Proverbs 14:22

14:22 Do not those who devise ¹  evil go astray?

But those who plan good exhibit ²  faithful covenant love. ³ 

Proverbs 6:14

6:14 he plots evil with perverse thoughts ⁴  in his heart,

he spreads contention ⁵  at all times.

Proverbs 6:18

6:18 a heart that devises wicked plans, ⁶ 

feet that are swift to run ⁷  to evil,

Proverbs 11:12

11:12 The one who denounces ⁸  his neighbor lacks wisdom, ⁹ 

but the one who has discernment ¹⁰  keeps silent. ¹¹ 

Proverbs 12:20

12:20 Deceit is in the heart of those who plot evil, ¹² 

but those who promote peace ¹³  have joy.

Proverbs 17:28

17:28 Even a fool who remains silent is considered ¹⁴  wise,

and the one who holds his tongue is deemed discerning. ¹⁵ 

Proverbs 20:4

20:4 The sluggard will not plow ¹⁶  during the planting season, ¹⁷ 

so at harvest time he looks ¹⁸  for the crop ¹⁹  but has nothing.

Proverbs 3:29

3:29 Do not plot ²⁰  evil against your neighbor

when ²¹  he dwells by you unsuspectingly.

[14:22]  ¹ sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.

[14:22]  ² tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:22]  ³ tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.”

[6:14]  ⁴ tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.

[6:14]  ⁵ 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.

[6:18]  ⁷ tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).

[6:18]  ⁸ tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.

[11:12]  ¹⁰ tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.

[11:12]  ¹¹ tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).

[11:12]  ¹² tn Heb “a man of discernment.”

[11:12]  ¹³ sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.

[12:20]  ¹³ sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.

[12:20]  ¹⁴ tn Heb “those who are counselors of peace.” The term שָׁלוֹם (shalom, “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. NAB, NIV).

[17:28]  ¹⁶ tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.

[17:28]  ¹⁷ tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise – he just hides his folly.

[20:4]  ¹⁹ sn The act of plowing is put for the whole process of planting a crop.

[20:4]  ²⁰ tn Heb “in the autumn”; ASV “by reason of the winter.” The noun means “autumn, harvest time.” The right time for planting was after the harvest and the rainy season of autumn and winter began.

[20:4]  ²¹ tn The Piel of the verb שָׁאַל (sha’al, “to ask”) means “to beg” or “to inquire carefully.” At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).

[20:4]  ²² tn The phrase “for the crop” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.

[3:29]  ²² sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).

[3:29]  ²³ tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”