Amos 5:10 — Word Study
WLCשָׂנְא֥וּ בַשַּׁ֖עַר מוֹכִ֑יחַ וְדֹבֵ֥ר תָּמִ֖ים יְתָעֵֽבוּ׃
BSAThere are those who hatesânêʼ■ [intensely dislike, feel hostility towards] the one who reprovesyâkach [rebukes, corrects, argues against] in the gateshaʻar [city entrance, place of judgment] and despise himtaʻâb▸ [abhor, detest] who speaksdâbar [communicates, utters words] with integritytâmîym [uprightly, perfectly, unblemished]
| Greek | English | Parsing |
|---|---|---|
| שָׂנְא֥וּ | they hate | Verb, Qal, perfect third person common plural |
| בַשַּׁ֖עַר | in the gate | Preposition, noun common masculine singular absolute |
| מוֹכִ֑יחַ | [one who] reproves | Verb, Hiphil, participle (active) masculine singular |
| וְדֹבֵ֥ר | and [one who] speaks | Conjunction, verb qal participle (active) masculine singular |
| תָּמִ֖ים | blameless | Adj |
| יְתָעֵֽבוּ׃ | they abhor | Verb, Piel, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There are those who hate the one who reproves in the gate and despise him who speaks with integrity. |
| KJV | They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. |
| ASV | They hate him that reproveth in the gate, and they abhor him that speaketh uprightly. |
| YLT | They have hated a reprover in the gate, And a plain speaker they abominate. |
| WEB | They hate him who reproves in the gate, and they abhor him who speaks blamelessly. |
| BBE | They have hate for him who makes protest against evil in the public place, and he whose words are upright is disgusting to them. |
Where they part company is תָּמִ֖ים — see How Translations Differ.
One main verb governs the sentence, with several phrases providing context and detail about the subjects involved.
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 — Amos 5:10
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 Call to Justice in Amosgenerated
Amos 5:10 highlights the disdain some have for those who speak out against injustice and uphold integrity. This verse is part of a broader message where Amos condemns the social injustices prevalent in Israel, calling attention to the people's moral failures and their rejection of the truth spoken by prophets. The surrounding verses emphasize God's awareness of their sins and the consequences of their actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 7:10–17 | Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words, |
| 2 | 1 Kings 18:17 | When Ahab saw Elijah, he said to him, “Is that you, O troubler of Israel?” |
| 3 | 1 Kings 21:20 | When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD. |
| 4 | 1 Kings 22:8 | The king of Israel answered, “There is still one man who can ask the LORD, but I hate him because he never prophesies anything good for me, but only bad. He is Micaiah son of Imlah.” “The king should not say that!” Jehoshaphat replied. |
| 5 | 2 Chronicles 24:20–22 | Then the Spirit of God came upon Zechariah son of Jehoiada the priest, who stood up before the people and said to them, “This is what God says: ‘Why do you transgress the commandments of the LORD so that you cannot prosper? Because you have forsaken the LORD, He has forsaken you.’” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — שָׂנֵא, sa.ne.'Ugenerated
The verb שָׂנֵא (sane') is a primitive root meaning 'to hate.' It describes a strong emotional response, indicating intense dislike or hostility. The parsing as a perfect third person common plural suggests that this is a completed action by a group, reflecting a collective attitude of animosity.
This word is often used in contexts where individuals or groups oppose God's messengers or moral truth. The intensity of this hatred can be seen as a reflection of their rejection of correction and accountability.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses hate for שָׂנְא֥וּ, which is consistent with the KJV and ASV.
Where they part company is with תָּמִ֖ים — uprightly (ASV, KJV) versus perfectly (DRA).
Sentence Structuregenerated
The main verb is שָׂנְא֥וּ, they hate, which governs the entire sentence. The structure includes a prepositional phrase indicating the location of the action (in the gate), followed by a participial phrase describing the one being hated ([one who] reproves) and another participial phrase describing the one who speaks ([one who] speaks).
The Hebrew word order emphasizes the subjects and their actions, placing the hate at the forefront, which highlights the intensity of their rejection.
Septuagint Backgroundgenerated
The Septuagint translates שָׂנְא֥וּ as ἐμίσησαν, which also means 'they hated.' This choice maintains the emotional weight of the original Hebrew, indicating a strong aversion.
The word for בַשַּׁ֖עַר is rendered as πύλαις, meaning 'gates,' which is consistent with the Hebrew's reference to a significant place of judgment.
In plain words — the whole versegenerated
Amos 5:10 tells us that there are people who hate those who correct them in public and despise those who speak honestly. This verse is part of a message from Amos about the injustices happening in Israel and the people's refusal to accept the truth.
Frequently Asked Questionsgenerated
It means to strongly oppose or dislike someone who points out wrongdoings or offers correction.
The gate represents a public space where judgments are made, highlighting the importance of integrity in society.
To speak with integrity means to communicate truthfully and honorably, without deceit.
It emphasizes the rejection of those who advocate for justice and truth, which can lead to moral decline in society.
Reflection Questionsgenerated
- In what ways do I see truth being rejected in my community?
- How can I respond to correction in a more positive way?
- What does it mean to me to speak with integrity in my daily life?
- How can I support those who stand for truth and justice?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the rejection of truth and the consequences of moral failure, as seen in their writings.
They take the two sons as types of two peoples, the elder Jewish, the younger Christian.… But if I show that the Jew does not fit the type represented by the elder son, it will be admitted, in consequence,Early Church Fathers on Amos 5 →
They hated the one who reproves at the gate, and they abhor the one who speaks truthfully. LXX: They hated the one who reproves at the gates, and they abhorred the holy word.Early Church Fathers on Amos 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Amos 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey hate him that rebuketh in the gate,.... Openly and publicly in the courts of judicature: wicked judges hated the prophets of the Lord, such as Amos, who faithfully reproved them for the
Read John Gill on Amos 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. They hate him that rebuketh in the gate - the judge who condemns their iniquity in the place of judgment (Isaiah 29:21).
Read Robert Jamieson on Amos 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither this is the prophet’ s complaint of them without further expecting their compliance with his advice, or he foretells what they will do, judges and people. They hate him that rebuketh; they both hate them that rebuke; judges hate the prophets, who rebuke corrupt judges; and the people hate impartial judges, if any such be among them. In the gate; where judges sat, and where the prophets did many times deliver their message. They abhor him that speaketh uprightly; they cannot brook any one that deals plainly and honestly with them, whether judge, prophet, or private person.
Read Matthew Poole on Amos 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsAmos 5:10 They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.Ver. 10. They hate him that rebuketh in the gate] In dome iudicii, saith the Chaldee: for the gate was the place of judgment, Amos 5:12; Amos 5:15 Deuteronomy 17:5; Deuteronomy 17:12; Deuteronomy 17:15. Those, then, that did not approve and applaud the oppressions and wrongdealings of the judges, and rich bribers, but cried out against such, and took the same liberty to rebuke them that they did to commit them, these were hated, cane peius et angue, worse than any toad. Thus Ahab hated Micaiah, the Sodomites Lot, the Jews Jeremiah, their successors Christ, the Baptist, Stephen, Paul. Thus those of…
Read John Trapp on Amos 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) Rebuker in the Gate.—The person so described might be the prophet himself. So also he that speaketh uprightly.
Read Charles John Ellicott on Amos 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. They hate him that rebuketh in the gate] They cannot bear an upright magistrate, and will not have righteous laws executed.
Read AdamClarke on Amos 5 →CambridgeThe Cambridge Bible for Schools and Colleges10. The prophet reverts to the subject of Amo 5:7, which was interrupted by Amos 5:8-9. They hate him that reproveth in the gate, &c.] They are heedless (Amos 5:7) of the claims of justice: they will not listen either to the exposure of wrong-doing or to the defence of innocence, in the public place of judgement. The same phrase, ‘the reprover in the gate,’ in a similar connexion, recurs Isaiah 29:21 : it denotes the person, whether judge or advocate, who indicts, impeaches, seeks to convict, the wrong-doer; cf. Job 13:10; Job 22:4, and the corresponding subst. ‘reproof,’ or ‘indictment’ (R.V. ‘reasoning’), Job 13:6 The ‘gate’—more exactly the ‘gate-way,’ with a depth corresponding to the…
Read Cambridge on Amos 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThey hate him that rebuketh - “The gate” is the well-known place of concourse, where just or, in Israel now, unjust judgment was given Deuteronomy 25:7; Job 5:4; Job 31:21; 2 Samuel 15:2; Proverbs
Read Albert Barnes on Amos 5 →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
There are those who hate the one who reproves in the gate and despise him who speaks with integrity.
They hate him who reproves in the gate, and they abhor him who speaks blamelessly.
There are those who hate the one who reproves in the gate and despise him who speaks with integrity.
The Israelites hate anyone who arbitrates at the city gate; they despise anyone who speaks honestly.
Tyndale line
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
They hate him that reproveth in the gate, and they abhor him that speaketh uprightly.
They hate him that reproveth in the gate, and they abhor him that speaketh uprightly.
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
They haue hated him, that rebuked in the gate: and they abhorred him that speaketh vprightly.
Strictly literal
They hate him that reproveth in the gate, and they abhor him that speaketh uprightly.
They have hated a reprover in the gate, And a plain speaker they abominate.
They have hated a reprover in the gate, || And they detest a plain speaker.
They hate him that rebuketh in the gate, and him that speaketh uprightly they abhor.
They hate anyone who corrects them in the city gate, and they abhor anyone who speaks the truth.
From the Latin
They have hated him that rebuketh in the gate: and have abhorred him that speaketh perfectly.
Simplified
You hate anyone who confronts injustice and loathe anyone who speaks honestly.
They have hate for him who makes protest against evil in the public place, and he whose words are upright is disgusting to them.
Word by word, the decisions they made
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 agree closely, with six words matched. The Dead Sea Scrolls provide a reconstructed text where the words are supplied by an editor, indicating a high degree of preservation in this passage.
שָׂנְא֥וּ בַשַּׁ֖עַר מוֹכִ֑יחַ וְדֹבֵ֥ר תָּמִ֖ים יְתָעֵֽבוּ׃
6 of the 6 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.
[שנאו] [בשער] [מוכיח] [ודבר] [תמים] [יתעבו]
nothing on the leather here — 6 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 Amos 5:10
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.
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-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
gat (Hebrew normally (over 300 times) sha`ar; occasionally deleth, properly, "gateway" (but compare De 3:5); elsewhere the gateway is pethach (compare especially Ge 19:6); Aramaic tera`; Greek pulon, pule; the English Revised Version and the King James Version add caph, "threshold," in 1Ch 9:19,22; and the King James Version adds delathayim, "double-door," in Isa 45:1; thura, "door," Ac 3:2):
(1) The usual gateway was provided with double doors, swung on projections that fitted into sockets in the sill and lintel. Ordinarily the material was wood (Ne 2:3,17), but greater…
Gate
(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).
(2.) Of royal palaces (Neh. 2:8).
(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).
The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned. As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7;
The gates of eastern walled towns were usually of wood, Jud 16:3, often covered with thick plates of iron or copper, Ps 107:16 Isa 45:2 Ac 12:10, secured by bolts and bars, De 3:5 1Ki 4:13, and flanked by towers, 2Sa 18:24,33. A city was usually regarded as taken when its gates were won, De 28:52 Jud 5:8. Hence "gate" sometimes signifies power, dominion; almost in the same sense as the Turkish sultan’s…
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAamsa
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)
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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)…