Micah 3:10 — Word Study
WLCבֹּנֶ֥ה צִיּ֖וֹן בְּדָמִ֑ים וִירוּשָׁלִַ֖ם בְּעַוְלָֽה׃
BSAwho buildbânâh [construct, establish] ZionTsîyôwn [the city of God, the mountain of His holiness] with bloodsheddâm [violent slaughter, shedding of innocent blood] and JerusalemYᵉrûwshâlaim [the city of peace, the capital of Israel] with iniquityʻevel [wickedness, moral evil, unrighteousness]
| Greek | English | Parsing |
|---|---|---|
| בֹּנֶ֥ה | [who] build | Verb, Qal, participle (active) masculine singular |
| צִיּ֖וֹן | Zion | Noun proper |
| בְּדָמִ֑ים | with blood | Preposition, noun common masculine plural absolute |
| וִירוּשָׁלִַ֖ם | and Jerusalem | Conjunction, noun proper |
| בְּעַוְלָֽה׃ | with injustice | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | who build Zion with bloodshed and Jerusalem with iniquity. |
| KJV | They build up Zion with blood, and Jerusalem with iniquity. |
| ASV | They build up Zion with blood, and Jerusalem with iniquity. |
| YLT | Building up Zion with blood, And Jerusalem with iniquity. |
| WEB | who build up Zion with blood, and Jerusalem with iniquity. |
| BBE | They are building up Zion with blood, and Jerusalem with evil-doing. |
Where they part company is in the rendering of the actions of the leaders — see How Translations Differ.
Two main clauses connected by 'and', with prepositional phrases describing the means of building.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבָּנָה
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 — Micah 3:10
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 — Micah's Prophecy Against Corrupt Leadersgenerated
Micah 3:10 presents a strong indictment against the leaders of Israel, who are accused of constructing Zion and Jerusalem through bloodshed and injustice. This passage highlights the moral failings of those in power and serves as a warning about the consequences of such actions, as seen in the surrounding verses where the leaders' corruption is further elaborated.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 22:13–17 | “Woe to him who builds his palace by unrighteousness, and his upper rooms without justice, who makes his countrymen serve without pay, and fails to pay their wages, |
| 2 | Ezekiel 22:25–28 | The conspiracy of the princes in her midst is like a roaring lion tearing its prey. They devour the people, seize the treasures and precious things, and multiply the widows within her. |
| 3 | Habakkuk 2:9–12 | Woe to him who builds his house by unjust gain, to place his nest on high and escape the hand of disaster! |
| 4 | Zephaniah 3:3 | Her princes are roaring lions; her judges are evening wolves, leaving nothing for the morning. |
| 5 | Matthew 27:25 | All the people answered, “His blood be on us and on our children!” |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — בֹּנֶ֥ה, bo.Nehgenerated
The word בָּנָה (banah) is a verb in the Qal form, indicating an active participle. It means 'to build' and encompasses the ideas of constructing, establishing, or repairing. In this context, it refers to the leaders' role in 'building' the city, but it carries a negative connotation due to the means by which they do so.
The use of the participle form emphasizes ongoing action, suggesting that this corrupt building is a continuous process. The leaders are not merely building structures; they are establishing a society that is fundamentally flawed due to their reliance on violence and injustice.
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 verse contains two main clauses connected by 'and': בֹּנֶ֥ה (who build) is the finite verb that governs the subject, while צִיּ֖וֹן (Zion) and ירוּשָׁלִַ֖ם (Jerusalem) serve as the objects of the verb. The prepositional phrases בְּדָמִ֑ים (with blood) and בְּעַוְלָֽה (with injustice) describe the means by which these cities are built.
The structure emphasizes the leaders' actions and the negative consequences of their violent and unjust methods of construction.
Septuagint Backgroundgenerated
The Septuagint translates בֹּנֶ֥ה as οἰκοδομοῦντες (oikodomoûntes), which means 'those who build.' This choice aligns closely with the Hebrew meaning, indicating a direct correspondence in the understanding of the act of building.
The Greek term carries similar implications of construction but does not inherently convey the moral implications present in the Hebrew text, which highlights the corrupt means by which the leaders build.
In plain words — the whole versegenerated
Micah 3:10 describes how the leaders of Israel are building Zion and Jerusalem through violence and wrongdoing. This verse highlights the serious consequences of their corrupt actions, which ultimately lead to destruction.
Frequently Asked Questionsgenerated
It means that the leaders are using violence and injustice to establish their cities, which corrupts the very foundations of these places.
Bloodshed symbolizes violence and the shedding of innocent life, indicating that the leaders' actions are morally wrong and unjust.
Building with iniquity suggests that the leaders are establishing their authority and society through immoral actions, which can lead to eventual ruin.
This verse reflects Micah's ongoing critique of corrupt leadership and social injustice, emphasizing the need for righteousness and true justice in society.
Reflection Questionsgenerated
- In what ways do I see injustice in my community, and how can I address it?
- How can I ensure that my actions contribute to building a just and peaceful society?
- What does this verse teach about the consequences of corrupt leadership?
- How can I apply the lessons of Micah to my own life and leadership?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 3:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey build up Zion with blood, and Jerusalem with iniquity. Or, "O thou that buildest up" (g), c. or "everyone of them that buildeth up" (h), c.
Read John Gill on Micah 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey build up Zion with blood, and Jerusalem with iniquity. They - change of person from "ye" (Micah 3:9); the third person puts them to a greater distance, as estranged from him. It is literally 'Whosoever builds,' sing.
Read Robert Jamieson on Micah 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey; heads, princes, judges, and great ones among them. Build up; enlarge or beautify, and fortify. Zion; the houses in Zion, or perhaps may be meant the temple and its buildings, and the royal palace of the kings of Judah. With blood; with wealth and gifts which these builders made themselves masters of by violence, taking away the life of the owners, or else fining and amercing them. By this course they wrested part of their estates from them, by the other they seized all; they also for gain sometimes acquitted the guilty, and freed them in capital cases, and so sold the blood of the innocent. And Jerusalem with iniquity; by such injustice Jerusalem was brought to ruin at last, though…
Read Matthew Poole on Micah 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 3:10 They build up Zion with blood, and Jerusalem with iniquity.Ver. 10. They build up Zion with blood] Heb. bloods, that is, with goods gotten by rapine and robbery, to the utter undoing of many poor oppressed, whose livelihood is their life, Mark 12:44 Luke 8:43. How much better Selimus, the Great Turk, who, being upon his death bed moved by Pyrrhus, the basha, to bestow the great wealth taken by him from the Persian merchants upon some notable hospital for relief of the poor, took order that those evil gotten goods should be forthwith restored again to the right owners, to the shame of many Christians who will not be drawn to do so. Our Henry VII, indeed, in his last will and…
Read John Trapp on Micah 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) They build up Zion with blood—i.e., they acquire money for the erection of splendid buildings by spoliation and robbery, not stopping short of murder. So also Habakkuk (Micah 2:12) denounces the king of Babylon for the bloody wars with which he obtained wealth for the enlargement of the city.
Read Charles John Ellicott on Micah 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. They build up Zion with blood] They might cry out loudly against that butchery practised by Pekah, king of Israel, and Pul coadjutor of Rezie, against the Jews. See on Micah 2:9. But these were by no means clear themselves; for if they strengthened the city, or decorated the temple, it was by the produce of their exactions and oppressions of the people. I do not know a text more applicable than this to slave-dealers; or to any who have made their fortunes by such wrongs as affect the life of man; especially the former, who by the gains of this diabolic traffic have built houses, c. for, following up the prophet's metaphor, the timbers, c., are the bones of the hapless Africans and…
Read AdamClarke on Micah 3 →CambridgeThe Cambridge Bible for Schools and Colleges9–12. A recapitulation of the national sins, with a more distinct declaration of the bitter end 10. build up Zion with blood] Probably this alludes to the building of palaces and fortifications, always a fruitful source of oppression in the East. ‘Blood’ is used by synecdoche for ‘violent conduct leading to the ruin of others;’ so Isaiah 1:15; Isaiah 59:3, Proverbs 1:11, and other passages. Unless we admit this, we shall have to take an incredibly dark view of the state of public morals in the Jewish state.
Read Cambridge on Micah 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThey build up - (literally, building, sing.) Zion with blood This may be taken literally on both sides, that, the rich built their palaces, “with wealth gotten by bloodshed , by rapine of the poor,
Read Albert Barnes on Micah 3 →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
who build Zion with bloodshed and Jerusalem with iniquity.
who build up Zion with blood, and Jerusalem with iniquity.
who build Zion with bloodshed and Jerusalem with iniquity.
You build Zion through bloody crimes, Jerusalem through unjust violence.
Tyndale line
They build up Zion with blood, and Jerusalem with iniquity.
They build up Zion with blood, and Jerusalem with iniquity.
They build up Zion with blood, and Jerusalem with iniquity.
They build up Zion with blood, and Jerusalem with iniquity.
They build vp Zion with blood, and Ierusalem with iniquitie.
Strictly literal
that build up Zion with blood, and Jerusalem with unrighteousness.
Building up Zion with blood, And Jerusalem with iniquity.
Building up Zion with blood, || And Jerusalem with iniquity.
They build up Zion with blood-guiltiness, and Jerusalem with wrong.
You build Zion with blood and Jerusalem with iniquity.
From the Latin
You that build up Sion with blood, and Jerusalem with iniquity.
Simplified
You are building Zion with blood, and Jerusalem with evil.
They are building up Zion with blood, and Jerusalem with evil-doing.
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 states: בֹּנֶ֥ה צִיּ֖וֹן בְּדָמִ֑ים וִירוּשָׁלִַ֖ם בְּעַוְלָֽה׃. The Septuagint matches all five words in the Hebrew text, while the Dead Sea Scrolls show partial restoration, with three words intact and two supplied by an editor, indicating some level of textual preservation.
בֹּנֶ֥ה צִיּ֖וֹן בְּדָמִ֑ים וִירוּשָׁלִַ֖ם בְּעַוְלָֽה׃
5 of the 5 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.
[בנה] ציון בדמים וירושלם [בעולה]
nothing on the leather here — 3 partly restored, 2 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 Micah 3:10
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 בָּנָה (banah) means "to build" and encompasses various forms such as rebuilding, establishing, and making permanent. It can refer to physical construction, like building a house or family, as well as metaphorical uses, such as the establishment of restored exiles. The entries indicate that it can also imply being built up, particularly in the context of a childless wife becoming a mother.
בָּנָה 373 vb. build
Qal build
Niph.
be built
be rebuilt
(fig.) of restored exiles, = established
established, made permanent
base
H1129 בָּנָה build .build
.. . be built
. be rebuilt
. . (fig.) of restored exiles, = established
. established, made permanent
1129 banah baw-naw'
a primitive root; to build (literally and
figuratively):--(begin to) build(-er), obtain children, make,
repair, set (up), X surely.
בָּנָה (ba.nah) — to build.
1) to build, rebuild, establish, cause to continue
1a) (Qal)
1a1) to build, rebuild
1a2) to build a house (ie, establish a family)
1b) (Niphal)
1b1) to be built
1b2) to be rebuilt
1b3) established (of restored exiles) (fig.)
1b4) established (made permanent)
1b5) to be built up (of childless wife becoming the mother of a family through the children of a concubine)
Aramaic equivalent: be.nah (בְּנָה "to build" H1124)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
צִיּוֹן (Tsiyyôn) refers to Zion, often identified as a mountain in Jerusalem and a symbolic name for the city itself, particularly in prophetic contexts. The term is linked to the Hebrew word for Jerusalem and is noted for meaning 'parched place.' It is consistently recognized across lexicons as a proper noun.
צִיּוֹן 154 n.pr.loc. Ṣiyyôn, Zion
base
H6726 צִיּוֹן Ṣiyyôn, Zion
6726 Tsiyown tsee-yone'
the same (regularly) as 6725; Tsijon (as a permanent
capital), a mountain of Jerusalem:--Zion.
see HEBREW for 06725
צִיּוֹן (tsiy.yon) — Zion.
Zion = "parched place"
another name for Jerusalem especially in the prophetic books
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpl
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
יְרוּשָׁלִַ֫͏ם (Yruwshalaim) refers to Jerusalem, the capital city of Palestine. The name is thought to derive from terms meaning 'founded peaceful' and is linked to its two main hills. It is described as the chief city of the united kingdom and the nation of Judah.
יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם 644 n.pr.loc. Jerusalem
base
H3389 יְרוּשָׁלִַ֫͏ם, יְרוּשָׁלַ֫יִם Jerusalem
3389 Yruwshalaim yer-oo-shaw-lah'-im
rarely Yruwshalayim {yer-oo- shaw-lah'-yim}; a dual (in
allusion to its two main hills (the true pointing, at least of
the former reading, seems to be that of 3390)); probably from
(the passive participle of) 3384 and 7999; founded peaceful;
Jerushalaim or Jerushalem, the capital city of
Palestine:--Jerusalem.
see HEBREW for 03390
see HEBREW for 03384
see HEBREW for 07999
יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם (ye.ru.sha.laim) — Jerusalem.
§ Jerusalem = "teaching of peace"
the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Conj | N-proper — Conjunction · noun properHC/Npl
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
The Hebrew word עָ֫וֶל (*evel*) and its variant עַוְלָה (*avlah*) both denote concepts of injustice and unrighteousness. They encompass moral evil, including violent deeds and wrongful speech. The entries highlight their usage as nouns, with no significant disagreement among lexicons.
עָ֫וֶל n.m. injustice, unrighteousness
base
עַוְלָה n.f. injustice, unrighteousness, wrong
base
H5766a עָ֫וֶל injustice, unrighteousness H5766b עַוְלָה injustice, unrighteousness, wrong
5766 `evel eh'-vel
or lavel {aw'-vel}; and (feminine) lavlah {av-law'}; or owlah
{o-law'}; or .olah {o-law'}; from 5765; (moral)
evil:--iniquity, perverseness, unjust(-ly),
unrighteousness(-ly); wicked(-ness).
see HEBREW for 05765
עָ֫וֶל (e.vel) — injustice.
injustice, unrighteousness
Another spelling of av.lah (עַוְלָה "injustice" H5766B)
עַוְלָה (av.lah) — injustice.
1) injustice, unrighteousness, wrong
1a) violent deeds of injustice
1b) injustice (of speech)
1c) injustice (generally)
Prep | N-cs — Preposition · noun common feminine singular absoluteHR/Ncfsa