Sinful – Wicked, Part II
by Sunny Peace (Athaleyah)

Last week we looked at some examples of where sin and wickedness are found  separately, as different things.  We looked at people condemned as wicked in Tanakh by YHWH’s words.  This week I would like to conclude by examining some other words related to the same types of labels.

The first word I would like us to look at is iniquity.  It is first mentioned in Beresheit 15 in relation to when the iniquity of the Emori would be ‘complete.’ (I have no idea what that means!)  The Hebrew word is from the root ‘ava’, one of the meanings is to bend, twist or pervert (Strongs 5771/TWOT 1577). The second meaning is the punishment for bending, twisting or perverting.  I quote from Theological Wordbook of the Old Testament:

“The remarkable ambivalence between the meanings “sin as an act” and “penalty” shows that in the thought of the Tanakh sin and its penalty are not radically separate notions as we tend to think of them.  This connection is called ‘the synthetic view of life.’…thus sin had the inevitable effect of destroying the individual and/or the community and must be rooted out.”  This word is pronounced ‘avon’ (ayin-vav-vav-nun) and looks like this in Hebrew:  עוון

We can see an example of this being used for a punishment in Beresheit 19:15 where Lot is warned to flee the city so he and his family are not consumed in the iniquity of Sodom & Gomorrah .  This also makes a great deal of sense when we look at Shemot 20:5 where it talks about the iniquity of the fathers to the third and fourth generation – it is the punishment, consequences, results of – previous sins in our family/tribe. 

Just an aside, recently Tom spoke on a topic of the priest bearing the sin of the congregation of Yisrael.  Interestingly enough, one of the mentions of iniquity involves part of the Cohen Gadol’s garment, where he bears the iniquity of Yisrael – on the gold plate that rests on Aharon’s forehead.  (Shemot 28:37-38)  Food for a future study perhaps?

Iniquity, sin and transgression appear in Shemot 34:6-7 in this scripture:

(6) And YHWH passed by before him, and proclaimed: 'YHWH, YHWH, God, merciful and gracious, long-suffering, and abundant in goodness and truth;

(7) keeping mercy unto the thousandth generation, forgiving iniquity (avon) and transgression (pesha) and sin (khattah); and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.'

This is an incredible passage here. I’d like to give a more accurate Hebrew word for word translation, to the best of my ability of verse 7:

Guarding (natsar) mercy/kindness (khesed) for thousands (the word generation isn’t in the text in either place) lifting up (noseh) iniquity (avon – the acts) rebellion (pesah) and sin (khattah); and will not be unpunished (lo yenake – see Prov 11:21 for my rendering); visiting  iniquity (avon –the punishment) upon the children….

I encourage you to look up these things that we have probably read repeatedly and look to the real meanings of these things – I always learn more when I prepare a study than I ever bargain for!  The word for forgive is not used in the above passage – that word is different and will be discussed shortly.

However, we see that three forms of “lifting up”: for sin, for rebellion and for iniquity – so there is more than one form of disobedience clearly portrayed.  Now we come to forgiveness or pardoning of: iniquity and sin.  This word is found in Moshe’s speech to YHWH regarding Yisrael at the time of the giving of the covenant in Shemot 34:9 and that word is salakh, which is what Moshe asks for Yisrael’s sins and iniquities and is a complete pardon.

Wayikra 5 shows us an example of a  “known” thing that we do which we bear the iniquity of, versus accidental things, touching a dead carcass or human uncleanness, for which asham offerings are brought to the priest and these things are completely pardoned (venishlakh) in verse 13.  And if we sin unknowingly against the commandments, this too may be completely pardoned (venishlakho) with an asham offering when we become aware. (vs 18)  Then we come to things we do against our fellow man, robbery, misuse of funds, etc. which when we become aware of our guilt will be forgiven when restitution is made and the asham offering is provided.  In these cases, iniquity seems to be the punishment and sin is the actual thing, the ‘missing of the mark’ that causes a person to bear the iniquity or punishment.

Further along in Vayikra, Chapter 26 we find a new word introduced into the mix, the word ‘ma al’ which is rendered trespass or treachery.  This chapter is discussing iniquity as an action, trespass as an action and iniquity as punishment – which could get a little confusing!  One translation of the Tanakh that I use online renders verses 40-41 like this:

“And they shall confess their iniquity, and the iniquity of their fathers, in their treachery (ma’alam) which they committed against Me, and also that they have walked contrary unto Me.

I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity (et-avonam); 

So I think the Tanakh makes it more clear, that there was treachery, unfaithfulness, or the root word ma’al - against YHWH.  Where the text states “paid the punishment of their iniquity” actually seems to translate out to ‘ and when they be pleased with or accept their punishment’ – which for me is a much harder concept to grasp than simply being ‘paid’ my punishment!  This same phrase in verse 43 in reference to the land ‘enjoying’ (KJV) her Shabbats, but the Tanakh again translates it as paid.  Check it out and see what you think.

One more note about sin and iniquity before we move to a few lesser-used words. 
In Devarim 19:15 – we see here that again sin and iniquity considered two separate things:

“One witness shall not rise up against a man for any iniquity (avon), or for any
 sin (khatat), in any sin that he sinneth; at the mouth of two witnesses, or at the
 mouth of three witnesses, shall a matter be established”

There are other words that are used to a indicate a wrong mindset, like zimmah (זמּה). 
In the English bibles, this word translates usually as “lewdness.”

Also nebalaw,   נבלהsometimes translated as folly or “wantonness.”  These two words are found in the book of Shoftim (Judges) verse 6 for a description of the action in Yisrael for the abuse and rape of a man’s concubine/wife.

For the most part, zimmah is used to relate to spiritual adultery against YHWH through Jeremiah, Ezekiel and Hosea.  Nebalaw most often indicates immorality or moral  wickedness as actions, compared with zimmah which seems to be planning evil or wickedness. Dinah’s rape is termed nebelaw.  When a woman of Yisrael is not a virgin at marriage, this was considered nebelaw and she was to be stoned.  I have heard people say that there is no commandment against consensual sex between two unmarried people. I agree, I cannot find one. But if this is true, then how can a young woman be stoned to death for not going into marriage as a virgin? (Devarim/Deut. 22:21)  Nebelaw is found in Tamar’s plea to Amnon when she asks him not to force her.

So as we have touched on over the last two weeks, there are ways of thinking, ways of acting, that testify to evil intent and wickedness – and they are not always things like getting into your car and going to work on Shabbat - blatant ‘thou shalt not’ issues.  Wantonness, wicked thoughts, lewd behavior – these are real dangers for our spiritual relationship with YHWH.  I encourage you to pursue your own studies, and to verify the things presented here.  Our spiritual heritage as a nation is one replete with examples of our spiritual harlotry, illicit relations with other gods. Let us take note of ourselves to be wholesome and upright in our thoughts, words, actions – not, as some may say, to be ‘holier than thou’, but rather to glorify our lawgiver, our savior and our Rock, YHWH.