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“For if we would judge ourselves, we should not be judged.” (1 Corinthians 11:31)

Prayer is not a mere recital of words, nor is it a divine wish list sent heavenward. True prayer, biblical prayer, is a courtroom where the soul stands before the Judge—not to be condemned, but to be refined.

The Hebrew word for prayer, תְּפִלָּה (tefillah), is not about pleading for blessings; it is about self-examination, transformation, and alignment with the divine will. The verb הִתְפַּלֵּל (hitpalel), from the root פ-ל-ל (P-L-L), means “to judge oneself“—a stunning revelation that reshapes our understanding of what it means to pray. When a person prays in the biblical sense, they do not merely ask; they assess. They do not merely speak; they stand before the Holy One and reckon with their own soul.

PAUL, THE TALMUD, AND THE WEIGHT OF JUDGMENT

Paul’s words in 1 Corinthians 11:31 echo this very concept:

“For if we would judge ourselves, we should not be judged.”

The apostle, immersed in Hebraic thought, was not suggesting mere introspection. He was calling believers to the very essence of hitpalel—to stand in honest self-examination before God so that external judgment would not be necessary.

Jesus Himself reinforced this principle in the parable of the Pharisee and the tax collector:

“Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.’

But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’

I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” (Luke 18:10-14)

EXPLORING THE P-L ROOT: FROM APPEAL TO PRAYER

Here is a table summarizing words related to the P-L (plea) root, its derivatives, and their meanings, with a special focus on the connection to prayer and judgment:

Hebrew Root	Derivative	Meaning	Related English Words	Additional Notes
פָּלַל (PaLaL)	Hitpa’el	To pray, to intercede, to judge oneself	Appeal, Repeal	Derived from the root P-L, meaning “to judge” or “to distinguish.” The meaning of prayer comes from the idea of making pleas or appeals to God.
פָּלַל (PaLaL)	Pi’LeL	To judge, distinguish	Appeal, Repeal	This form refers to judgment or legal decision-making, connected to the notion of distinction and separation, as well as to the act of pleading.
פָּלַל (PaLaL)	PeLaL	To make a plea, to appeal	Appeal, Plea	A general term for making an appeal or entreaty, closely connected to prayer as a form of pleading or interceding.
פָּלַל (PaLaL)	P’LeLaH	Prayer	Plea	Refers specifically to prayer, which often involves a plea or entreaty to God. The word “P’LeLaH” is linked to judgment, indicating that prayer can be seen as a form of seeking divine judgment or intervention.
פָּלַל (PaLaL)	PaLaH	To separate, distinguish	Plough	The root P-L can also mean to separate or distinguish, reflecting the concept of differentiation that is central to judgment. This connects with the notion of prayer as a way to distinguish one’s needs before God.
פָּלַל (PaLaL)	PiLeL	Office of a judge	Repel	This form refers to the judicial context, highlighting the legal or decision-making aspect of the root. In prayer, a similar “judgment” or decision is being sought from God.

EXPLORING THE P-L ROOT: CONNECTIONS BETWEEN PLEA, PRAYER, AND SEPARATION IN ENGLISH

English Word	Origin/Root	Meaning	Related Hebrew Root/Word	Additional Notes
Appeal	Latin appellare (to call upon)	To request, make a plea	פָּלַל (PaLaL)	Derived from Latin, but conceptually linked to pleading or entreating, which aligns with the Hebrew root’s focus on judgment and prayer.
Prayer	Old French preiere (from Latin precari)	A request or plea to God	פָּלַל (PaLaL)	The act of making a plea to God, derived from the concept of asking for intervention or judgment.
Plea	Old French plait (from Latin placitum)	A formal request or appeal, especially in legal contexts	פָּלַל (PaLaL)	A plea involves an appeal or entreaty, directly reflecting the idea of judgment and intercession found in the Hebrew root.
Repel	Latin repellere (to drive away)	To reject or push back	פָּלַל (PaLaL)	While conceptually opposite, repel shares a linguistic link with “appeal,” coming from the same Proto-Indo-European root pel- (“to drive”), akin to the act of judgment or decision-making.
Pulse	Latin pulsus (to push, strike)	A rhythmic beating or surge	פָּלַל (PaLaL)	Pulses, in a figurative sense, can relate to the idea of driving or pushing forward, echoing the action of pleading or interceding.
Appeal (legal)	Latin appellare (to call upon)	To challenge a decision	פָּלַל (PaLaL)	In a legal sense, to appeal is to call for a re-evaluation, which is connected to the Hebrew root’s theme of judgment and decision-making.
Plough	Old English plōh (plow)	To till or break up soil	פָּלַל (PeLeG)	Plough comes from the root meaning to separate or divide the earth, related to the idea of creating distinctions or boundaries, similar to the judgment aspect of פָּלַל (PaLaL).
Archipelago	Greek arkhipelagos (chief sea)	A group of islands	פָּלַל (PeLeG)	The term comes from pelagos (sea), related to the root פָּלַל (PeLeG), which refers to separation or division, as archipelagos are groups of separated islands.

Key Notes on Plough and Archipelago:

• The Hebrew root PeLeG (פָּלַל) meaning “to separate” aligns with the idea of division, which is reflected in the plough (separating the earth to prepare it for planting) and in archipelago (a group of islands, separated by water).
• Both plough and archipelago convey the theme of separation or distinction, which is connected to the broader theological concept of פָּלַל (PaLaL), where judgment involves distinguishing, dividing, or setting boundaries.
• The linguistic shift from L to R in words often occurs through sound changes where lateral approximants (L) evolve into rhotic sounds (R), typically as a result of regional accents, phonetic simplification, or the influence of surrounding consonants in a language’s historical development i.e PLea and PRayer.

Special Section: Plea and Prayer

The root P-L is foundational in both legal contexts (as in making a plea or appeal in a court of law) and spiritual contexts (as in prayer, which is seen as a form of appeal or entreaty to God). The verb “to pray” (פָּלַל) carries connotations of judgement and intercession, reflecting the dual role of prayer as both a plea for mercy and a form of self-judgement or introspection.

The word “appeal” is said to come from the Latin appellare (to call upon), which aligns with the Hebrew understanding of prayer as calling out or making a plea. Additionally, words like repeal and appeal are etymologically related to judgement, as they involve a process of decision-making or changing a judgement—concepts deeply rooted in the idea of divine or human judgement.

Judgement is in itself a process of separation, as can be seen in Matthew 25:31–46 and Revelation 22.

This connection between judgement, prayer, and pleading reflects a broader theological and linguistic tradition where seeking God’s judgement (through prayer) becomes a means of spiritual intercession and transformation.

MATTHEW HENRY’S WISDOM: THE SECRET OF DIVINE EXAMINATION

Matthew Henry, in his classic commentary, profoundly noted:

“When we are judged and corrected of the Lord, we are chastened that we may not be condemned with the world; and when we judge ourselves, we prevent divine judgement.”

He understood what the essence of hitpalel (judgement) implies—that the man who examines himself in prayer spares himself from harsher judgment. To be truly prayerful is to be truly honest before God.

SELF-JUDGMENT AND ALIGNMENT WITH GOD: THE DEFINITION OF RIGHTEOUSNESS

To judge oneself is not merely to engage in self-reflection—it is to align oneself with God’s will. This is the very definition of righteousness: to stand in agreement with divine truth. Scripture teaches that righteousness is not based on human effort alone but on the active pursuit of divine alignment.

The brokenness of creation—its dysfunction, suffering, and alienation—stems from a separation between man and God. But when we judge ourselves rightly, when we realign our hearts with His will, we reconcile ourselves to Him. This is the key to restoration. The only way to remove the root cause of suffering is to return to divine order.

THE SHOCKING LINK TO THE LORD’S PRAYER

This concept transforms how we read the words of Jesus Himself:

“Forgive us our debts, as we forgive our debtors.” (Matthew 6:12)

Not only that, but in James 2:13 we read,

“For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.”

Which links with what Jesus said in Matthew 5:7,

“Blessed are the merciful, for they shall receive mercy.”

What is this but self-judgment? We ask God to measure us by the very standard we set for others. If we are merciful, we receive mercy. If we are unforgiving, we invite the same scrutiny upon ourselves. The Lord’s Prayer is an act of hitpalel—standing in God’s presence and judging oneself before heaven does.

P-L-L: FROM PLEA TO PRAYER

The root פ-ל-ל (P-L-L) encompasses both judgment and intercession. While the reflexive form hitpalel means ‘to judge oneself,’ it also conveys the sense of making a plea or prayer, reflecting the dual nature of the root. The phonemes “l” and “r“, both classified as liquids in phonetics, can exhibit a degree of interchangeability or fluidity across various languages. This phenomenon is observable not only in Semitic languages but also in languages such as Mandarin, where native speakers may pronounce r and l opposite to a native English speaker. This fluidity emphasises the connection between judgment and supplication, underscoring the profound nature of prayer. Thus, the dual meaning of the root deepens our understanding of prayer—not only as an act of self-examination but also as a sincere appeal for divine intervention, invoking a higher authority

When Abraham interceded for Sodom, he was engaging in tefillah, pleading before God while also aligning himself with divine justice (Genesis 18:23-33). The act of prayer, then, is both an appeal for mercy and a submission—alignment—to God’s righteous order, but always plays out in the “court” of Heaven.

This is why true prayer transforms—it does not merely ask for change, it demands transformation within the one who prays and the thing prayed for.

THE ROOT OF P-L-L AND THE CONCEPT OF PLEA

The Hebrew root פ-ל-ל (P-L-L) is linked to both prayer and judgment, but it also connects to the idea of a plea or appeal. The English word plea traces back to the Old French plai (a suit or plea) and the Latin placitus (an opinion). Further back, it is linked to placere (to please, be agreeable), which relates to our Hebrew root Palel, of “evaluation” and thus correcting alignment.

The act of hitpalel—to pray—is thus not only an act of self-judgment but also of pleading one’s case before God or better said realigning oneself with God. This is reflected in the biblical use of פָּלַל (palal) to mean intercession and entreaty (Psalm 106:30). It is also seen in פְּלִילָה (pileilah), referring to the office of a judge (Isaiah 16:3), and פְּלִילִי (pileili), meaning calling for judgment (Job 31:28).

Even the name “Paul” has a phonetic link with the “P-L” root. In a speculative sense, one could propose that both the Hebrew root פָּלַל (PaLaL) and the Latin Paulus might have stemmed from a shared ancient linguistic source often referred to as Edenic,

PaLaL is typically associated with concepts like judgment, pleading, praying, or interceding. In the case of Paul’s name, the evolution from Saul (meaning “asked for” or “prayed for“) to Paulus (meaning “small” or “humble“) could hypothetically reflect an underlying linguistic shift from a focus on “asking” or “pleading” (as in prayer) to “being small” or “humble” since one who obeys the call to appear before the throne of judgement requires just such humility. We might Even say that his name change from Saul to Paul reflects linguistically the spiritual transitioned from “being called” to “calling others.”

Both the Semitic languages and the Indo-European languages share ancient links, and such shared roots could have manifested in diverse languages, leading to the phonetic similarities between P-L and the eventual emergence of terms associated with both “plea” (in the Hebrew sense) and “humility” (in the Latin sense).

A judge differentiates, discerns, separates the facts and decides. Prayer in its deepest sense is an act of distinguishing between right and wrong, seeking divine wisdom, and making an earnest plea before the Almighty.

Just as a judge weighs evidence, the praying soul weighs its own motives, actions, and alignment with God’s will.

UNDERSTANDING JESUS‘ VIEW ON PRAYER

IN light of our conversation, we can now better understand Jesus’ focus in the parable in Luke 8:9-14,

“Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”

In the parable of the Pharisee and the tax collector, the core theme is the profound difference between self-righteousness and humility. The Pharisee, “standing by himself,” exalts himself with his words, thanking God that he is not “like other men“—the extortioners, the unjust, the adulterers, or even the tax collector standing before him. His prayer is one of separation, building a barrier between himself and those he deems unworthy. His words reflect a posture of judgment and pride—distinguishing himself from others, elevating himself in contempt.

The tax collector, on the other hand, stands “far off,” unable even to look up, his heart broken as he pleads, “God, be merciful to me, a sinner” (Luke 18:13). His words reflect a posture of humility and surrender, recognizing his need for mercy. The tax collector doesn’t rely on his actions or status, but on the compassion of God. The shift from self-exaltation to self-humility mirrors the fundamental truth in the parable:

“For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:14).

This shift is not merely outward but deeply spiritual. The Pharisee’s prideful separation and judgment reflect a hardening of the heart, while the tax collector’s humility, marked by contrition and repentance, aligns with the core of spiritual transformation: humbling oneself before God. It is the tax collector, the humble one, who “went down to his house justified”—reminding us that true exaltation comes not from looking down on others, but from acknowledging our own need for mercy.

THE CALL TO TRUE PRAYER

Prayer is not passive. It is not merely speaking; it is standing before the divine mirror, daring to see our own reflection and inviting God to refine us. The next time you pray, remember: you are not just speaking to God—you are standing before His court. But take heart! For the Judge is also your Redeemer, and in His mercy, self-judgment leads not to condemnation, but to transformation.

“Search me, O God, and know my heart; try me, and know my thoughts.” (Psalm 139:23)

That is hitpalel. That is tefillah. That is the kind of prayer that changes a man—and the world.

CONCLUSION

THE POWER OF SELF-JUDGMENT: REALIGNING WITH GOD AND THE RESTORATION OF THE WORLD

In the grand cosmic design, everything operates in harmony under the Creator’s will, but sin—our “missing of the mark“—disrupts this divine order. Sin does not merely affect the individual; it sends ripples across creation, causing the world to wobble, as though a stone thrown into a still pond disturbs the waters in ever-widening circles. Our sin, whether it be pride, hatred, selfishness, or dishonesty, reverberates through the fabric of reality, causing dysfunction, strife, and misalignment. But there is hope—there is a way to rectify this disorder, and that way begins with realignment.

When we come to God in self-judgment, we are not merely reflecting on our actions or admitting guilt in a passive sense. We are actively taking responsibility for our role in the disarray of the world. By judging ourselves in alignment with God’s truth, we take the first step toward reestablishing order, both in our hearts and in the world around us. This is the profound power of self-judgment: it is not condemnation, but a necessary act of acknowledging our misalignment and choosing to realign with God’s will.

Realignment with God is the key to rectifying the dysfunction that sin causes. Sin, in its simplest form, is the act of stepping out of harmony with the divine will. It is a misstep in the grand symphony of creation, a discordant note that sends ripples of disharmony throughout the universe. But when we recognize our part in this misalignment, when we judge ourselves in light of God’s holiness, we initiate a cosmic reset. Through self-judgment, we allow ourselves to be realigned with God’s righteousness, and this, in turn, opens the door for His kingdom to come into our lives, our relationships, and ultimately, into the world.

In this process, it is vital to remember that our control is limited. We cannot control the actions of others or the events that unfold around us, but we do have authority over our own hearts and actions. By choosing to judge ourselves—by acknowledging our sin and seeking God’s forgiveness—we are doing our part in the grand reordering of the world. This personal act of repentance and realignment serves as a catalyst, enabling God’s restorative power to move not only within us but also through us, bringing healing to the world.

In 1 John 1:9, we are reminded of the transformative power of confession:

“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

When we confess, we are not merely acknowledging our moral failure; we are confessing a cosmic crime—our actions, thoughts, and decisions that have contributed to the breakdown of creation. This is not a small thing; it is a recognition that our sin has disturbed the harmony of the entire universe, sending it off course. By confessing our sin, we are bringing it before the divine judge and subjecting it to His righteous judgment. This act of self-judgment allows us to bring the weight of our wrongdoing under the redemptive power of Christ’s blood, where forgiveness and cleansing are freely offered.

Confession is not just an individual act of repentance—it is a cosmic recalibration. When we confess, we are acknowledging that we have participated in the disturbance of God’s perfect order. But in that very act of confession, we submit ourselves to the restorative power of God’s grace. The blood of Jesus, shed on the cross, is the ultimate remedy for the disarray that sin causes. It is through His sacrifice that the cosmic crime of sin is judged, forgiven, and atoned for, restoring not just us, but the world itself.

By realigning ourselves with God, by judging ourselves and submitting to His grace, we participate in the restoration of creation. Each act of confession, each moment of self-judgment, becomes a stepping stone toward the coming of God’s kingdom. We become vessels of His redemption, allowing His peace and order to flow through us into the world. This is the profound and dramatic impact of self-judgment: it is not just about the individual; it is about the restoration of the entire cosmos.

When we confess our sins, we are taking responsibility for our part in the disturbance of creation. But more than that, we are acknowledging that through Christ, there is forgiveness, and through realignment, there is restoration. By judging ourselves rightly before God, we open the door for His kingdom to come, bringing His peace and order into the chaos of the world.

This also brings clarity to the parable in Matthew 18:23-35,

“Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand bags of gold was brought to him. Since he was not able to pay, the master ordered that he and his wife and children and all that he had be sold to repay the debt. At this, the servant fell on his knees before him. ‘Be patient with me,’ he begged, ‘and I will pay back everything.’ The servant’s master took pity on him, cancelled the debt and let him go.

But when that servant went out, he found one of his fellow servants who owed him a hundred silver coins. He grabbed him and began to choke him. ‘Pay back what you owe me!’ he demanded.
His fellow servant fell to his knees and begged him, ‘Be patient with me, and I will pay it back.’
But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt.
When the other servants saw what had happened, they were outraged and went and told their master everything that had happened.

Then the master called the servant in. ‘You wicked servant,’ he said, ‘I cancelled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?’
In anger his master handed him over to the jailers to be tortured, until he should pay back all he owed.
This is how my heavenly Father will treat each of you unless you forgive your brother or sister from your heart.’” (NIV)

DEVOTIONAL PRAYER

Father God,

I come before You with a heart full of gratitude for Your mercy and grace. Like the tax collector, I recognise that I am nothing without Your grace and mercy. Forgive me, Lord, for the times I have looked down on others or relied on my own righteousness to stand before You. Help me to humble myself before You, acknowledging my need for Your forgiveness and love. Teach me to come to You with a contrite heart, not in pride or self-exaltation, but in full surrender to Your will. May Your grace transform my heart and lead me to a life of humility, compassion, and service to others. Thank You for the reminder that it is not in my own strength, but in Your mercy, that I am justified.

In Jesus’ name,
Amen.

Questions FOR REFLECTION

1. In what ways do I, like the Pharisee, sometimes compare myself to others, elevating myself while looking down on them?
2. How does the tax collector’s humility challenge me in my approach to God—do I come to Him with a heart of brokenness and surrender, or with self-righteousness?
3. When I pray, do I focus more on my own actions and achievements, or do I humbly acknowledge my need for God’s mercy and grace?
4. How can I cultivate a deeper spirit of humility in my daily life, both in my relationship with God and with others?
5. What areas of my life do I need to “humble myself” before God, trusting that He will exalt me in due time?