English Standard Version
One who is righteous is a guide to his neighbor, but the way of the wicked leads them astray.
King James Bible
The righteous is more excellent than his neighbour: but the way of the wicked seduceth them.
American Standard Version
The righteous is a guide to his neighbor; But the way of the wicked causeth them to err.
He that neglecteth a loss for the sake of a friend, is just: but the way of the wicked shall deceive them.
English Revised Version
The righteous is a guide to his neighbour: but the way of the wicked causeth them to err.
Webster's Bible Translation
The righteous is more excellent than his neighbor: but the way of the wicked seduceth them.
Proverbs 12:26 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
20 Deceit is in the heart of him who deviseth evil,
But those who devise peace cause joy.
Regarding the figure of forging, fabricating (lxx, Aquila, Symmachus, and Theodotion, τεκταίνειν), or of ploughing, which underlies the phrase חרשׁ רע, moliri malum, vid., at Proverbs 3:29. That deceit is in the heart of him who deviseth evil (בּלב־חרשׁי רע, as is correctly punctuated e.g., by Norzi) appears to be a platitude, for the חרשׁ רע is as such directed against a neighbour. But in the first place, 20a in itself says that the evil which a man hatches against another always issues in a fraudulent, malicious deception of the same; and in the second place, it says, when taken in connection with 20b, where שׂמחה is the parallel word to מרמה, that with the deception he always at the same time prepares for him sorrow. The contrast to חרשׁי רע is יועצי שׁלום si ח, and thus denotes not those who give counsel to contending parties to conclude peace, but such as devise peace, viz., in reference to the neighbour, for יעץ means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree, 2 Chronicles 25:16; Isaiah 32:7.; cf. יעץ על, Jeremiah 49:30. Hitzig and Zckler give to שׁלום the general idea of welfare (that which is salutary), and interpret the שׂמחה as the inner joy of the good conscience. Certainly שלום (R. של, extrahere, in the sense of deliverance from trouble) means not only peace as to the external relationship of men with each other, but also both internal and external welfare. Thus it is here meant of external welfare; Hitzig rightly compares Jeremiah 29:11 with Nahum 1:11 to the contrast between שׁלום and רע. But as מרמה is not self-deception, but the deception of another, so also שׂמחה is not the joy of those who devise the device in their hearts for the deception of others, but the joy they procure for others. Thoughts of peace for one's neighbour are always thoughts of procuring joy for him, as thoughts of evil are thoughts of deceit, and thus of procuring sorrow for him. Thus וליועצי is an abbreviated expression for ובלב יועצי.
Treasury of Scripture Knowledge
excellent or abundant
Anxiety in a man's heart weighs him down, but a good word makes him glad.
Whoever is slothful will not roast his game, but the diligent man will get precious wealth.
A man of violence entices his neighbor and leads him in a way that is not good.
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