The Hebrew word ʻevel, represented by H5766, describes moral evil, iniquity, and perverseness. It appears 55 times across 51 unique verses. The term signifies a deviation from a divine standard of justice and is often translated as unrighteousness or wickedness, referring to actions, speech, or character that are fundamentally unjust.
The semantic depth of H5766 is further illuminated by its probable etymological connection to the root H5765 ʻaval, which carries the primary sense of bending, twisting, or being crooked. This inherent concept of distortion or perversion is critical, as ʻevel thus describes not merely a mistake or a single transgression, but a fundamental moral crookedness—a deliberate deviation from the straight path of justice and equity. It signifies an act or character that is inherently out of alignment with the divine standard, reflecting a conscious turning away from what is upright and true.
This underlying notion of moral distortion distinguishes ʻevel from other terms for sin that might focus on rebellion or transgression of a command. Instead, ʻevel emphasizes the qualitative aspect of wrongdoing as something inherently perverse or unjust, whether in judgment, commerce, or personal conduct. It is a state or action characterized by a lack of integrity, where impartiality and righteousness are compromised by a twisted perspective or motive.
In scripture, H5766 is frequently used to establish a sharp contrast between the perfect character of God and the flawed nature of humanity. God is described as a being "without iniquity" Deuteronomy 32:4, and it is stated that "no unrighteousness" is in Him Psalms 92:15. The Lord is just and will not do iniquity Zephaniah 3:5. In contrast, humans are warned against this failing. The law commands, "Ye shall do no unrighteousness in judgment" Leviticus 19:15, and the prophets speak of people who "soweth iniquity" Proverbs 22:8 or build cities by iniquity Habakkuk 2:12. The term can describe a righteous person turning to commit iniquity Ezekiel 18:24 or "children of wickedness" who afflict God's people 2 Samuel 7:10.
Beyond its general application to human failing, H5766 appears in contexts emphasizing the pervasive nature of iniquity within human society and individual conduct, particularly concerning speech. The prophet Isaiah laments that people's "hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness" Isaiah 59:3, directly linking ʻevel to deceitful and perverse communication. Conversely, a righteous priest is lauded because "iniquity was not found in his lips" Malachi 2:6, underscoring the integrity of speech as a reflection of character free from ʻevel. Job, in his distress, challenges his accusers by asking, "Is there iniquity in my tongue? cannot my taste discern perverse things?" Job 6:30, affirming his conviction of speaking truth without perversion.
H5766 is used to depict a profound, almost ingrained, wickedness within humanity. Job's observation that man "drinketh iniquity like water" Job 15:16 paints a vivid picture of humanity's natural inclination towards moral perversion. This deep-seated inclination manifests in actions such as "working wickedness" in the heart Psalms 58:2 and actively "searching out iniquities" Psalms 64:6, indicating a deliberate pursuit of injustice. The prophetic condemnations against those who "build up Zion with blood, and Jerusalem with iniquity" Micah 3:10 and those who "stablisheth a city by iniquity" Habakkuk 2:12 further illustrate how ʻevel can become foundational to societal structures, corrupting them from their very inception.
Several related words help clarify the scope of moral and legal failure represented by H5766:
- H5771 ʻâvôn (perversity, i.e. (moral) evil): This term for iniquity is used to describe the guilt and punishment of sin. In Malachi 2:6, a priest who walked in equity is credited with turning many away from ʻâvôn.
- H7562 reshaʻ (a wrong (especially moral); iniquity, wicked(-ness)): This word points to the state or act of wickedness. Hosea 10:13 uses both terms together, stating, "Ye have plowed wickedness, ye have reaped iniquity."
- H6662 tsaddîyq (just; just, lawful, righteous (man)): This word for a just or righteous person stands as the direct opposite of one who commits iniquity. An unjust H5766 man is an abomination to the just Proverbs 29:27.
- H6664 tsedeq (the right (natural, moral or legal); equity): This term for justice and righteousness is set against H5766. Leviticus 19:15 commands against unrighteousness H5766 in judgment, stating instead, "in righteousness shalt thou judge thy neighbour."
- H5753 ʻâvâh (to bend, twist, be perverse): This primitive root serves as the verbal foundation for H5766 ʻevel, signifying the active process of distorting or perverting what is right, thereby producing iniquity.
- H5767 ʻavvâl (unjust, worker of iniquity): This intensive form of the root H5765 describes the person who habitually commits H5766, highlighting the individual agent of injustice and perverseness.
The theological weight of H5766 is significant, defining the nature of sin as a departure from a divine standard.
- The Character of God: The absolute absence of iniquity is a core attribute of God. He is the standard of all that is just and right, a rock in whom there is "no unrighteousness" (Psalms 92:15; Deuteronomy 32:4).
- Human Culpability and Action: Iniquity is not merely a passive state but an active choice. It is something that can be done Ezekiel 33:18, spoken Isaiah 59:3, sowed Proverbs 22:8, and reaped Hosea 10:13. The law explicitly forbids it in legal and commercial matters (Leviticus 19:15, 35).
- Consequence of Iniquity: Scripture directly links committing iniquity to severe consequences, most notably death. When a righteous person turns to iniquity, "for his iniquity that he hath done shall he die" Ezekiel 18:26.
- Divine Sovereignty Over Iniquity: While humans commit H5766, God is sovereign over its ultimate outcome and will bring it to an end. The assurance that "the children of wickedness shall not afflict them any more" 2 Samuel 7:10 and 1 Chronicles 17:9 speaks to God's protective hand over His people and His ultimate control over those who practice H5766. Similarly, the promise that "the enemy shall not exact upon him; nor the son of wickedness afflict him" Psalms 89:22 reinforces the divine guarantee against the lasting power of H5766.
- The Hope of Iniquity's Cessation: Scripture offers a future hope where H5766 will be silenced and removed. The declaration that "all iniquity shall stop her mouth" Psalms 107:42 and the prophetic vision that "the remnant of Israel shall not do iniquity" Zephaniah 3:13 point to an eschatological reality where H5766 will no longer prevail. This hope serves as both a comfort for the righteous and a warning to those who persist in H5766, emphasizing God's ultimate triumph over all forms of moral perversion.
The Hebrew term H5766 ʻevel is a potent word for understanding moral failure in the Old Testament, fundamentally conveying the concept of perverseness and injustice. Derived from a root meaning to bend or twist, ʻevel describes a deliberate deviation from the divine standard of righteousness, an inherent crookedness in character or action. It is not merely a general sin but a qualitative descriptor of wrongdoing as fundamentally unjust and morally distorted. This is sharply contrasted with God's own character, who is consistently depicted as being "without iniquity" (Deuteronomy 32:4; Psalms 92:15; Zephaniah 3:5).
H5766 manifests in various forms, from overt acts of unrighteousness in judgment and commerce (Leviticus 19:15, Leviticus 19:35) to the insidious perversion of truth in speech, where lips speak lies and tongues mutter perverseness (Isaiah 59:3). It can be a pervasive force in society, leading to cities built on iniquity (Habakkuk 2:12; Micah 3:10) and individuals who "drinketh iniquity like water" Job 15:16, indicating a deep-seated inclination towards moral distortion. The term is also used to identify "children of wickedness" (2 Samuel 7:10; 1 Chronicles 17:9; Psalms 89:22), who afflict God's people, highlighting the active agents of this perversion.
The theological weight of ʻevel underscores human culpability, as it is something actively chosen and committed, leading to severe consequences, including death for those who turn from righteousness to practice it (Ezekiel 18:26; Ezekiel 33:18). However, the biblical narrative also offers a profound hope: a future where God's righteous judgment will ensure that "all iniquity shall stop her mouth" Psalms 107:42, and His people will "not do iniquity" Zephaniah 3:13. Thus, ʻevel stands as a crucial term delineating the nature of sin as a perversion of justice, while simultaneously pointing to God's ultimate triumph over all forms of moral crookedness.
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