Psalms 119:163 — Word Study
WLCשֶׁ֣קֶר שָׂ֭נֵאתִי וַאֲתַעֵ֑בָה תּוֹרָתְךָ֥ אָהָֽבְתִּי׃
BSAI hatesânêʼ■ [thoroughly, detest, abhor] and abhortaʻâb [loathe, despise] ◂falsehoodsheqer [deception, lies] [but] Your lawtôwrâh [instruction, guiding principles] I loveʼâhab■ [have affection for, cherish]
| Greek | English | Parsing |
|---|---|---|
| שֶׁ֣קֶר | falsehood | Noun common, masculine singular absolute |
| שָׂ֭נֵאתִי | I hate | Verb, Qal, perfect first person common singular |
| וַאֲתַעֵ֑בָה | and I abhor | Conjunction, verb piel infinitive construct first person common singular |
| תּוֹרָתְךָ֥ | law your | Noun common feminine singular construct, suffix |
| אָהָֽבְתִּי׃ | I love | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I hate and abhor falsehood, but Your law I love. |
| KJV | I hate and abhor lying: but thy law do I love. |
| ASV | I hate and abhor falsehood; But thy law do I love. |
| YLT | Falsehood I have hated, yea I abominate [it], Thy law I have loved. |
| WEB | I hate and abhor falsehood. I love your law. |
| BBE | I am full of hate and disgust for false words; but I am a lover of your law. |
Where they part company is in the interpretation of שֶׁ֫קֶר — see How Translations Differ.
The verse has two main clauses connected by a conjunction, clearly contrasting the psalmist's feelings about falsehood and God's law.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂנֵא
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 — Psalms 119:163
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 — Meditation on God's Lawgenerated
Psalm 119:163 reflects the psalmist's deep emotional response to both truth and falsehood. He passionately rejects deception while simultaneously cherishing God's law, which he views as a source of guidance and moral clarity. This verse is part of a larger passage that extols the virtues of divine instruction and the joy it brings to those who follow it, as seen in surrounding verses like Psalm 119:162 and Psalm 119:164.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 119:29–113 | Remove me from the path of deceit and graciously grant me Your law. |
| 2 | Psalm 101:7 | No one who practices deceit shall dwell in my house; no one who tells lies shall stand in my presence. |
| 3 | Proverbs 6:16–19 | There are six things that the LORD hates, seven that are detestable to Him: |
| 4 | Proverbs 30:8 | Keep falsehood and deceitful words far from me. Give me neither poverty nor riches; feed me with the bread that is my portion. |
| 5 | Amos 5:15 | Hate evil and love good; establish justice in the gate. Perhaps the LORD, the God of Hosts, will be gracious to the remnant of Joseph.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שֶׁקֶר, She.kergenerated
The word שֶׁ֫קֶר (sheqer) refers to deception or falsehood, often implying betrayal or disappointment. It is used in the Bible to describe lies and deceitful behavior, indicating a strong moral stance against dishonesty.
In this verse, the psalmist's use of שֶׁ֫קֶר emphasizes his intense dislike for anything that contradicts truth, setting a clear moral boundary between his values and the falsehoods of the world.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the psalmist expresses a strong aversion to falsehood and a love for God's law.
Sentence Structuregenerated
The verse consists of two main clauses connected by 'but.' The first clause expresses the psalmist's rejection of falsehood with the verbs שָׂנֵאתִי (I hate) and וַאֲתַעֵבָה (and I abhor), while the second clause affirms his love for God's law with אָהָבְתִּי (I love).
The structure emphasizes the contrast between the psalmist's feelings towards falsehood and his deep affection for God's teachings, creating a clear dichotomy in his moral outlook.
Septuagint Backgroundgenerated
The Septuagint translates שֶׁ֫קֶר as ἀδικίαν (injustice), which broadens the meaning from mere falsehood to include any form of wrongdoing or injustice.
This choice indicates a deeper moral implication, suggesting that the psalmist's rejection of falsehood also encompasses a rejection of all forms of injustice.
In plain words — the whole versegenerated
Psalm 119:163 shows the psalmist's strong feelings about truth and God's law. He hates lies and deceit, which he sees as harmful, while he loves God's law, viewing it as a source of guidance and wisdom. This verse is part of a larger reflection on the importance of following God's teachings.
Frequently Asked Questionsgenerated
The psalmist expresses a strong moral opposition to deception and lies, viewing them as contrary to the truth and harmful to relationships.
The psalmist loves God's law because it provides guidance, moral clarity, and a framework for living a righteous life.
This verse connects to the overall theme of Psalm 119, which celebrates the beauty and importance of God's law and instruction in guiding believers' lives.
We can learn the importance of valuing truth and integrity, while also cherishing the guidance and wisdom found in God's teachings.
Reflection Questionsgenerated
- What are some examples of falsehood in today's world, and how can I guard against them?
- In what ways can I deepen my love for God's law and instruction in my life?
- How does my attitude towards truth and falsehood reflect my values and beliefs?
- What practical steps can I take to align my actions with the principles of God's law?
The early church on this verse — how the Fathers read it
Early Church Fathers quoted this verse to discuss the psalmist's attitude towards sin and divine law. Their reflections highlight the moral implications of loving God's instruction.
Frequent prayer also commends us to God. For if the prophet says, “Seven times a day have I praised you,” though he was busy with the affairs of a kingdom, what ought we to do, who read,Early Church Fathers on Psalms 119 →
"As for iniquity, I hate and abhor it; but Your law have I loved" [Psalms 119:163].Early Church Fathers on Psalms 119 →
Obtain the same thing for yourself and strive to advance toward it; for it is able to raise you from earth to heaven. You will not advance in it without preparation or [solely] by chance.Early Church Fathers on Psalms 119 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 119:163 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI hate and abhor lying,.... The sin of lying in common conversation, which owes its rise to Satan, the father of lies; is common to human nature, though very dishonourable to it; exceeding unbecoming
Read John Gill on Psalms 119 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI hate and abhor lying: but thy law do I love. I hate and abhor lying - all that is false, deceitful, or self-deceiving (being contrary to thy law) in doctrine and in practice: all the world's
Read Robert Jamieson on Psalms 119 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 163. Lying; or, falsehood; either, 1. In my speech and actions; all hypocrisy and deceit, which is the common practice of mine enemies, and of all godless politicians: or, 2. In doctrine and worship, as this word seems to be used, , because both there and here it is opposed to God’ s law.
Read Matthew Poole on Psalms 119 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 119:163 I hate and abhor lying: [but] thy law do I love.Ver. 163. I hate and abhor lying] Utitur atroci verbo, abominatus sum, I hate it as I hate hell itself; and yet lying was David’ s sin after a special manner. See Psalms 119:29. But thy law do I love] All hatred comes from love of the contrary. "Ye that love the Lord, hate evil," Psalms 97:10.
Read John Trapp on Psalms 119 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 163. I - abhor lying] Perhaps they might have made the confessions which the Chaldeans required, and by mental reservation have kept an inward firm adherence to their creed; but this, in the sight of the God of truth, must have been lying; and at such a sacrifice they would not purchase their enlargement, even from their captivity.
Read AdamClarke on Psalms 119 →CambridgeThe Cambridge Bible for Schools and Colleges163. I hate falsehood and will abhor it] Falsehood denotes heathenism and heathenish tendencies, in contrast to the truth of God’s law. Cp. Psalms 119:29; Psalms 119:104; Psalms 119:128. The best attested text reads will abhor.
Read Cambridge on Psalms 119 →Albert Barnes1798–1870Barnes' Notes on the BibleI hate and abhor lying - The mention of lying here particularly seems to have been suggested by the necessity, from the structure of the psalm, of finding some word at the beginning of the verse
Read Albert Barnes on Psalms 119 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bibleùׁ, Shin.161-168. Princes have persecuted me—Persecutions still return, yet “the joy of the Lord” is his strength.
Read Daniel Denison Whedon on Psalms 119 →The verse in English, compared — 16 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
I hate and abhor falsehood, but Your law I love.
I hate and abhor falsehood. I love your law.
I hate and abhor falsehood, but Your law I love.
I hate and despise deceit; I love your law.
Tyndale line
I hate and abhor lying: but thy law do I love.
I hate and abhor falsehood; But thy law do I love.
I hate and abhor falsehood; but thy law do I love.
I hate and abhor lying: but thy law do I love.
I hate falshoode and abhorre it, but thy Lawe doe I loue.
Strictly literal
I hate and abhor falsehood; thy law do I love.
Falsehood I have hated, yea I abominate [it], Thy law I have loved.
I have hated falsehood, indeed I detest [it], || I have loved Your law.
Falsehood I hate and abhor: but thy law do I love.
I hate and despise falsehood, but I love your law.
Simplified
I hate and detest lies, but I love your teachings.
I am full of hate and disgust for false words; but I am a lover of your law.
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 reads, "שֶׁ֣קֶר שָׂ֭נֵאתִי וַאֲתַעֵ֑בָה תּוֹרָתְךָ֥ אָהָֽבְתִּי," which translates to, "I hate and abhor falsehood, but Your law I love." The Septuagint agrees with the Masoretic Text in all five words, although it presents them in its own word order. The Dead Sea Scrolls from 11Q5 also align closely with the Masoretic Text, containing the phrases "שקר שנאתי ואתעבה ותורת׳כה אהבתי," which translates similarly. However, 11Q6 has no text on the leather for this verse, and five words were supplied by an editor, indicating a lack of complete preservation there. Overall, the Masoretic Text, the Septuagint, and 11Q5 show agreement, while 11Q6 lacks the original text.
שֶׁ֣קֶר שָׂ֭נֵאתִי וַאֲתַעֵ֑בָה תּוֹרָתְךָ֥ אָהָֽבְתִּי׃
5 of the 5 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.
שקר שנאתי ואתעבה ותורת׳כה אהבתי
3 words on the leather — 2 partly restored.
[שקר] [שנאתי] [ואתעבה] [ותורת׳כה] [אהבתי]
nothing on the leather here — 5 supplied entire by an editor.
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 Psalms 119:163
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.
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
N-ms — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
תַּעָב (ta'av) is a Hebrew verb meaning to abhor or loathe. It encompasses various forms, including being abhorred (Niphal), regarding something as an abomination (Piel), and causing something to be abominable (Hiphil). The term is used in both ritual and ethical contexts, reflecting a strong moral detestation.
[תַּעָב] vb. denom. Niph. Pi.
Niph. be abhorred
Pi.
regard as an abomination, abhor
cause to be an abomination
Hiph. make abominable, do abominably
base
H8581 תַּעָב vb. denom. Niph. Pi. . be abhorred
. . regard as an abomination, abhor
. cause to be an abomination
. make abominable, do abominably
8581 ta`ab taw-ab'
a primitive root; to loathe, i.e. (morally) detest:--(make
to be) abhor(-red), (be, commit more, do) abominable(-y), X
utterly.
תַּעָב (ta.av) — to abhor.
1) to abhor, be abominable, do abominably
1a) (Niphal) to be abhorred, be detested
1a1) in the ritual sense
1a2) in the ethical sense
1b) (Piel)
1b1) to loathe, abhor, regard as an abomination
1b1a) in the ritual sense
1b1b) in the ethical sense
1b2) to cause to be an abomination
1c) (Hiphil) to make abominable, do abominably
1c1) in the ritual sense
1c2) in the ethical sense
Also means: ta.av (תָּאַב "to loathe" H8374)
Conj | V-Piel-1cs — Conjunction · verb piel infinitive construct first person common singularHC/Vpc1cs
ab-hor': "To cast away," "reject," "despise," "defy," "contemn," "loathe," etc.
(1) Translated in the Old Testament from the following Hebrew words amongst others: (ba'ash), "to be or to become stinking" (1Sa 27:12; 2Sa 16:21); (ga`al), "to cast away as unclean," "to loathe"; compare Eze 16:5 the King James Version; (quts), "to loathe," "to fear" (Ex 1:12 m; 1Ki 11:25; Isa 7:16); (shaqats), "to detest" (Ps 22:24); (ta'abh), (ta`abh), "to contemn" (De 23:7)…
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 | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
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