Old Testament terms for Sins Part 2

 

Purpose: In this session we will look at three more Old Testament words used to describe sin so that we understand more biblically what sin is and see sin the way God sees it.

 

Hebrew verb 1: עוה (aw-vaw’)

1. We see the non-moral use of this term in Isaiah 24:1: “Behold, the Lord lays the earth waste, devastates it, distorts its surface and scatters its inhabitants.”
   1. This verse here is talking about God’s judgment.
   2. God’s judgment will disfigure the land.
   3. The verb “distorts” is the verb עוה.
2. Meaning
   1. The verb’s basic meaning has the idea of twisting, bending and distorting something.[1]
   2. Another example of the term meaning to physically twist and bend can be seen in Psalm 38:6 of someone not feeling well.[2]
   3. Spiritually therefore this verb shows the idea that to go against God is morally crooked and ethically perverted.[3]
   4. This term often can be ambivalent in referring to either the act of sin or the penalty of sins and thus we should think about the consequences of our sins will also bring about God’s punishment or discipline.[4]
3. A moral use of this term is found in Proverbs 12:8: “A man will be praised according to his insight, But one of perverse mind will be despised.”
   1. The world sometimes thing someone as perverse is to wise; but here God says such a person “will be despised.”
   2. Instead of being perverse one should be wise in his Godly insight instead.
4. Other moral use of this verb can be found in 1 Samuel 20:30, 2 Samuel 24:17, 1 Kings 8:47, 2 Chronicles 6:37, Psalm 106:6, etc.
5.  Application:
   1. We should realize that there is something twisted, or wrong with us when we sin.
   2. We should also be warn that sin brings about consequences of sins if we see this term is used often associated as a form of punishment as well.

 

Hebrew verb 2: מָעַל: (maal)

1. We see the use of this term in reference to doing wrongs to humans in Numbers 5:12: “Speak to the sons of Israel and say to them, ‘If any man’s wife goes astray and is unfaithful to him,”
   1. The verb is translated here as “is unfaithful.”
   2. The word has the idea of marriage infidelity.[5]
2. Meaning
   1. The term then convey spiritual infidelity.[6]
   2. Just as Marriage is a covenant and those who violate would be deem unfaithful likewise believers are also in a covenant relationship with God.
   3. If we are unfaithful to God’s covenant rules than we are unfaithful to God.
3. This term is used in terms of people wronging God such as in Ezra 10:10: “Then Ezra the priest stood up and said to them, “You have been unfaithful and have married foreign wives adding to the guilt of Israel.”
   1. In the context some of those from Israel returned back to Israel after being in exile.
   2. Ezra rebuked the returning Jews who sinned against God by marrying “foreign wives”
   3. When the verse said “You have been unfaithful” the term “unfaithful” is מָעַל.
   4. Notice the word would have been meaningful since by marrying wrongly they were “unfaithful” to God.
   5. This same use of the word along with the topic of marrying unbelievers also appear in Ezra 10:2.
4. This term is also used to describe the sinfulness of people pursuing idolatry such as in 1 Chronicles 5:25: “But they acted treacherously against the God of their fathers and played the harlot after the gods of the peoples of the land, whom God had destroyed before them.”
   1. In the context this is referring to the sins of certain “sons of the half-tribe of Manasseh” as mentioned in verse 23.
   2. The verb “they acted treacherously” is the translation of the verb מָעַל.
   3. Notice this verb to describe infidelity is appropriate since this verse also describe the sins of going “after the gods of the peoples of the land” as “played the harlot.”
5. Other moral use of this verb can be found in Leviticus 5:15, 6:12, Deuteronomy 32:51, Joshua 7:1, Joshua 22:16, 1 Chronicles 2:7, etc.
6.  Application:
   1. Knowing this term to describe our sinfulness, we shouldn’t see our sins as just small mistakes; but rather we should see the “sinfulness of sin.”
   2. While Hosea doesn’t used the verb in Hosea 5:7 and Hosea 6:7 and following, still Hosea’s unfaithful and harlot wife shows us how ugly our sin is towards God. Do you acknowledge this fact?
   3. Do you grieve over your sins knowing how you have personally wronged against God?

 

Hebrew verb 3: פֶּשַׁע (peh’-shah)

1. We see the use of this term in reference to doing wrongs to humans in Numbers 5:12: “Then Jacob became angry and contended with Laban; and Jacob said to Laban, “What is my transgression? What is my sin that you have hotly pursued me?”
   1. The verb is translated here as “”
   2. Here Laban pursued Jacob and Jacob basically said in what ways was he rebelling against Laban.
2. Meaning:
   1. The word basic meaning is “rebellion” and “revolt.”[7]
   2. In Exodus 22:9 it has the idea of breach of trust.
3. This term is used in terms of people wronging God such as in Psalm 5:10 “Hold them guilty, O God; By their own devices let them fall! In the multitude of their transgressions thrust them out, For they are rebellious against You.”
   1. Notice this verse states that sinners “are rebellious against You” using the verb we are studying.
   2. Here this verse shows consequences for rebellion against God.
4. Other moral use of this verb can be found in Genesis 50:17, Exodus 23:21, Leviticus 16:16, etc.
5. Does this feel hopeless? A well-known use of this term is found in Psalm 32:1: “How blessed is he whose transgression is forgiven, Whose sin is covered!.”
   1. The word for “transgression” is פֶּשַׁע.
   2. Here this verse shows that intentional rebellion against God can be forgiven!
   3. How? Through faith in Jesus Christ!
6.  Application:
   1. Have you realize every act of sin is rebellion against God?
   2. Have you turned to Jesus Christ today as your Lord and Savior?

 

[1] Richard Schultz, “עוה” Theological Wordbook of the Old Testament, (Chicago: Moody, 1980), 2:650.

[2] Richard Schultz, “עוה” Theological Wordbook of the Old Testament, (Chicago: Moody, 1980), 2:650.

[3] George Zemek, A Biblical Theology of the Doctrines of Sovereign Grace, (Eugene, Oregon: Wipf and Stock Publishers, 2005), 61.

[4] Bruce Waltke’s editorial addition in Richard Schultz, “עוה” Theological Wordbook of the Old Testament, (Chicago: Moody, 1980), 2:650.

[5] Robin Wakely, “מָעַל” The New International Dictionary of the Old Testament Theology and Exegesis, (Grand Rapids: Zondervan, 1997), 2:1020.

[6] George Zemek, A Biblical Theology of the Doctrines of Sovereign Grace, (Eugene, Oregon: Wipf and Stock Publishers, 2005), 53.

[7] George Zemek, A Biblical Theology of the Doctrines of Sovereign Grace, (Eugene, Oregon: Wipf and Stock Publishers, 2005), 51-52.