Proverbs 6:16
Verse
Context
Sermons
David Wilkerson
Chuck Smith
Shane Idleman
Tom Palmer
Zac Poonen
Jack HylesSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
What now follows is not a separate section (Hitzig), but the corroborative continuation of that which precedes. The last word (מדנים, 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 המּה, הנּה, (הם, הן) points backwards and hitherwards, but not, as אלּה, forwards to that immediately following; in that case the words would be שׁשׁ אלה, or more correctly האלה שׁשׁ. 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 המה nuonorp , הנה (ההמה, ההנה) is never, like the Chald. המּון (המּו), employed as an accus. in the sense of אתהם, אתהן, 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 הנה (המה) represents the substantive verb, or, more correctly, in which the logical copula resulting from the connection of the clause itself remains unexpressed. Accordingly, 'שׂנא ה 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. תועבות, an error in the writing occasioned by the numeral (vid., Pro 26:25), is properly corrected by the Kerı̂; the poet had certainly the singular in view, as Pro 3:32; Pro 11:1, when he wrote תועבת. 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: עינים רמות, the feature of the רם, haughty (cf. Psa 18:28 with Sa2 22:28), is the opposite of the feature of the שׁח עינים, Job 22:29; עין is in the O.T. almost always (vid., Sol 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. דּם־נקי is innocent blood as distinguished from דּם הנּקי, the blood of the innocent, Deu 19:13. (Note: The writing דּם 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 דּם נקי is found. Besides, the Metheg is to be given to דּם־, so that one may not read it dom, as e.g., שׁשׁ־מאות, Gen 7:11, that one may not read it שׁשׁ־.) Pro 6:18 The fourth characteristic is a deceitful heart. On חרשׁ, vid., Pro 6:14, Pro 3:29, and on אין, Pro 6:12. The fifth: feet running with haste to evil; לרעה as לרע in Isa 59:7, echoing the distich Pro 1:16, as here, 17b and 18b. The connection מהר לרוּץ, propere cucurrit (contrast אחר ל), is equivalent to רץ מהר. 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. כּזבים are fictions, and שׁקר 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. כזבים is introduced to support שׁקר. (Note: Isaak Albo thus distinguishes these synonyms in his dogmatic, bearing the title ספר עקרים, ii. 27.) It would also be verbally permissible to interpret עד שׁקר in the sense of עדוּת שׁקר, like Pro 25:18, as in apposition to כזבים; but in the nearest parallel, Pro 14:15, the idea is personal, for it is said of the עד שׁקר that he breathes out lies. In that place there can be no doubt that the clause is a verbal one, and יפיח finitum, viz., Hiph. of פּוּח. This Hiph. signifies elsewhere also sufflare, Pro 20:8, afflare, Psa 10:5; Eze 21:26, perflare, Sol 4:16, anhelare (desiderare), Psa 12:6; Hab 2:3, but with כזבים, efflare, a synonym to דּבּר, as הבּיע and הטּיף, which has (cf. Pro 12:17) no secondary meaning in use, but is mostly connected with כזבים, not without reference to the fact that that which is false is without reality and is nothing more than הבל ורוח. But what kind of a form is יפיח, where it is not, as Pro 14:5, the predicate of a verbal clause, but in connection with כזבים, as here and at Pro 14:25; Pro 19:5, Pro 19:9 (once with אמונה, 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 יאיר, יכין, יקים; however, at least the one n. appell. יריב (an adversary) is found, which may be formed from the Hiph. as well as from the Kal. But should not the constr. of יפיח after the form יריב be יפיח? One does not escape from this consideration by deriving יפיח, after the forms יגיע, יחיל, ידיד, ישׁישׁ, and the like, from a secondary verb יפח, the existence of which is confirmed by Jer 4:31, and from which also יפח, Psa 27:12, appears to be derived, although it may be reduced also, after the form ירב (with יריב), to הפיח. But in this case also one expects as a connecting form יפיח like ידיד, as in reality יפח from יפח (cf. אבל, שׂמהי, from אבל, שׂמח). 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 יפיח were a substantive formed with the preformative of the second modus like ילקוּט Sa1 17:40, or were it a participial intensive form of active signification such as נביא, then the verbal force remaining in it is opposed to the usage of the language. There remains nothing further, therefore, than to regard יפיח 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 יוסיף, 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.
Jamieson-Fausset-Brown Bible Commentary
six . . . seven--a mode of speaking to arrest attention (Pro 30:15, Pro 30:18; Job 5:19).
John Gill Bible Commentary
A proud look,.... Or, "eyes elated" (d); scorning to look down upon others; or looking upon them with disdain; or reckoning them as unworthy to be looked upon, having an high opinion of their own worth and merit. Pride is the first of the hateful things mentioned; it being the first sin committed, as is probable, the sin of the angels, and of the first man; and is a predominant evil in human nature, and is directly opposite to God and to his nature, and against which he sets himself; for "he resisteth the proud", Jam 4:6; the pride of the heart shows itself in the eyes, or by the looks of a man; Gersom says, the phrase denotes impudence and haughtiness; a lying tongue; that is the second of the hateful things; a tongue speaking falsehood, knowingly and willingly, with an intention to deceive others; to hurt the character of a neighbour, or to flatter a friend, is a most detestable evil; it ought to be so to men, it must be so to God, who is a God of truth: nor is there anything in which a man more resembles the devil, who is the father of lies; and hands that shed innocent blood; human blood; and that of persons who have not been guilty of any capital sin, for which they ought to die by the laws of God or men, and yet shed or poured out as common water; such hands must be defiled, and such men must be hateful to God, they destroying his image, and being like to the devil, who was a murderer from the beginning. These "three" sins are plainly to be seen in the son of Belial, antichrist, who exalts himself above all that is called God, the kings and princes of the earth; he and his followers speak lies in hypocrisy; and is the whore that is drunk with the blood of the saints, Th2 2:4. (d) "oculi clati", Junius & Tremellius, Piscator, Michaelis.
Tyndale Open Study Notes
6:16-19 The first line gives a number followed by a second line that increases that number by one. This device (called number parallelism) introduces a list of items and often, as here, draws attention to the climactic final item (see also 30:15-23).
Proverbs 6:16
Warnings against Foolishness
15Therefore calamity will come upon him suddenly; in an instant he will be shattered beyond recovery.16There are six things that the LORD hates, seven that are detestable to Him:
- Scripture
- Sermons
- Commentary
The Awful Sin of Pride
By David Wilkerson3.7K1:07:541SA 9:251SA 10:8PRO 6:16MAT 6:33In this sermon, the preacher emphasizes the importance of patience and waiting on God's timing. He warns against making impulsive and fleshly decisions that can lead to disaster. The preacher encourages the audience to trust in God's ability to work things out in His own time and way. He also highlights the need to walk before the Lord in righteousness with joyful patience and long-suffering. The sermon is based on various biblical references, including Job, 1 Samuel, and Colossians.
Divisions
By Chuck Smith1.6K41:17DivisionsPRO 6:161CO 1:10GAL 2:5In this sermon, the speaker shares an anecdote about encountering a group of individuals who were causing division within a gathering of young people. He emphasizes the danger and displeasure that God has towards those who sow discord among brethren. Quoting from Proverbs 6:16-19, the speaker highlights the seven things that the Lord hates, including those who sow discord. The sermon concludes with a call for unity among believers and a warning against those who bring division into the body of Christ.
I Said Yes When I Should Have Said No
By Jim Logan1.2K1:13:19PRO 6:16PRO 8:13PRO 16:5
This sermon emphasizes the importance of a deep prayer life, reflecting on the impact of praying with individuals like Alan George and Mark Bubeck. It delves into the concept of 'yada' in the Bible, highlighting the significance of knowing and being known by God. The sermon also addresses the issue of pride, drawing attention to how pride can hinder our relationship with God and lead to destruction. Additionally, it touches on the simplicity of love in marriage relationships, contrasting the abundance of marriage counseling resources with the fundamental principle of loving one's spouse.
5 Indicators of a Hard Heart (Clip)
By Shane Idleman1.1K08:21PRO 6:16
This sermon delves into the characteristics of an evil and wicked heart, emphasizing the need for repentance and genuine transformation. It highlights how evil hearts create confusion, manipulate with smooth speech, crave control, lack empathy, and have no conscience or remorse. The message stresses the importance of confronting such behavior with love and truth, not enabling destructive patterns but pointing towards redemption through Christ.
The Proud Look
By Tom Palmer99154:50PRO 6:16In this sermon, the speaker uses a parable to illustrate the importance of maintaining focus on God and having a burning desire to meet with Him. The parable describes a person who is invited to visit the king in his throne room. The person begins to ascend the steps towards the king, but as they get closer, they lose their focus and no longer have a strong desire to meet with the king. The speaker emphasizes the need to keep our focus on God and to have a humble and sincere heart when approaching Him. The sermon encourages listeners to examine their own hearts and to seek a genuine relationship with God.
6) Wisdom Is With the Humble (Kannada)
By Zac Poonen76353:18PRO 6:16MAT 5:9MAT 19:30EPH 3:4
This sermon delves into the mystery of Christ as revealed in Ephesians chapter 3, emphasizing the importance of humility, honesty, and unity in the body of Christ. It contrasts the proud and the humble, highlighting the significance of being a peacemaker and a servant rather than seeking prominence. The message underscores God's wisdom in building His church with those who are truly humble, honest, and pure, while warning against pride and impurity that can hinder one's place in God's kingdom.
The Christian's Hate Life
By Jack Hyles0PSA 101:3PSA 119:104PSA 119:113PSA 119:163PRO 6:16JER 44:4AMO 5:21ZEC 8:17Jack Hyles preaches on the necessity of having love accompanied by hate, emphasizing that true love cannot exist without hating its opposite. He explains that qualities like patience, courage, gentleness, and kindness must be paired with their potential opposites to be genuine. Hyles highlights the importance of hating what God hates, including quitting, false ways to Heaven, empty ritual, evil thoughts, lying, idolatry, vain thoughts, and pride. He encourages Christians to hate the societal evils that threaten their communities and personal sins that cause heartache.
(The Full Gospel) 24. Submission to the Elders of the Church
By Zac Poonen0PRO 6:16Zac Poonen preaches on the importance of obeying and submitting to church leaders, emphasizing the need to distinguish between church matters and personal matters. In church matters, total submission to elders is crucial as they are the shepherds appointed by God. Submission to imperfect authorities, like Jesus did with Joseph and Mary, is a foundational step in the new and living way. Rebellion against God-appointed leadership is condemned, and if one cannot submit to their elders, they are free to prayerfully consider leaving and starting a new work under God's direction.
The General Conference of 1828
By Nathan Bangs0PRO 6:161CO 1:10EPH 4:3PHP 2:2COL 3:14Nathan Bangs preaches about the challenges faced by the Methodist Episcopal Church in dealing with internal dissension and calls for unity and adherence to the established principles of the Church. The conference in Pittsburgh in 1828 addressed issues such as lay representation, freedom of speech, and the preservation of the itinerant system. The conference highlighted the importance of maintaining unity, upholding the itinerant ministry, and resisting calls for radical changes that could jeopardize the core principles of Methodism.
Luke 16:1-8. the Parable of the Unjust Steward.
By Favell Lee Mortimer0PRO 6:6PRO 6:16MAT 6:19LUK 16:8COL 3:23Favell Lee Mortimer delves into the parable of the dishonest steward, explaining that the Lord commended the steward not for his wickedness but for his worldly wisdom in securing his future. The lesson taught is that bad men often put in more effort to achieve their evil goals than good men do for their good goals. The parable serves as a reminder that the children of this world can be more diligent in pursuing their objectives than the children of light, urging Christians to be as diligent in their pursuit of faith, love, and grace as the wicked are in their pursuits.
The Gift of Holy Hatred
By Chip Brogden0PSA 119:104PRO 6:16PRO 8:13ISA 1:11MAT 6:24LUK 14:26JHN 12:25HEB 1:9REV 2:15Chip Brogden preaches on the importance of holy hatred, emphasizing that alongside holy love, there is a need for a holy hatred towards sin, evil, hypocrisy, and false ways. He highlights the concept of loving what God loves and hating what God hates, stressing the necessity of choosing to serve and love the Lord above all else. Brogden delves into the idea of discipleship as a love/hate relationship, challenging believers to prioritize being true disciples of Christ over simply seeking salvation. He also explores the significance of hating self and embracing the Cross for eternal life, as well as the importance of aligning our hearts with what pleases and displeases the Lord.
On Sin
By Richard Baxter0PRO 6:16PRO 14:12EZK 18:20ROM 3:23ROM 6:231CO 6:18GAL 5:19JAS 4:171JN 1:91JN 2:16Richard Baxter, a Puritan preacher, delves into the great sinfulness of sin, emphasizing the intrinsic evil of sin itself and its various implications. He highlights how sin is a violation of God's perfect law, a denial of His authority, and a contempt of His wisdom, goodness, and holiness. Baxter also explains how sin leads to a practical atheism, idolatry, and a disregard for God's mercy, love, and grace. Ultimately, sin is portrayed as a moral destruction that affects not only the individual soul but also the entire creation, disrupting the harmony and order of the world.
The Inquisition
By Ian Paisley0PSA 94:20PRO 6:16ISA 5:20MAT 10:26JHN 8:32ROM 12:212CO 4:6EPH 5:111PE 5:8REV 12:10Ian Paisley delivers a sermon reflecting on the horrors of the Inquisition, describing it as a system born out of prodigious iniquity and cruelty, incompatible with freedom and human dignity. He highlights the extensive confiscation of property, shedding of blood, and the fear it instilled in society. Paisley emphasizes the continued existence and operation of the Inquisition, connecting it to the Popedom and its medieval glory, expressing disbelief at its association with the Apostle Peter. The sermon delves into the history, crimes, and operations of the Inquisition, shedding light on its dark and revolting nature.
Changing the Politicians' Thinking
By Robert P. Jr Dugan0GEN 1:26LEV 25:10PSA 33:12PRO 6:16PRO 29:18HOS 4:6AMO 5:24JHN 8:321TI 5:8Robert P. Jr Dugan preaches about the importance of evangelicals engaging in politics to influence society positively by being both salt and light. He emphasizes the need for evangelicals to commit to a new level of civic awareness, educating themselves on crucial issues and influencing lawmakers through personal contact, single-interest groups, and broader agendas. Dugan highlights the significance of evangelicals promoting Judeo-Christian values in education and legislation, protecting religious liberty, preserving the traditional family, and advocating for justice for all, including the protection of life as sacred.
Some Disappointments at the Judgment
By John Hames0PSA 139:1PRO 6:16MAT 7:21ROM 2:162CO 5:17JAS 1:26John Hames preaches about the various disappointments at the judgment day, emphasizing that many will be shocked to hear Jesus say 'I never knew you' due to their false professions and lack of genuine salvation. He warns against mistaking reformation for salvation and depending on past experiences or victories, stressing the necessity of a true transformation by the Holy Ghost. Hames also highlights the dangers of having a backslidden heart, secret sins, and being a secret backbiter, pointing out the importance of genuine repentance and living a truly transformed life in Christ.
Step 12 on Lying.
By St. John Climacus0PSA 101:7PRO 6:16PRO 12:22COL 3:9St. John Climacus emphasizes the destructive nature of lying, highlighting how it leads to the destruction of love, denial of God, and the severe judgment pronounced against it by the All-Holy Spirit. He warns against the habit of lying, especially when intertwined with perjury or hypocrisy, as it can lead to the loss of the fear of the Lord and corrupt one's conscience. Climacus also addresses the various motivations behind lying, such as wantonness, amusement, or causing harm to others, and stresses the importance of being truthful and transparent, ultimately leading to the cleansing of the soul.
Pharisees Are Liars and Murderers
By Zac Poonen0PRO 6:16JHN 8:44ACT 5:3EPH 4:25COL 3:9Zac Poonen preaches about the dangers of murder and lying, drawing parallels between the Pharisees' murderous desires and the modern-day tendency to destroy reputations with words. He emphasizes the importance of protecting others' reputations as we would our own family members, urging believers to eliminate 'murderers' from the church. Poonen also highlights how backsliding believers often resort to lying, likening it to giving one's heart to the devil, the father of lies, and stressing the need to hate lying as much as we hate murder.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
What now follows is not a separate section (Hitzig), but the corroborative continuation of that which precedes. The last word (מדנים, 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 המּה, הנּה, (הם, הן) points backwards and hitherwards, but not, as אלּה, forwards to that immediately following; in that case the words would be שׁשׁ אלה, or more correctly האלה שׁשׁ. 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 המה nuonorp , הנה (ההמה, ההנה) is never, like the Chald. המּון (המּו), employed as an accus. in the sense of אתהם, אתהן, 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 הנה (המה) represents the substantive verb, or, more correctly, in which the logical copula resulting from the connection of the clause itself remains unexpressed. Accordingly, 'שׂנא ה 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. תועבות, an error in the writing occasioned by the numeral (vid., Pro 26:25), is properly corrected by the Kerı̂; the poet had certainly the singular in view, as Pro 3:32; Pro 11:1, when he wrote תועבת. 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: עינים רמות, the feature of the רם, haughty (cf. Psa 18:28 with Sa2 22:28), is the opposite of the feature of the שׁח עינים, Job 22:29; עין is in the O.T. almost always (vid., Sol 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. דּם־נקי is innocent blood as distinguished from דּם הנּקי, the blood of the innocent, Deu 19:13. (Note: The writing דּם 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 דּם נקי is found. Besides, the Metheg is to be given to דּם־, so that one may not read it dom, as e.g., שׁשׁ־מאות, Gen 7:11, that one may not read it שׁשׁ־.) Pro 6:18 The fourth characteristic is a deceitful heart. On חרשׁ, vid., Pro 6:14, Pro 3:29, and on אין, Pro 6:12. The fifth: feet running with haste to evil; לרעה as לרע in Isa 59:7, echoing the distich Pro 1:16, as here, 17b and 18b. The connection מהר לרוּץ, propere cucurrit (contrast אחר ל), is equivalent to רץ מהר. 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. כּזבים are fictions, and שׁקר 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. כזבים is introduced to support שׁקר. (Note: Isaak Albo thus distinguishes these synonyms in his dogmatic, bearing the title ספר עקרים, ii. 27.) It would also be verbally permissible to interpret עד שׁקר in the sense of עדוּת שׁקר, like Pro 25:18, as in apposition to כזבים; but in the nearest parallel, Pro 14:15, the idea is personal, for it is said of the עד שׁקר that he breathes out lies. In that place there can be no doubt that the clause is a verbal one, and יפיח finitum, viz., Hiph. of פּוּח. This Hiph. signifies elsewhere also sufflare, Pro 20:8, afflare, Psa 10:5; Eze 21:26, perflare, Sol 4:16, anhelare (desiderare), Psa 12:6; Hab 2:3, but with כזבים, efflare, a synonym to דּבּר, as הבּיע and הטּיף, which has (cf. Pro 12:17) no secondary meaning in use, but is mostly connected with כזבים, not without reference to the fact that that which is false is without reality and is nothing more than הבל ורוח. But what kind of a form is יפיח, where it is not, as Pro 14:5, the predicate of a verbal clause, but in connection with כזבים, as here and at Pro 14:25; Pro 19:5, Pro 19:9 (once with אמונה, 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 יאיר, יכין, יקים; however, at least the one n. appell. יריב (an adversary) is found, which may be formed from the Hiph. as well as from the Kal. But should not the constr. of יפיח after the form יריב be יפיח? One does not escape from this consideration by deriving יפיח, after the forms יגיע, יחיל, ידיד, ישׁישׁ, and the like, from a secondary verb יפח, the existence of which is confirmed by Jer 4:31, and from which also יפח, Psa 27:12, appears to be derived, although it may be reduced also, after the form ירב (with יריב), to הפיח. But in this case also one expects as a connecting form יפיח like ידיד, as in reality יפח from יפח (cf. אבל, שׂמהי, from אבל, שׂמח). 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 יפיח were a substantive formed with the preformative of the second modus like ילקוּט Sa1 17:40, or were it a participial intensive form of active signification such as נביא, then the verbal force remaining in it is opposed to the usage of the language. There remains nothing further, therefore, than to regard יפיח 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 יוסיף, 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.
Jamieson-Fausset-Brown Bible Commentary
six . . . seven--a mode of speaking to arrest attention (Pro 30:15, Pro 30:18; Job 5:19).
John Gill Bible Commentary
A proud look,.... Or, "eyes elated" (d); scorning to look down upon others; or looking upon them with disdain; or reckoning them as unworthy to be looked upon, having an high opinion of their own worth and merit. Pride is the first of the hateful things mentioned; it being the first sin committed, as is probable, the sin of the angels, and of the first man; and is a predominant evil in human nature, and is directly opposite to God and to his nature, and against which he sets himself; for "he resisteth the proud", Jam 4:6; the pride of the heart shows itself in the eyes, or by the looks of a man; Gersom says, the phrase denotes impudence and haughtiness; a lying tongue; that is the second of the hateful things; a tongue speaking falsehood, knowingly and willingly, with an intention to deceive others; to hurt the character of a neighbour, or to flatter a friend, is a most detestable evil; it ought to be so to men, it must be so to God, who is a God of truth: nor is there anything in which a man more resembles the devil, who is the father of lies; and hands that shed innocent blood; human blood; and that of persons who have not been guilty of any capital sin, for which they ought to die by the laws of God or men, and yet shed or poured out as common water; such hands must be defiled, and such men must be hateful to God, they destroying his image, and being like to the devil, who was a murderer from the beginning. These "three" sins are plainly to be seen in the son of Belial, antichrist, who exalts himself above all that is called God, the kings and princes of the earth; he and his followers speak lies in hypocrisy; and is the whore that is drunk with the blood of the saints, Th2 2:4. (d) "oculi clati", Junius & Tremellius, Piscator, Michaelis.
Tyndale Open Study Notes
6:16-19 The first line gives a number followed by a second line that increases that number by one. This device (called number parallelism) introduces a list of items and often, as here, draws attention to the climactic final item (see also 30:15-23).