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OET interlinear PROV 12:20

◄ ← PROV 12:20 ↓ → ► ║ ©

Hebrew word order

    1. Hebrew word
    2. Hebrew lemma
    3. OET-LV words
    4. OET-RV words
    5. Strongs
    6. Role/Morphology
    7. Gloss
    8. CAPS codes
    9. OET tags
    10. OET word #
    1. מִרְמָה
    2. 391313
    3. Deceit
    4. -
    5. 4820
    6. S-Ncfsa
    7. deceit
    8. S
    9. Y-1000
    10. 272562
    1. בְּ,לֶב
    2. 391314,391315
    3. +is in +the heart of
    4. ≈mind
    6. P-R,Ncmsc
    7. [is]_in_[the],heart_of
    8. -
    9. Y-1000
    10. 272563
    2. 391316
    3. -
    4. -
    6. -x-maqqef
    8. -
    9. -
    10. 272564
    1. חֹרְשֵׁי
    2. 391317
    3. those who devise of
    4. those
    6. P-Vqrmpc
    7. of_[those_who]_devise_of
    8. -
    9. Y-1000
    10. 272565
    1. רָע
    2. 391318
    3. (of) evil
    4. evil
    6. P-Aamsa
    7. (of)_evil
    8. -
    9. Y-1000
    10. 272566
    1. וּ,לְ,יֹעֲצֵי
    2. 391319,391320,391321
    3. and belongs to counsellors of
    4. promote
    5. 3289
    6. P-C,R,Vqrmpc
    7. and_[belongs],to,counselors_of
    8. -
    9. Y-1000
    10. 272567
    1. שָׁלוֹם
    2. 391322
    3. peace
    4. peace
    5. 7965
    6. P-Ncmsa
    7. peace
    8. -
    9. Y-1000
    10. 272568
    1. שִׂמְחָה
    2. 391323
    3. joy
    4. -
    5. 8057
    6. S-Ncfsa
    7. joy
    8. -
    9. Y-1000
    10. 272569
    2. 391324
    3. -
    4. -
    6. -x-sof-pasuq
    8. -
    9. -
    10. 272570

OET (OET-LV) Deceit is_in_the_heart_of those_who_devise_of (of)_evil and_belongs_to_counsellors_of peace joy.

OET (OET-RV) Those who make evil plans, do it from a deceitful mind,
 ⇔ ^ but those who promote peace, end up contented.

SIL Open Translator’s Notes:

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.

In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.

In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.

Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.

Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.

Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:

Ill-gotten treasures are of no value,

but righteousness delivers from death.

However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you(sing), you(plur), we(dual), or we(incl). See the note on 10:2 for translation suggestions.

Some other headings for this section are:

Proverbs of Solomon (NIV)

The Wise Words of Solomon (NCV)

Here are many wise things that Solomon said

12:20

Notice the parallel parts that contrast in meaning:

20a Deceit is in the hearts of those who devise evil,

20bbut the counselors of peace have joy.

The contrast between 12:20a and 12:20b is not exact. The first line talks about the purpose of people who plot evil. Their purpose is deceit. The second line talks about the result in the lives of people who promote peace. The result is joy.

12:20a

Deceit is in the hearts of those who devise evil,

Deceit is in the hearts of those who devise evil: There are two ways to interpret this statement:

  1. Those who plot evil intend to deceive others. For example:

    Those who plan evil are full of lies (NCV) (BSB, CEV, ESV, GW, KJV, NASB, NCV, NET, NIV, NJB, NJPS, NLT, NRSV)The phrase “full of lies” in the NCV clearly implies telling lies to other people. The other versions listed here are similar to the BSB. They do not specify who is deceived. However, in English, a statement such as “there is deceit in their hearts” normally implies an intention to deceive others.

  2. Those who plot evil deceive themselves. For example:

    Those who plot evil delude themselves (REB) (REB, GNT)The GNT says: “are in for a rude surprise.” This expression probably implies that those who plan evil deceive themselves in some way. It does not imply that they deceive others.

It is recommended that you follow interpretation (1).The only reason given in the commentaries for following interpretation (2) is that it would result in a better contrast, but imprecise parallelism is fairly common in Proverbs, so this is not sufficient reason in itself. Scholars who support interpretation (2) include McKane, Scott, and possibly Whybray. Interpretation (1) is supported by Fox, Waltke, UBS, and Delitzsch. In Proverbs, the term Deceit most frequently refers to deceiving others (for example, see 12:5b, 12:17b).Of the eight occurrences of this word in Proverbs, only one clearly (14:8) refers to self-deception. Of the thirty occurrences in other books of the OT, most if not all refer to telling lies or deceiving others.

devise evil: The word evil frequently refers to moral evil, but it may also refer to trouble or harm (see 12:21b). The phrase devise evil probably refers here to plans or schemes to harm someone else.

12:20b

but the counselors of peace have joy.

the counselors of peace: The Hebrew phrase that the BSB translates literally as counselors of peace refers to anyone who advises, promotes, or works toward peace. In this context, peace refers mainly to peaceful relationships or well-being among the people in a community. (See the note on 3:2b.)

joy: Other words that express the meaning of joy include “gladness” and “happiness.”

Another way to translate this line is:

but those who work for good will find happiness (GNT)

uW Translation Notes:

Note 1 topic: figures-of-speech / abstractnouns

מִ֭רְמָה & רָ֑ע & שָׁל֣וֹם שִׂמְחָֽה

deceit & evil & peace joy

See how you translated the abstract nouns Deceit in [11:1](../11/01.md), evil in [1:16](../01/16.md), joy in [10:28](../10/28.md), and peace in [3:1](../03/01.md).

Note 2 topic: figures-of-speech / metonymy

בְּ⁠לֶב

[is]_in_[the],heart_of

See how you translated the same use of heart in [2:2](../02/02.md).

Note 3 topic: figures-of-speech / possession

וּֽ⁠לְ⁠יֹעֲצֵ֖י שָׁל֣וֹם שִׂמְחָֽה

and_[belongs],to,counselors_of peace joy

Here Solomon is using the possessive form to describe advisers who advise others to do what results in peace. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “but joy is for people who advise others to do what will result in peace”

OET-LV English word order (‘Reverse’ interlinear)

    1. OET-LV words
    2. OET-RV words
    3. Strongs
    4. Hebrew word
    5. Hebrew lemma
    6. Role/Morphology
    7. Gloss
    8. CAPS codes
    9. OET tags
    10. OET word #
    1. Deceit
    2. -
    3. 4202
    5. 391313
    6. S-Ncfsa
    8. S
    9. Y-1000
    10. 272562
    1. +is in +the heart of
    2. ≈mind
    3. 846,3747
    5. 391314,391315
    6. P-R,Ncmsc
    8. -
    9. Y-1000
    10. 272563
    1. those who devise of
    2. those
    3. 2645
    5. 391317
    6. P-Vqrmpc
    8. -
    9. Y-1000
    10. 272565
    1. (of) evil
    2. evil
    3. 7217
    5. 391318
    6. P-Aamsa
    8. -
    9. Y-1000
    10. 272566
    1. and belongs to counsellors of
    2. promote
    3. 1987,3705,3261
    5. 391319,391320,391321
    6. P-C,R,Vqrmpc
    8. -
    9. Y-1000
    10. 272567
    1. peace
    2. peace
    3. 7831
    5. 391322
    6. P-Ncmsa
    8. -
    9. Y-1000
    10. 272568
    1. joy
    2. -
    3. 8032
    5. 391323
    6. S-Ncfsa
    8. -
    9. Y-1000
    10. 272569

OET (OET-LV) Deceit is_in_the_heart_of those_who_devise_of (of)_evil and_belongs_to_counsellors_of peace joy.

OET (OET-RV) Those who make evil plans, do it from a deceitful mind,
 ⇔ ^ but those who promote peace, end up contented.

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.OET logo mark

◄ ← PROV 12:20 ↑ → ► ║ ©