Err; Error
The Language of Wandering
At the heart of the biblical words translated "err" and "error" lies the vivid image of wandering off a path. The primary Hebrew words, shaghah and ta'ah, both mean literally "to stray" or "to go astray," much like a sheep wandering from its flock or a traveler losing the road. The English word "error" itself comes from the Latin erro, meaning "to wander," preserving the same essential metaphor.
This imagery runs throughout Scripture, connecting the concepts of error, sin, and lostness. When the Bible speaks of erring, it pictures someone who has departed from the right way, whether through ignorance, deception, or deliberate choice. The path they have left is the way of God's truth, commands, and wisdom.
Errors of Ignorance
The Old Testament carefully distinguishes between unintentional errors and deliberate sins. The Levitical system provided specific sacrifices for sins committed in ignorance or through oversight (Leviticus 5:18; Numbers 15:22-29). These provisions acknowledged that humans inevitably make mistakes and need a way back to right standing with God.
The Psalmist prayed, "Who can discern his errors? Declare me innocent from hidden faults" (Psalm 19:12), recognizing that some errors are so subtle they escape the sinner's own awareness. This humble acknowledgment of human fallibility stands at the heart of the biblical understanding of error: all people are prone to wandering, and only God can fully perceive and correct their mistakes.
The author of Hebrews applied this principle to the high priest's ministry, noting that he could "deal gently with the ignorant and wayward" because he himself was subject to weakness (Hebrews 5:2). The high priest's offerings on the Day of Atonement covered sins committed through ignorance (Hebrews 9:7), pointing to the universal human need for divine mercy.
Being Led Astray
Some of the most powerful biblical uses of "error" describe the experience of being led astray by false leaders or false teaching. Isaiah declared that Israel's leaders "cause this people to err" (Isaiah 3:12; 9:16), using the causative form of the verb to emphasize that those in authority bear responsibility for leading others into error.
Jeremiah accused the false prophets of Samaria of leading the people astray through their lies, prophesying by Baal and causing God's people to wander (Jeremiah 23:13, 32). Amos similarly charged that Israel's idolatrous practices, their "lies," had "caused them to err" (Amos 2:4). The prophet described false gods as literally misleading their worshipers, pulling them away from the true path.
In the New Testament, Jesus warned repeatedly about false teachers and their capacity to deceive: "See that no one leads you astray" (Mark 13:5; Matthew 24:4). The Greek verb planao, "to cause to wander," is the dominant word for error in the New Testament and gives us the English term "planet" (the "wandering stars").
The Error of Balaam and Other Willful Errors
Jude speaks of those who have "abandoned themselves for the sake of gain to Balaam's error" (Jude 1:11). Balaam's error was not ignorance but the willful pursuit of profit over obedience to God, using the gift of prophecy for financial gain. This represents the most culpable form of error: knowing the right path but deliberately choosing to leave it.
Paul warned Timothy about those who had "swerved from the truth" (2 Timothy 2:18) and "wandered away from the faith" (1 Timothy 6:21), using the Greek astocheo, which means "to miss the mark." These descriptions portray doctrinal error as a form of spiritual archery gone wrong, where the aim was true but the execution failed.
Romans 1:27 describes the consequences of idolatry as receiving "in themselves the due penalty for their error," using plane (wandering) to characterize the fundamental human departure from the knowledge of God. Here, error is not merely an intellectual mistake but a moral and spiritual condition with real consequences.
The Heart of Error
The Psalmist declared that God was grieved with the wilderness generation, saying, "They are a people who go astray in their heart; they have not known my ways" (Psalm 95:10). This passage reveals that biblical error is fundamentally a matter of the heart, not just the head. Errors of understanding may be pardonable, but errors of the heart, where the will turns away from God, represent a deeper rebellion.
Genesis 6:3, in one marginal reading, captures this insight: "In their going astray they are flesh." Human error is rooted in the condition of the fallen human nature, the tendency of the heart to wander from its Creator.
Restoration from Error
The Bible does not leave the wanderer without hope. James concludes his letter with a beautiful promise: "If anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins" (James 5:19-20). The ministry of restoration, bringing the erring back to the path of truth, is presented as one of the highest callings of the community of faith.
First John 4:6 speaks of distinguishing "the spirit of truth and the spirit of error," calling believers to discernment. The antidote to error throughout Scripture is consistent: returning to God's word, heeding faithful teaching, and maintaining a humble and teachable heart.
Biblical Context
Error and erring appear throughout Scripture. In the Pentateuch, the sacrificial system addresses errors of ignorance (Leviticus 5:18; Numbers 15:22-29). The Psalms acknowledge human fallibility (Psalm 19:12; 95:10). The prophets condemn leaders who lead others astray (Isaiah 3:12; Jeremiah 23:13; Amos 2:4). In the Gospels, Jesus warns against being led astray (Mark 13:5). Paul addresses doctrinal error in the pastoral epistles (1 Timothy 6:21; 2 Timothy 2:18). James describes restoration from error (James 5:19-20), and Jude condemns Balaam's error (Jude 1:11).
Theological Significance
The biblical treatment of error reveals important truths about human nature, divine justice, and mercy. The distinction between ignorant and willful errors shows that God judges according to knowledge and intent, not merely outward actions. The prophetic condemnation of leaders who cause others to err establishes the principle of accountability for those in authority. The New Testament emphasis on discerning truth from error underscores the importance of sound doctrine. Ultimately, the promise of restoration for the wanderer reveals a God who actively seeks those who have strayed.
Historical Background
The ancient Near Eastern legal systems, like Israel's, distinguished between intentional and unintentional offenses. Mesopotamian law codes such as the Code of Hammurabi made provisions for different categories of harm based on intent. The Hebrew sacrificial system's treatment of errors of ignorance reflects this broader legal tradition while placing it in a theological framework of covenant relationship with God. In the Greco-Roman world of the New Testament, the language of error and wandering was common in philosophical discourse, particularly among the Stoics, who spoke of moral error as straying from the path of reason.