StrongerBible

avon

עָוֺן

HebrewH5771iniquity, guilt, ...

Appears 233 times · tap a cell to see the verses

Gen 4:13Gen 15:16Gen 19:15Gen 44:16Exo 20:5Exo 28:38Exo 28:43Exo 34:7 (2×)Exo 34:9Lev 5:1Lev 5:17Lev 7:18Lev 10:17Lev 16:21Lev 16:22Lev 17:16Lev 18:25Lev 19:8Lev 20:17Lev 20:19Lev 22:16Lev 26:39 (2×)Lev 26:40 (2×)Lev 26:41Lev 26:43Num 5:15Num 5:31 (2×)Num 14:18 (2×)Num 14:19Num 14:34Num 15:31Num 18:1Num 18:23Num 30:15(16)Deu 19:15Jos 22:201Sa 14:41 (2×)1Sa 20:11Sa 20:81Sa 25:241Sa 28:102Sa 14:92Sa 14:322Sa 19:19(20)2Sa 22:241Ki 17:182Ki 7:91Ch 21:8Ezr 9:6Ezr 9:7
Word studyResearch-gradeah-VONEnoun

What avon means

iniquity: sin pictured as a crooked thing that clings to the person who did it, carrying within it the deed, the guilt it creates, and the ruin it brings

TranslatabilityPartialCertaintyStrong

This is one of the Hebrew Bible's heaviest words for sin, and the reason it is hard to pin down is that it does three jobs at once. It can name the crooked act itself, the guilt that act fastens onto the wrongdoer, and the disaster that eventually comes back on them. Older readers thought these were three separate meanings; most scholars now see them as three angles on a single idea: sin is not just an event that happened and is over, it is a thing with weight that sticks to a person and travels with them.

The underlying picture is bentness. The root behind the word means something like to bend, twist, or go off the straight path, so the word does not point first to a single wrong action but to a condition of crookedness in the person and their dealings. That is why the same word can slide from the wrong itself, to the liability it leaves, to the punishment that closes the circle. In Genesis 4:13 Cain cries that his iniquity is greater than he can bear, and translators have to choose one word while the verse means all three together.

The most telling thing the Bible does with this word is to speak of bearing it, lifting it, carrying it off. A guilty person bears their own and is crushed; but a priest, the live goat on the Day of Atonement, or God can bear it for them, and then the load is gone. The senses below trace the three angles, but they belong to one connected reality, which is why a single word holds them.

Nuances

1athe crooked deed itself: wrongdoing, sin, the bent act a person commits
Gen 15:16Lev 16:21Lev 16:22Psa 32:5Psa 51:2Psa 85:2Psa 130:3Isa 1:4Isa 5:18Isa 53:5Isa 53:6Isa 53:11
1bthe guilt a deed fastens on the wrongdoer: the liability they now carry and must answer for
Gen 4:13Gen 44:16Exo 28:38Lev 5:1Lev 5:17Lev 7:18Lev 10:17Lev 19:8Lev 20:17Num 5:31 (2×)1Sa 3:13Job 10:14
1cthe punishment a deed brings back on the doer: the doom or penalty that the wrong finally collects
Gen 19:15Exo 20:5Exo 34:7 (2×)Num 14:18 (2×)Deu 5:91Sa 28:10Isa 40:2Lam 4:6Lam 4:22 (2×)Ezk 21:25Ezk 21:29Hos 9:7

What scholars say about avon

Every major lexicon (BDB, HALOT, Gesenius18, NIDOTTE, DCH) organizes the word around three nuances: iniquity, guilt, and punishment of iniquity, while noting that the boundaries are fuzzy and Genesis 4:13 means all three at once. The root behind it means to bend, twist, or go astray, supported by the Arabic cognate ghawa (to err, deviate); so the noun names a condition of crookedness rather than an isolated act. Klaus Koch (TDOT; his 1955 ZThK essay) made the word the centerpiece of his thesis that Israel knew no external doctrine of retribution but a deed-consequence connection in which the act itself produces its outcome; Rolf Knierim (Die Hauptbegriffe fuer Suende; THAT) grounded the threefold sense in the root image of crookedness, treating it as metaphor rather than a window into the Hebrew mind. The strong form of Koch's thesis is now generally rejected, with Bernd Janowski reformulating it so that the deed returns to the doer but God mediates the return; Joseph Lam and Mark Boda likewise hold that retribution in the Old Testament is neither impersonal nor automatic. The most influential linguistic advance is Baruch Schwartz's analysis of the phrase to bear iniquity (nasa avon): it is one live metaphor of sin as a tangible weight, and whether bearing it means punishment or removal depends only on who occupies the subject slot, the wrongdoer (liability) or the injured party such as priest, scapegoat, or God (removal). Jacob Milgrom read the Priestly material as treating sin as a quasi-physical residue that accumulates on the sanctuary; Gary Anderson and Joseph Lam analyze the word through conceptual metaphors of burden, debt, path, and stain, with the burden image dominant in the First Temple period. This vocabulary is radicalized in Isaiah 53, where the Servant bears the iniquity of all, and is debated by Janowski, Spieckermann, and Haegglund.

Where scholars disagree about avon

Whether the threefold range (iniquity, guilt, punishment) reflects a distinctively Hebrew fusion of act, guilt, and consequence, or is ordinary polysemy that should not be read as an Israelite worldview. Klaus Koch argued the single noun for act, guilt, and misfortune proves Israel knew a deed-consequence connection in which the act itself produces its outcome, with no external divine sentence; the strong form of his thesis is now widely rejected after James Barr's warning against importing a word's whole range into every occurrence, and Bernd Janowski's reformulation that the deed returns to the doer but God mediates the return. Joseph Lam and Mark Boda likewise hold the connection is neither impersonal nor automatic.

  • minorityStrong deed-consequence connection: the word's range reflects a Hebrew fusion of act, guilt, and fate, without an external divine penalty; Klaus Koch, Gibt es ein Vergeltungsdogma im Alten Testament?, ZThK 52 (1955): 1-42; idem, avon, TDOT X:546-562
  • majorityMediated connection: the deed does return to the doer, but a personal God judges, forgives, and intervenes within the moral order; Bernd Janowski, Die Tat kehrt zum Taeter zurueck, ZThK 91 (1994): 247-271; Joseph Lam, Patterns of Sin in the Hebrew Bible (Oxford: Oxford University Press, 2016), 125-127
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • F. Brown, S. R. Driver, C. A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon, 1906), s.v. avon, 730-731lexicon
  • L. Koehler, W. Baumgartner, J. J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: Brill, 1994-2000), s.v. avonlexicon
  • Klaus Koch, avon, in Theological Dictionary of the Old Testament, ed. Botterweck, Ringgren, Fabry (Grand Rapids: Eerdmans, 1999), X:546-562theological-dictionary
  • Klaus Koch, Gibt es ein Vergeltungsdogma im Alten Testament?, Zeitschrift fuer Theologie und Kirche 52 (1955): 1-42article
  • Rolf P. Knierim, Die Hauptbegriffe fuer Suende im Alten Testament (Guetersloh: Mohn, 1965); idem, avon, in Theological Lexicon of the Old Testament, trans. M. E. Biddle (Peabody: Hendrickson, 1997), II:862-866theological-dictionary
  • Alex Luc, avh, in New International Dictionary of Old Testament Theology and Exegesis, ed. W. A. VanGemeren (Grand Rapids: Zondervan, 1997), III:350-351theological-dictionary
  • Baruch J. Schwartz, The Bearing of Sin in the Priestly Literature, in Pomegranates and Golden Bells: Studies in Honor of Jacob Milgrom, ed. Wright, Freedman, Hurvitz (Winona Lake: Eisenbrauns, 1995), 3-21monograph
  • Jacob Milgrom, Leviticus 1-16, Anchor Bible 3 (New York: Doubleday, 1991), 254-292, 1009-1084commentary
  • Gary A. Anderson, Sin: A History (New Haven: Yale University Press, 2009), chs. 1-3monograph
  • Joseph Lam, Patterns of Sin in the Hebrew Bible: Metaphor, Culture, and the Making of a Religious Concept (Oxford: Oxford University Press, 2016)monograph
  • Bernd Janowski, Die Tat kehrt zum Taeter zurueck, Zeitschrift fuer Theologie und Kirche 91 (1994): 247-271article
  • Mark J. Boda, A Severe Mercy: Sin and Its Remedy in the Old Testament, Siphrut 1 (Winona Lake: Eisenbrauns, 2009)monograph

All attested forms of עָוֺן

m s construct

עֲוֹן, עֲווֹן, עָוֹן

Gen 15:16, Gen 19:15, Gen 44:16, Exo 20:5, Exo 28:38, Exo 34:7, Lev 10:17, Lev 22:16

m s absolute

עָוֹן, עָווֹן

Exo 28:43, Exo 34:7, Num 5:15, Num 5:31, Num 14:18, Deu 19:15, 1Sa 20:8, 1Sa 25:24

m s construct

עֲוֹנָם

Lev 20:19, Lev 26:39, Lev 26:40, Lev 26:41, Lev 26:43, Num 18:23, Neh 4:5, Psa 69:27

m s construct

עֲוֹנוֹ

Lev 5:1, Lev 5:17, Lev 17:16, Lev 19:8, Lev 20:17, Jos 22:20, Job 20:27, Psa 36:2

m s construct

עֲוֹנִי

Gen 4:13, 1Sa 20:1, 2Sa 22:24, 1Ki 17:18, Job 7:21, Job 10:6, Job 10:14, Job 14:17

f p construct

עֲוֹנוֹת, עֲוֹנֹת

Neh 9:2, Job 13:26, Job 19:29, Lam 4:13, Dan 9:16, Lev 16:21, Lev 26:39, Isa 65:7

f p construct

עֲוֹנֹתֵיכֶם, עֲוֹנוֹתֵיכֶם

Num 14:34, Isa 50:1, Isa 59:2, Isa 65:7, Ezk 24:23, Ezk 36:31, Amo 3:2, Jer 5:25

m s construct

עֲוֹנֵךְ, עֲוֹנֵכִי

Jer 2:22, Jer 3:13, Jer 13:22, Jer 30:14, Jer 30:15, Lam 2:14, Lam 4:22, Lam 4:22

f p construct

עֲוֹנֹתָם, עֲוֹנוֹתֵיהֶם, עֲוֹנֹתֵיהֶם, עוֹנֹתָם

Lev 16:22, Isa 53:11, Ezk 32:27, Jer 33:8, Ezk 43:10, Psa 107:17, Lam 5:7, Hos 10:10

f p construct

עֲוֹנֹתֵינוּ

Ezr 9:6, Ezr 9:7, Psa 90:8, Psa 103:10, Isa 53:5, Isa 59:12, Mic 7:19

m s construct

עֲוֹנָהּ, עֲוֹנָה

Lev 7:18, Lev 18:25, Num 5:31, Num 30:15, Isa 40:2, Jer 51:6, Num 15:31

m s construct

עֲוֹנֵנוּ

Exo 34:9, Ezr 9:13, Isa 64:6, Isa 64:7, Jer 16:10, Dan 9:13

m s construct

עֲוֹנֶךָ, עֲוֹנְךָ

Job 11:6, Isa 6:7, Hos 14:1, Zec 3:4, Job 15:5, Hos 9:7

f p absolute

עֲוֹנוֹת, עֲוֹנֹת

Job 13:23, Psa 130:3, Psa 65:3, Psa 79:8

f p construct

עֲוֹנֹתַי

Psa 38:4, Psa 40:12, Psa 51:9

c s absolute

עָוֹן

1Sa 14:41, 1Sa 14:41

f p construct

עֲוֹנֹתֶיךָ

Job 22:5, Isa 43:24

f p construct

עַווֹנוֹתָיו, עֲוֹנֹתָיו

Pro 5:22, Psa 130:8

m p construct

עֲוֹנֵינוּ

Jer 14:7

m p construct

עֲוֹנֶיךָ

Ezk 28:18

m s construct

עֲוֹנְכֶם

Ezk 21:24