StrongerBible

kohen

כֹּהֵן

HebrewH3548priest, chief priest, ...

Appears 750 times · tap a cell to see the verses

Gen 14:18Gen 41:45Gen 41:50Gen 46:20Gen 47:22 (2×)Gen 47:26Exo 2:16Exo 3:1Exo 18:1Exo 19:6Exo 19:22Exo 19:24Exo 29:30Exo 31:10Exo 35:19Exo 38:21Exo 39:41Lev 1:5Lev 1:7Lev 1:8Lev 1:9Lev 1:11Lev 1:12Lev 1:13Lev 1:15Lev 1:17Lev 2:2Lev 3:2Lev 6:29(22)1Sa 5:51Sa 14:31Sa 22:17 (2×)1Sa 22:211Ki 12:321Ki 13:21Ki 13:33 (2×)2Ki 10:112Ki 10:192Ki 11:182Ki 17:322Ki 23:42Ki 23:92Ki 23:202Ki 25:182Ch 6:412Ch 13:122Ch 19:112Ch 23:172Ch 24:11Ezr 9:7
Root family
Word studyResearch-gradeko-HENnoun

What kohen means

priest: a person who officiates at a sanctuary for a god, standing between worshipers and that god by handling sacrifice, ruling on what is holy and clean, and teaching the god's instruction

TranslatabilityApproximateCertaintyStrong

A priest works at the meeting point between people and a god. The core task is at the altar and sanctuary: he handles the offerings, manages the blood and the holy things, and declares who and what is clean or unclean so that worship can go forward. In Israel the office settles on Aaron's line, with the wider tribe of Levi serving alongside, and the priest is also a judge of hard cases and the keeper and teacher of God's instruction.

This one idea, an officiant who mediates at a cult site, holds across every use of the word, so it is one meaning carried over a wide range of people. The same term names the ordinary altar priest, the senior priest who heads the whole order, the priest of a foreign god, the priest who staffs an outlawed Israelite shrine, and even a high royal official at the king's side. Hebrew keeps a separate, openly hostile word for an idol's priest, yet it does not reach for it here. The plain word itself passes no verdict; the verse's setting, or the name of the god attached to it, tells you whether the priest is approved or condemned.

The word also stretches to a whole people and to a coming king. Israel is called a kingdom of priests, set apart to carry God's presence to the nations, and a royal figure is named a priest forever in the line of Melchizedek. These are real extensions of the single office, not separate meanings of the word.

Nuances

1aan Israelite priest of Aaron's line who serves at the altar and sanctuary, offering the sacrifices, handling the holy things, ruling on clean and unclean, and teaching God's law
Lev 1:5Lev 1:7Lev 4:5Lev 6:22Lev 13:3Lev 14:2Num 3:3Num 18:28Deu 17:9Deu 18:1Deu 21:5Jos 3:6
1bthe chief or high priest: the senior member who heads the whole priestly order and bears final charge of the sanctuary
Lev 21:102Ki 12:102Ki 22:42Ki 22:82Ki 25:182Ch 19:112Ch 24:112Ch 26:202Ch 31:10Ezr 7:5Neh 3:1Jer 52:24
1ca priest of another god: a man who officiates at a foreign or non-Israelite cult
Gen 14:18Gen 41:45Gen 41:50Gen 46:20Gen 47:22 (2×)Gen 47:26Exo 2:16Exo 3:1Exo 18:11Sa 5:51Sa 6:22Ki 10:11
1dan illegitimate Israelite priest: a man set over an outlawed shrine or high place, or appointed outside Aaron's line, whose service the text condemns
Jdg 17:5Jdg 17:101Ki 12:321Ki 13:21Ki 13:33 (2×)2Ki 17:322Ki 23:82Ki 23:92Ki 23:202Ch 11:152Ch 13:9Amo 7:10
1ea high royal official at the king's side, a minister of state rather than a priest at an altar
TranslatabilityPartialCertaintyContested
2Sa 8:182Sa 20:261Ki 4:5
2Sa 8:18

Whether the word in the Davidic court verses (2 Samuel 8:18; 20:26; 1 Kings 4:5) means these men literally held priestly office, or carries an older, broader sense of a high royal official close to the king. The parallel in 1 Chronicles 18:17 replaces it with a phrase meaning the chief officials at the king's hand, which many take as the Chronicler's own clarification that a civil court role is in view; others hold that in early Israel the king and his sons did exercise a genuine, if irregular, priestly function before the office was fully restricted to Aaron's line.

  • contestedThe word here denotes a high royal official or minister of state, not a sacrificing priest, carrying an older Semitic sense of a royal administrator, as the Chronicler's paraphrase indicates.; Roland de Vaux, Ancient Israel (1961), 113-114, 353-355
  • contestedThe word keeps its ordinary priestly sense: in the early monarchy the king and his sons did discharge real, if exceptional, cultic functions, and later orthodoxy found this scandalous.; Julius Wellhausen, Prolegomena to the History of Israel (ET 1885), 121-124; Gordon J. Wenham, "Were David's Sons Priests?" ZAW 87 (1975): 79-82
  • contestedThe Hebrew preserves an authentic older usage that both the Chronicler and the Old Greek translator found necessary to paraphrase away, which is itself evidence that the early sense was broader than the later Aaronide ideology allowed.; P. Kyle McCarter Jr., II Samuel, AB 9 (1984), 255
1fpriest used of a whole people or a coming king set apart to mediate God's presence
Exo 19:6Psa 110:4Isa 61:6Isa 66:21
The linen-robed forearms and hands of a priest tending a low stone altar, placing an offering as a thin column of pale smoke rises into warm light, seen so that no face shows and no deity is depicted. A man set apart to serve at the altar.

What scholars say about kohen

The standard lexica (BDB; HALOT) treat כֹּהֵן as a single primitive noun for one who officiates at a sanctuary, used alike of Israel's Aaronic and Levitical priests and of the priests of other gods, with the chief or high priest marked by an added qualifier rather than a separate word; the verb "to act as priest" and the noun "priesthood" derive from it. The word has clear cousins across the West Semitic world (Ugaritic and Phoenician khn, Aramaic and Syriac), where it regularly names a temple-attached cult official. Its deeper etymology is debated. The majority view today, set out by de Vaux and Cody and reflected in TDOT, links it to the idea of standing or serving before a god, taking the Arabic kāhin (a soothsayer) as a later Arabian branch rather than the original sense; the older nineteenth-century view of Gesenius, Robertson Smith, and Wellhausen made the oracle-giver the primitive meaning. TDOT, TWOT, and NIDOTTE survey the office as sacrificer, mediator, ruler on clean and unclean, and teacher of instruction. A large body of critical work, from Wellhausen through Kaufmann, Milgrom, Haran, Cross, and recent scholarship, debates how the institution developed and how priest and Levite relate across the legal and historical books. The Greek Old Testament renders the word with ἱερεύς almost without exception (ἀρχιερεύς for the high priest), which opened the office to Greek religious vocabulary but lost the Hebrew distinction between a true priest and an idol's priest.

Where scholars disagree about kohen

What the word originally meant before it settled on "priest." The majority view derives it from the idea of standing or serving before a god, treating the similar Arabic word for a soothsayer as a later, specialized Arabian development; an older view made the oracle-giving soothsayer the primitive sense, on which the earliest priests were essentially diviners.

  • majorityThe word originally named one who stands and serves before the deity, a settled sanctuary official; the Arabic soothsayer sense is a secondary Arabian branch and cannot account for the temple-priest usage in Ugaritic and Phoenician.; Roland de Vaux, Ancient Israel (1961), 346; Aelred Cody, A History of Old Testament Priesthood (1969), 26-29; W. Dommershausen, "kōhēn," TDOT, vol. 7, 60-75
  • minorityThe primitive sense was the oracle-giving soothsayer, on the pattern of the pre-Islamic Arabian kāhin, so the earliest function of the priest was to deliver divine oracles.; W. Robertson Smith, Lectures on the Religion of the Semites, 3rd ed. (1927); Julius Wellhausen, Reste arabischen Heidentums, 2nd ed. (1897), 130-140

How the relationship between priest and Levite developed across the Bible. Deuteronomy speaks of "the levitical priests" and seems to treat all Levites as eligible to serve at the altar, while the Priestly material restricts the priesthood to Aaron's line and assigns ordinary Levites a lower, assisting service. Scholars dispute the direction and dating of this development.

  • majorityThe priesthood narrowed over time: a broad early priesthood gave way to Deuteronomy's levitical priests, then to Ezekiel's restriction to the sons of Zadok, and finally to the Priestly material's exclusive Aaronide order, which projected that arrangement back to Sinai.; Julius Wellhausen, Prolegomena to the History of Israel (ET 1885), 121-167
  • minorityThe Priestly material is early, not a late retrojection, and its Aaronide priesthood does not depend on Deuteronomy; the apparent development is a matter of distinct, independently old priestly programs rather than a single line of demotion.; Yehezkel Kaufmann, The Religion of Israel (ET 1960); Jacob Milgrom, Leviticus 1-16, AB 3 (1991), 52-57; Menahem Haran, Temples and Temple-Service in Ancient Israel (1978)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, s.v. כֹּהֵן, 463-465lexicon
  • HALOT, s.v. כֹּהֵןlexicon
  • W. Dommershausen, "כֹּהֵן kōhēn," in TDOT, vol. 7, 60-75dictionary
  • R. E. Averbeck, "כֹּהֵן," in NIDOTTE, vol. 2, 600-605dictionary
  • TWOT, no. 959 (kōhēn)dictionary
  • Roland de Vaux, Ancient Israel: Its Life and Institutions (1961), 345-355monograph
  • Aelred Cody, A History of Old Testament Priesthood, AnBib 35 (1969), 26-29monograph
  • Jacob Milgrom, Leviticus 1-16, AB 3 (1991), 52-57commentary
  • P. Kyle McCarter Jr., II Samuel, AB 9 (1984), 253-255commentary
  • Julius Wellhausen, Prolegomena to the History of Israel (ET 1885), 121-167monograph
  • Frank Moore Cross, Canaanite Myth and Hebrew Epic (1973), ch. 8monograph

All attested forms of כֹּהֵן

m s absolute

כֹּהֵן

Gen 14:18, Exo 29:30, Exo 31:10, Exo 35:19, Exo 38:21, Exo 39:41, Lev 1:7, Lev 1:9

m p absolute

כֹּהֲנִים

Gen 47:22, Gen 47:22, Gen 47:26, Exo 19:6, Exo 19:22, Exo 19:24, Lev 1:5, Lev 1:8

m s construct

כֹּהֵן

Gen 41:45, Gen 41:50, Gen 46:20, Exo 2:16, Exo 3:1, Exo 18:1, 1Sa 14:3, 2Ki 11:18

m p construct

כֹּהֲנֵי

1Sa 5:5, 1Sa 22:17, 1Sa 22:17, 1Sa 22:21, 1Ki 12:32, 1Ki 13:2, 1Ki 13:33, 1Ki 13:33

m p construct

כֹּהֲנֶיהָ

Psa 132:16, Jer 1:18, Lam 1:4, Lam 4:13, Ezk 22:26, Mic 3:11, Zep 3:4

m p construct

כֹּהֲנָיו

2Ki 10:11, 2Ki 10:19, 2Ch 13:12, Psa 78:64, Psa 99:6, Jer 48:7, Jer 49:3

m p construct

כֹּהֲנֵינוּ

Ezr 9:7, Neh 9:32, Neh 9:34, Neh 9:38

m p construct

כֹּהֲנֶיךָ

2Ch 6:41, Psa 132:9

m p construct

כֹּהֲנֵיהֶם

Jer 2:26, Jer 32:32

m p construct

כֹּהֲנַי

Lam 1:19