Proverbs 3:32

3:32 for one who goes astray ¹  is an abomination ²  to the Lord,

but he reveals ³  his intimate counsel ⁴  to the upright.

Proverbs 11:1

11:1 The Lord abhors ⁵  dishonest scales, ⁶ 

but an accurate weight ⁷  is his delight.

Proverbs 11:20

11:20 The Lord abhors ⁸  those who are perverse in heart, ⁹ 

but those who are blameless in their ways ¹⁰  are his delight. ¹¹ 

Proverbs 15:8-9

15:8 The Lord abhors ¹²  the sacrifices ¹³  of the wicked, ¹⁴ 

but the prayer ¹⁵  of the upright pleases him. ¹⁶ 

15:9 The Lord abhors ¹⁷  the way of the wicked,

but he loves those ¹⁸  who pursue ¹⁹  righteousness.

Proverbs 17:15

17:15 The one who acquits the guilty and the one who condemns the innocent ²⁰  –

both of them are an abomination to the Lord. ²¹ 

Proverbs 20:10

20:10 Diverse weights and diverse measures ²²  –

the Lord abhors ²³  both of them.

Proverbs 20:23

20:23 The Lord abhors ²⁴  differing weights,

and dishonest scales are wicked. ²⁵ 

Deuteronomy 18:10-12

18:10 There must never be found among you anyone who sacrifices his son or daughter in the fire, ²⁶  anyone who practices divination, ²⁷  an omen reader, ²⁸  a soothsayer, ²⁹  a sorcerer, ³⁰  18:11 one who casts spells, ³¹  one who conjures up spirits, ³²  a practitioner of the occult, ³³  or a necromancer. ³⁴  18:12 Whoever does these things is abhorrent to the Lord and because of these detestable things ³⁵  the Lord your God is about to drive them out ³⁶  from before you.

Deuteronomy 23:18

23:18 You must never bring the pay of a female prostitute ³⁷  or the wage of a male prostitute ³⁸  into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Deuteronomy 24:4

24:4 her first husband who divorced her is not permitted to remarry ³⁹  her after she has become ritually impure, for that is offensive to the Lord. ⁴⁰  You must not bring guilt on the land ⁴¹  which the Lord your God is giving you as an inheritance.

Deuteronomy 25:16

25:16 For anyone who acts dishonestly in these ways is abhorrent ⁴²  to the Lord your God.

Revelation 21:27

21:27 but ⁴³  nothing ritually unclean ⁴⁴  will ever enter into it, nor anyone who does what is detestable ⁴⁵  or practices falsehood, ⁴⁶  but only those whose names ⁴⁷  are written in the Lamb’s book of life.

[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 Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.

[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 Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.

[11:1]  ⁵ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive.

[11:1]  ⁶ tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 10:35-36), as did the ancient Near East (ANET 388, 423).

[11:1]  ⁷ tn Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the Lord is whole, complete, perfect (from שָׁלֵם, shalem). It was one that would give an honest, accurate measurement.

[11:20]  ⁸ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”

[11:20]  ⁹ sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.

[11:20]  ¹⁰ tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”

[11:20]  ¹¹ 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 Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.

[15:8]  ¹² tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”

[15:8]  ¹³ tn Heb “sacrifice” (so many English versions).

[15:8]  ¹⁴ sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.

[15:8]  ¹⁵ sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).

[15:8]  ¹⁶ tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.

[15:9]  ¹⁷ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:9]  ¹⁸ tn Heb “the one who” (so NRSV).

[15:9]  ¹⁹ sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).

[17:15]  ²⁰ tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.

[17:15]  ²¹ tn Heb “an abomination of the Lord.”

[20:10]  ²² 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]  ²³ tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.”

[20:23]  ²⁴ tn Heb “an abomination of the Lord.” This expression features a subjective genitive: “the Lord abhors.”

[20:23]  ²⁵ 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).

[18:10]  ²⁶ tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.

[18:10]  ²⁷ tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.

[18:10]  ²⁸ tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).

[18:10]  ²⁹ tn Heb “a seeker of omens” (מְנַחֵשׁ, mÿnakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).

[18:10]  ³⁰ tn Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.

[18:11]  ³¹ tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).

[18:11]  ³² tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, sho’el ’ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).

[18:11]  ³³ tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).

[18:11]  ³⁴ tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).

[18:12]  ³⁵ tn Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.

[18:12]  ³⁶ tn The translation understands the Hebrew participial form as having an imminent future sense here.

[23:18]  ³⁷ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

[23:18]  ³⁸ tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

[24:4]  ³⁹ tn Heb “to return to take her to be his wife.”

[24:4]  ⁴⁰ sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.

[24:4]  ⁴¹ tn Heb “cause the land to sin” (so KJV, ASV).

[25:16]  ⁴² tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

[21:27]  ⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ⁴⁴ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ⁴⁵ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ⁴⁶ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ⁴⁷ tn Grk “those who are written”; the word “names” is implied.