Amsal 3:32
Konteks3:32 for one who goes astray 1 is an abomination 2 to the Lord,
but he reveals 3 his intimate counsel 4 to the upright.
Amsal 6:16
Konteks6:16 There are six things that the Lord hates,
even 5 seven 6 things that are an abomination to him: 7
Amsal 8:7
Konteks8:7 For my mouth 8 speaks truth, 9
and my lips 10 hate wickedness. 11
Amsal 11:20
Konteks11:20 The Lord abhors 12 those who are perverse in heart, 13
but those who are blameless in their ways 14 are his delight. 15
Amsal 12:22
Konteks12:22 The Lord 16 abhors a person who lies, 17
but those who deal truthfully 18 are his delight. 19
Amsal 15:26
Konteks[3:32] 1 tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).
[3:32] 2 tn Heb “abomination of the
[3:32] 3 tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
[3:32] 4 tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the
[6:16] 5 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
[6:16] 6 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
[8:7] 8 tn Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.
[8:7] 9 tn The word “truth” (אֱמֶת, ’emet) is derived from the verbal root אָמַן (’aman) which means “to support.” There are a number of derived nouns that have the sense of reliability: “pillars,” “master craftsman,” “nurse,” “guardian.” Modifiers related to this group of words includes things like “faithful,” “surely,” “truly” (amen). In the derived stems the verb develops various nuances: The Niphal has the meanings of “reliable, faithful, sure, steadfast,” and the Hiphil has the meaning “believe” (i.e., consider something dependable). The noun “truth” means what is reliable or dependable, firm or sure.
[8:7] 10 sn Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.
[8:7] 11 tn Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).
[11:20] 12 tn Heb “an abomination of the
[11:20] 13 sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
[11:20] 14 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
[11:20] 15 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the
[12:22] 16 tn Heb “an abomination of the
[12:22] 17 tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”
[12:22] 18 tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.
[12:22] 19 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the
[15:26] 20 tn Heb “an abomination of the
[15:26] 21 tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
[15:26] 22 tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”
[15:26] 23 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the
[15:26] 24 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”