Amsal 8:7

8:7 For my mouth ¹  speaks truth, ² 

and my lips ³  hate wickedness. ⁴ 

Amsal 20:10

20:10 Diverse weights and diverse measures ⁵  –

the Lord abhors ⁶  both of them.

Amsal 20:23

20:23 The Lord abhors ⁷  differing weights,

and dishonest scales are wicked. ⁸ 

Amsal 26:25

26:25 When ⁹  he speaks graciously, ¹⁰  do not believe him, ¹¹ 

for there are seven ¹²  abominations ¹³  within him.

[8:7]  ¹ tn Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.

[8:7]  ² 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]  ³ sn Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.

[8:7]  ⁴ tn Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).

[20:10]  ⁵ tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”

[20:10]  ⁶ tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.”

[20:10]  sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.

[20:23]  ⁷ tn Heb “an abomination of the Lord.” This expression features a subjective genitive: “the Lord abhors.”

[20:23]  ⁸ tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10).

[26:25]  ⁹ tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

[26:25]  ¹⁰ tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.

[26:25]  ¹¹ sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.

[26:25]  ¹² sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”

[26:25]  ¹³ sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.