Evil

Evil is the Chronicler's official verdict on Rehoboam's reign — not because he never repented in a crisis, but because he never built a lifestyle of seeking God, making his repentance reactive rather than transformative.

Evil here frames Jehoram's fratricide as calculated political violence — the narrator contextualizes his actions not just as cruel but as a strategic choice to value power over people.

Evil is the theological verdict on Ahaziah's reign — every voice advising him was pulling him toward moral and spiritual corruption, and he followed their lead entirely.

Evil here describes the totality of Athaliah's reign — her murder of the royal family and introduction of Baal worship represent the full corruption of Judah's leadership.

Evil is named here specifically in relation to the Valley of Hinnom's reputation — the site's association with child sacrifice made it so notorious that it became the conceptual origin of the word for hell.

Evil is used here in its most concentrated form — the text catalogs Manasseh's sins as a complete inventory of everything God had condemned, provoking God's anger more than any king before him.

Evil appears as the defining label on Jehoiakim's eleven-year reign, the same verdict that will be stamped on every king in this chapter — a pattern of moral failure with no exceptions.

Evil is carefully distinguished here from divine punishment — God clarifies that He is removing His protection, not manufacturing the violence; the evil consequences flow from Judah's own accumulated choices.

Evil here is described with chilling precision by God — Judah hasn't just done wrong occasionally, they've practiced it so long they've lost all instinct for doing right.

Evil is named plainly here as the text refuses to soften what Ishmael did — massacring grieving worshippers for personal gain has no theological spin or narrative redemption, just moral darkness.

Evil is the formal verdict delivered on Zedekiah's reign — the same indictment repeated across kings of Judah, now landing with finality as the last king in the line is judged.

Evil here is portrayed not as a temporary lapse but as Jerusalem's defining infrastructure — continuously regenerated like water in a spring, making the city irredeemably corrupt from the inside out.

Evil here reaches its textual peak in Jeremiah 7 — child sacrifice is described as something that never entered God's mind, marking it as the outer boundary of moral corruption the nation has crossed.

Evil is invoked here to describe Canaanite worship practices as fundamentally corrupt and incompatible with God — not just different, but toxic to the spiritual health of the nation.

Evil here refers to the corrupting influence of idolatry within the covenant community — the law's stated purpose is to remove this evil before it spreads and draws the whole nation away from God.

Evil here is the specific concept being purged from the community through the execution — the text frames the rebellious son's conduct as a corrupting force that threatens the integrity of all Israel.

Evil is the term used for what the community must 'purge' when the accusation proves true — the law frames communal inaction as moral complicity in the corruption of the covenant community.

Evil is invoked here to describe the act of enslaving or selling a fellow Israelite — God frames human trafficking not as a crime with nuance but as pure moral corruption demanding total removal.

Evil here is specifically identified as preying on the weak — Amalek's targeting of Israel's stragglers is held up as the paradigmatic act of godless cruelty that God refuses to leave unanswered.

Evil is the narrator's verdict on Judah's conduct under Rehoboam — a formal theological judgment that their worship practices weren't just culturally different but morally and spiritually corrupt.

Evil is the official verdict on Nadab's reign — he did what was evil in God's sight, the standard biblical condemnation that signals a king's total failure to honor God and sets the stage for divine judgment.

Evil here carries a double weight — God judges Baasha both for his own wickedness and for destroying Jeroboam's dynasty with corrupt motives rather than genuine obedience.

Evil is used here to describe the systemic corruption of Israel's entire civic and religious apparatus — when every layer of authority participates in injustice, it becomes institutional evil.

Evil is the official verdict on Ahaziah's reign — the same assessment given his father Ahab, confirming that walking in a wicked parent's footsteps produces the same divine judgment.

Evil is given a specific face in this context — the injustice and exploitation God has been indicting throughout the chapter. "Stop doing evil" is the first concrete command in the reset offer.

Evil is described here as having no room to exist in the restored order — crowded out entirely by a world saturated with the knowledge of God the way oceans fill the seabed.

Evil is personified in Leviathan — the dragon in the sea — representing all forces of moral chaos and rebellion that God vows to hunt down and permanently end.

Evil is shown here in its full systemic scope — it doesn't just harm people but unravels land, economy, culture, and infrastructure when left unchecked.

Evil is named here as the accumulated backdrop against which God's judgment is necessary — the chapter's devastating imagery is framed not as divine anger run amok, but as a holy response to persistent moral corruption.

Evil is invoked here to clarify what money is not — Jesus distinguishes between money as a tool and money as a corrupting master, rejecting the idea that wealth itself is the problem.

Evil is how Luke characterizes the full scope of Herod's conduct — the imprisonment of John is just the latest entry in a long record of corrupt and immoral acts.

Evil is named as the true cost of Satan's shortcut offer — the kingdoms come with the price of bowing to evil, which would have undone the entire purpose of Jesus' mission.

Evil spirits are among what Jesus casts out as John's messengers stand witness — each deliverance directly echoes Isaiah's description of what the Messiah's arrival would look like in practice.

Evil is referenced here as the deliberate misidentification of the Holy Spirit's work — calling good evil is the defining characteristic of blasphemy against the Spirit.

Evil enters this parable literally as an enemy who secretly plants weeds among good wheat — illustrating how corruption infiltrates what God has planted without always being immediately visible.

Invoked here to clarify that Jesus isn't saying money itself is evil — the problem is that wealth had become the rich young man's functional god, replacing trust in the actual source of security.

Evil here is not framed as dramatic wrongdoing — the goats are condemned for omission, showing that passivity in the face of suffering is itself a form of moral evil in Jesus' ethical framework.

Evil is used here in its Hebrew sense of grievous misfortune — Solomon labels it a profound wrong when someone is denied the capacity to enjoy what God has given them, the wealth passing instead to a stranger.

Evil is named as one of the chapter's primary subjects alongside delayed justice, setting up the Preacher's honest confrontation with why wrongdoing so often seems to go unpunished.

Evil here refers to the persistent moral corruption the Teacher observes in the human heart — the troubling reality that people live out wickedness and madness right up until the moment death arrives.

Evil is referenced here as what Mordecai refused to accommodate when he would not bow to Haman — his resistance is now vindicated by his position at the top of the same empire.

Evil is invoked at the precise moment Haman's wounded pride transforms into genocidal ambition — the text marks this as the point where personal offense crosses into something categorically darker and more dangerous.

Evil is specifically applied here to Haman's scheme — the text uses his plot as the paradigmatic example of human evil that God allowed to run its course only to flip entirely back onto the schemer.

Evil is quantified here in strikingly mundane terms — these prophetesses were destroying human souls for handfuls of barley, making their moral corruption as cheap as it was profound.

Evil is invoked here in the context of God permitting Israel to pursue the full consequences of their choices — not that God authored these practices, but that He withdrew protection and allowed rebellion to reveal its true destructive nature.

Evil is described here with striking precision — it didn't attack from outside this perfect being, but was 'found in' him, emerging from within as a corruption of his own gifts.

Evil is on full display here in its most unsettling form — a ruler who openly defies the God of gods actually prospers for a season, forcing the uncomfortable recognition that wickedness can look like winning.

Evil is embodied here in the little horn's systematic campaign — it doesn't just conquer nations but targets truth itself, throwing it to the ground and prospering through deception and desecration.

Evil is the specific charge God levels against Nineveh — the moral corruption that has risen before Him and demands prophetic confrontation.

Evil is named here as the specific thing God observes the Ninevites turning from — their repentance wasn't ceremonial but behavioral, and God's response hinges on that genuine moral reversal.

Evil is the specific biblical verdict on Er's conduct that led directly to his death — the Chronicler records it plainly to show that God's judgment on the wicked is part of the historical record.

Evil is clarified here as not referring to the physical world itself, but to the value system built on selfish desire — John is careful to distinguish creation from the corrupted ordering of priorities.

Evil here specifically refers to the court advisors David suspects of whispering against him to Saul — he's naming the possibility that human malice, not God's will, is driving the persecution.

Evil appears here in Paul's clarification of the famous 'love of money' passage — he's specifying that money itself isn't evil, but the obsessive desire for it is a root that produces moral corruption and spiritual destruction.

Evil is used here to describe the plan Jonadab devises — he didn't merely fail to stop something wrong, he actively engineered the mechanism that made the assault possible.

Evil spirits are the antagonists in this scene — one responds verbally to the sons of Sceva, demonstrating that demons recognize authentic spiritual authority and expose those who try to fake it.

Evil is named here not as occasional wrongdoing but as something Israel's ruling class has been deliberately stockpiling — hoarding violence and robbery in their fortresses like a prized collection.

Evil is named here in its most systemic form — state-sponsored infanticide, Pharaoh using governmental power to exterminate an entire ethnic group through a drowning mandate.

Evil is specifically applied to the king's motivation here to nuance it — Artaxerxes isn't cast as a villain but as a ruler making a self-interested call, distinct from the malicious intent of the accusers.

Evil gain is the specific charge in this woe — building personal security and permanent standing through corrupt acquisition, which God declares forfeits the builder's own life.

Evil here refers to the brazen, public corruption of Samaria — deeds so pervasive they surrounded the people, yet no one paused to consider that God had been watching and remembering every act.

Evil spirits are referenced to draw a sharp contrast — the thing separating a genuine believer from a demon is not correct doctrine but obedient action flowing from living faith.

Evil is deliberately ruled out here as the explanation for mixed-fabric laws — the point is not that blended cloth is morally corrupt, but that the law was training Israel in the concept of holy distinction itself.

Evil appears here in a devastating inversion — the people are calling what is evil "good in God's sight," a moral confusion so deep it has literally worn God out and left them blind to why He isn't responding.

Evil is what the Scribes are calling the Holy Spirit's work — the warning Jesus issues hinges on the deliberate inversion of good and evil, labeling God's redemptive activity as satanic.

Evil here is not hidden or shameful — the powerful openly weave their corruption together like a collaborative project, signaling total moral collapse in Judah's leadership.

Evil is invoked here to name what the wealthy nobles are doing to their fellow Jews — charging interest, seizing land, and enslaving children — framing their greed not as mere injustice but as moral corruption against God's design.

Evil is explicitly ruled out as the reason for the wine prohibition — the text clarifies that abstaining from grapes isn't because wine is morally wrong, but as a sacrifice of something good.