Job 9:20 — Word Study
WLCאִם־ אֶ֭צְדָּק פִּ֣י יַרְשִׁיעֵ֑נִי תָּֽם־ אָ֝֗נִי וַֽיַּעְקְשֵֽׁנִי׃
BSAEven ifʼim I were righteoustsâdaq▸ [completely justified, blameless] my mouthpeh [lips, speech] would condemn merâshaʻ▸ if Iʼănîy were blamelesstâm [perfect, without fault] it would declare me guiltyʻâqash▸ [wicked, perverse]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | though | Particle |
| אֶ֭צְדָּק | I am righteous | Verb, Qal, imperfect first person common singular |
| פִּ֣י | own mouth my | Noun common masculine singular construct, suffix |
| יַרְשִׁיעֵ֑נִי | it will condemn as guilty me | Verb hiphil imperfect third person masculine singular, suffix |
| תָּֽם־ | [am] blameless | Adj |
| אָ֝֗נִי | I | Pronoun |
| וַֽיַּעְקְשֵֽׁנִי׃ | and it declared guilty me | Verb hiphil sequential imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty. |
| KJV | If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. |
| ASV | Though I be righteous, mine own mouth shall condemn me: Though I be perfect, it shall prove me perverse. |
| YLT | If I be righteous, Mine mouth doth declare me wicked, Perfect I am! — it declareth me perverse. |
| WEB | Though I am righteous, my own mouth will condemn me. Though I am blameless, it will prove me perverse. |
| BBE | Though I was in the right, he would say that I was in the wrong; I have done no evil; but he says that I am a sinner. |
Where they part company is יַרְשִׁיעֵ֑נִי — see How Translations Differ.
The verse consists of a main clause and two conditional clauses, emphasizing the relationship between Job's claims and the consequences he anticipates.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbצָדֵק
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 9:20
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 Reflection on Righteousnessgenerated
Job 9:20 is part of Job's response to his friends, where he grapples with the issue of divine justice and human righteousness. Job acknowledges that even if he were to claim righteousness, his own words could still bring condemnation upon him. This highlights the complexity of self-justification in the face of God's judgment, as Job contemplates the nature of his own integrity and the seeming arbitrariness of suffering.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:2 | “Yes, I know that it is so, but how can a mortal be righteous before God? |
| 2 | Job 4:17 | ‘Can a mortal be more righteous than God, or a man more pure than his Maker? |
| 3 | Job 32:1–2 | So these three men stopped answering Job, because he was righteous in his own eyes. |
| 4 | Psalm 130:3 | If You, O LORD, kept track of iniquities, then who, O Lord, could stand? |
| 5 | Psalm 143:2 | Do not bring Your servant into judgment, for no one alive is righteous before You. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — צָדֵק, 'Etz.dokgenerated
The verb צָדֵק (tsadaq) means to be just or righteous, encompassing the act of being justified or declared righteous. It is used in various forms, indicating different nuances of righteousness and moral integrity. In this verse, Job uses it to express his uncertainty about his own righteousness in the eyes of God.
The parsing indicates that it is in the imperfect tense, first person singular, suggesting an ongoing state of being or a potential condition. Job's use of this word reveals his struggle with the concept of righteousness and how it relates to his circumstances.
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 linked by the conditional אִם (im), which sets the stage for Job's reflections on his righteousness. The first clause introduces the condition of being righteous, while the second clause presents the consequence of that condition.
The structure emphasizes the contrast between Job's claims of righteousness and the inevitable condemnation that follows, regardless of his moral standing. The finite verbs אֶ֭צְדָּק and יַרְשִׁיעֵ֑נִי anchor the clauses, with Job's subjectivity at the forefront.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew צָדֵק is rendered as δίκαιος, which carries the meaning of just or righteous. This choice reflects a direct translation that maintains the moral implications of the original Hebrew.
The translation of יַרְשִׁיעֵ֑נִי is less clear, but it implies a similar sense of condemnation or judgment, indicating a continuity in the themes of righteousness and accountability across the translations.
In plain words — the whole versegenerated
Job 9:20 shows Job's struggle with the idea of being righteous before God. He states that even if he were righteous, his own mouth could still condemn him. This highlights the tension between self-perception and divine judgment, emphasizing that righteousness does not guarantee freedom from guilt.
Frequently Asked Questionsgenerated
Job is expressing the idea that even if he believes himself to be righteous, his own words could still bring about his condemnation, reflecting the complexity of self-justification.
This verse illustrates Job's internal conflict regarding his suffering and his righteousness, suggesting that human understanding of justice may not align with divine judgment.
Job's claim to blamelessness is significant as it highlights his integrity and the challenges he faces in defending himself against accusations, while also questioning the nature of justice.
Translations differ primarily in their rendering of Job's self-justification and the consequences of his words, leading to varied interpretations of his state of righteousness.
Reflection Questionsgenerated
- What does this verse teach about the relationship between our words and our character?
- How can we reconcile feelings of guilt with our understanding of righteousness?
- In what ways do we seek to justify ourselves before others or before God?
- How does this verse challenge our perceptions of justice and suffering?
The early church on this verse — how the Fathers read it
Early commentators reflect on Job's exploration of righteousness and self-justification. Their insights are presented here from the works of Hesychius of Jerusalem and Gregory the Dialogist.
“If I think I have attained purity in my actions, I will be proved perverse in my words. If I am found blameless in my words, I will be reproached for my actions.” In the same manner,Early Church Fathers on Job 9 →
If I desire to justify myself; mine own, mouth shall condemn me; if I say I am perfect, it shall also prove me perverse. As if it were in plain words;Early Church Fathers on Job 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 9:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIf I justify myself,.... Seek for justification by his own righteousness, trust in himself that he was righteous, say that he was so, and pronounce himself a righteous man, what would it signify?
Read John Gill on Job 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIf I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse. If I justify myself. Maurer translates-`If I were just' - i:e., if I had right on my side [ 'etsdaaq (H6663)].
Read Robert Jamieson on Job 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf I plead against God mine own righteousness and innocency, God is so infinitely wise and just, that he will find sufficient matter of condemnation from my own words, though spoken with all possible care and circumspection; or he will discover so much wickedness in me of which I was not aware, that I shall be forced to join with him in condemning myself. If I say, I am perfect; if I were perfect in my own opinion; if I thought myself completely righteous and faultless, it, i.e. my own mouth, as he now said, or, he, i.e. God, who is easily understood by comparing this with the former verses, where the same he is oft mentioned, shall also prove me perverse.
Read Matthew Poole on Job 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 9:20 If I justify myself, mine own mouth shall condemn me: [if I say], I [am] perfect, it shall also prove me perverse.Ver. 20. If I justify myself] If, in default of other pleaders, I should undertake to manage my cause myself, I should be never the nearer. Mine own mouth shall condemn me] i.e. God out of mine own mouth, as finding mine arguments weak and worthless; he knows us better than we know ourselves; and when he comes to turn the bottom of the bag upwards (as once Joseph’ s steward did theirs) all our secret thefts will be revealed, and those will appear to be faults that we little thought of. A Dutch divine, when dying, was full of fears and doubts; said some to him, You have…
Read John Trapp on Job 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. If I justify myself] God must have some reason for his conduct towards me; I therefore do not pretend to justify myself; the attempt to do it would be an insult to his majesty and justice. Though I am conscious of none of the crimes of which you accuse me; and know not why he contends with me; yet he must have some reason, and that reason he does not choose to explain.
Read AdamClarke on Job 9 →CambridgeThe Cambridge Bible for Schools and Colleges20. In Job 9:20 Job is the speaker; he describes the effect upon him of the might of God,—though he had right on his side his own mouth would make him out wrong; out of terror he would speak at random or say the opposite of what he should say. The word perfect is used as in ch. Job 1:1, not in an absolute sense, but to mean upright and free from transgression. The subject in the second clause is more probably God than it, i. e. my mouth; were Job perfect the effect of God’s power would be that he would appear perverse or wicked.
Read Cambridge on Job 9 →Albert Barnes1798–1870Barnes' Notes on the BibleIf I justify myself, mine own mouth shall condemn me - That is, referring still to the form of a judicial trial, if I should undertake to manage my own cause, I should lay myself open to condemnation
Read Albert Barnes on Job 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. I… perfect — úí àðé. Were I to declare myself innocent, it (my mouth, though some make “God” the subject of the verb) should show (literally, make) me perverse, “betray me.” Renan sees in this a bold hyperbole.
Read Daniel Denison Whedon on Job 9 →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
Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty.
Though I am righteous, my own mouth will condemn me. Though I am blameless, it will prove me perverse.
Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty.
Although I am innocent, my mouth would condemn me; although I am blameless, it would declare me perverse.
Tyndale line
If I justify myself, mine own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.
Though I be righteous, mine own mouth shall condemn me: Though I be perfect, it shall prove me perverse.
Though I be righteous, mine own mouth shall condemn me: though I be perfect, it shall prove me perverse.
If I justify myself, my own mouth will condemn me: if I say , I am perfect, that also will prove me perverse.
If I woulde iustifie my selfe, mine owne mouth shall condemne mee: if I would be perfite, he shall iudge me wicked.
Strictly literal
If I justified myself, mine own mouth would condemn me; were I perfect, he would prove me perverse.
If I be righteous, Mine mouth doth declare me wicked, Perfect I am! — it declareth me perverse.
If I am righteous, my mouth declares me wicked; [If] I am perfect, it declares me perverse.
If I were righteous even, my own mouth would condemn me: were I innocent, it would still prove me perverse.
Though I am in the right, my own mouth would condemn me; and though I am blameless, my words would prove me to be guilty.
From the Latin
If I would justify myself, my own mouth shall condemn me: if I would shew myself innocent, he shall prove me wicked.
Simplified
Even though I am right, my own mouth would condemn me; even though I am innocent, he would prove me wrong.
Though I was in the right, he would say that I was in the wrong; I have done no evil; but he says that I am a sinner.
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 9:20 states, 'Even if I were righteous, my mouth would condemn me; if I were blameless, it would declare me guilty.' The Septuagint, while not providing a full text here, has a word-by-word correspondence that matches 4 of the 7 words from the Masoretic Text, indicating some agreement in the overall meaning, though the exact phrasing and structure may differ. There are no significant variations noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a strong consistency across these ancient witnesses.
אִם־ אֶ֭צְדָּק פִּ֣י יַרְשִׁיעֵ֑נִי תָּֽם־ אָ֝֗נִי וַֽיַּעְקְשֵֽׁנִי׃
4 of the 7 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 9:20
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
רָשַׁע (rasha`) is a Hebrew verb meaning to be wicked or to act wickedly. It covers various aspects of wrongdoing, including being guilty and condemning others in both civil and ethical contexts. The entries indicate a distinction between its basic meaning of wickedness and its implications of guilt and condemnation.
[רָשַׁע] vb. denom. be wicked, act wickedly
Qal
be wicked, act wickedly
be guilty
Hiph.
condemn as guilty, in civil relations
condemn as guilty, in ethical and religious relations
act wickedly, in ethics and religious
base
H7561 רָשַׁע vb. denom. be wicked, act wickedly .. be wicked, act wickedly
. be guilty
. . condemn as guilty, in civil relations
. condemn as guilty, in ethical and religious relations
. act wickedly, in ethics and religious
7561 rasha` raw-shah'
a primitive root; to be (causatively, do or declare) wrong;
by implication, to disturb, violate:--condemn, make trouble,
vex, be (commit, deal, depart, do) wicked(-ly, -ness).
רָשַׁע (ra.sah) — be wicked.
1) to be wicked, act wickedly
1a) (Qal)
1a1) to be wicked, act wickedly
1a2) to be guilty, be condemned
1b) (Hiphil)
1b1) to condemn as guilty (in civil relations)
1b2) to condemn as guilty (in ethical or religious relations)
1b3) to act wickedly (in ethics and religion)
V-Hiphil-Imperf-3ms | Suff — Verb hiphil imperfect third person masculine singular · suffixHVhi3ms/Sp1bs
תָּם (tam) means complete or perfect, often with a moral connotation of innocence and integrity. It describes someone who is sound, wholesome, and lacking nothing in virtue or character. The word is built from the root associated with completeness and is used in contexts that emphasize moral purity.
תָּם adj. complete
complete, perfect
sound, wholesome
complete, morally innocent, having integrity
base
H8535 תָּם complete . complete, perfect
. sound, wholesome
. complete, morally innocent, having integrity
8535 tam tawm
from 8552; complete; usually (morally) pious; specifically,
gentle, dear:--coupled together, perfect, plain, undefiled,
upright.
see HEBREW for 08552
תָּם (tam) — complete.
1) perfect, complete
1a) complete, perfect
1a1) one who lacks nothing in physical strength, beauty, etc
1b) sound, wholesome
1b1) an ordinary, quiet sort of person
1c) complete, morally innocent, having integrity
1c1) one who is morally and ethically pure
Adj — AdjHAamsa
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
עָקַשׁ (‘aqash) means to twist or distort, often in a moral or figurative sense, implying perversion or crookedness. The word can describe someone who is devious or whose paths are made crooked. It appears in various forms, such as declaring something crooked or being perverse.
[עָקַשׁ] vb. twist
Niph. one crooked in ways
Pi. their paths they have twisted. all that is straight they make crooked
Hiph. he hath declared me crooked, devious (in life)
base
H6140 [עָקַשׁ] twist . one crooked in ways
. their paths they have twisted. all that is straight they make crooked
. he hath declared me crooked, devious (in life)
6140 `aqash aw-kash'
a primitive root; to knot or distort; figuratively, to
pervert (act or declare perverse):--make crooked, (prove,
that is) perverse(-rt).
עָקַשׁ (a.qash) — to twist.
1) to be perverse, twist, pervert, make crooked, prove perverse, declare perverse
1a) (Niphal) to be crooked
1b) (Piel) to twist, distort, pervert, make crooked
1c) (Hiphil) to declare crooked
1d) (Qal) perverse
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp1bs