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numerical recurrence. The statement implies, however, that man’s constant sinning was
more reprehensible than the more occasional sinning previously committed.
When
is applied to land areas, it means “large” (1 Sam. 26:13). This usage is
related to the usual meaning of the Semitic cognates, which represent “size” rather than
numerical multiplicity (also cf.
): “And the Lord delivered them into the hand of
Israel, who smote them, and chased them unto great Zidon …” (Josh. 11:8). When God is
called the “great King” (Ps. 48:2), the adjective refers to His superior power and
sovereignty over all kings (vv. 4ff.). This meaning emerges in Job 32:9: “The great may
not be wise, nor may elders understand justice” (cf. Job 35:9). Uses such as these in Job
emphasize “greatness in prestige,” whereas passages such as 2 Chron. 14:11 emphasize
“strength and might”: “Lord, there is none like thee to help [in battle], between the
mighty and the weak” (
RSV
).
TO BE GUILTLESS
A. Verb.
%
(
, 5352), “to be pure, innocent.” Only in Hebrew does this verb mean
being “innocent.” In Aramaic and Arabic it occurs with the meaning of being “clean.”
The verb is found 44 times in the Old Testament.
Isaiah described the future of Jerusalem as an empty (“cleaned out”) city: “The gates
of Zion will lament and mourn;
$
, she will sit on the ground” (Isa. 3:26,
NIV
). On
the more positive side, a land may also be “cleansed” of robbers: “… Every thief will be
banished [
KJV
, “cut off”] and everyone who swears falsely will be banished” (Zech. 5:3,
NIV
).
The verb is more often used to mean being “free” (with the preposition
). The first
occurrence in the Old Testament is in Gen. 24:8, and is illustrative of this usage.
Abraham ordered his servant to find a wife for Isaac. The servant pledged that he would
fulfill his commission; however, if he did not succeed—that is, in case the woman was
unwilling to make the long journey with him—Abraham would free him: “… Then thou
shalt be clear from this my oath.…” The freedom may be from an oath (cf. Gen. 24:8,
41), from wrongdoing (Num. 5:31), or from punishment (Exod. 21:19; Num. 5:28). The
translations vary in these contexts.
The verb
%
also appears with the legal connotation of “innocence.” First, a
person may be declared “innocent,” or “acquitted.” David prayed: “Keep your servant
also from willful sins.… Then will I be blameless, innocent of great transgression” (Ps.
19:13,
NIV
). On the other hand, the sinner is not “acquitted” by God: “I still dread all my
sufferings, for I know you will not hold me innocent” (Job 9:28,
NIV
). The punishment of
the person who is not “acquitted” is also expressed by a negation of the verb
%
&
“The
Lord will not hold anyone guiltless who misuses his name” (Exod. 20:7,
NIV
; “The Lord
will not leave unpunished,”
NEB
). “I will discipline you but only with justice; I will not
let you go entirely unpunished” (Jer. 30:11,
NIV
). The fate of the wicked is the judgment
of God: “… the wicked shall not be
$ $
&
but the seed of the righteous shall be
delivered [
]” (Prov. 11:21).