6:14 he plots evil with perverse thoughts 1 in his heart,
he spreads contention 2 at all times.
16:28 A perverse person 3 spreads dissension,
and a gossip separates the closest friends. 4
17:11 An evil person seeks only rebellion, 5
and so 6 a cruel messenger 7 will be sent against him.
1 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
2 tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.
3 tn Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip” – one who whispers and murmurs (18:8; 26:20, 22).
4 tn The term אַלּוּף (’aluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived
5 sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (mÿri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).
6 tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
7 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.