Exegetical and Hermeneutical Commentary of Proverbs 6:16
These six [things] doth the LORD hate: yea, seven [are] an abomination unto him:
16. six seven ] To specify more precisely the traits that go to form the character of the man of Belial, and to lift them into the sphere of God’s judgement, that we may make a true estimate of them, they are these six, yea seven, for they are complete, and the shades of darkness, like the rays of light, are sevenfold, and Jehovah hates them, and they are the abomination of His soul.
Fuente: The Cambridge Bible for Schools and Colleges
A new section, but not a new subject. The closing words, he that soweth discord (Pro 6:19, compare Pro 6:14), lead us to identify the sketch as taken from the same character. With the recognized Hebrew form of climax (see Pro 30:15, Pro 30:18, Pro 30:24; Amo 1:1-15; 2; Job 5:19), the teacher here enumerates six qualities as detestable, and the seventh as worse than all (seven represents completeness), but all the seven in this instance belong to one man, the man of Belial Pro 6:12.
Fuente: Albert Barnes’ Notes on the Bible
Pro 6:16-19
These six things doth the Lord hate.
The seven abominable things
A catalogue of evils specially odious to the Infinite One.
I. Haughty bearing. A proud look. Pride is frequently represented in the Bible as an offence to the Holy God. Haughtiness is an abomination, because it implies–
1. Self-ignorance.
2. Unkindness.
3. Irreverence.
II. Verbal falsehood. A lying tongue.
1. Falsehood always implies a wrong heart. A pure heart supplies no motive for falsehood. Vanity, avarice, ambition, cowardice are the parents and patrons of lies.
2. Falsehood always has a bad social tendency. It disappoints expectations, shakes confidence, loosens the very foundations of social order.
III. Heartless cruelty. Hands that shed innocent blood. Cruelty implies–
1. An utter lack of sympathy with Gods creatures.
2. An utter lack of sympathy with Gods mind. He who inflicts pain is out of sympathy both with the universe and with his Maker.
IV. Vicious scheming. A heart that deviseth wicked imaginations. There are some hearts so bad that they are ever inventing some evil thing. Illustrate by antediluvian man.
V. Mischievous eagerness. Feet swift in running to mischief. They not only do mischief, but they do it eagerly, with ready vigilance; they have a greed for it.
VI. Social slander. The slanderer is amongst the greatest of social curses. He robs his fellow-creature of his greatest treasure–his own reputation, and the loving confidence of his friends.
VII. Disturbing strife. And he that soweth discord among brethren. He who by tale-bearing, ill-natured stories, and wicked inventions produces the disruptions of friendship, is abhorrent to that God who desires His creatures to live in love and unity. This subject serves to show three things–
1. The moral hideousness of the world. These seven evils everywhere abound.
2. The immaculate purity of God. He hates these things. Therefore they are foreign to himself.
3. The true mission of the godly–to endeavour to rid the world of the evils offensive to Heaven. (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. These six – doth the Lord hate]
1. A proud look – exalted eyes; those who will not condescend to look on the rest of mankind.
2. A lying tongue – he who neither loves nor tells truth.
3. Hands that shed innocent blood, whether by murder or by battery.
4. A heart that deviseth wicked imaginations – the heart that fabricates such, lays the foundation, builds upon it, and completes the superstructure of iniquity.
5. Feet that be swift in running to mischief – he who works iniquity with greediness.
6. A false witness that speaketh lies – one who, even on his oath before a court of justice, tells any thing but the truth.
Seven are an abomination unto him] naphsho, “to his soul.” The seventh is, he that soweth discord among brethren – he who troubles the peace of a family, of a village, of the state; all who, by lies and misrepresentations, strive to make men’s minds evil-affected towards their brethren.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hate, to wit, above many other sins, which have a worse name in the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16-19. six . . . sevena modeof speaking to arrest attention (Pro 30:15;Pro 30:18; Job 5:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
These six [things] doth the Lord hate,…. That is, the six following, which are all to be found in a man of Belial, a wicked man before described. There are other things besides these that God hates, and indeed more so; as sins against the first table, which more immediately strike at his being, horror, and glory; these being such as are against the second table, but are mentioned, as more especially appearing in the character of the above person; and must be hateful to God, as contrary to his nature, will, and law;
yea, seven [are] an abomination unto him; or, “the abomination of his soul” c; what his soul abhors, or he abhors from his very heart: meaning not seven others, but one more along with the six, which make seven; a like way of speaking, see in Pr 30:15. Nor is the word “abomination” to be restrained to the “seventh”, or “hatred” to the “sixth”; but they are all to be supposed to be hateful and abominable to the Lord; though some think the cardinal number is put for the ordinal, “seven” for the “seventh”; as if the seventh, which is sowing discord among brethren, was of all the most abominable, Pr 6:19; it being what was last mentioned in the character of the wicked man, Pr 6:14; and which seems to have given occasion to, and for the sake of which this enumeration is made.
c “abominatio ejus animae”, Montanus, Vatablus, Mercerus, Cocceius, Michaelis, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
What now follows is not a separate section (Hitzig), but the corroborative continuation of that which precedes. The last word ( , strife) before the threatening of punishment, 14b, is also here the last. The thought that no vice is a greater abomination to God than the (in fact satanical) striving to set men at variance who love one another, clothes itself in the form of the numerical proverb which we have already considered, pp. 12, 13. From that place we transfer the translation of this example of a Midda: –
16 There are six things which Jahve hateth,
And seven are an abhorrence to His soul:
17 Haughty eyes, a lying tongue,
And hands that shed innocent blood;
18 An heart that deviseth the thoughts of evil,
Feet that hastily run to wickedness,
19 One that uttereth lies as a false witness,
And he who soweth strife between brethren.
The sense is not, that the six things are hateful to God, and the seventh an abomination to Him besides (Lwenstein); the Midda -form in Amos 1:3-2:6, and in the proverb in Job 5:19, shows that the seven are to be numbered separately, and the seventh is the non plus ultra of all that is hated by God. We are not to translate: sex haecce odit , for , , ( , ) points backwards and hitherwards, but not, as , forwards to that immediately following; in that case the words would be , or more correctly . But also Hitzig’s explanation, “These six things (viz., Pro 6:12-15) Jahve hateth,” is impossible; for (which is also against that haecce ) the substantive pronoun nuonorp , ( , ) is never, like the Chald. ( ), employed as an accus. in the sense of , , it is always (except where it is the virtual gen. connected with a preposition) only the nom., whether of the subject or of the predicate; and where it is the nom. of the predicate, as Deu 20:15; Isa 51:19, substantival clauses precede in which ( ) represents the substantive verb, or, more correctly, in which the logical copula resulting from the connection of the clause itself remains unexpressed. Accordingly, ‘ is a relative clause, and is therefore so accentuated here, as at Pro 30:15 and elsewhere: sex ( sunt ) ea quae Deus odit, et septem ( sunt ) abominatio animae ejus . Regarding the statement that the soul of God hates anything, vid., at Isa 1:14. , an error in the writing occasioned by the numeral ( vid., Pro 26:25), is properly corrected by the Ker ; the poet had certainly the singular in view, as Pro 3:32; Pro 11:1, when he wrote . The first three characteristics are related to each other as mental, verbal, actual, denoted by the members of the body by means of which these characteristics come to light. The virtues are taken all together as a body (organism), and meekness is its head. Therefore there stands above all, as the sin of sins, the mentis elatae tumor , which expresses itself in elatum ( grande ) supercilium : , the feature of the , haughty (cf. Psa 18:28 with 2Sa 22:28), is the opposite of the feature of the , Job 22:29; is in the O.T. almost always ( vid., Son 4:9) fem., and adjectives of course form no dual. The second of these characteristics is the lying tongue, and the third the murderous hands. is innocent blood as distinguished from , the blood of the innocent, Deu 19:13.
(Note: The writing follows the Masoretic rule, vid., Kimchi, Michlol 205b, and Heidenheim under Deu 19:10, where in printed editions of the text (also in Norzi’s) the irregular form is found. Besides, the Metheg is to be given to , so that one may not read it dom , as e.g., , Gen 7:11, that one may not read it .)
Pro 6:18 The fourth characteristic is a deceitful heart. On , vid., Pro 6:14, Pro 3:29, and on , Pro 6:12. The fifth: feet running with haste to evil; as in Isa 59:7, echoing the distich Pro 1:16, as here, 17b and 18b. The connection , propere cucurrit (contrast ), is equivalent to .
Pro 6:19 The sixth: “A speaker of lies, a tongue of falsehood,” is hateful to God. It is one subject which is thus doubly characterized. are fictions, and is the disfiguring ( deformatio ) of the actual facts. They are purposely placed together in this connection. The derivations of these synonyms are obscure; Frst gives to the former the root-idea of spinning (properly knotting together), and to the latter that of painting. is introduced to support .
(Note: Isaak Albo thus distinguishes these synonyms in his dogmatic, bearing the title , ii. 27.)
It would also be verbally permissible to interpret in the sense of , like Pro 25:18, as in apposition to ; but in the nearest parallel, Pro 14:15, the idea is personal, for it is said of the that he breathes out lies. In that place there can be no doubt that the clause is a verbal one, and finitum , viz., Hiph. of . This Hiph. signifies elsewhere also sufflare , Pro 20:8, afflare , Psa 10:5; Eze 21:26, perflare , Son 4:16, anhelare ( desiderare ), Psa 12:6; Hab 2:3, but with , efflare , a synonym to , as and , which has (cf. Pro 12:17) no secondary meaning in use, but is mostly connected with , not without reference to the fact that that which is false is without reality and is nothing more than . But what kind of a form is , where it is not, as Pro 14:5, the predicate of a verbal clause, but in connection with , as here and at Pro 14:25; Pro 19:5, Pro 19:9 (once with , Pro 12:17), is the subject of a substantival clause? That which lies nearest is to regard it as a noun formed from the fut. Hiph. Such formations we indeed meet only among proper names, such as , , ; however, at least the one n. appell. (an adversary) is found, which may be formed from the Hiph. as well as from the Kal. But should not the constr. of after the form be ? One does not escape from this consideration by deriving , after the forms , , , , and the like, from a secondary verb , the existence of which is confirmed by Jer 4:31, and from which also , Psa 27:12, appears to be derived, although it may be reduced also, after the form (with ), to . But in this case also one expects as a connecting form like , as in reality from (cf. , , from , ). Shall it now be assumed that the Kametz is treated as fixed? This were contrary to rule, since it is not naturally long. Thus the connection is not that of the genitive. But if were a substantive formed with the preformative of the second modus like 1Sa 17:40, or were it a participial intensive form of active signification such as , then the verbal force remaining in it is opposed to the usage of the language. There remains nothing further, therefore, than to regard as an attributive put in the place of a noun: one who breathes out; and there is a homogeneous example of this, for in any other way we cannot explain , Ecc 1:18. In 19b the numeral proverb reaches its point. The chief of all that God hates is he who takes a fiendish delight in setting at variance men who stand nearly related. Thus this brief proverbial discourse rounds itself off, coming again to 14b as a refrain.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 16-19 express God’s view of seven evil traits or practices closely related to those described in verses 12-14. These things doth the LORD hate; yea are an abomination to Him:
1) A PROUD LOOK, margin, haughty eyes, Vs. 17a; Pro 8:13; Pro 16:18; Psa 101:5; Isa 2:11; Isa 2:17; Isa 13:11; Isa 16:6.
2) A LYING TONGUE, Vs. 17b; Psa 5:6; Psa 120:3-4; Hos 4:1-3; Rev 21:8; Rev 21:27.
3) HANDS THAT SHED INNOCENT BLOOD, Vs. 17c. The life of man is sacred. Only God can give life and He forbids man to take it from the innocent, Gen 9:6; Exo 20:13.
4 HEARTS THAT DEVISE WICKED IMAGINATIONS, Vs. 18a. The carnal nature of man will prompt evil thoughts. The evil in view here is that of deliberate entertaining, planning and executing evil. Jezebel’s evil plan to destroy Naboth and confiscate his vineyard is an example, 1Ki 21:7-16; Gen 6:5-7; Mic 2:1.
5) FEET SWIFT IN RUNNING TO MISCHIEF, Vs. 18b. This refers to those who delay not and delight in spreading gossip, suspicion, and rumors that mar the fellowship and hinder the influence of God’s people, Isa 59:7; Rom 3:15.
6) A FALSE WITNESS WHO SPEAKS LIES, Vs. 19a. This refers to one who not only lies (17b) but also uses his lies to protect the guilty. See Psa 27:12.
7) HE THAT SOWETH DISCORD AMONG BRETHREN, Vs. 19b. This refers to one who peddles lies and rumors from one party to another to promote hard feelings between them. Proverbs says much to condemn this, Pro 15:18; Pro 16:28; Pro 18:19; Pro 26:21; Pro 29:22.
Fuente: Garner-Howes Baptist Commentary
(16) These six things doth the Lord hate . . .Rather, six are the things which He hateth. It is a sort of climax:He hates six things, but the seventh worse than all. This numerical form of proverb, to which the name of middah is given by later writers, is found also in Pro. 30:15-16; Pro. 30:18-19; Pro. 30:21-23; Pro. 30:29-31; Job. 5:19; Amo. 1:3 – Amo. 2:1; Sir. 23:16; Sir. 25:7; Sir. 26:5; Sir. 26:28; and in all these instances the number first named is increased afterwards by one. This peculiarity is absent from the instances occurring in Pro. 30:7-9; Pro. 30:24-28; Sir. 25:1-2.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Fuente: Whedon’s Commentary on the Old and New Testaments
ADMONITIONS AGAINST THE PRACTICE OF SEVEN HATEFUL THINGS, Pro 6:16-19.
Here the teacher seeks to guard his charge against personal vices, as he had before against associational ones.
16-19. Six things yea, seven, are specified. These are favourite forms with the Hebrews, and the numbers are not always used definitely. The expression is, perhaps, equivalent to our “six or seven,” meaning several. The origin of this peculiar proverbial form, the using of symbolical numbers, Elster derives from the demands of the parallelism. “The form of parallelism could not, on account of harmony, be sacrificed in any verse; but how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found in taking one of the next adjacent numbers as the parallel to that which was chiefly in the mind.”
An abomination unto him Literally, to his soul. , ( Nephesh,) soul or life, is often put for the person himself. The expression is forcible.
A proud look Literally, eyes of loftiness indicative of a haughty spirit. Comp. Pro 30:13; Psa 18:27; Psa 131:1.
Wicked imaginations Plans or purposes.
A false witness , ‘ hadh sheker, Miller renders, “a deceived witness.” It occurs Pro 12:17; Pro 14:5; Pro 14:25; Pro 19:5; Pro 21:28.
That speaketh lies Breathes falsehood, or, as we say, “utters lies with every breath” one who has no regard for truth. Comp. Pro 14:5; Pro 14:25; Pro 19:5; Psa 5:9; Mat 12:34.
There is one parallel worthy of notice between the seven cursed things here and the seven blessed things in Matthew 5. The first and the last of the seven are identical in the two lists. “The Lord hates a proud look “is precisely equivalent to “Blessed are the poor in spirit;” and, “that soweth discord among brethren” is the exact reverse of the “peacemaker.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Seven Things Which YHWH Hates ( Pro 6:16-19 ).
We now have listed seven thing which YHWH hates. The ‘six things — yes seven’ was a technique saying ‘more than six’ (double completeness) and emphasising the seven (divine completeness), thus stressing the divine completeness of the list. Compare the ‘three things — yes four’ found three times in Pro 30:15-33 (four times if we include ‘for three things — and for four’). Again the thought is of being over and above completeness’. Compare in Amos his use of ‘for three transgressions — and for four’ (occurring eight times in Amos 1-2) emphasising that there were more than the three transgressions, a number which would have indicated completeness, and itself would have deserved judgment. But they had exceeded even that. They had gone beyond the bounds. They had sinned excessively
This part is also constructed chiastically:
A There are six things which YHWH hates, yes, seven which are an abomination to him (Pro 6:16).
B Haughty eyes, a lying tongue (Pro 6:17 a).
C And hands which shed innocent blood (Pro 6:17 b).
D A heart which devises wicked purposes (Pro 6:18 a).
C Feet which are swift in running to mischief (Pro 6:18 b).
B A false witness who utters lies (Pro 6:19 a).
A And he who sows discord among brothers (Pro 6:19 b).
Note that in A the seventh thing is especially distinguished, and in the parallel we have the seventh thing, and it may be that ‘haughty eyes’ are also to be paralleled ‘sowing discord/rebellion’. In B we have a lying tongue and in the parallel is a false witness who utters lies. In C we have hands shedding blood, and in the parallel feet running to mischief. Central to all is the heart devising wicked purposes.
It will also be noted how many of these abominations have previously been applied to the worthless man. A perverse mouth (Pro 6:12) and sowing discord (Pro 6:14) parallel a lying tongue, a false witness, one who sows discord (Pro 6:17; Pro 6:19). Perverseness in his heart, devising evil continually (Pro 6:14) parallel a heart which devises wicked purposes (Pro 6:18).
It is not, however, intended to be taken as a summary of all abominations, for there is, for example, no mention of adultery, or of hypocritical sacrifices, or of dishonesty in business. It is rather bringing out that YHWH hates the attributes of the worthless man. Elsewhere the following are specifically said to be abominations to YHWH: the perverse man (Pro 3:32; Pro 11:20); a false balance (Pro 11:1); lying lips (Pro 12:22); hypocritical sacrifices (Pro 15:8; Pro 21:27); the way of the wicked (Pro 15:9); the thoughts of the wicked (Pro 15:26); the proud in heart (Pro 16:5); those who justify the wicked or condemn the righteous (Pro 17:15); weights and measures which are inconsistent (Pro 20:10; Pro 20:23).
No punishment is mentioned with regard to these abominations. God’s judgment on them is assumed. But it has in a sense already been mentioned in Pro 6:15. Thus the list is not complete in itself but looks back to what has been said about the worthless man.
Pro 6:16-19
‘There are six things which YHWH hates,
Yes, seven which are an abomination to him,
Haughty eyes, a lying tongue,
And hands which shed innocent blood,
A heart which devises wicked purposes,
Feet which are swift in running to mischief,
A false witness who utters lies,
And he who sows discord among brothers.’
The language is strong. These are things which YHWH hates and abominates. They will thus certainly one day come into judgment. Notice that they cover thought (Pro 6:18 a), actions (Pro 6:17 c, Pro 6:18 b, Pro 6:19 b), words (Pro 6:17 b, Pro 6:19 a) and attitude (Pro 6:17 a).
The first three in the list are taken together (the third is introduced by ‘and’). This may simply be because of the importance put on ‘threeness’. The three cover eyes, lips and hands. The first reveals attitude, ‘haughty eyes’. The next two reveal actions, a lying tongue and murderous hands. This idea of ‘threeness’ continues for it is intrinsic in the number six which is specifically introduced. But, as is reflected in the introductory words (‘six things — yes seven’), in the final analysis one is added to the six (and to the second three) in order to bring the number up to seven This disturbing of the pattern is in order to achieve ‘seven’, the number of divine completeness.
‘Haughty eyes (‘rising eyes’).’ Compare the winking eyes in Pro 6:13, and the proud in heart who are an abomination to YHWH in Pro 16:5. The word ‘haughty’ indicates arrogance and pride, someone who thinks himself above the norm and able to do anything that he likes, as is in fact revealed by what follows. He sees himself as ‘special’, and even as being able to challenge God (compare Isa 10:12-15). That is why YHWH has determined a day when ‘the lofty looks of man will be brought low’ and when all that is proud and haughty and lifted up will be brought low (Isa 2:11-12). That is why David, in a desire to please YHWH, declared that ‘him who has a proud look and a high heart I will not put up with’ (Psa 101:5). In Psa 131:1 it is the one whose heart is haughty and whose eyes are ‘risen’ who exercises himself in things which are above him. But YHWH will bring down ‘risen looks’ (Psa 18:27). For in the end such a man is simply a human being. He turns into dust like everyone else. He struts and frets his hour upon the stage and then is heard no more. In contrast ‘the meek will inherit the earth’ (Psa 37:11) and YHWH dwells with the lowly and contrite (Isa 57:15).
‘A lying tongue.’ The word for ‘lying’ indicates lying with the intention of causing harm. The same word is used in Pro 6:19 of ‘false’ witness. It is regularly used of ‘false’ testimony in court, but is not limited to that for it also refers to lies told in order to damage someone’s position or reputation. Such lying brings a man into judgment for the one who tells lies will not stand in God’s sight (Psa 101:7), and the mouth of those who speak lies will be stopped (Psa 63:11). This is because lying lips are an abomination to YHWH (Pro 12:22). To lie is to be loathsome (Pro 13:5). A lying tongue hates those who are afflicted by it, that is, it shows total disregard for them and treats them with contempt (Pro 26:28). The word is regularly applied to false prophets.
‘Hands which shed innocent blood.’ This parallels ‘you shall do no murder’ (Exo 20:13). It did not apply to killing enemy soldiers, although it did apply to unnecessary killing of women and children. Nor did it apply to the one who sought ‘blood vengeance’. In those days when there was no police force, that was the way in which justice was accomplished on murderers. The wider family were seen as responsible for bringing about the execution of the guilty party (in other words in our terms it does not apply to judicial executions where the case is proved). The emphasis is on innocent blood. Compare Pro 1:11-14 for an example of shedding innocent blood. The cities of refuge were set up to preserve the lives of men who slew another accidentally, lest their innocent blood be shed by avengers of blood (Deu 19:10). But they would not preserve someone who had deliberately killed. The slaying of another in peace time, except in self-defence or blood vengeance, or after fair trial, was to take innocent blood. Murder has always been abhorrent to God. From the time of the Flood onwards the principle was that ‘He who sheds man’s blood, by man shall his blood be shed’, for to kill a man without good cause is to violate God (Gen 9:6).
We now come to the second group. Again the first in the list refers to attitude, this time attitude of heart. ‘A heart which devises wicked purposes.’ This is then followed by three actions which we will consider shortly. The heart was seen as the centre of the mind, will, emotions and knowledge of God. But a heart which devises wicked (unrighteous) purposes is revealing that it has no knowledge of God. And as we saw previously it is the worthless man whose heart is perverted and who devises evil continually (Pro 6:14). Now that is repeated as being something that God abominates. From within his inner being this kind of man is always planning unrighteous purposes (the word translated wicked is regularly seen as the opposite of righteous). He is evil at heart. We have already seen two of his unrighteous purposes, a lying tongue and a murderous hand. These are now added to by feet which are swift in running to evil mischief, a false witness who utters lies, and one who sows discord among brothers. He has an attitude problem.
‘Feet which are swift in running to (evil) mischief.’ He is always on the look out for some wrong that he can do, some harm that he can cause. And when he finds it he is so eager that he ‘runs’ to fulfil it. He is someone who is without scruples, and he cannot wait to do someone harm. We can compare this with Pro 1:16 which speaks of those whose feet run to evil. There are many today who think it funny to cause harm to people. They need to recognise that they are abominated by God.
‘A false (lying) witness who utters lies.’ In the chiasmus this parallels ‘the lying tongue’. But here the double stress on lying brings out the awfulness of the crime. He is a lying witness who lies. The crime is all the greater because it occurs within the sphere of justice. Today we would call it perjury. And there, in the very place where truth was of vital importance, the worthless man was a lying witness who lied in the sight of God and men. And he did it, not in order to defend himself, but in order to cause harm to others. In Deu 19:15-21 such a false witness was to be punished by having the same harm caused to him, as he had caused by his false witness, so that others might ‘hear and fear’.
‘He who sows discord among brothers.’ The final abomination is the one who sows discord among brothers. ‘Brothers’ could mean full brothers, relatives, or simply fellow-countrymen. In the modern day it could mean fellow-Christians. The aim of the worthless man is to bring disunity where there is harmony, in order to further his own interests. He delights to arouse antagonism and hatred. This can range from causing rebellion in the kingdom, to stimulating feuds between tribes, to arousing general animosity, to breaking up family relationships. And it is done for self-satisfaction or self-gain. The worthless man ‘sows discord’ (Pro 6:14). He is in direct contrast to the ‘peace-maker’ who seeks to bring harmony, thereby demonstrating that he is one of the Lord’s blessed ones (Mat 5:9).
Fuente: Commentary Series on the Bible by Peter Pett
These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren.
Here are the fruits of such a man’s conduct as Solomon described, and the Holy Ghost hath given a fuller catalogue, Gal 5:19-21 And as a beautiful contrast, in the fruit of the Holy Ghost upon the souls of his people, he adds the 22d and 23d verses in the same chapter. (Gal 5:22-23 )
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 6:16 These six [things] doth the LORD hate: yea, seven [are] an abomination unto him:
Ver. 16. These six things doth the Lord hate. ] That is, He detesteth, damneth, punisheth them in the sluggard, whose soul is the sink of all these ensuing evils. Where note, that sin makes wicked men the object of God’s hatred; the saints, of his pity: as we hate poison in a toad, but we pity it in a man; in the one, it is their nature, in the other, their disease.
Yea, seven are an abomination to him.
a Septimum abominatio animae illius.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
six things. Epitomising verses: Pro 6:12-14 (App-10).
the LORD. Hebrew. Jehovah. App-4.
Yea, seven. Figure of speech Epanorthosis. App-6. To imply that the list is not exhausted.
abomination. See note on Pro 3:32.
unto Him = unto His soul. Hebrew. nephesh. App-13.
Fuente: Companion Bible Notes, Appendices and Graphics
six: Pro 8:13, Pro 30:18, Pro 30:21, Pro 30:24, Pro 30:29, Amo 1:3, Amo 1:6, Amo 1:9, Amo 1:11, Amo 2:1, Amo 2:4, Amo 2:6
an: Pro 3:32, Pro 11:1, Pro 11:20, Pro 15:8, Pro 15:9, Pro 17:15, Pro 20:10, Pro 20:23, Deu 18:10-12, Deu 23:18, Deu 24:4, Deu 25:16, Rev 21:27
unto him: Heb. of his soul, Psa 11:5
Reciprocal: Deu 17:1 – for that 1Sa 26:19 – cursed Psa 5:5 – thou Psa 18:27 – bring Psa 52:2 – Thy Psa 101:5 – an high Psa 119:163 – hate Pro 12:22 – Lying Pro 15:26 – thoughts Pro 16:5 – that Pro 26:25 – seven Pro 30:15 – There Ecc 11:2 – seven Isa 2:12 – upon Isa 65:5 – These Jer 9:4 – walk Mic 5:5 – seven Zec 8:17 – things Jam 4:6 – God
Fuente: The Treasury of Scripture Knowledge
Pro 6:16-19. These six things Generally found in those men of Belial, described in the foregoing verses; doth the Lord hate Namely, above many other sins, which have a worse name in the world; a proud look Pride of heart, which commonly discovers itself by a mans looks and gestures; a lying tongue Lying and deceit in his common conversation. A heart that deviseth wicked imaginations Whose practice it is to design and contrive wickedness. Feet that be swift in running to mischief Such as greedily and readily execute their wicked designs, without any restraint or delay. A false witness that speaketh lies Namely, in judgment: whereby this differs from the former lying, Pro 6:17; and him that soweth discord among brethren That is, dear relations or friends.