Job 15:16 — Word Study
WLCאַ֭ף כִּֽי־ נִתְעָ֥ב וְֽנֶאֱלָ֑ח אִישׁ־ שֹׁתֶ֖ה כַמַּ֣יִם עַוְלָֽה׃
BSAhow much lessʼaph manʼîysh [abominable, filthy] who is viletaʻâb [morally corrupt, detestable] and corruptʼâlach [turned from what is good] who drinksshâthâh [consumes, indulges in] injusticeʻevel [moral evil, unrighteousness] like watermayim [without satisfaction, as a natural part of life]
| Greek | English | Parsing |
|---|---|---|
| אַ֭ף | indeed? | Particle |
| כִּֽי־ | for | Particle |
| נִתְעָ֥ב | [one who] is abhorrent | Verb, Niphal, participle (active) masculine singular |
| וְֽנֶאֱלָ֑ח | and [one who] is corrupt | Conjunction, verb niphal participle (active) masculine singular |
| אִישׁ־ | a person | Noun common, masculine singular absolute |
| שֹׁתֶ֖ה | [who] drinks | Verb, Qal, participle (active) masculine singular |
| כַמַּ֣יִם | like water | Preposition, noun common masculine plural absolute |
| עַוְלָֽה׃ | unrighteousness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | how much less man, who is vile and corrupt, who drinks injustice like water? |
| KJV | How much more abominable and filthy is man, which drinketh iniquity like water? |
| ASV | How much less one that is abominable and corrupt, A man that drinketh iniquity like water! |
| YLT | Also — surely abominable and filthy Is man drinking as water perverseness. |
| WEB | how much less one who is abominable and corrupt, a man who drinks iniquity like water! |
| BBE | How much less one who is disgusting and unclean, a man who takes in evil like water! |
Where they part company is נִתְעָ֥ב — see How Translations Differ.
The main clause introduces the subject, followed by descriptive phrases that elaborate on the moral state and actions of man.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתַּעָב
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 15:16
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 Discourse on Humanitygenerated
Job 15:16 is part of Eliphaz's speech, where he argues that if even the heavens are not pure before God, then how much less can man be considered pure? This verse emphasizes the inherent corruption and moral failings of humanity, contrasting it with God's holiness. Eliphaz seeks to remind Job of the frailty of human nature in the face of divine perfection.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 4:19 | how much more those who dwell in houses of clay, whose foundations are in the dust, who can be crushed like a moth! |
| 2 | Job 42:6 | Therefore I retract my words, and I repent in dust and ashes.” |
| 3 | Psalm 14:1–3 | The fool says in his heart, “There is no God.” They are corrupt; their acts are vile. There is no one who does good. |
| 4 | Psalm 53:3 | All have turned away, they have together become corrupt; there is no one who does good, not even one. |
| 5 | Romans 1:28–30 | Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — נִתְעָ֥ב, nit.'Avgenerated
The Hebrew word נִתְעָב (nit'Av) is a Niphal participle meaning '[one who] is abhorrent'. It conveys a strong sense of moral repulsion, indicating a state of being detestable or loathsome. The parsing as a masculine singular participle emphasizes the subject's ongoing state of abhorrence.
This term is often used in contexts that highlight moral decay or ritual impurity, suggesting that the individual described is not only corrupt but embodies a broader moral failure.
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 main verb in this verse is שֹׁתֶ֖ה (sho.Teh), meaning '[who] drinks', which governs the description of man. The structure emphasizes the moral state of humanity, with the participial phrases describing the subject's corruption.
The order of the Hebrew words places emphasis on the subject, אִישׁ־ ('ish-), 'man', followed by the descriptors of his nature, highlighting the contrast between humanity and God's purity.
Septuagint Backgroundgenerated
In the Septuagint, נִתְעָ֥ב is rendered as ἐβδελυγμένος, meaning 'abominable'. This choice narrows the focus to a strong moral condemnation, aligning with the overall tone of Eliphaz's argument against human righteousness.
The choice of ἐβδελυγμένος reflects a consistent interpretation of humanity's moral failings in the face of divine standards, reinforcing the message of Job's discourse.
In plain words — the whole versegenerated
Job 15:16 emphasizes the moral corruption of humanity, stating that if God does not trust even His holy ones, then how much less can man, who is vile and corrupt, be trusted? This verse highlights the inherent flaws in human nature.
Frequently Asked Questionsgenerated
It indicates that humanity has turned away from goodness and is morally reprehensible.
It underscores the contrast between God's purity and humanity's moral failings.
It suggests that injustice is consumed as a normal part of life, highlighting the pervasive nature of moral evil.
He aims to remind Job of the frailty of human nature in the face of God's holiness.
Reflection Questionsgenerated
- In what ways do I see the effects of moral corruption in the world around me?
- How can I strive for purity and righteousness in my own life?
- What does it mean to consume injustice like water in today's context?
- How does understanding the nature of humanity help me appreciate God's grace?
The early church on this verse — how the Fathers read it
The early church father Gregory the Dialogist cites this verse to discuss the moral state of humanity, emphasizing its inherent corruption.
Ver. 16. How much more abominable and useless is man, which drinketh iniquity like water? He who first said it was impossible that man should of himself be clean from sin, and righteous,Early Church Fathers on Job 15 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 15:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow much more abominable and filthy [is] man,.... In his natural, corrupt, and unregenerate estate; man, as a creature, was not abominable, but becoming sinful he is; he is so in himself, cast out to
Read John Gill on Job 15 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow much more abominable and filthy is man, which drinketh iniquity like water? Filthy - in Arabic, sour (Psalms 14:3; Psalms 53:3); corrupted from his original purity.
Read Robert Jamieson on Job 15 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho, besides his natural proneness to sin, hath contracted habits and customs of sinning, and sinneth as freely and easily, as greedily and delightfully, as frequently and abundantly, as men, especially in those hot countries, used to drink up water. But this did not Job; and therefore though the things delivered by him and the rest be true in the general, yet they commit a great error in misapplying them to Job, for which therefore they are afterwards reproved.
Read Matthew Poole on Job 15 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 15:16 How much more abominable and filthy [is] man, which drinketh iniquity like water?Ver. 16. How much more abominable and filthy is man?] And therefore abominable because filthy, or stinking and noisome, as putrefied meat is to the nose and palate. Now this is every man’ s case by nature, Psalms 14:3, there being never a barrel of better herring, but all in a pickle, though few believe it. Kακοικενθριπεςκακοιδεκαιιπες. Prov. Circumcision of old taught them, that that which was begotten by that part deserved, in like sort, as abominable and accursed, to be cut off and thrown away by God. And what else doth baptism still teach us? See Colossians 2:11-13 1 Peter 3:21. David compareth…
Read John Trapp on Job 15 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) How much more abominable and filthy is man . . .—This strong language, thus couched in general terms, is doubtless intended to reflect on Job, otherwise it would not need to have been so strong.
Read Charles John Ellicott on Job 15 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. How much more abominable and filthy is man] As in the preceding verse it is said, he putteth no trust in his saints, it has appeared both to translators and commentators that the original words, אף כי aph ki, should be rendered how much LESS, not how much MORE: How much less would he put confidence in man, who is filthy and abominable in his natures and profligate in his practice, as he drinks down iniquity like water? A man who is under the power of sinful propensities commits sin as greedily as the thirsty man or camel drinks down water. He thinks he can never have enough. This is a finished character of a BAD man; he hungers and thirsts after SIN: on the contrary, the GOOD man…
Read AdamClarke on Job 15 →CambridgeThe Cambridge Bible for Schools and Colleges16. According to the Hebrew punctuation the verse runs, How much less the abominable and corrupt, Man, which drinketh in iniquity like water. The word “corrupt,” only here and Psalms 14:3 (Psalms 53:3), occurs in Arab. in the sense of “turned,” sour, of milk; it is used in Heb. only in a moral sense (A. V. filthy). “Man” here is said, of course, of mankind, not specially of Job, and Eliphaz declares that his greedy avidity for evil is like that of a thirsty man for water. The words strongly indicate to Job the view which Eliphaz takes of him and his sufferings, and thus naturally form the transition to the second half of his speech.
Read Cambridge on Job 15 →Albert Barnes1798–1870Barnes' Notes on the BibleHow much more abominable and filthy is man - How much more than the angels, and than the heavens. In Job 4:19, the image is somewhat different.
Read Albert Barnes on Job 15 →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
how much less man, who is vile and corrupt, who drinks injustice like water?
how much less one who is abominable and corrupt, a man who drinks iniquity like water!
how much less man, who is vile and corrupt, who drinks injustice like water?
how much less man, who is abominable and corrupt, who drinks in evil like water!
Tyndale line
How much more abominable and filthy is man, which drinketh iniquity like water?
How much less one that is abominable and corrupt, A man that drinketh iniquity like water!
How much less one that is abominable and corrupt, a man that drinketh iniquity like water!
How much more abominable and filthy is man, who drinketh iniquity like water?
How much more is man abominable, and filthie, which drinketh iniquitie like water?
Strictly literal
How much less the abominable and corrupt, — man, that drinketh unrighteousness like water!
Also — surely abominable and filthy Is man drinking as water perverseness.
Also—surely abominable and filthy || Is man drinking perverseness as water.
How much more then the abominable and corrupt, the man who drinketh like water wrong-doing?
how much less clean is one who is abominable and corrupt, a man who drinks iniquity like water!
From the Latin
How much more is man abominable, and unprofitable, who drinketh iniquity like water?
Simplified
How much less pure are those who are unclean and corrupt, drinking in sin like water!
How much less one who is disgusting and unclean, a man who takes in evil like water!
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 and the Septuagint largely agree in the wording of this verse, with 7 of the 8 words matched. The Septuagint's word order and articles are its own, but the core message remains consistent with the Hebrew text.
אַ֭ף כִּֽי־ נִתְעָ֥ב וְֽנֶאֱלָ֑ח אִישׁ־ שֹׁתֶ֖ה כַמַּ֣יִם עַוְלָֽה׃
7 of the 8 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 15:16
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 אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
DirObjM — ParticleHTj
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
תַּעָב (ta'av) is a Hebrew verb meaning to abhor or loathe. It encompasses various forms, including being abhorred (Niphal), regarding something as an abomination (Piel), and causing something to be abominable (Hiphil). The term is used in both ritual and ethical contexts, reflecting a strong moral detestation.
[תַּעָב] vb. denom. Niph. Pi.
Niph. be abhorred
Pi.
regard as an abomination, abhor
cause to be an abomination
Hiph. make abominable, do abominably
base
H8581 תַּעָב vb. denom. Niph. Pi. . be abhorred
. . regard as an abomination, abhor
. cause to be an abomination
. make abominable, do abominably
8581 ta`ab taw-ab'
a primitive root; to loathe, i.e. (morally) detest:--(make
to be) abhor(-red), (be, commit more, do) abominable(-y), X
utterly.
תַּעָב (ta.av) — to abhor.
1) to abhor, be abominable, do abominably
1a) (Niphal) to be abhorred, be detested
1a1) in the ritual sense
1a2) in the ethical sense
1b) (Piel)
1b1) to loathe, abhor, regard as an abomination
1b1a) in the ritual sense
1b1b) in the ethical sense
1b2) to cause to be an abomination
1c) (Hiphil) to make abominable, do abominably
1c1) in the ritual sense
1c2) in the ethical sense
Also means: ta.av (תָּאַב "to loathe" H8374)
V-Niphal — Verb · Niphal · participle (active) masculine singularHVNrmsa
אָלַח (alach) is a primitive root meaning to turn morally corrupt or become filthy. It is primarily used in the Niphal form, indicating a state of moral corruption or tainting. The entries consistently emphasize its figurative sense of moral degradation.
[אָלַח] vb. only Niph. be corrupt morally; tainted
base
H444 אָלַח
444 'alach aw-lakh'
a primitive root; to muddle, i.e. (figuratively and
intransitive) to turn (morally) corrupt:--become filthy.
אָלַח (a.lach) — to corrupt.
(Niphal) to be corrupt morally, tainted
Conj | V-Niphal — Conjunction · verb niphal participle (active) masculine singularHC/VNrmsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
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