Proverbs 21:27
WEB
The sacrifice of the wicked is an abomination— how much more, when he brings it with a wicked mind!
BSB
The sacrifice of the wicked is detestable— how much more so when brought with ill intent!
KJV
The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?
Matthew Henry
Hebrew interlinear
H2077
n-m — slaughter, flesh, sacrifice
Derivation: from 2076;
properly, a slaughter, i.e. the flesh of an animal; by implication, a sacrifice (the victim or the act)
KJV: offer(-ing), sacrifice.
n.m — sacrifice
זֶ֫בַח 162 n.m. sacrifice
I. general name for all sacrifices eaten at feasts
1. of the God of Israel
2. of other deities
II. there are several kinds which are gradually distinguished
1. the covenant sacrifice, between Jacob and Laban
2. the passover
3. annual sacrifice
4. thank offering
5. in ritual of H & P
6. the slaughter of hostile nations
7. the verb used
H7563
a — wrong, bad
Derivation: from 7561;
morally wrong; concretely, an (actively) bad person
KJV: condemned, guilty, ungodly, wicked (man), that did wrong.
adj — wicked
רָשָׁע 263 adj. wicked, criminal
H8441
n-f — disgusting, abhorrence, idolatry, idol
Derivation: or תֹּעֵבַה; feminine active participle of 8581;
properly, something disgusting (morally), i.e. (as noun) an abhorrence; especially idolatry or (concretely) an idol
KJV: abominable (custom, thing), abomination.
n.f — abomination
תּוֹעֵבַה 117 n.f. abomination
H637
prt — accession, yea, though
Derivation: a primitive particle;
meaning accession (used as an adverb or conjunction); also or yea; adversatively though
KJV: also, + although, and (furthermore, yet), but, even, + how much less (more, rather than), moreover, with, yea.
conj — also
אַף conj. denoting addition, esp. of something greater, also, yea
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H2154
n-f — plan, bad one
Derivation: or זַמָּה; from 2161;
a plan, especially a bad one
KJV: heinous crime, lewd(-ly, -ness), mischief, purpose, thought, wicked (device, mind, -ness).
n.f — plan
זִמָּה n.f. plan, device, wickedness
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
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Verse 27
Proverbs 21:27
Sacrifices were of divine institution; and when they were offered in faith, and with repentance and reformation, God was greatly honoured by them and well-pleased in them. But they were often not only unacceptable, but an abomination, to God, and he declared so, which was an indication both that they were not required for their own sakes and that there were better things, and for effectual, in reserve, when sacrifice and offering should be done away. They were an abomination, 1. When they were brought by wicked men, who did not, according to the true intent and meaning of sacrificing, repent of their sins, mortify their lusts, and amend their lives. Cain brought his offering. Even wicked men may be found in the external performances of religious worship. Many can freely give God their beasts, their lips, their knees, who would not give him their hearts; the Pharisees gave alms. But when the person is an abomination, as every wicked man is to God, the performance cannot but be so; even when he brings it diligently; so some read the latter part of the verse. Though their offerings are continually before God (Psa 50:8), yet they are an abomination to him. 2. Much more when they were brought with wicked minds, when their sacrifices were made, not only consistent with, but serviceable to, their wickedness, as Absalom's vow, Jezebel's fast, and the Pharisees' long prayers. When men make a show of devotion, that they may the more easily and effectually compass some covetous or malicious design, when holiness is pretended, but some wickedness intended, then especially the performance is an abomination, Isa 66:5.
Cross-references: Ps 50:8 · Isa 66:5