Proverbs 28:9 — Word Study
WLCמֵסִ֣יר אָ֭זְנוֹ מִשְּׁמֹ֣עַ תּוֹרָ֑ה גַּֽם־ תְּ֝פִלָּת֗וֹ תּוֹעֵבָֽה׃
BSAWhoever turnsçûwr [departs from, removes] his ear {away}ʼôzen [the ability to hear, listen] from hearingshâmaʻ [obediently listening to, paying attention to] the lawtôwrâh [instruction, divine guidance] evengam [also, too] his prayertᵉphillâh [supplication, request to God] is detestabletôwʻêbah [considered, regarded as, an abomination, disgusting]
| Greek | English | Parsing |
|---|---|---|
| מֵסִ֣יר | [one who] turns aside | Verb, Hiphil, participle (active) masculine singular |
| אָ֭זְנוֹ | ear his | Noun common feminine singular construct, suffix |
| מִשְּׁמֹ֣עַ | from hearing | Preposition, verb qal infinitive construct common |
| תּוֹרָ֑ה | [the] law | Noun common, feminine singular absolute |
| גַּֽם־ | also | Adverb |
| תְּ֝פִלָּת֗וֹ | prayer his | Noun common feminine singular construct, suffix |
| תּוֹעֵבָֽה׃ | [is] an abomination | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Whoever turns his ear away from hearing the law, even his prayer is detestable. |
| KJV | He that turneth away his ear from hearing the law, even his prayer shall be abomination. |
| ASV | He that turneth away his ear from hearing the law, Even his prayer is an abomination. |
| YLT | Whoso is turning his ear from hearing the law, Even his prayer [is] an abomination. |
| WEB | He who turns away his ear from hearing the law, even his prayer is an abomination. |
| BBE | As for the man whose ear is turned away from hearing the law, even his prayer is disgusting. |
The translations agree on the core message of the verse, emphasizing the connection between turning away from the law and the unacceptability of one's prayers.
The structure consists of a main clause followed by a consequence, clearly linking the action of turning away to the result of detestable prayers.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 28:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Consequences of Ignoring God's Lawgenerated
Proverbs 28:9 emphasizes the importance of adhering to God's law. The surrounding verses highlight the moral implications of one's actions, particularly how wealth gained through dishonest means is ultimately destined for the poor, and how leading others astray can lead to one's downfall. This verse serves as a reminder that neglecting divine instruction affects not only one's spiritual state but also one's communication with God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 21:13 | Whoever shuts his ears to the cry of the poor, he too shall cry out and receive no answer. |
| 2 | Isaiah 1:15–16 | When you spread out your hands in prayer, I will hide My eyes from you; even though you multiply your prayers, I will not listen. Your hands are covered with blood. |
| 3 | Isaiah 58:7–11 | Isn’t it to share your bread with the hungry, to bring the poor and homeless into your home, to clothe the naked when you see him, and not to turn away from your own flesh and blood? |
| 4 | Zechariah 7:11–13 | But they refused to pay attention and turned a stubborn shoulder; they stopped up their ears from hearing. |
| 5 | 2 Timothy 4:3–4 | For the time will come when men will not tolerate sound doctrine, but with itching ears they will gather around themselves teachers to suit their own desires. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מֵסִ֣יר, me.Sirgenerated
The word מֵסִ֣יר (me.Sir) is a Hiphil participle meaning 'one who turns aside' or 'removes.' It indicates an active choice to depart from something, in this case, the law of God. This verb is commonly used in contexts where individuals are warned against turning away from righteousness or divine guidance.
The participle form emphasizes the ongoing nature of this action, suggesting a habitual turning away rather than a one-time event. This aligns with the broader theme in Proverbs of the importance of listening to and following divine instruction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, all conveying the idea that turning away from the law results in one's prayers being detestable to God.
Sentence Structuregenerated
The main verb of the verse is מֵסִ֣יר, turns aside, which governs the entire clause. The structure presents a conditional relationship: if one turns away from hearing the law, then the result is that their prayer is detestable.
The sentence is built around this main action, with additional phrases providing context about what is being turned away from and the consequence of that action. This structure highlights the cause-and-effect nature of the statement.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word תּוֹרָ֑ה is rendered as νόμου (nomou), meaning 'law.' This choice maintains the focus on divine instruction and its importance.
The Greek term ἐβδέλυκται (ebdelyktai) for 'detestable' indicates a strong moral rejection, aligning with the Hebrew sense of something being abhorrent or disgusting.
In plain words — the whole versegenerated
Proverbs 28:9 teaches that if someone ignores God's law, even their prayers are considered unacceptable. This verse highlights the connection between obedience to divine guidance and the effectiveness of one's communication with God.
Frequently Asked Questionsgenerated
Turning away from hearing the law means to disregard or ignore God's instructions, which can lead to negative consequences in one's spiritual life.
Prayers are considered detestable because they reflect a heart that is not aligned with God's will, showing a lack of respect for His guidance.
One can ensure they are listening to God's law by regularly studying Scripture, seeking guidance through prayer, and being open to the teachings of wise counsel.
Examples include engaging in dishonest practices, neglecting moral responsibilities, or choosing to live contrary to biblical teachings.
Reflection Questionsgenerated
- In what areas of my life might I be turning away from God's guidance?
- How can I be more attentive to God's law in my daily decisions?
- What steps can I take to ensure my prayers are aligned with God's will?
- How does understanding the consequences of ignoring God's law affect my relationship with God?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the importance of listening to God's law and the implications of neglecting it. Their insights highlight the moral weight of this teaching.
What is written in the book of Solomon we ought to read with great anxiety and fear, not with indifference: “He that hardens his ears from hearing the law,Early Church Fathers on Proverbs 28 →
And so it cometh to pass that our tongue is so much the less respected of God when we pray, by how much we are more defiled with foolish speech, because, as it is written: "He that turneth away his ear that he hear not the law,Early Church Fathers on Proverbs 28 →
Let [anyone] beg, however, in faith, in no way hesitating. Let him, by living well, show himself to be worthy of being heard when he begs.Early Church Fathers on Proverbs 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 28:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that turneth away his ear from hearing the law,.... Not merely the moral law, but the word of God in general, and any and every doctrine of it; though the law is to be heard and attended to, what
Read John Gill on Proverbs 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that turneth away his ear from hearing the law, even his prayer shall be abomination.
Read Robert Jamieson on Proverbs 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that turneth away his ear from hearing the law, that obstinately refuseth to yield audience or obedience to God’ s commands, even his prayer shall be abomination to God, whose law he despised. God will abhor and reject his person, and all his services.
Read Matthew Poole on Proverbs 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 28:9 He that turneth away his ear from hearing the law, even his prayer [shall be] abomination.Ver. 9. He that turneth away his ear from hearing, &c.] Heb., That causeth his ear to decline the law, that wilfully slights the opportunities of hearing, and frames excuse, trusting to his good prayers, as they call it, and conceits that he can better bestow his time at home; this man prays for a curse, and shall have it, as Saul had - he would not hear Samuel, God will not hear nor answer him in his distress. This was, as the Hebrews call it, Mensuram contra mensuram, to pay him home in his own coin. "The backslider in heart shall be filled with his own ways." Even his prayer shall be…
Read John Trapp on Proverbs 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Even his prayer shall be abomination.—See above on Proverbs 15:8.
Read Charles John Ellicott on Proverbs 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. He that turneth away his ear from hearing the law] Many suppose, if they do not know their duty, they shall not be accountable for their transgressions; and therefore avoid every thing that is calculated to enlighten them. They will not read the Bible, lest they should know the will of Good; and they will not attend Divine ordinances for the same reason. But this pretense will avail them nothing; as he that might have known his master's will, but would not, shall be treated as he shall be who did know it, and disobeyed it. Even the prayers of such a person as this are reputed sin before God.
Read AdamClarke on Proverbs 28 →CambridgeThe Cambridge Bible for Schools and Colleges9. abomination] Comp. ch. Proverbs 15:8.
Read Cambridge on Proverbs 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Turneth away… from… the law — Neither prayer nor any other devotional act can atone for the violation of the law, or become a substitute for obedience. While we neglect the golden rule our devotions are mockery.
Read Daniel Denison Whedon on Proverbs 28 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Whoever turns his ear away from hearing the law, even his prayer is detestable.
He who turns away his ear from hearing the law, even his prayer is an abomination.
Whoever turns his ear away from hearing the law, even his prayer is detestable.
The one who turns away his ear from hearing the law, even his prayer is an abomination.
Tyndale line
He that turneth away his ear from hearing the law, even his prayer shall be abomination.
He that turneth away his ear from hearing the law, Even his prayer is an abomination.
He that turneth away his ear from hearing the law, even his prayer is an abomination.
He that turneth away his ear from hearing the law, even his prayer shall be abomination.
He that turneth away his eare from hearing the Law, euen his prayer shalbe abominable.
Strictly literal
He that turneth away his ear from hearing the law, even his prayer is an abomination.
Whoso is turning his ear from hearing the law, Even his prayer [is] an abomination.
Whoever is turning his ear from hearing the Law, || Even his prayer [is] an abomination.
When one turneth away his ear so as not to listen to the law, even his prayer becometh an abomination.
If one turns away his ear from hearing the law, even his prayer is detestable.
From the Latin
He that turneth away his ears from hearing the law, his prayer shall be as abomination.
Simplified
God hates the prayers of people who disregard the law.
As for the man whose ear is turned away from hearing the law, even his prayer is disgusting.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with five out of seven words matching. This consistency underscores the importance of the message conveyed in this verse across different textual traditions.
מֵסִ֣יר אָ֭זְנוֹ מִשְּׁמֹ֣עַ תּוֹרָ֑ה גַּֽם־ תְּ֝פִלָּת֗וֹ תּוֹעֵבָֽה׃
5 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 28:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
N-fs — Noun common · feminine singular absoluteHNcfsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
תְּפִלָּה (tefillah) means 'prayer' and is derived from the root meaning intercession or supplication. It encompasses various forms of prayer, including hymns and requests for divine attention. The term appears in contexts such as the titles of Psalms, emphasizing its liturgical significance.
תְּפִלָּה 77 n.f. prayer
base
H8605 תְּפִלָּה prayer
8605 tphillah tef-il-law'
from 6419; intercession, supplication; by implication, a
hymn:--prayer.
see HEBREW for 06419
תְּפִלָּה (te.phil.lah) — prayer.
1) prayer
1a) prayer
1b) pray a prayer
1c) house of prayer
1d) hear prayer
1e) in Ps titles (of poetic or liturgical prayer)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
תּוֹעֵבַה (tow`ebah) means 'abomination' and refers to something morally disgusting. It can denote idolatry, unclean food, or ethical wickedness. The word is built from a feminine active participle of another root, and its usage encompasses both ritual and ethical contexts.
תּוֹעֵבַה 117 n.f. abomination
base
H8441 תּוֹעֵבַה abomination
8441 tow`ebah to-ay-baw'
or tonebah {to-ay-baw'}; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an
abhorrence; especially idolatry or (concretely) an idol:--
abominable (custom, thing), abomination.
see HEBREW for 08581
תּוֹעֵבַה (to.e.vah) — abomination.
1) a disgusting thing, abomination, abominable
1a) in ritual sense (of unclean food, idols, mixed marriages)
1b) in ethical sense (of wickedness etc)
N-fs — Noun common · feminine singular absoluteHNcfsa
a-bom-i-na'-shun (piggul, to`ebhah, sheqets (shiqquts)): Three distinct Hebrew words are rendered in the English Bible by "abomination," or "abominable thing," referring (except in Ge 43:32; 46:34) to things or practices abhorrent to Yahweh, and opposed to the ritual or moral requirements of His religion. It would be well if these words could be distinguished in translation, as they denote different degrees of abhorrence or loathsomeness.
The word most used for this idea by the Hebrews and indicating the highest degree of abomination is to`ebhah, meaning primarily that which offends the religious sense of a people. When it is said, for example, "The Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians," this is the word used; the significance being that the Hebrews were repugnant to the…
Abomination
This word is used, (1.) To express the idea that the Egyptians considered themselves as defiled when they ate with strangers (Gen. 43:32). The Jews subsequently followed the same practice, holding it unlawful to eat or drink with foreigners (John 18:28; Acts 10:28; 11:3).
(2.) Every shepherd was “an abomination” unto the Egyptians (Gen. 46:34). This aversion to shepherds, such as the Hebrews, arose probably from the fact that Lower and Middle Egypt had formerly been held in oppressive subjection by a tribe of nomad shepherds (the Hyksos), who had only recently been expelled, and partly also perhaps from this other fact that the Egyptians detested the lawless…
A term applied in Scripture to objects of great detestation. Idols and their worship were so named, because they robbed God of his honor, while the rites themselves were impure and cruel, De 7:25,26 12:31. The term was used respecting the Hebrews in Egypt, Ge 43:32 Ex 8:26, either because they ate and sacrificed animals held sacred by the Egyptians, or because they did not observe those ceremonies in eating which made a part of the religion of Egypt; and in Ge 46:34, because they were "wandering shepherds," a race of whom had grievously oppressed Egypt.
→ Things that are, to God
Idolatry De 7:25; 27:15; 32:16
Unjust weights and measures De 25:13-16; Pr 11:1; 20:1,23
Incest Le 18:6-18
Lying with a woman in her menses Le 18:18,20
Adultery Le 18:20
Sodomy Le 18:22,23
Offering seed to Molech Le 18:21