Job 33:27 — Word Study
WLCיָשֹׁ֤ר׀ עַל־ אֲנָשִׁ֗ים וַיֹּ֗אמֶר חָ֭טָאתִי וְיָשָׁ֥ר הֶעֱוֵ֗יתִי וְלֹא־ שָׁ֥וָה לִֽי׃
BSA◂Then he singsshûwr▸ [makes a song, tells others] beforeʻal with these wordsʼâmar▸ I have sinnedchâṭâʼ■ [missed the mark, gone wrong] and pervertedʻâvâh■ [twisted, done wrong] ◂what was rightyâshâr [just, upright] yet I did notlôʼ get what I deservedshâvâh■ [receive, obtain, what was due to me, my punishment]
| Greek | English | Parsing |
|---|---|---|
| יָשֹׁ֤ר׀ | he watches | Verb, Qal, jussive third person masculine singular |
| עַל־ | over | Preposition |
| אֲנָשִׁ֗ים | people | Noun common, masculine plural absolute |
| וַיֹּ֗אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| חָ֭טָאתִי | I have sinned | Verb, Qal, perfect first person common singular |
| וְיָשָׁ֥ר | and upright[ness] | Conjunction |
| הֶעֱוֵ֗יתִי | I have perverted | Verb, Hiphil, perfect first person common singular |
| וְלֹא־ | and not | Conjunction, particle |
| שָׁ֥וָה | it was equal | Verb, Qal, perfect third person masculine singular |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then he sings before men with these words: ‘I have sinned and perverted what was right; yet I did not get what I deserved. |
| KJV | He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; |
| ASV | He singeth before men, and saith, I have sinned, and perverted that which was right, And it profited me not: |
| YLT | He looketh on men, and saith, 'I sinned, And uprightness I have perverted, And it hath not been profitable to me. |
| WEB | He sings before men, and says, ‘I have sinned, and perverted that which was right, and it didn’t profit me. |
| BBE | He makes a song, saying, I did wrong, turning from the straight way, but he did not give me the reward of my sin. |
There are no significant differences in the translations regarding the confession of sin.
The sentence has a main clause followed by two subordinate clauses that elaborate on the speaker's admission.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּר
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 33:27
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 Confession of Singenerated
Job 33:27 presents a moment where a man sings out his confession of sin and acknowledges his failure to uphold righteousness. This passage reflects a broader theme in Job, where the human condition and the struggle for understanding God's justice are explored. The surrounding verses illustrate God's interaction with humanity and the hope of restoration, as seen in Job 33:26 and Job 33:28.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 16:13 | So Hagar gave this name to the LORD who had spoken to her: “You are the God who sees me, ” for she said, “Here I have seen the One who sees me!” |
| 2 | 2 Chronicles 16:9 | For the eyes of the LORD roam to and fro over all the earth, to show Himself strong on behalf of those whose hearts are fully devoted to Him. You have acted foolishly in this matter. From now on, therefore, you will be at war.” |
| 3 | Psalm 11:4 | The LORD is in His holy temple; the LORD is on His heavenly throne. His eyes are watching closely; they examine the sons of men. |
| 4 | Psalm 14:2 | The LORD looks down from heaven upon the sons of men to see if any understand, if any seek God. |
| 5 | Psalm 139:1–4 | O LORD, You have searched me and known me. |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — חָטָאתִי, Cha.ta.tigenerated
The word חָטָאתִי (Cha.ta.ti) is a perfect first person singular verb form of חָטָא (chata'), meaning 'I have sinned.' This term conveys the act of missing the mark or failing to meet a standard, often implying guilt or wrongdoing. It encompasses a range of meanings from simply erring to incurring moral or spiritual guilt.
In this context, the speaker openly admits to his sin, highlighting the importance of confession and the recognition of one's faults. The use of this verb emphasizes personal responsibility and the acknowledgment of moral failure.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the speaker confesses his sin with the phrase 'I have sinned.' Each version maintains the core meaning of this admission.
Sentence Structuregenerated
The finite verbs in this verse are יָשֹׁ֤ר (ya.Shor), וַיֹּ֗אמֶר (vai.Yo.mer), חָ֭טָאתִי (Cha.ta.ti), הֶעֱוֵ֗יתִי (he.'e.Vei.ti), and שָׁ֥וָה (Sha.vah). The structure consists of a main clause where the speaker sings and confesses, followed by a series of phrases that detail his admission of sin and wrongdoing.
The arrangement of the verbs emphasizes the sequence of actions: the act of singing, the declaration of sin, and the acknowledgment of not receiving what he deserved.
Septuagint Backgroundgenerated
The Septuagint translates the verb יָשֹׁ֤ר as ἀπομέμψεται, which suggests a focus on the act of expressing or declaring one's faults. This choice indicates a more formal acknowledgment of wrongdoing.
This translation choice may reflect a broader interpretative approach that emphasizes the public nature of confession.
In plain words — the whole versegenerated
Job 33:27 shows a man singing before others, admitting, 'I have sinned and perverted what was right; yet I did not get what I deserved.' This highlights the importance of recognizing one's faults and the nature of accountability.
Frequently Asked Questionsgenerated
It means to acknowledge wrongdoing and recognize that one has failed to meet moral or ethical standards.
Confession is vital as it reflects honesty and the desire for restoration and reconciliation.
It suggests that the speaker has twisted or distorted moral truths, leading to wrongdoing.
This verse teaches that acknowledging one's faults is a crucial step towards accountability and personal growth.
Reflection Questionsgenerated
- What are some ways I can acknowledge my own faults in my life?
- How can recognizing my mistakes lead to personal growth?
- In what situations have I seen the importance of confession in relationships?
- How can I support others in their journey of acknowledgment and accountability?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on this verse, discussing the nature of sin and recognition of righteousness.
He will look on men, and will say, I have sinned. He would not know himself to be a sinner, if he had not righteousness. For no one detects his own deformity, except when he has begun to be upright.Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe looketh upon men,.... According to our version, and other interpreters, the sense is, God looks upon men as he does on all men in general, their ways and their works; and particularly he takes
Read John Gill on Job 33 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHis flesh shall be fresher than a child's: he shall return to the days of his youth: Effects of restoration to God's favour; literally, to Job a temporal revival; spiritually, an eternal regeneration.
Read Robert Jamieson on Job 33 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe looketh upon men; either, 1. The sick man shall look upon and converse with mankind, his friends, or others, as he did before, and shall say, (as the following word is and may be rendered,) I have sinned, & c., i.e. he shall confess to them that God was not to be blamed, but that he, by his own sin and folly, did bring that evil upon himself. And then he shall acknowledge God’ s great goodness to him, and shall add what follows in the next verse, He hath delivered my soul, &c., and my life, &c., as they render it. Or rather, 2. God diligently observes all mankind, and their several carriages, especially in sickness and distress. If any say, I have sinned; if there be any man that…
Read Matthew Poole on Job 33 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:27 He looketh upon men, and [if any] say, I have sinned, and perverted [that which was] right, and it profited me not;Ver. 27. He looketh upon men] He looketh to see when any will repent and return unto him. Now Christ’ s looks are often operative, and cause that which he looks after. A stroke from guilt broke Judas’ s heart into despair; but a look from Christ broke Peter’ s heart into tears. And if any say, I have sinned] So he say it penitently, as David and the prodigal; and not feignedly, as Saul; or forcedly, as Pharaoh; or desperately, as Judas. In men’ s courts, saith Quintilian, it is best to say Non feci, to plead not guilty; but in God’ s court it is better to say Ego…
Read John Trapp on Job 33 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) He looketh upon men, and if any say.—Rather, He looketh upon men, and saith, I have sinned, &c.: that is the confession of the restored sinner. Some render it, He shall sing before men, but hardly so probably or appropriately.
Read Charles John Ellicott on Job 33 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. He looketh upon men] אנשים anashim, wretched, fallen men. He shines into them, to convince them of sin; and if any, under this convincing light of God, say, I have sinned against heaven and before thee, and perverted the right - abused the powers, faculties, mercies, and advantages, which thou didst give me, by seeking rest and happiness in the creature, and it profited me not - it was all vanity and vexation of spirit; ולא שוה לי velo shavah li, "and it was not equal to me," did not come up to my expectation, nor supply my wants: -
Read AdamClarke on Job 33 →
CambridgeThe Cambridge Bible for Schools and Colleges13–28. When Elihu gives the general answer to Job’s charges against God that “God is greater than man” he means that the moral loftiness of God’s nature made it impossible that He should act in the arbitrary, hostile manner charged against Him by Job (comp. ch. Job 36:5). It was but another form of the same charge of arbitrary hostility to man when Job affirmed that God was deaf to all appeal and refused to speak to man; comp. ch. Job 19:7, Job 30:20, and often. To this general form of the charge Elihu directs his attention and replies that God speaks to man in many ways, though He may not answer when challenged as Job had challenged Him; comp. ch. Job 35:14. He speaks to man in ways…
Read Cambridge on Job 33 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe looketh upon men - Margin, “or, he shall look upon men, and say, I have sinned.” Umbreit renders this, Nun singt er jubelnd zu den Menschen - “now he sings joyfully among men.” So Noyes, “He shall
Read Albert Barnes on Job 33 →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
Then he sings before men with these words: ‘I have sinned and perverted what was right; yet I did not get what I deserved.
He sings before men, and says, ‘I have sinned, and perverted that which was right, and it didn’t profit me.
Then he sings before men with these words: ‘I have sinned and perverted what was right; yet I did not get what I deserved.
That person sings to others, saying: ‘I have sinned and falsified what is right, but I was not punished according to what I deserved.
Tyndale line
He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not;
He singeth before men, and saith, I have sinned, and perverted that which was right, And it profited me not:
He singeth before men, and saith, I have sinned, and perverted that which was right, and it profited me not:
He looketh upon men, and if any shall say, I have sinned, and perverted that which was right, and it profited me not;
He looketh vpon men, and if one say, I haue sinned, and peruerted righteousnesse, and it did not profite me,
Strictly literal
He will sing before men, and say, I have sinned, and perverted what was right, and it hath not been requited to me;
He looketh on men, and saith, 'I sinned, And uprightness I have perverted, And it hath not been profitable to me.
[Then] he looks on men and says, || I sinned, and I have perverted uprightness, || And it has not been profitable to me.
He then should assemble men around, and say, “I had sinned, and perverted what is right, yet have I not received a like return.”
Then that person will sing in front of other people and say, 'I sinned and perverted that which was right, but my sin was not punished.
From the Latin
He shall look upon men, and shall say: I have sinned, and indeed I have offended, and I have not received what I have deserved.
Simplified
They sing, and tell others, ‘I sinned, I distorted what is right, but it did not do me any good.
He makes a song, saying, I did wrong, turning from the straight way, but he did not give me the reward of my sin.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls agree in the wording of this verse, with the scrolls providing a nearly complete reconstruction of the text. The Septuagint, while not a direct match, captures the essence of the confession.
יָשֹׁ֤ר׀ עַל־ אֲנָשִׁ֗ים וַיֹּ֗אמֶר חָ֭טָאתִי וְיָשָׁ֥ר הֶעֱוֵ֗יתִי וְלֹא־ שָׁ֥וָה לִֽי׃
5 of the 10 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.
[ישר] [על] [אנשים] [ויאמר] [חטאתי] [וישר] [העויתי] [ולא] [שוה] [ל׳י]
nothing on the leather here — 10 supplied entire by an editor.
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 33:27
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.
שׁוּר (shuwr) is a primitive root meaning to see or observe. It encompasses a range of actions from simply seeing and regarding to more active forms like spying or lying in wait. The entries suggest a dual focus on both positive observation and negative lurking. There is no significant disagreement among the lexicons regarding its meanings.
[שׁוּר] vb. behold, regard
behold
regard with watchful care
watch stealthily, lie in wait
ref
H7789 שׁוּר
7789 shuwr shoor
a primitive root (identical with 7788 through the idea of
going round for inspection); to spy out, i.e. (generally)
survey, (for evil) lurk for, (for good) care for:--behold,
lay wait, look, observe, perceive, regard, see.
see HEBREW for 07788
שׁוּר (shur) — to see.
1) to see, behold, observe, regard
1a) (Qal)
1a1) to behold, observe
1a2) to regard
1a3) to watch, watch (stealthily), lie in wait
V-Qal-Juss-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
Watches
The periods into which the time between sunset and sunrise was divided. They are so called because watchmen relieved each other at each of these periods. There are frequent references in Scripture to the duties of watchmen who were appointed to give notice of the approach of an enemy (2 Sam. 18:24-27; 2 Kings 9:17-20; Isa. 21:5-9). They were sometimes placed for this purpose on watch-towers (2 Kings 17:9; 18:8). Ministers or teachers are also spoken of under this title (Jer. 6:17; Ezek. 33:2-9; Heb. 13:17).
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Conj | Adj — ConjunctionHC/Aamsa
עָוָה (avah) is a Hebrew verb meaning to bend or twist, both literally and figuratively. It encompasses actions like distorting paths, committing iniquity, and doing wrong. The entries indicate various forms, such as being bent or perverted (Niphal) and committing iniquity (Hiphil). There is some overlap in the definitions across the lexicons, but they consistently emphasize the themes of distortion and moral wrongdoing.
[עָוָה] vb. bend, twist
Niph. be bent, bowed down, twisted
Pi. my paths hath he twisted; its surface will he distort
Hiph. the right have I perverted
base
[עָוָה] vb. denom. commit iniquity, do wrong
Qal (late) she hath done wrong
Hiph. commit iniquity
base
H5753a עָוָה bend, twist . be bent, bowed down, twisted
. my paths hath he twisted; its surface will he distort
. the right have I perverted
H5753b עָוָה vb. denom. commit iniquity, do wrong
5753 `avah aw-vaw'
a primitive root; to crook, literally or figuratively (as
follows):--do amiss, bow down, make crooked, commit iniquity,
pervert, (do) perverse(-ly), trouble, X turn, do wickedly, do
wrong.
עָוָה (a.vah) — to twist.
1) to bend, twist, distort
1a) (Niphal) to be bent, be bowed down, be twisted, be perverted
1b) (Piel) to twist, distort
1c) (Hiphil) to do perversely
עָוָה (a.vah) — to pervert.
1) to commit iniquity, do wrong, pervert
1a) (Qal) to do wrong, commit iniquity
1b) (Hiphil) to commit iniquity
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.
שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble
Qal it was not equalled to me, i.e. not requited
Pi. he hath levelled
Hiph. make like
Nithp. (appar.) are alike
base
[שָׁוָה] vb. Pi. set, place
base
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
7737 shavah shaw-vaw'
a primitive root; properly, to level, i.e. equalize;
figuratively, to resemble; by implication, to adjust (i.e.
counterbalance, be suitable, compose, place, yield,
etc.):--avail, behave, bring forth, compare, countervail,
(be, make) equal, lay, be (make, a- )like, make plain, profit,
reckon.
שָׁוָה (sha.vah) — be like.
1) to agree with, be or become like, level, resemble
1a) (Qal)
1a1) to be like
1a2) equivalent (participle)
1a3) to set, place
1a4) setting (participle)
1b) (Piel) to level, smooth, still
1c) (Hiphil) to make like
1d) (Nithpael) to be alike
Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)
שָׁוָה (sha.vah) — to set.
(Piel) to set, place
Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
e'-kwal isos:
In Eze 18:25; 29; 33:17,20, "The way of the Lord is not equal" translates Hebrew yittakhen for takhan, "to weigh," and means "is not adjusted to any fixed standard," "arbitrary," "fitful," and, therefore, "not equitable, fair, or impartial" Septuagint ("is not set straight"). Compare same Hebrew word in 1Sa 2:3, where the Lord is said to `weigh actions.' "Equal," therefore, is what will bear the closest investigation and strictest judgment. In Mt 20:12, "made them equal" means "put them upon the same footing," i.e. regarded their brief service as though it were the very same as our long hours of toil. In Lu 20:36 the context restricts the equality to a…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
