96 The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” ( 531 ). 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 לוז nif; 531 Niph).
97 Heb “abomination of the Lord.” The term יְהוָה (yéhvah, “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.
98 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.
99 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 ( 691 ; ). 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.
100 Heb “the curse of the Lord.” This expression features a genitive of possession or source: “the Lord’s curse” or “a curse from the Lord.” The noun מְאֵרַה (mé’erah, “curse”) connotes banishment or separation from the place of blessing. It is the antonym of בְּרָכָה (bérakhah, “blessing”). The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see 76 מְאֵרַה; ).
101 Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 ( 109 5.a).
102 The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
103 The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
104 Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country ( 627 נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
105 The Hebrew is structured chiastically (:): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability.
106 The particle אִם (’im, “though”) introduces a concessive clause: “though.…”
107 Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
108 The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”
109 The Hebrew is structured chiastically (:): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.

In other versions

ESVEnglish Standard Version

for the devious person is an abomination to the Lord,

but the upright are in his confidence.

The Lord’s curse is on the house of the wicked,

but he blesses the dwelling of the righteous.

Toward the scorners he is scornful,

but to the humble he gives favor.

NIVNew International Version (2011)

For the Lord detests the perverse

but takes the upright into his confidence.

The Lord’s curse is on the house of the wicked,

but he blesses the home of the righteous.

He mocks proud mockers

but shows favor to the humble and oppressed.

CSBChristian Standard Bible

for the devious are detestable to the Lord,

but he is a friend to the upright.

The Lord’s curse is on the household of the wicked,

but he blesses the home of the righteous;

He mocks those who mock

but gives grace to the humble.

NLTNew Living Translation

Such wicked people are detestable to the Lord,

but he offers his friendship to the godly.

The Lord curses the house of the wicked,

but he blesses the home of the upright.

The Lord mocks the mockers

but is gracious to the humble.

LEBThe Lexham English Bible

for he who is perverse is an abomination of Yahweh,

but those who are upright are his confidence.

The curse of Yahweh is on the house of the wicked,

and the abode of the righteous ones he blesses.

With those who scorn, he is scornful,

but to those who are humble, he gives favor.

KJV 1900King James Version

For the froward is abomination to the Lord:

But his secret is with the righteous.

The curse of the Lord is in the house of the wicked:

But he blesseth the habitation of the just.

Surely he scorneth the scorners:

But he giveth grace unto the lowly.

Public Domain