Proverbs 28:9
Parallel Verses
English Standard Version
If one turns away his ear from hearing the law, even his prayer is an abomination.

King James Bible
He that turneth away his ear from hearing the law, even his prayer shall be abomination.

American Standard Version
He that turneth away his ear from hearing the law, Even his prayer is an abomination.

Douay-Rheims Bible
He that turneth away his ears from hearing the law, his prayer shall be as abomination.

English Revised Version
He that turneth away his ear from hearing the law, even his prayer is an abomination.

Webster's Bible Translation
He that turneth away his ear from hearing the law, even his prayer shall be abomination.

Proverbs 28:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

A proverb of a tyrant here connects itself with that of usurpers:

A poor man and an oppressor of the lowly -

A sweeping rain without bringing bread.

Thus it is to be translated according to the accents. Fleischer otherwise, but also in conformity with the accents: Quales sunt vir pauper et oppressor miserorum, tales sunt pluvia omnia secum abripiens et qui panem non habent, i.e., the relation between a poor man and an oppressor of the needy is the same as that between a rain carrying all away with it and a people robbed thereby of their sustenance; in other words: a prince or potentate who robs the poor of their possessions is like a pouring rain which floods the fruitful fields - the separate members of the sentence would then correspond with each other after the scheme of the chiasmus. But the comparison would be faulty, for גּבר רשׁ and אין לחם fall together, and then the explanation would be idem per idem. A "sweeping rain" is one which has only that which is bad, and not that which is good in rain, for it only destroys instead of promoting the growth of the corn; and as the Arab, according to a proverb compared by Hitzig, says of an unjust sultan, that he is a stream without water, so an oppressor of the helpless is appropriately compared to a rain which floods the land and brings no bread. But then the words, "a poor man and an oppressor of the lowly," must designate one person, and in that case the Heb. words must be accentuated, גבר רשׁ ועשׁק דלים (cf. Proverbs 29:4). For, that the oppressor of the helpless deports himself toward the poor man like a sweeping rain which brings no bread, is a saying not intended to be here used, since this is altogether too obvious, that the poor man has nothing to hope for from such an extortioner. But the comparison would be appropriate if 3a referred to an oppressive master; for one who belongs to a master, or who is in any way subordinated to him, has before all to expect from him that which is good, as a requital for his services, and as a proof of his master's condescending sympathy. It is thus asked whether "a poor man and an oppressor of the lowly" may be two properties united in the person of one master. This is certainly possible, for he may be primarily a poor official or an upstart (Zckler), such as were the Roman proconsuls and procurators, who enriched themselves by impoverishing their provinces (cf. lxx Proverbs 28:15); or a hereditary proprietor, who seeks to regain what he has lost by extorting it from his relatives and workmen. But רשׁ (poor) is not sufficient to give this definite feature to the figure of the master; and what does this feature in the figure of the master at all mean? What the comparison 3b says is appropriate to any oppressive ruler, and one does not think of an oppressor of the poor as himself poor; he may find himself in the midst of shattered possessions, but he is not poor; much rather the oppressor and the poor are, as e.g., at Proverbs 29:13, contrasted with each other. Therefore we hold, with Hitzig, that רשׁ of the text is to be read rosh, whether we have to change it into ראשׁ, or to suppose that the Jewish transcriber has here for once slipped into the Phoenician writing of the word;

(Note: The Phoen. writes רש (i.e., רשׁ, rus); vid., Schrder's Phnizische Gram. p. 133; cf. Gesen. Thes. under ראשׁ.)

we do not interpret, with Hitzig, גּבר ראשׁ in the sense of ἄνθρωπος δυνάστης, Sir. 8:1, but explain: a man (or master equals גּביר) is the head (cf. e.g., Judges 11:8), and oppresses the helpless. This rendering is probable, because גּבר רשׁ, a poor man, is a combination of words without a parallel; the Book of Proverbs does not once use the expression אישׁ רשׁ, but always simply רשׁ (e.g., Proverbs 28:6; Proverbs 29:13); and גּבר is compatible with חכם and the like, but not with רשׁ. If we stumble at the isolated position of ראשׁ, we should consider that it is in a certain measure covered by דלים; for one has to think of the גבר, who is the ראשׁ, also as the ראשׁ of these דלים, as one placed in a high station who numbers poor people among his subordinates. The lxx translates ἀνδρεῖος ἐν ἀσεβείαις as if the words of the text were גּבּור רשׁע (cf. the interchange of גּבר and גּבּור in both texts of Psalm 18:26), but what the lxx read must have been גּבּור להרשׁיע (Isaiah 5:22); and what can גּבּור here mean? The statement here made refers to the ruinous conduct of a גּבר, a man of standing, or גּביר, a high lord, a "wicked ruler," Proverbs 28:15. On the contrary, what kind of rain the rule of an ideal governor is compared to, Psalm 72:1-8 tells.

Proverbs 28:9 Parallel Commentaries

Treasury of Scripture Knowledge

turneth

Proverbs 21:13 Whoever stops his ears at the cry of the poor, he also shall cry himself, but shall not be heard.

Isaiah 1:15,16 And when you spread forth your hands, I will hide my eyes from you: yes, when you make many prayers, I will not hear...

Isaiah 58:7-11 Is it not to deal your bread to the hungry, and that you bring the poor that are cast out to your house? when you see the naked...

Zechariah 7:11-13 But they refused to listen, and pulled away the shoulder, and stopped their ears, that they should not hear...

2 Timothy 4:3,4 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers...

even

Proverbs 15:8 The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.

Psalm 66:18 If I regard iniquity in my heart, the Lord will not hear me:

Psalm 109:7 When he shall be judged, let him be condemned: and let his prayer become sin.

Luke 13:25-27 When once the master of the house is risen up, and has shut to the door, and you begin to stand without, and to knock at the door...

Cross References
John 9:31
We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him.

Psalm 66:18
If I had cherished iniquity in my heart, the Lord would not have listened.

Psalm 109:7
When he is tried, let him come forth guilty; let his prayer be counted as sin!

Proverbs 10:3
The LORD does not let the righteous go hungry, but he thwarts the craving of the wicked.

Proverbs 15:8
The sacrifice of the wicked is an abomination to the LORD, but the prayer of the upright is acceptable to him.

Proverbs 21:27
The sacrifice of the wicked is an abomination; how much more when he brings it with evil intent.

Isaiah 41:24
Behold, you are nothing, and your work is less than nothing; an abomination is he who chooses you.

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