Job 13:7 — Word Study
WLCהַ֭לְאֵל תְּדַבְּר֣וּ עַוְלָ֑ה וְ֝ל֗וֹ תְּֽדַבְּר֥וּ רְמִיָּֽה׃
BSAWill you speakdâbar▸ [unrighteously, with moral evil] wickedlyʻevel [with injustice, violent deeds] on God’s behalfʼêl [El, the powerful One] or speakdâbar▸ [talk deceitfully, with slackness] deceitfully for Himrᵉmîyâh [with remiyah, idle or treacherous intentions]
| Greek | English | Parsing |
|---|---|---|
| הַ֭לְאֵל | ¿ for God | Particle, preposition, noun common masculine singular absolute |
| תְּדַבְּר֣וּ | will you speak | Verb, Piel, imperfect second person masculine plural |
| עַוְלָ֑ה | unrighteousness | Noun common, feminine singular absolute |
| וְ֝ל֗וֹ | and for him | Conjunction, preposition, suffix |
| תְּֽדַבְּר֥וּ | will you speak? | Verb, Piel, imperfect second person masculine plural |
| רְמִיָּֽה׃ | deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Will you speak wickedly on God’s behalf or speak deceitfully for Him? |
| KJV | Will ye speak wickedly for God? and talk deceitfully for him? |
| ASV | Will ye speak unrighteously for God, And talk deceitfully for him? |
| YLT | For God do ye speak perverseness? And for Him do ye speak deceit? |
| WEB | Will you speak unrighteously for God, and talk deceitfully for him? |
| BBE | Will you say in God's name what is not right, and put false words into his mouth? |
Where they part company is רְמִיָּה — see How Translations Differ.
Two main clauses with a parallel structure, emphasizing the moral weight of speaking for God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 13:7
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 Against His Friendsgenerated
Job 13:7 presents Job in a moment of deep frustration, questioning the motives and integrity of those who speak on God's behalf. He is challenging his friends, who have accused him of wrongdoing, by asking if they will unjustly represent God or speak deceitfully for Him. This verse is part of a larger discourse where Job is asserting his innocence and the righteousness of his character amidst suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:7 | Consider now, I plead: Who, being innocent, has ever perished? Or where have the upright been destroyed? |
| 2 | Job 11:2–4 | “Should this stream of words go unanswered and such a speaker be vindicated? |
| 3 | Job 17:5 | If a man denounces his friends for a price, the eyes of his children will fail. |
| 4 | Job 32:21–22 | I will be partial to no one, nor will I flatter any man. |
| 5 | Job 36:4 | For truly my words are free of falsehood; one perfect in knowledge is with you. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — אֵל, Hal.'elgenerated
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. In this context, it emphasizes God's powerful nature, reminding the audience of His authority and the seriousness of misrepresenting Him.
The parsing indicates that it functions as a preposition and noun, showing its role in connecting the action of speaking to God. This word's significance lies in its representation of divine power and the responsibility that comes with speaking on behalf of such a mighty being.
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, each beginning with a verb: תְּדַבְּר֣וּ and תְּֽדַבְּר֥וּ, both meaning 'will you speak'. The structure emphasizes the questioning nature of Job's challenge, as he confronts his friends about their potential misrepresentation of God.
The use of two verbs linked by conjunctions indicates a parallelism in Job's inquiry, pressing the point that both speaking wickedly and deceitfully are equally unacceptable when discussing the divine.
Septuagint Backgroundgenerated
The Septuagint translates אֵל as κυρίου, meaning 'Lord', which reflects a more personal address to God, emphasizing His authority. This choice indicates a shift from a generic term for God to one that personalizes the relationship.
The word רְמִיָּה is rendered as δόλον, meaning 'deceit', which aligns closely with the Hebrew meaning but may imply a broader range of treachery than the specific slackness noted in the Hebrew.
In plain words — the whole versegenerated
Job 13:7 asks if one will speak unjustly for God or deceive others in His name. Job is defending himself against accusations and challenging his friends to consider the weight of their words when they speak about God.
Frequently Asked Questionsgenerated
Job is questioning whether his friends will misrepresent God's character by speaking unjustly or dishonestly in their arguments against him.
Job's challenge emphasizes the importance of integrity in representing God, highlighting that one should not speak falsely or with malicious intent when discussing divine matters.
These terms underscore moral failings that Job warns against, suggesting that speaking for God requires truthfulness and righteousness.
Job is defending his innocence and confronting his friends' accusations, urging them to reflect on their words and their implications when discussing God.
Reflection Questionsgenerated
- In what ways can I ensure that my words about God are truthful and just?
- How do I respond when I see others misrepresenting God?
- What does it mean to speak on behalf of someone, especially in a moral context?
- How can I cultivate integrity in my speech, particularly concerning spiritual matters?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist reflects on the implications of misrepresenting God, emphasizing that God does not require falsehood to uphold truth.
Doth God need your lie, that ye should talk deceitfully for Him? God doth not 'stand in need of a lie,' in that Truth does not seek to be stayed up by the aid of falsehood.Early Church Fathers on Job 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 13:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWill you speak wickedly for God?.... As he suggests they did; they spoke for God, and pleaded for the honour of his justice, by asserting he did not afflict good men, which they thought was contrary
Read John Gill on Job 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWill ye speak wickedly for God? and talk deceitfully for him? Deceitfully - use fallacies to vindicate God in His dealings, as if the end justified the means.
Read Robert Jamieson on Job 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill you utter falsehoods upon pretence of pleasing God, or of maintaining God’ s honour or justice? Doth he need such defences?
Read Matthew Poole on Job 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 13:7 Will ye speak wickedly for God? and talk deceitfully for him?Ver. 7. Will ye speak wickedly for God?] Ought ye to defend God’ s justice by unjustly accusing me? Or must ye needs so free him from injustice, that ye must charge me with hypocrisy? Job had before called them physicians of no value; here he compareth them to lawyers of no conscience, that care not what they plead, so they may carry the cause of their client. But the Lord needeth no such advocates; he so loveth truth, that he will not borrow patronage to his cause from falsehood; he so hateth flattery (though it be of himself) that he hath threatened to cut off all flattering lips, Psalms 12:3; and would one day say as…
Read John Trapp on Job 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Will ye speak wickedly for God?—And now, in these verses, he gives utterance to a sublime truth, which shows how truly he had risen to the true conception of God, for he declares that He, who is no respecter of persons, desires to have no favour shown to Himself, and that in seeking to show favour they will greatly damage their own cause, for He is a God of truth, and by Him words as well as actions are weighed, and therefore nothing that is not true can stand any one in stead with Him.
Read Charles John Ellicott on Job 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Will ye speak wickedly for God?] In order to support your own cause, in contradiction to the evidence which the whole of my life bears to the uprightness of my heart, will ye continue to assert that God could not thus afflict me, unless flagrant iniquity were found in my ways; for it is on this ground alone that ye pretend to vindicate the providence of God. Thus ye tell lies for God's sake, and thus ye wickedly contend for your Maker.
Read AdamClarke on Job 13 →CambridgeThe Cambridge Bible for Schools and Colleges7. speak wickedly] Or, wrongously, lit. speak iniquity, ch. Job 5:16, cf. Zophar’s recommendation to Job, ch. Job 11:14. For God means in His behalf, in His defence; and the words for God are emphatic.
Read Cambridge on Job 13 →Albert Barnes1798–1870Barnes' Notes on the BibleWill ye speak wickedly for God? - That is, will you maintain unjust principles with a view to honor or to vindicate God?
Read Albert Barnes on Job 13 →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
Will you speak wickedly on God’s behalf or speak deceitfully for Him?
Will you speak unrighteously for God, and talk deceitfully for him?
Will you speak wickedly on God’s behalf or speak deceitfully for Him?
Will you speak wickedly on God’s behalf? Will you speak deceitfully for him?
Tyndale line
Will ye speak wickedly for God? and talk deceitfully for him?
Will ye speak unrighteously for God, And talk deceitfully for him?
Will ye speak unrighteously for God, and talk deceitfully for him?
Will ye speak wickedly for God? and talk deceitfully for him?
Will ye speake wickedly for Gods defence, and talke deceitfully for his cause?
Strictly literal
Will ye speak unrighteously for God? and for him speak deceit?
For God do ye speak perverseness? And for Him do ye speak deceit?
Do you speak perverseness for God? And do you speak deceit for Him?
Will ye speak wrong things for God? and will ye speak for him deceitfully?
Will you speak unrighteously for God, and will you talk deceitfully for him?
From the Latin
Hath God any need of your lie, that you should speak deceitfully for him?
Simplified
Do you think you can tell lies to defend God? Are you talking deceitfully on his behalf?
Will you say in God's name what is not right, and put false words into his mouth?
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 of Job 13:7 reads, "הַ֭לְאֵל תְּדַבְּר֣וּ עַוְלָ֑ה וְ֝ל֗וֹ תְּֽדַבְּר֥וּ רְמִיָּֽה׃" which translates to, "Will you speak wickedly on God’s behalf or speak deceitfully for Him?" The Septuagint, while not providing a direct translation here, matches five out of the six words from the Masoretic Text in its word-by-word correspondence, indicating a significant agreement in content, though the specific wording and structure differ. There are no significant variations noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, which suggests a strong consistency across these ancient witnesses regarding the meaning conveyed in Job 13:7.
הַ֭לְאֵל תְּדַבְּר֣וּ עַוְלָ֑ה וְ֝ל֗וֹ תְּֽדַבְּר֥וּ רְמִיָּֽה׃
5 of the 6 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 13:7
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 אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
Part | Prep | N-ms — Particle · preposition · noun common masculine singular absoluteHTi/R/Ncmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
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)
N-cs — Noun common · feminine singular absoluteHNcfsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HC/R/Sp3ms — Conjunction · preposition · suffixHC/R/Sp3ms
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-2mp — Verb · Piel · imperfect second person masculine pluralHVpi2mp
רְמִיָּה (rmiyah) refers to both deceit and slackness. It is derived from the root word for remissness and encompasses meanings such as treachery, guile, and idleness. The entries indicate a dual focus on moral failure and a lack of diligence, but do not provide specific verse references.
רְמִיָּה n.f. deceit, treachery
base
רְמִיָּה n.f. laxness, slackness
base
H7423a רְמִיָּה deceit, treachery H7423b רְמִיָּה laxness, slackness
7423 rmiyah rem-ee-yaw'
from 7411; remissness, treachery:--deceit(- ful, -fully),
false, guile, idle, slack, slothful.
see HEBREW for 07411
רְמִיָּה (re.miy.yah) — deceit.
deceit, treachery
רְמִיָּה (re.miy.yah) — slackness.
laxness, slackness, slackening
N-fs — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…