Fair Warning

You destroy those who speak lies; the Lord loathes the person of bloodshed and deceit.  Psalm 5:6  NASB

Destroy/ loathe – Two verbs of consequence: ʾābad and tāʿab, “to destroy” and “to loathe.”  The meanings are a bit tangled.

The verb ʾābad is a common word for to die, or, in the case of things, reputation, etc., to pass away. . . Probably the main theological question about this root is whether it refers merely to physical death or also to eternal punishment. It is not an easy question.^[1]

Does God remove from existence those who speak lies?  Or are these reprobates subject to everlasting punishment?  Either choice is not very comforting, especially when we have all lied.  Of course, the verse isn’t describing our past lies.  It’s describing the present and continuing condition of persons who declare what is untrue—continuously (it’s a participle).  These are people who are, what we would call, pathogenic liars.  They can’t be trusted at all.  Their constitution is built on misrepresentation.  A few examples come easily to mind.  And there are consequences, perhaps not as rapidly as some of us would like, but nevertheless, certain.

What about tāʿab?  Notice that this word is the root of tôʿēbâ, that is, abomination.  Youngblood comments:

Its basic meanings in the Piel are “abhor, loathe” in a physical sense (Job 9:31; 19:19; 30:10; Ps 107:18) and “detest, exclude” for ritual or ethical reasons (Deut 7:26; 23:7 [H 8]). Often the two meanings coalesce (Amos 5:10; Mic 3:9); in any event, the subject may be either God (Ps 106:40) or man (Isa 49:7). In the Hiphil, the verb means “commit abominable/detestable deeds” (I Kgs 21:26; Ps 14:1; 53:1 [H 2]; Ezk 16:52), while in the Niphal it means “be loathesome [sic], detestable” (I Chr 21:6; Job 15:16; Isa 14:19).^[2]

We recognize that tāʿab covers ground similar to śānēʾ (hate) from Psalm 5:5.  This is not surprising since Hebrew poetry rhymes ideas, not sounds.  “Will not stand” from verse 5 parallels “destroy” in verse 6 while “hate” parallels “loathes.”  The first word in the pair is enhanced or elaborated by the second.

Now we must ask, “Who is the person God loathes?” just as we asked “Who is the one who does injustice?”  Once again, one idea is enhanced by the next.  So, ʾāwen (verse 6) is enhanced by dām (bloodshed) and mirmâ (deceit).  Hamilton offers an important insight concerning blood:

Atonement for sins was made by the sacrifice of the life of animals as a substitution for one’s own life; and the shedding of blood was the most important element in the expiation of sin. Hence, the prohibition on human imbibing. It was too sacred for ordinary man to handle.^[3]

Someone who sheds the blood of another has violated perhaps the most important relationship connection from a biblical point of view, namely, God’s sovereignty over life.  To shed blood is to usurp God’s authority.  Is it any wonder that God hates—loathes such action.

Notice that this verse ties bloodshed to deceit.  The word is mirmâ.  “The ot makes clear that deceitful speech is one of the most heinous offenses against God.”^[4]  The word includes “swindle,” “falsify,” “fraud,” and “treachery.”  Injustice has been enhanced.  It has now expanded to include not just lies but every form of falsehood.  Interestingly, there is some connection between usurping God’s authority over life and communicating, verbally or otherwise, what is not true.  Do you suppose we need to rethink the conversation between the serpent and the woman in the Garden?

It doesn’t take much observation today to find numerous examples of these parallels.  Our world is filled with ʾāwen and mirmâ.  The psalmist tells us that God has extreme emotional reactions to these atrocities.  We can only wonder why His wrath has not yet spilled over.

Topical Index: ʾāwen, mirmâ, tāʿab, śānēʾ, ʾābad, destroy, deceit, hate, loathe, bloodshed, Psalm 5:6

^[1] Harris, R. L. (1999). 2 אָבַד. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 3). Moody Press.

^[2] Harris, R. L., Archer, G. L., Jr., & Waltke, B. K., eds. (1999). In Theological Wordbook of the Old Testament (electronic ed., p. 976). Moody Press.

^[3] Hamilton, V. P. (1999). 436 דָּם. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 191). Moody Press.

^[4] White, W. (1999). 2169 רָמָה. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 849). Moody Press.