For I know how many your offenses, and how great are your sins— you who afflict the just, who take a bribe, and who turn away the needy in the courts.
Parallel Translations
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For I know how many your offenses, and how great are your sins— you who afflict the just, who take a bribe, and who turn away the needy in the courts.
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For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.
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For I know how manifold are your transgressions, and how mighty are your sins; ye that afflict the just, that take a ransom, and that turn aside the needy in the gate.
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Cross-references (29)
Passages linked to Amos 5:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Amos 2:6-7 Yahweh says: “For three transgressions of Israel, yes, for four, I will not turn away its punishment; because they have sold the righteous for silver, and the needy for a pair of sandals; They trample on the dust of the earth on the head of the poor, and deny justice to the oppressed; and a man and his father use the same maiden, to profane my holy name;
- Amos 5:10 They hate him who reproves in the gate, and they abhor him who speaks blamelessly.
- Isaiah 1:23 Your princes are rebellious and companions of thieves. Everyone loves bribes and follows after rewards. They don’t defend the fatherless, neither does the cause of the widow come to them.
- 1 Samuel 8:3 His sons didn’t walk in his ways, but turned away after dishonest gain, took bribes, and perverted justice.
- Psalms 26:9-10 Don’t gather my soul with sinners, nor my life with bloodthirsty men; in whose hands is wickedness, their right hand is full of bribes.
- Malachi 3:5 I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against the perjurers, and against those who oppress the hireling in his wages, the widow, and the fatherless, and who deprive the foreigner of justice, and don’t fear me,” says Yahweh of Armies.
- Acts 7:52 Which of the prophets didn’t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.
- James 5:4 Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Armies.
- Deuteronomy 16:18 You shall make judges and officers in all your gates, which Yahweh your God gives you, according to your tribes; and they shall judge the people with righteous judgment.
- Deuteronomy 31:21 It will happen, when many evils and troubles have come on them, that this song will testify before them as a witness; for it will not be forgotten out of the mouths of their descendants; for I know their ways and what they are doing today, before I have brought them into the land which I promised them.”
- Ruth 4:1 Now Boaz went up to the gate and sat down there. Behold, the near kinsman of whom Boaz spoke came by. Boaz said to him, “Come over here, friend, and sit down!” He came over, and sat down.
- 2 Kings 17:7-17 It was so because the children of Israel had sinned against Yahweh their God, who brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods, and walked in the statutes of the nations whom Yahweh cast out from before the children of Israel, and of the kings of Israel, which they made. The children of Israel secretly did things that were not right against Yahweh their God; and they built high places for themselves in all their cities, from the tower of the watchmen to the fortified city; and they set up for themselves pillars and Asherah poles on every high hill, and under every green tree; and there they burned incense in all the high places, as the nations whom Yahweh carried away before them did; and they did wicked things to provoke Yahweh to anger; and they served idols, of which Yahweh had said to them, “You shall not do this thing.” Yet Yahweh testified to Israel, and to Judah, by every prophet, and every seer, saying, “Turn from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.” Notwithstanding, they would not listen, but hardened their neck, like the neck of their fathers, who didn’t believe in Yahweh their God. They rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified to them; and they followed vanity, and became vain, and followed the nations that were around them, concerning whom Yahweh had commanded them that they should not do like them. They abandoned all the commandments of Yahweh their God, and made molten images for themselves, even two calves, and made an Asherah, and worshiped all the army of the sky, and served Baal. They caused their sons and their daughters to pass through the fire, used divination and enchantments, and sold themselves to do that which was evil in Yahweh’s sight, to provoke him to anger.
- Job 29:7-25 when I went out to the city gate, when I prepared my seat in the street. The young men saw me and hid themselves. The aged rose up and stood. The princes refrained from talking, and laid their hand on their mouth. The voice of the nobles was hushed, and their tongue stuck to the roof of their mouth. For when the ear heard me, then it blessed me; and when the eye saw me, it commended me: Because I delivered the poor who cried, and the fatherless also, who had no one to help him, the blessing of him who was ready to perish came on me, and I caused the widow’s heart to sing for joy. I put on righteousness, and it clothed me. My justice was as a robe and a diadem. I was eyes to the blind, and feet to the lame. I was a father to the needy. I researched the cause of him who I didn’t know. I broke the jaws of the unrighteous and plucked the prey out of his teeth. Then I said, ‘I will die in my own house, I will count my days as the sand. My root is spread out to the waters. The dew lies all night on my branch. My glory is fresh in me. My bow is renewed in my hand.’ “Men listened to me, waited, and kept silence for my counsel. After my words they didn’t speak again. My speech fell on them. They waited for me as for the rain. Their mouths drank as with the spring rain. I smiled on them when they had no confidence. They didn’t reject the light of my face. I chose out their way, and sat as chief. I lived as a king in the army, as one who comforts the mourners.
- Job 31:21 if I have lifted up my hand against the fatherless, because I saw my help in the gate,
- Proverbs 22:22 Don’t exploit the poor, because he is poor; and don’t crush the needy in court;
- Isaiah 5:23 who acquit the guilty for a bribe, but deny justice for the innocent!
- Isaiah 10:2 to deprive the needy from justice, and to rob the poor among my people of their rights, that widows may be their plunder, and that they may make the fatherless their prey!
- Isaiah 29:21 who cause a person to be indicted by a word, and lay a snare for the arbiter in the gate, and who deprive the innocent of justice with false testimony.
- Isaiah 33:15 He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil—
- Isaiah 47:9 But these two things will come to you in a moment in one day, the loss of children and widowhood. They will come on you in their full measure, in the multitude of your sorceries, and the great abundance of your enchantments.
- Isaiah 66:18 “For I know their works and their thoughts. The time comes that I will gather all nations and languages, and they will come, and will see my glory.
- Jeremiah 29:23 because they have done foolish things in Israel, and have committed adultery with their neighbors’ wives, and have spoken words in my name falsely, which I didn’t command them. I am he who knows, and am witness,” says Yahweh.
- Lamentations 3:34 To crush under foot all the prisoners of the earth,
- Amos 2:16 and he who is courageous among the mighty will flee away naked on that day,” says Yahweh.
- Micah 3:11 Her leaders judge for bribes, and her priests teach for a price, and her prophets of it tell fortunes for money: yet they lean on Yahweh, and say, “Isn’t Yahweh among us? No disaster will come on us.”
- Micah 7:3 Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil desire of his soul. Thus they conspire together.
- Acts 3:13-14 The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the presence of Pilate, when he had determined to release him. But you denied the Holy and Righteous One and asked for a murderer to be granted to you,
- Hebrews 4:12-13 For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an account.
- James 5:6 You have condemned and you have murdered the righteous one. He doesn’t resist you.
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John Calvin 1540 · Public Domain The Prophet introduces God here as the speaker, that…
The Prophet introduces God here as the speaker, that the threatening might be more authoritative: for we know, at it has been before stated, that the Prophets were despised by haughty men; but when God himself appeared as it were before them, it was strange if no fear laid hold on them; they had at least no excuse for their presumption, if God’s name did not touch their hearts and humble them.
I know, he says, your iniquities; as though he said, “Ye do not think yourselves bound to render an account to men, as probably no such account; will be rendered by you; but how will you be able, think you, to escape my tribunal? for I am your judge, and mine is the government: however ferociously ye now tread on the poor, and evasively contend with me, your crimes must necessarily be judged by me; I know your crimes. And as the rich by their splendor covered every wickedness, particularly the magistrates, who were adorned with a public character, God says that their turpitude was fully known to him: as though he said “Contend as much as you please, still your iniquities are sufficiently apparent to me; ye will gain nothing by your subtle evasions.” Moreover, he reprehends them not merely for slight offenses, but says that they were wholly past being borne with. When something is done amiss by the highest power, indulgence is commonly granted; for nothing is more difficult than for one who sustains so great and heavy a burden, to retain so much integrity as to be free from every blame: but the Lord shows here that they were not lightly culpable, but that their crimes were so grievous and flagrant that they could not be endured. We now then understand what was the object of the Prophet.
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When therefore their own greatness dazzles the eyes of proud men, let us know that they cannot deprive God of his right; for though he may not judge them to-day, he will yet shortly ascend his tribunal: and he reminds them, that those pompous displays by which they cover their many crimes, are only shadows which will vanish. This is what the Prophet means.
Then he calls them, The oppressors of the just He enumerates here some particulars, with regard to which, the iniquity of the judges whom he now addresses might be, as it were, felt to be gross and abominable. Ye oppress he says, the just; this was one thing: then follows another, They take כפר, capher, expiation, or, the price of redemption. The Prophet, I have no doubt, meant to point out here something different from the former crime. Though interpreters blend these two things, I yet think them to be wholly different; for these mercenary judges made an agreement with the wicked, whenever any homicide or other violence was perpetrated; in short, whenever any one implicated himself in any grievous sin, they saw that there was a prey taken, and anxiously gaped for it: they wished murders to be committed daily, that they might acquire gain. Since, then, these judges were thus intent on bribery, the Prophet accuses them as being takers of ransom. They ought to have punished crimes; this they did not; but they let go the wicked unpunished; they spared murderers, and adulterers, and robbers, and sorcerers not indeed without rewards, for they brought the price of redemption, and departed as if they were innocent.
We now perceive what the Prophet means here; and well would it be were this crime not so common: but at this day, the cruelty of many judges appears especially in this — that they hunt for crimes for the sake of gain, which seems to be as it were a ransom; for this is the proper meaning of the word כפר, capher. As then this evil commonly prevails it is no wonder that the Prophet, while reprehending the corruptions of his time, says, that judges took a ransom.
Then he adds, The poor they turn aside from judgment in the gate This is the third crime: the Prophet complains, that they deprived miserable men of their right, because they could not bring so large a bribe as the rich; though relying on the goodness of their cause, they thought themselves sure of victory. The Prophet complains, that they were disappointed of their hope, and their right was denied them in the gate, that is, in the court of justice; for we know that it was an ancient custom for judges to sit in the gates, and there to administer justice; And hence Amos mentions here gate twice: and what he complains of was the more disgraceful, inasmuch as the judicial court was, as it were, a sacred asylum, to which injured men resorted, that they might have their wrongs redressed. When this became the den of robbers, what any more remained for them? We now then see that the Prophet speaks not here of the common people, but that he mainly levels his reproofs against the rulers. Let us go on —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Amo 5:12 For I know your manifold transgressions and…
Amo 5:12 For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right].
Ver. 12. For I know your manifold transgressions, and your mighty sins] I know them, and can easily set them in an order before your eyes, Psa 50:21, bring them out (as they did the vessels of the sanctuary) by number and by weight, Ezr 8:34 : make you answer for all with flames about your ears, lay open your many transgressions, and mighty sins, fortia peccata. The Hebrew hath it, your bony, or big boned sins; huge, heinous, and monstrous, capable of all manner of aggravations. All these I know, saith God, they are all in print in heaven, and I will one day read them aloud in the ears of all the world. Fac ergo confitendo propitium, quem tacendo non facis nescium, saith Austin. Make, therefore, God thy friend, by confessing thy sins to him, which thou canst not by any means conceal from him.
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They afflict the just] They pinch and distress him by their oppressions, which are often here laid in their dish, as an abomination to the Lord; for he is merciful, see Amo 2:6.
They take a bribe] A ransom to blind their eyes (Copher), as 1Sa 12:3, or a pacification of their pretended displeasure against heinous crimes brought before them. Olim didiei quid sint munera, said a worthy man: Once I have learned long since, how dangerous a thing it is for men in place to meddle with gifts. A public person, as he should have nothing to lose, so nothing to get; he should be above all price or sale.
They turn aside the poor in the gate] That is, in the place of judicature. This makes many that go to law, to be at length of Themistocles’ mind; who professed that if two ways were shown him, one to hell, and the other to the bar, he would choose that which went to hell, and forsake the other. Another said, that he wondered much at two sorts of men; viz. those that go to sea, and those that go to law: not so much that they did so at first, but that, after trial, they would ever go a second time.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For; wonder not at the threatened severity, as if…
For; wonder not at the threatened severity, as if it were too rigorous; it is but proportioned to your sins.
I, the Lord, whom you provoke, who have threatened you, know, clearly, fully, and in all the circumstances of them, what moves you to do so, what pretences of law you make: all your evasions are vain and foolish.
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Your manifold transgressions; the increased number of your sins, and the greatness of them too, as the word importeth.
Your mighty sins; which mightily wrong and break the poor and needy.
They afflict, besiege, or with hostile minds watch against, and gladly take any occasion to wrong and grieve, the just; not absolutely and sinlessly just, but such as are comparatively just, or those whose cause is just, or those that live with regard to all the commands of God, and follow righteousness: it was the mighty sin of the corrupt rulers in Samaria and Israel at that day, that they were enemies to all righteousness.
They take a bribe; in civil causes bribes carried it; see Amo 2:6; here bribes set criminals free, a ransom. as the word in the Hebrew, buys off the punishment appointed by the law against murderers, adulterers, &c.
They turn aside the poor in the gate; the poor, who appear in their courts for justice, they turn them away, or delay to hear, or hear and judge unjustly, and so send them away wronged and crying.
From their right: these words fully express the prophet’s meaning, and are therefore well supplied in our version.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For I know your manifold transgressions and your mighty…
For I know your manifold transgressions and your mighty sins,.... Their sins were numerous, and of the first magnitude, attended with very heavy aggravations; and these with all their circumstances were well known to the omniscient God, and therefore he determined to punish them as he had threatened. Some of their transgressions are pointed out, as follow:
they afflict the just; who are so both in a moral and evangelic sense; not comparatively only, but really; and particularly whose cause was just, and yet were vexed and distressed by unjust judges, who gave the cause against them, made them pay all costs and charges, and severely mulcted them: they take a bribe; of those that were against the just, and gave the cause for them. The word signifies "a ransom" (f). The Targum it false mammon. Corrupt and unjust judges are here taxed:
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and they turn aside the poor in the gate from their right; in the court of judicature, where they should have done them justice, such courts being usually held in the gates of cities; but instead of that they perverted their judgment, and did them wrong.
(f) "pretium redemptionis", Mercerus, Liveleus, Drusius, Lytron, Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain In the gate - In their courts of justice.
In the gate - In their courts of justice.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. I know your manifold transgressions] I have…
Verse 12. I know your manifold transgressions] I have marked the multitude of your smaller crimes, as well as your mighty offenses. Among their greater offenses were,
1. Their afflicting the righteous.
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2. Taking bribes to blind their eyes in judgment. And,
3. Refusing to hear the poor, who had no money to give them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain For I know - Literally, “I have known.” They…
For I know - Literally, “I have known.” They thought that God did not know, because He did not avenge; as the Psalmist says, “Thy judgments are far above out of his sight” Psa 10:5. People who do not act with the thought of God, cease to know Him, and forget that He knows them. “Your manifold transgressions;” literally, “many are your transgressions and mighty your sins.” Their deeds, they knew, were mighty, strong, vigorous, decided. God says, that their “sins” were so, not many and great only, but “mighty, strong” , “issuing not out of ignorance and infirmity, but out of proud strength” , “‘strong’ in the oppression of the poor and in provoking God,” and bringing down His wrath. So Asaph says of the prosperous; “Pride encompasseth them, as a chain; they are corrupt, they speak oppression wickedly; they speak from on high” Psa 73:6, Psa 73:8.
They afflict the just - Literally, “afflicters of the just,” that is, such as habitually afflicted him; whose habit and quality it was to afflict him. Our version mostly renders the word “enemies.” Originally, it signifies “afflicting, persecuting” enemies. Yet it is used also of the enemies of God, perhaps such as persecute Him in His people, or in His Son when in the flesh. The unjust hate the just, as is said in the book of Wisdom; “The ungodly said, Therefore let us lie in wait for the righteous, because he is not for our turn, and is clean contrary to our doings: he upbraideth us with our offending the law. He profeseth to have the knowledge of God, and he calleth himself the child of the Lord. He was made to reprove our thoughts. He is grievous unto us even to behold, for his life is not as other people’s, his ways are of another fashion” (Wisdom Psa 2:1, Psa 2:12-15). So when the Truth and Righteousness came into the world, the Scribes and Pharisees hated Him because He reproved them, “denied” Act 3:14 and crucified “the Holy one and the Just, and desired a murderer to be granted unto” them, haters and “enemies of the Just,” and preferring to Him the unjust.
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That take a bribe - Literally, “a ransom.” It may be that, contrary to the law, which forbade, in these same words Num 35:22, “to take any ransom for the life of a murderer,” they took some ransom to set free rich murderers, and so, (as we have seen for many years to be the effect of unjust acquittals,) blood was shed with impunity, and was shed the more, because it was disregarded. The word, however, is used in one place apparently of any bribe, through which a man connives at injustice 1Sa 12:3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Grievous. Hebrew also, "numerous."
Grievous. Hebrew also, "numerous."
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain they afflict . . . they take--rather, "(ye) who…
they afflict . . . they take--rather, "(ye) who afflict . . . take."
bribe--literally, a price with which one who has an unjust cause ransoms himself from your sentence (Sa1 12:3, Margin; Pro 6:35).
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turn aside the poor in the gate--refuse them their right in the place of justice (Amo 2:7; Isa 29:21).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. For I know how manifold are your transgressions,…
12. For I know how manifold are your transgressions, and how mighty are your sins] Jehovah’s knowledge of what they imagine He is ignorant of (Psa_73:11; Job_22:13), is the ground of the sentence expressed in Amo_5:11.
they afflict the just] Amo_2:6, Amo_3:9 f., &c.
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they take a bribe] a ransom or price of a life, the proper meaning of the word (kôpher—not shôḥad); see e.g. Exo_21:30, and especially Num_35:31, where the Israelites are strictly forbidden to “take a ransom (kôpher)” for the life of a murderer. But here the venal judges are represented as accepting such a ‘kôpher’; thus the rich murderer was acquitted, while the innocent, if unable to pay the price which the judge demanded, could get no redress for his wrongs.
turn aside the needy in the gate] The ‘gate,’ as Amo_5:10 : “turn aside” (sc. from their right, Isa_10:2), as Isa_29:21; Mal_3:5.
12–13. Israel’s desperate moral condition, a justification of the sentence just pronounced upon it.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) I know.—Most of the commentators imply that the…
(12) I know.—Most of the commentators imply that the “I” is Jehovah, but it is more likely to be the prophet himself. The adjectives “manifold,” “mighty,” should be rendered as predicates, That manifold are your transgressions, and mighty your sins, ye afflicters of the just and takers of a bribe, and ye who bow down the poor in the gate. The idea involved in the word rendered “bribe” is the ransom which the poor and defenceless were obliged to pay to a tyrannical judge, in order to escape a harsh sentence. The “gate” is the place where judgment is passed by the chief men.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Your punishment is richly deserved, for "I know how…
Your punishment is richly deserved, for "I know how many are your transgressions and how mighty are your sins," especially, as it follows, your sins of oppression and injustice. They afflict the just. The construction is continuous: "afflicters of the just." Hostes justi (Vulgate); katapatountev dikaion, "trampling down the just" (Septuagint); comp. RAPC Wis 2:12-15. They take a bribe. The translation of kopher as "bribe" is justified, perhaps, by 1Sa_12:3; but the word is elsewhere used for "ransom," redemption money paid to escape the consequences of crime, (Pro_6:35) in direct opposition to the Law innontev Num_35:31, which forbade any ransom to be taken for the life of a murderer. The Septuagint has, lamba) ajllagmata "taking wares;" the Vulgate (with which the Syriac agrees), accipientes munus. Turn aside the poor in the gate from their right; or, bow down the needy in the gate, i.e. in the place of judgment (see note on ver. 10). Vulgate, pauperes deprimentes in porta; Septuagint, penhtav ejn pulaiv ejkklinontev, "turning aside the poor in the gates." The crime specified is that of wresting judgment in the case of the poor, or not giving the poor man justice unless he could pay for it. (comp. Exo_23:6; Deu_16:19)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 afflict the just, take bribes, and turn aside the…
afflict the just, take bribes, and turn aside the needy in the city gate
This is a list of some of their sins.
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the just
The word "just" is a nominal adjective that refers to just people. AT: "just people" or "righteous people" (See: Nominal Adjectives)
take bribes
"let people pay you to do bad things" or "let people pay you to lie about people"
turn aside the needy in the city gate
Here "turn aside the needy" represents telling the needy people to leave. It can be made clear why the needy were at the city gate. AT: "do not allow poor people to bring their cases to the judges in the city gate" (See: Assumed Knowledge and Implicit Information)
the needy
The word "needy" is a nominal adjective that refers to people who are in need. AT: "people in need" (See: Nominal Adjectives)
any prudent person is silent
Those who do not want the evil people to harm them will not speak out against the evil deeds. AT: "wise people do not speak about the evil things people are doing"
for it is an evil time
Here "an evil time" represents a time when people are evil and do evil deeds. AT: "for it is a time when people are evil" or "for people do evil things" (See: Metonymy)
translationWords
sin
afflicted
just
bribe
gate
evil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.