewd and…
Read Matthew Poole on Jeremiah 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 23:11 For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.Ver. 11. For both prophet and priest are profane.] What wonder, therefore, that the people were so? I have read of a woman, who, living in professed doubt of the Godhead, after better illumination and repentance, did often protest that the vicious life of a great scholar in that town did conjure up those damnable doubts ia her soul. And of another, that he desired a profane preacher to point him out a nearer way to heaven than that he had taught in his sermons, for he went not that way himself. Our Saviour foretelleth that "iniquity shall abound, love wax cold," &c.; and…
Read John Trapp on Jeremiah 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) In my house have I found their wickedness.—Prophet and priest are joined, as before (Jeremiah 5:31; Jeremiah 6:13; Jeremiah 8:10), as playing into each other’s hands. It seems probable, from Jeremiah 32:34, that the sins of Ahaz and Manasseh had been repeated under Jehoiakim, and that the worship of other gods had been carried on side by side with that of Jehovah. With this, almost as its natural accompaniment, there may have been sins of another kind—shameless greed or yet more shameless profligacy—like those of the sons of Eli (1 Samuel 2:22).
Read Charles John Ellicott on Jeremiah 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. In my house] They had even introduced idolatry into the Temple of God!
Read AdamClarke on Jeremiah 23 →CambridgeThe Cambridge Bible for Schools and Colleges11. in my house have I found their wickedness] Cp. Jeremiah 6:13, and see 2 Kings 21:5; 2 Kings 23:12.
Read Cambridge on Jeremiah 23 →Albert Barnes1798–1870Barnes' Notes on the BibleFor both prophet and priest are profane - While by their office they are consecrated to God, they have made themselves common and unholy by their sins. See Jeremiah 3:9 note.
Read Albert Barnes on Jeremiah 23 →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
“For both prophet and priest are ungodly; even in My house I have found their wickedness,” declares the LORD.
for both prophet and priest are profane. Yes, in my house I have found their wickedness,” says Yahweh.
“For both prophet and priest are ungodly; even in My house I have found their wickedness,” declares the LORD.
Moreover, the Lord says, “Both the prophets and priests are godless. I have even found them doing evil in my temple!
Tyndale line
For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.
for both prophet and priest are profane; yea, in my house have I found their wickedness, saith Jehovah.
for both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.
For both prophet and priest are profane; even in my house have I found their wickedness, saith the LORD.
For both the prophet and the Priest doe wickedly: and their wickednesse haue I found in mine House, saith the Lord.
Strictly literal
For both prophet and priest are profane: even in my house have I found their wickedness, saith Jehovah.
For both prophet and priest have been profane, Yea, in My house I found their wickedness, An affirmation of Jehovah.
“For both prophet and priest have been profane, || Indeed, I found their wickedness in My house,” || A declaration of YHWH.
For both prophet and priest are hypocrites: yea, in my own house have I found their wickedness, saith the Lord.
“For both the prophets and the priests are polluted. I even found their wickedness in my house!—this is Yahweh's declaration—
From the Latin
For the prophet and the priest are defiled: and in my house I have found their wickedness, saith the Lord.
Simplified
Both prophets and priests show no respect for me. I see wickedness even in my Temple, declares the Lord.
For the prophet as well as the priest is unclean; even in my house I have seen their evil-doing, says the Lord.
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 generally agree in meaning, with 9 out of 12 words matched. The Septuagint reflects a similar condemnation of the leaders, though its word order and articles differ from the Hebrew.
כִּֽי־ גַם־ נָבִ֥יא גַם־ כֹּהֵ֖ן חָנֵ֑פוּ גַּם־ בְּבֵיתִ֛י מָצָ֥אתִי רָעָתָ֖ם נְאֻם־ יְהוָֽה׃
9 of the 12 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 Jeremiah 23:11
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Adv — AdverbHD
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Adv — AdverbHD
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
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…
חָנֵף (chaneph) is a Hebrew verb meaning to be polluted or profane, particularly in a moral sense. It can refer to being defiled or corrupt, and is used in contexts involving prophets and priests. The root conveys a strong sense of moral degradation, with entries indicating both its Qal (to be polluted) and Hiphil (to pollute) forms.
[חָנֵף] vb. be polluted, profane
Qal
be polluted
of prophet and priest = profane, godless
Hiph.
pollute
make profane, godless
base
H2610 [חָנֵף] be polluted, profane .. be polluted
. of prophet and priest = profane, godless
. . pollute
. make profane, godless
2610 chaneph khaw-nafe'
a primitive root; to soil, especially in a moral
sense:--corrupt, defile, X greatly, pollute, profane.
חָנֵף (cha.neph) — to pollute.
1) to be profaned, be defiled, be polluted, be corrupt
1a) (Qal)
1a1) to be polluted
1a2) to be profane, be godless
1b) (Hiphil)
1b1) to pollute
1b2) to make profane, make godless, cause to be defiled
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp1bs
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
The Hebrew word נְאֻם (*n'um*) means 'utterance' or 'oracle,' derived from the root meaning 'to say.' It refers to declarations, often made by prophets, particularly in ecstatic states or preceding divine names. The entries consistently highlight its prophetic context without significant disagreement.
נְאֻם 376 n.m. utterance
base
H5002 נְאֻם utterance
5002 n'um neh-oom'
from 5001; an oracle:--(hath) said, saith.
see HEBREW for 05001
נְאֻם (ne.um) — utterance.
1) (Qal) utterance, declaration (of prophet)
1a) utterance, declaration, revelation (of prophet in ecstatic state)
1b) utterance, declaration (elsewhere always preceding divine name)
N-ms — Noun common · masculine singular constructHNcmsc
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…
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