Job 34:6 — Word Study
WLCעַל־ מִשְׁפָּטִ֥י אֲכַזֵּ֑ב אָנ֖וּשׁ חִצִּ֣י בְלִי־ פָֽשַׁע׃
BSAWould I liekâzab▸ [falsely, deceitfully] aboutʻal my casemishpâṭ [my right, my justice] My woundchêts [incurable sickness, mortal arrow] is incurableʼânash [without hope, desperately wicked] though I am withoutbᵉlîy [lacking, free from] transgressionpeshaʻ [rebellion, revolt against God]
| Greek | English | Parsing |
|---|---|---|
| עַל־ | on | Preposition |
| מִשְׁפָּטִ֥י | right my | Noun common masculine singular construct, suffix |
| אֲכַזֵּ֑ב | will I lie? | Verb, Piel, imperfect first person common singular |
| אָנ֖וּשׁ | [is] incurable | Adj |
| חִצִּ֣י | arrow my | Noun common masculine singular construct, suffix |
| בְלִי־ | not | Noun common, masculine singular construct |
| פָֽשַׁע׃ | transgression | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Would I lie about my case? My wound is incurable, though I am without transgression.’ |
| KJV | Should I lie against my right? my wound is incurable without transgression. |
| ASV | Notwithstanding my right I am accounted a liar; My wound is incurable, though I am without transgression. |
| YLT | Against my right do I lie? Mortal [is] mine arrow — without transgression.' |
| WEB | Notwithstanding my right I am considered a liar. My wound is incurable, though I am without disobedience.’ |
| BBE | Though I am right, still I am in pain; my wound may not be made well, though I have done no wrong. |
Where they part company is עַל־ — see How Translations Differ.
The sentence centers on Job's main assertion, supported by additional phrases that clarify his case and condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּזַב
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 34:6
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 34:6 captures Job's plea as he maintains his innocence while expressing despair over his incurable condition. He challenges the notion that he would lie about his situation, emphasizing his lack of wrongdoing. This moment is part of a larger dialogue where Job confronts his friends' accusations and seeks to affirm his righteousness in the face of suffering, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 27:4–6 | my lips will not speak wickedness, and my tongue will not utter deceit. |
| 2 | Job 6:4 | For the arrows of the Almighty have pierced me; my spirit drinks in their poison; the terrors of God are arrayed against me. |
| 3 | Job 16:13 | His archers surround me. He pierces my kidneys without mercy and spills my gall on the ground. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — אֲכַזֵּ֑ב, 'a.kha.Zevgenerated
The verb כָּזַב (*kazab*) means to lie or deceive, indicating dishonesty. Job uses it to question the integrity of his own words, suggesting he would not falsely claim injustice regarding his plight.
This verb is in the Piel stem, which often intensifies the action, highlighting Job's strong assertion against the idea of lying. His rhetorical question emphasizes his commitment to truth, especially in the context of his suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אֲכַזֵּ֑ב, will I lie?, governs the sentence, supported by a noun phrase that describes Job's case and a predicate that identifies his condition. The structure emphasizes Job's direct challenge to the accusations against him.
The prepositional phrase עַל־ מִשְׁפָּטִ֥י acts as a complement to the verb, indicating the subject of his truthfulness, while the adverbial phrase בְלִי־ פָֽשַׁע׃ clarifies his state of being free from transgression.
Septuagint Backgroundgenerated
The Septuagint translates אֲכַזֵּ֑ב with ἀδικήσω, meaning 'I will act unjustly.' This choice reflects a broader interpretation of Job's statement, suggesting not just lying but also an implication of wrongdoing.
This translation indicates a shift from a direct assertion of truthfulness to a more general claim of justice, which may influence how readers understand Job's defense.
In plain words — the whole versegenerated
Job 34:6 shows Job questioning whether he would lie about his situation. He insists that his wound is incurable and that he is innocent of wrongdoing. This verse highlights Job's struggle to maintain his integrity amidst suffering.
Frequently Asked Questionsgenerated
Job is expressing the depth of his suffering, indicating that his condition is severe and without hope of recovery.
Job is defending his integrity, asserting that he has not sinned or done wrong, which is central to his argument against his friends' accusations.
Job's claim highlights the tension between his suffering and the belief in divine justice, as he feels unjustly treated despite his righteousness.
Transgression refers to an act of rebellion against God's laws, and Job's insistence on being free from it underscores his plea for justice.
Reflection Questionsgenerated
- How do I respond when I feel unjustly accused or misunderstood, like Job?
- In what ways can I maintain my integrity in difficult situations?
- What does it mean to be without transgression in my own life?
- How can I find hope in my wounds or struggles, even when they seem incurable?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 34:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleShould I lie against my right?.... No; I ought not: this though Job had not said in so many words, yet this seems to be his sense in Job 27:4; that should he own and say that he was a wicked man, a
Read John Gill on Job 34 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryShould I lie against my right? my wound is incurable without transgression. i.e., were I to renounce my right (i:e., confess myself guilty), I should lie. Job virtually had said so (Job 27:4-5; Job 6:28).
Read Robert Jamieson on Job 34 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleShould I lie against my right? so Job had said in effect, . Should I falsely accuse myself of such sins of which I am no way conscious to myself? Should I betray mine own cause, and deny my integrity, and say that I deserved worse than I have done? Without transgression, i.e. without any great, or heinous, or crying sin, as this word commonly signifies, which might reasonably bring down such terrible judgments upon my head.
Read Matthew Poole on Job 34 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 34:6 Should I lie against my right? my wound [is] incurable without transgression.Ver. 6. Should I lie against my right?] Ut meam causam prodam, so as to betray my cause, and yield myself guilty when I know myself innocent (R. Levi). This I will never do, said Job; no more would that peerless Lady Elizabeth, when as a traitor she was laid up in the Tower, and pressed to appeach herself. Better die than lie. My wound is incurable without transgression] These last words, "without transgression," Elihu spitefully thrusteth in, saith Beza. Others think they may be gathered out of Job 9:17; Job 16:17. Without presumptuous sin (which David calleth the great transgression, the wickedness with…
Read John Trapp on Job 34 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Should I lie against my right?—Comp. Job 27:2-6. My wound is incurable.—Literally, my arrow, i.e., the arrow which hath wounded me. (See Job 16:11; Job 17:1, &c.) Without transgression.—That is to say, on my part. (See Job 16:17.) Some understand the former clause, “Notwithstanding my right, I am accounted a liar,” but the Authorised Version is more probably right.
Read Charles John Ellicott on Job 34 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Should I lie against my right?] Should I acknowledge myself the sinner which they paint me, and thus lie against my right to assert and maintain my innocence? My wound is incurable without transgression.] If this translation is correct, the meaning of the place is sufficiently evident. In the tribulation which I endure, I am treated as if I were the worst of culprits; and I labour under incurable maladies and privations, though without any cause on my part for such treatment. This was all most perfectly true; it is the testimony which God himself gives of Job, that "he was a perfect and upright man, fearing God and eschewing evil;" and that "Satan had moved the Lord against him, to…
Read AdamClarke on Job 34 →CambridgeThe Cambridge Bible for Schools and Colleges6. should I lie against my right?] This sense is possible, the meaning being, “shall I admit guilt when I am not guilty but wrongly afflicted”? Perhaps the sense is rather: against (or, notwithstanding) my right I am made to lie: when I affirm my rectitude God’s treatment of me belies my affirmations by making me guilty, and this against my right; comp. ch. Job 9:20, Job 16:8. my wound] lit. my arrow, the arrow of divine affliction infixed in me, comp. ch. Job 6:4, Job 16:13.
Read Cambridge on Job 34 →Albert Barnes1798–1870Barnes' Notes on the BibleShould I lie against my right? - These are also quoted as the words of Job, and as a part of the erroneous opinions on which Elihu proposes to comment.
Read Albert Barnes on Job 34 →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
Would I lie about my case? My wound is incurable, though I am without transgression.’
Notwithstanding my right I am considered a liar. My wound is incurable, though I am without disobedience.’
Would I lie about my case? My wound is incurable, though I am without transgression.’
Concerning my right, should I lie? My wound is incurable, although I am without transgression.’
Tyndale line
Should I lie against my right? my wound is incurable without transgression.
Notwithstanding my right I am accounted a liar; My wound is incurable, though I am without transgression.
Notwithstanding my right I am accounted a liar; my wound is incurable, though I am without transgression.
Should I lie against my right? my wound is incurable without transgression.
Should I lye in my right? my wound of the arrowe is grieuous without my sinne.
Strictly literal
Should I lie against my right? My wound is incurable without transgression.
Against my right do I lie? Mortal [is] mine arrow — without transgression.'
Against my right do I lie? My arrow [is] mortal—without transgression.
Should I lie concerning the justice due me? incurable is [my wound from] the arrow I bear in me without any transgression.”
Regardless of my rights, I am considered to be a liar. My wound is incurable, although I am without sin.'
From the Latin
For in judging me there is a lie: my arrow is violent without any sin.
Simplified
Even though I'm right, I'm treated like a liar; I am dying from my wounds, even though I've done nothing wrong.’
Though I am right, still I am in pain; my wound may not be made well, though I have done no wrong.
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 largely agree, with six out of seven words matching. The Septuagint's wording may reflect a different interpretative angle, particularly in its choice of verbs, but the core message remains intact.
עַל־ מִשְׁפָּטִ֥י אֲכַזֵּ֑ב אָנ֖וּשׁ חִצִּ֣י בְלִי־ פָֽשַׁע׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 34:6
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.
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
כָּזַב (kazab) is a Hebrew verb meaning to lie or deceive. It encompasses various forms, including being a liar, telling a lie, and failing or disappointing. The entries indicate its use in different stems, such as Qal, Niphal, Piel, and Hiphil, which express nuances of lying and deception. One example noted is the phrase, "who will make me a liar?"
[כָּזַב] vb. lie, be a liar
Qal Pt.
Niph. his hope has been made deceptive
Pi.
lie, tell a lie
disappoint, fail
Hiph. who will make me a liar? i.e. prove me to be so
base
H3576 כָּזַב lie, be a liar .Pt.
. his hope has been made deceptive
. . lie, tell a lie
. disappoint, fail
. who will make me a liar? i.e. prove me to be so
3576 kazab kaw-zab'
a primitive root; to lie (i.e. deceive), literally or
figuratively:--fail, (be found a, make a) liar, lie, lying, be
in vain.
כָּזַב (ka.zav) — to lie.
1) to lie, tell a lie, be a liar, be found a liar, be in vain, fail
1a) (Qal) liar (participle)
1b) (Niphal) to be proven to be lying
1c) (Piel)
1c1) to lie, tell a lie, tell a lie with, deceive
1c2) to disappoint, fail
1d) (Hiphil) to make a liar, prove to be a liar
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
Lie
An intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24); also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam. 19:14), and by David (1 Sam. 20:6). (See ANANIAS.)
אָנַשׁ (anash) is a Hebrew verb meaning to be weak or sick. It encompasses a range of conditions, including being frail, incurable, or even metaphorically desperate. The word appears in various forms, such as in the Qal and Niphal stems, indicating both physical and figurative states of illness or weakness.
[אָנַשׁ] vb. be weak, sick
Qal as adj. incurable, of wound, but metaph.
Niph. be sick, of child
base
H605 [אָנַשׁ] be weak, sick
605 'anash aw-nash'
a primitive root; to be frail, feeble, or (figuratively)
melancholy:--desperate(-ly wicked), incurable, sick, woeful.
אָנַשׁ (a.nash) — be incurable.
1) to be weak, sick, frail
1a) (Qal)
1a1) to be incurable
1a2) to be sick
1a3) desperate, incurable, desperately wicked, woeful, very sick (pass participle) (metaph.)
1b) (Niphal) to be sick
Adj — AdjHAamsa
חֵץ (chets) means 'arrow,' primarily found in poetic and prophetic contexts. It is derived from a root meaning 'to pierce' and can imply a wound or refer to a thunderbolt in a figurative sense. The word also encompasses related terms like 'dart' and 'shaft,' indicating its use in various forms of weaponry.
חֵץ n.m. arrow, mostly poet. and proph.
base
H2671 חֵץ arrow, mostly poet. and proph.
2671 chets khayts
from 2686; properly, a piercer, i.e. an arrow; by
implication, a wound; figuratively, (of God) thunder-bolt; (by
interchange for 6086) the shaft of a spear:--+ archer, arrow,
dart, shaft, staff, wound.
see HEBREW for 02686
see HEBREW for 06086
חֵץ (chets) — arrow.
arrow
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
בְּלִי (bli) refers to a state of wearing out or destruction, and serves as an adverb of negation meaning 'without' or 'not.' It is derived from the root meaning failure and can indicate absence or lack in various contexts.
בְּלִי subst. wearing out, hence
fig. destruction
defect, failure, hence adv. of negation
base
H1097 בְּלִי subst. wearing out, hence . fig. destruction
. defect, failure, hence adv. of negation
1097 bliy bel-ee'
from 1086; properly, failure, i.e. nothing or destruction;
usually (with preposition) without, not yet, because not, as
long as, etc.:--corruption, ig(norantly), for lack of, where
no...is, so that no, none, not, un(awares), without.
see HEBREW for 01086
בְּלִי (be.li) — without.
subst
1) wearing out
adv of negation
2) without, no, not
Part — Noun common · masculine singular constructHNcmsc
פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.
פֶּ֫שַׁע n.m. transgression
base
H6588 פֶּ֫שַׁע transgression
6588 pesha` peh'-shah
from 6586; a revolt (national, moral or
religious):--rebellion, sin, transgression, trespass.
see HEBREW for 06586
פֶּ֫שַׁע (pe.sah) — transgression.
1) transgression, rebellion
1a1) transgression (against individuals)
1a2) transgression (nation against nation)
1a3) transgression (against God)
1a3a) in general
1a3b) as recognised by sinner
1a3c) as God deals with it
1a3d) as God forgives
1a4) guilt of transgression
1a5) punishment for transgression
1a6) offering for transgression
N-ms — Noun common · masculine singular absoluteHNcmsa
trans-gresh'-un: From "transgress," to pass over or beyond; to overpass, as any rule prescribed as the limit of duty; to break or violate, as a law, civil or moral; the act of transgressing; the violation of a law or known principle of rectitude; breach of command; offense; crime; sin. In the Old Testament pesha`, occurs 80 times, rendered in all versions by "transgression." Its meaning is "rebellion"; see REBELLION. The word "rebellion" differs from this word in that it may be in the heart, though no opportunity should be granted for its manifestation: "An evil man seeketh only rebellion" (Pr 17:11). Here the wise man contemplates an evil heart, looking for an excuse or opportunity to rebel.
The New Testament uses parabasis, "trespass": "The law .... was added because of transgressions" (