Job 31:11 — Word Study
WLCכִּי־ הִ֥יא זִמָּ֑ה וְ֝ה֗וּא עָוֹ֥ן פְּלִילִֽים׃
BSAForkîy that [would be]hûwʼ a heinous crimezimmâh [wicked, an act of moral evil] an iniquityʻâvôn [sin] to be judgedpâlîyl [punished by the judges, condemned]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| הִ֥יא | that | Pronoun |
| זִמָּ֑ה | [is] wickedness | Noun common, feminine singular absolute |
| וְ֝ה֗וּא | and that | Conjunction, pronoun |
| עָוֹ֥ן | [is] iniquity | Noun common, masculine singular absolute |
| פְּלִילִֽים׃ | judges | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For that would be a heinous crime, an iniquity to be judged. |
| KJV | For this is an heinous crime; yea, it is an iniquity to be punished by the judges. |
| ASV | For that were a heinous crime; Yea, it were an iniquity to be punished by the judges: |
| YLT | For it [is] a wicked thing, and a judicial iniquity; |
| WEB | For that would be a heinous crime. Yes, it would be an iniquity to be punished by the judges, |
| BBE | For that would be a crime; it would be an act for which punishment would be measured out by the judges: |
Where they part company is in the interpretation of moral terms, particularly זִמָּה — see How Translations Differ.
The sentence is straightforward with a main clause followed by a predicate that elaborates on the nature of the crime.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
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 — Job 31:11
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 — Job's Defense of His Integritygenerated
Job 31:11 is part of Job's lengthy defense where he asserts his righteousness amidst the accusations of his friends. Job emphasizes that certain actions are not just wrong but are heinous crimes deserving of judgment. He reflects on the moral standards he has upheld throughout his life, contrasting them with the actions he condemns.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 20:9 | Then Abimelech called Abraham and asked, “What have you done to us? How have I sinned against you, that you have brought such tremendous guilt upon me and my kingdom? You have done things to me that should not be done.” |
| 2 | Genesis 26:10 | “What is this you have done to us?” asked Abimelech. “One of the people could easily have slept with your wife, and you would have brought guilt upon us.” |
| 3 | Genesis 39:9 | No one in this house is greater than I am. He has withheld nothing from me except you, because you are his wife. So how could I do such a great evil and sin against God?” |
| 4 | Exodus 20:14 | You shall not commit adultery. |
| 5 | Proverbs 6:29–33 | So is he who sleeps with another man’s wife; no one who touches her will go unpunished. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — זִמָּה, zi.Mahgenerated
The word זִמָּה (zimmah) is a feminine singular noun meaning wickedness or moral evil. It refers to plans or actions that are morally corrupt, including adultery and idolatry. The parsing indicates it is used here as the predicate of the sentence, asserting the nature of the crime Job is discussing.
This term captures a range of immoral intentions, emphasizing that such actions are not merely wrong but are deeply rooted in wickedness. Job's use of this word highlights the seriousness of the transgression he is denouncing.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, all rendering זִמָּה as 'wickedness' or 'heinous crime.' The BSB, KJV, ASV, YLT, WEB, and BBE consistently convey the moral weight of Job's statement.
Sentence Structuregenerated
The sentence is structured around a main clause with a subject and predicate: הִ֥יא (hi') as the subject and זִמָּה (zimmah) as the predicate, indicating that what Job is referring to is indeed wickedness. The conjunction וְ֝הוּא (ve.hu') connects this statement to the subsequent declaration about iniquity.
The word order places emphasis on the nature of the crime, as the subject precedes the predicate, underscoring Job's assertion of moral clarity.
Septuagint Backgroundgenerated
The Septuagint translates זִמָּה as a term that conveys a similar sense of moral wrongdoing, though the exact Greek word is not provided here. This choice reflects a consistent understanding of the moral implications of the actions Job condemns.
The translation choices in the LXX indicate a recognition of the severity of the actions Job describes, aligning with the Hebrew text's emphasis on wickedness.
In plain words — the whole versegenerated
Job 31:11 states that certain actions are not just wrong but are serious moral failures deserving of judgment. Job emphasizes the gravity of these actions, asserting that they are heinous crimes against moral law.
Frequently Asked Questionsgenerated
Job refers to actions that are morally reprehensible and deserving of severe consequences.
Iniquity represents a deeper moral failing, indicating guilt and the need for judgment.
Job contrasts his own actions with the wickedness he condemns, asserting that he has lived righteously.
Judges are mentioned as those who would hold individuals accountable for their moral failings.
Reflection Questionsgenerated
- What actions in my life might be considered morally wrong, and how can I address them?
- How do I understand the concept of iniquity in my own moral framework?
- In what ways can I ensure that my actions align with my moral beliefs?
- How can I support others in recognizing and addressing their moral failures?
The early church on this verse — how the Fathers read it
Early commentary on Job's moral assertions can be found in the writings of Gregory the Dialogist, who emphasizes the severity of the crimes Job discusses.
For this is an heinous crime; and the chiefest iniquity. For it is a fire that consumeth to destruction, and that rooteth out all increase.Early Church Fathers on Job 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 31:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor this [is] an heinous crime,.... Adultery; it is contrary to the light of nature, and is condemned by it as a great sin, Genesis 20:9; as well as contrary to the express will and law of God,
Read John Gill on Job 31 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf mine heart have been deceived by a woman, or if I have laid wait at my neighbour's door; Job asserts his innocence of adultery. Deceived - hath let itself be seduced (Proverbs 7:8, etc.; Genesis 39:7-12).
Read Robert Jamieson on Job 31 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, adultery, whether committed by choice and design, or by the solicitation of the woman, . Heb. an iniquity of the judges, i.e. which belongs to them to take cognizance of, and to punish, and that with death; and that not only by the law of Moses, , but even by the law of nature, as appears from the known laws and customs of heathen nations in that case. See also . This is opposed to those secret and lesser sins, which are only known to and punished by God.
Read Matthew Poole on Job 31 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 31:11 For this [is] an heinous crime; yea, it [is] an iniquity [to be punished by] the judges.Ver. 11. For this is an heinous crime] Hoc enim grande flagitium est, so the Tigurines translate; for this is a wickedness with a witness, though counted by some a light offence, a peccadillo. The Popish priests, deeply guilty of it themselves, seldom cried out against it in their sermons; this the great ones, and others, observed; and, therefore, ran into it, as if it had been a venial sin, if any sin at all. But we have not so learned Christ; and there was once found an English bishop (Adelm, elect bishop of Sherborn, A.D. 705) who boldly and sharply reproved Pope Sergius to his face for this…
Read John Trapp on Job 31 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. For this is a heinous crime] Mr. Good translates, "For this would be a premeditated crime, And a profligacy of the understanding." See also Job 31:28. That is, It would not only be a sin against the individuals more particularly concerned, but a sin of the first magnitude against society; and one of which the civil magistrate should take particular cognizance, and punish as justice requires.
Read AdamClarke on Job 31 →
CambridgeThe Cambridge Bible for Schools and Colleges11. a heinous crime] Or, an enormity, Hosea 6:9 marg.; cf. Leviticus 18:17. Adultery was a capital crime in Israel, Deuteronomy 22:22; John 8:5.
Read Cambridge on Job 31 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor this is an heinous crime - This expresses Job’s sense of the enormity of such an offence. He felt that there was no palliation for it; he would in no way, and on no pretence, attempt to vindicate it.
Read Albert Barnes on Job 31 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. A heinous crime — æîä, the usual Thorah word for the shameless, subtle encroachments of sensual desires.
Read Daniel Denison Whedon on Job 31 →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 that would be a heinous crime, an iniquity to be judged.
For that would be a heinous crime. Yes, it would be an iniquity to be punished by the judges,
For that would be a heinous crime, an iniquity to be judged.
For I would have committed a shameful act, an iniquity to be judged.
Tyndale line
For this is an heinous crime; yea, it is an iniquity to be punished by the judges.
For that were a heinous crime; Yea, it were an iniquity to be punished by the judges:
For that were an heinous crime; yea, it were an iniquity to be punished by the judges:
For this is a hainous crime; yea, it is an iniquity to be punished by the judges.
For this is a wickednes, and iniquitie to bee condemned:
Strictly literal
For this is an infamy; yea, it is an iniquity [to be judged by] the judges:
For it [is] a wicked thing, and a judicial iniquity;
For it [is] a wicked thing, and a judicial iniquity;
For this would be incest; yea, it would be an iniquity [to be punished by] the judges;
For that would be a terrible crime; indeed, it would be a crime to be punished by judges.
From the Latin
For this is a heinous crime, and a most grievous iniquity.
Simplified
For that would be wicked, a sin deserving punishment,
For that would be a crime; it would be an act for which punishment would be measured out by the judges:
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 reads: כִּי־ הִ֥יא זִמָּ֑ה וְ֝ה֗וּא עָוֹ֥ן פְּלִילִֽים׃. The Septuagint matches only 3 of the 6 words, indicating some differences in wording but maintaining the overall meaning. The primary themes of moral failure and judgment are preserved across both texts.
כִּי־ הִ֥יא זִמָּ֑ה וְ֝ה֗וּא עָוֹ֥ן פְּלִילִֽים׃
3 of the 6 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 Job 31:11
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…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3fs
זִמָּה (zimmah) refers to a plan or device, particularly one that is wicked or malicious. It encompasses meanings related to evil intentions, such as lewdness and mischief. The term is derived from a root meaning to plot or devise, and it captures various forms of moral wrongdoing, including adultery and idolatry.
זִמָּה n.f. plan, device, wickedness
base
H2154 זִמָּה plan, device, wickedness
2154 zimmah zim-maw'
or zammah {zam-maw'}; from 2161; a plan, especially a bad
one:--heinous crime, lewd(-ly, -ness), mischief, purpose,
thought, wicked (device, mind, -ness).
see HEBREW for 02161
זִמָּה (zim.mah) — wickedness.
1) plan, device, wickedness, evil plan, mischievous purpose
1a) plan, purpose
1b) evil device, wickedness
1c) not chaste, incest, licentiousness, adultery, idolatry, harlotry
N-fs — Noun common · feminine singular absoluteHNcfsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HC/Pp3ms — Conjunction · pronounHC/Pp3ms
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
N-cs — Noun common · masculine singular absoluteHNcmsa
in-ik'-wi-ti (`awon; anomia): In the Old Testament of the 11 words translated "iniquity," by far the most common and important is `awon (about 215 times). Etymologically, it is customary to explain it as meaning literally "crookedness," "perverseness," i.e. evil regarded as that which is not straight or upright, moral distortion (from `iwwah, "to bend," "make crooked," "pervert"). Driver, however (following Lagarde), maintains that two roots, distinct in Arabic, have been confused in Hebrew, one equals "to bend," "pervert" (as above), and the other equals "to err," "go astray"; that `awon is derived from the latter, and consequently expresses the idea of error, deviation from the right path, rather than that of perversion (Driver, Notes on Sam, 135 note) Whichever etymology is adopted, in actual usage it has three meanings which almost imperceptibly pass into each other:
(1) iniquity,
פָּלִיל (paliyl) means 'judge' and is derived from the root word for assessment or estimate. The term refers specifically to a magistrate or someone who judges. The entries consistently emphasize its meaning related to judgment without significant disagreement among the sources.
[פָּלִיל] n.m. judge
base
H6414 [פָּלִיל] judge
6414 paliyl paw-leel'
from 6419; a magistrate:--judge.
see HEBREW for 06419
פָּלִיל (pa.lil) — judge.
judge, assessment, estimate
N-mp — Noun common · masculine plural absoluteHNcmpa
The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king , after the pattern of the surrounding nations. The…
In Hebrew Shophetim, were the rulers, chiefs, or leaders of Israel, from Joshua to Saul. They were very different from the ordinary administrators of justice among the Hebrews, respecting whom, see JUSTICE. The Carthaginians, a colony of the Tyrians, had likewise governors, whom they called Suffetes, or Sophetim, with authority almost equal to that of kings.
The dignity of judge was for life; but the succession was not always constant. There were anarchies, or intervals, during which the commonwealth was without rulers. There were likewise long intervals of foreign servitude and oppression, under which the Hebrews groaned without deliverers. Although God alone regularly appointed the judges, yet the people, on some occasions, chose that individual who appeared to them most proper to deliver them from oppression; and as it often happened that the oppressions which occasioned recourse to…
