Proverbs 12:5 — Word Study
WLCמַחְשְׁב֣וֹת צַדִּיקִ֣ים מִשְׁפָּ֑ט תַּחְבֻּל֖וֹת רְשָׁעִ֣ים מִרְמָֽה׃
BSAThe plansmachăshâbâh [thoughts, purposes] of the righteoustsaddîyq [just, upright] are justmishpâṭ [right] [but] the counseltachbulâh [guidance, advice] of the wickedrâshâʻ [morally wrong, bad] leads to deceitmirmâh [deception, cheating]
| Greek | English | Parsing |
|---|---|---|
| מַחְשְׁב֣וֹת | [the] plans of | Noun common, feminine plural construct |
| צַדִּיקִ֣ים | righteous [people] | Adj |
| מִשְׁפָּ֑ט | [are] justice | Noun common, masculine singular absolute |
| תַּחְבֻּל֖וֹת | [the] counsel of | Noun common, feminine plural construct |
| רְשָׁעִ֣ים | wicked [people] | Noun common, masculine plural absolute |
| מִרְמָֽה׃ | [are] deceit | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The plans of the righteous are just, but the counsel of the wicked leads to deceit. |
| KJV | The thoughts of the righteous are right: but the counsels of the wicked are deceit. |
| ASV | The thoughts of the righteous are just; But the counsels of the wicked are deceit. |
| YLT | The thoughts of the righteous [are] justice, The counsels of the wicked — deceit. |
| WEB | The thoughts of the righteous are just, but the advice of the wicked is deceitful. |
| BBE | The purposes of upright men are right, but the designs of evil-doers are deceit. |
Where they part company is צַדִּיקִ֣ים — see How Translations Differ.
Two main clauses contrast the nature of the righteous and the wicked, emphasizing their differing outcomes.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 12:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Righteousness and Wickednessgenerated
Proverbs 12:5 contrasts the plans of the righteous with the counsel of the wicked, emphasizing the moral implications of their actions. The surrounding verses discuss the qualities of the righteous, such as integrity and wisdom, and the consequences faced by the wicked. This passage highlights the importance of aligning one's thoughts and actions with righteousness to achieve justice, as seen in the broader context of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:23 | The desire of the righteous leads only to good, but the hope of the wicked brings wrath. |
| 2 | Proverbs 24:9 | A foolish scheme is sin, and a mocker is detestable to men. |
| 3 | Psalm 119:15 | I will meditate on Your precepts and regard Your ways. |
| 4 | Psalm 139:23 | Search me, O God, and know my heart; test me and know my concerns. |
| 5 | Isaiah 55:7 | Let the wicked man forsake his own way and the unrighteous man his own thoughts; let him return to the LORD, that He may have compassion, and to our God, for He will freely pardon. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — מַחֲשָׁבָה, machashabahgenerated
The word מַחֲשָׁבָה (machashabah) refers to plans or thoughts and is derived from a root meaning to contrive or devise. It encompasses both good and bad intentions, indicating creativity and problem-solving. In this verse, it specifically highlights the plans of the righteous, suggesting that their intentions are aligned with justice.
This noun is in the feminine plural construct form, indicating a collective idea of plans or thoughts. The use of this term in the context of righteousness underlines the notion that the righteous actively engage in thoughtful and just planning, which reflects their character and moral standing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word just for צַדִּיקִ֣ים. Other translations, like the BBE, use upright, emphasizing the moral quality of the righteous.
Where they part company is in the rendering of מִשְׁפָּ֑ט — the BSB has are just, while the KJV uses are judgment, reflecting a slightly different focus on the nature of justice.
Sentence Structuregenerated
The structure of the verse consists of two main clauses, each with its own subject and predicate. The first clause, with מַחְשְׁב֣וֹת as the subject, states that the plans of the righteous are just, while the second clause presents the counsel of the wicked leading to deceit.
The Hebrew word order places emphasis on the subjects, highlighting the contrast between the righteous and the wicked, which is central to the verse's message.
Septuagint Backgroundgenerated
In the Septuagint, מַחֲשָׁבָה is rendered as λογισμοὶ, which means 'thoughts' or 'calculations'. This choice indicates a focus on the mental aspect of planning, aligning with the idea of the righteous carefully considering their actions.
The translation of צַדִּיקִ֣ים as δικαίων reinforces the moral quality of the righteous, emphasizing their uprightness in contrast to the wicked.
In plain words — the whole versegenerated
Proverbs 12:5 tells us that the plans made by righteous people are just and fair, while the advice given by wicked people leads to deceit and trickery. This verse highlights the importance of having good intentions and making wise choices.
Frequently Asked Questionsgenerated
It means that the intentions and actions of righteous people align with fairness and moral integrity, leading to just outcomes.
The guidance from wicked people is often rooted in selfishness or malice, resulting in dishonesty and trickery.
We should strive to make plans that are just and upright, seeking wisdom and guidance that aligns with righteousness.
It reflects the recurring theme in Proverbs of contrasting the paths of the righteous and the wicked, emphasizing the consequences of their choices.
Reflection Questionsgenerated
- In what areas of my life do I need to ensure my plans align with righteousness?
- How can I seek wise counsel when making important decisions?
- What are some examples of deceitful advice I have encountered, and how did it affect me?
- How can I encourage others to pursue just plans and actions in their lives?
The early church on this verse — how the Fathers read it
Bede comments on this verse, highlighting how the righteous judge their actions through careful thought and meditation.
The thoughts of the righteous are judgments, etc. The righteous judge their actions by diligent meditation, to see if they please the Lord, lest, by any chance, being less careful,Early Church Fathers on Proverbs 12 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 12:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe thoughts of the righteous [are] right,.... Or "judgment" (o).
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe thoughts of the righteous are right: but the counsels of the wicked are deceit. The thoughts of the righteous (are) right (Hebrew, judgment; i:e., consonant to justice): (but) the counsels of the wicked (are) deceit.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe thoughts of the righteous are right; his constant purpose is to deal justly and truly with God and with men. The counsels of the wicked are deceit; his great care and contrivance is to wrong and deceive others by fair pretences and cunning artifices.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:5 The thoughts of the righteous [are] right: [but] the counsels of the wicked [are] deceit.Ver. 5. The thoughts of the righteous are right.] He feeds his thoughts upon the best objects, those especially mentioned in that little Bible, Philippians 4:8, "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these Things."if worse break in, as they will, he jostles them out, and rids the room of them. But the counsels of the wicked are deceit.] Not their rash thoughts only, but…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The thoughts of the righteous are right.—Or, justice. (Comp. Matthew 12:35.)
Read Charles John Ellicott on Proverbs 12 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Thoughts… righteous — Their purposes, intentions, accord with justice, or a judicial decision; that is, are like unto one. They meditate, and intend nothing but what is right. The counsels — ϊηαμεϊ, tahhbuloth, (comp.
Read Daniel Denison Whedon on Proverbs 12 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The plans of the righteous are just, but the counsel of the wicked leads to deceit.
The thoughts of the righteous are just, but the advice of the wicked is deceitful.
The plans of the righteous are just, but the counsel of the wicked leads to deceit.
The plans of the righteous are just; the counsels of the wicked are deceitful.
Tyndale line
The thoughts of the righteous are right: but the counsels of the wicked are deceit.
The thoughts of the righteous are just; But the counsels of the wicked are deceit.
The thoughts of the righteous are just: but the counsels of the wicked are deceit.
The thoughts of the righteous are right: but the counsels of the wicked are deceit.
The thoughtes of the iust are right: but the counsels of the wicked are deceitfull.
Strictly literal
The thoughts of the righteous are right; the counsels of the wicked are deceit.
The thoughts of the righteous [are] justice, The counsels of the wicked — deceit.
The thoughts of the righteous [are] justice, || The counsels of the wicked—deceit.
The thoughts of the righteous are justice: the best counsels of the wicked are deceit.
The plans of the righteous are just, but the advice of the wicked is deceitful.
From the Latin
The thoughts of the just are judgments: and the counsels of the wicked are deceitful.
Simplified
Good people make plans that are fair, but the advice of the wicked is deceptive.
The purposes of upright men are right, but the designs of evil-doers are deceit.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text (MT) of Proverbs 12:5 states, "מַחְשְׁב֣וֹת צַדִּיקִ֣ים מִשְׁפָּ֑ט תַּחְבּ֖וּל֖וֹת רְשָׁעִ֣ים מִרְמָֽה׃" which translates to "The plans of the righteous are just, but the counsel of the wicked leads to deceit." The Septuagint (LXX) aligns closely with the MT, matching five out of six words, though its specific wording and structure differ as it reflects a Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct comparison for this verse, but the agreement between the MT and LXX indicates a strong consistency in the core message of the verse across these ancient texts.
מַחְשְׁב֣וֹת צַדִּיקִ֣ים מִשְׁפָּ֑ט תַּחְבֻּל֖וֹת רְשָׁעִ֣ים מִרְמָֽה׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 12:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מַחֲשָׁבָה (machashabah) refers to thoughts, devices, plans, or inventions, encompassing both good and bad intentions. It is derived from a root meaning to contrive or devise. The entries consistently highlight its use in contexts relating to intention and creativity.
מַחֲשָׁבָה n.f. thought, device
thought
device, plan, purpose
invention
base
H4284 מַחֲשָׁבָה thought, device . thought
. device, plan, purpose
. invention
4284 machashabah makh-ash-aw-baw'
or machashebeth {makh-ash-eh'-beth}; from 2803; a
contrivance, i.e. (concretely) a texture, machine, or
(abstractly) intention, plan (whether bad, a plot; or good,
advice):--cunning (work), curious work, device(-sed),
imagination, invented, means, purpose, thought.
see HEBREW for 02803
מַחֲשָׁבָה (ma.cha.sha.vah) — plot.
1) thought, device
1a) thought
1b) device, plan, purpose
1c) invention
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
תַּחְבֻּלָה (tachbulah) refers to direction or counsel, derived from the idea of steering or managing ropes. It encompasses guidance, wise advice, and can also imply plans or strategies. The term appears only in plural form and is associated with both good and wicked counsel.
[תַּחְבֻּלָה] n.f. direction, counsel (prob. orig. of rope-pulling, i.e. steering, directing a ship)
base
H8458 תַּחְבֻּלָה, תַּחְבּוּלָה
8458 tachbulah takh-boo-law'
or tachbuwlah {takh-boo-law'}; from 2254 as denominative from
2256; (only in plural) properly, steerage (as a management of
ropes), i.e. (figuratively) guidance or (by implication) a
plan:--good advice, (wise) counsels.
see HEBREW for 02254
see HEBREW for 02256
תַּחְבֻּלָה (tach.bu.lah) — counsel.
1) direction, counsel, guidance, good advice, (wise) counsel
1a) direction, guidance
1b) counsel
1b1) good or wise counsel
1b2) of the wicked
N-fp — Noun common · feminine plural constructHNcfpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine plural absoluteHNcmpa
מִרְמָה (mirmah) refers to deceit or treachery. It is derived from the root word meaning to deceive and encompasses concepts like fraud, guile, and craftiness. The term appears in contexts that highlight dishonesty and trickery.
מִרְמָה n.f. deceit, treachery
base
H4820 מִרְמָה deceit, treachery
4820 mirmah meer-maw'
from 7411 in the sense of deceiving; fraud:--craft,
deceit(-ful, -fully), false, feigned, guile, subtilly,
treachery.
see HEBREW for 07411
מִרְמָה (mir.mah) — deceit.
deceit, treachery
N-fs — Noun common · feminine singular absoluteHNcfsa
de-set' (mirmah; (dolos)): The intentional misleading or beguiling of another; in Scripture represented as a companion of many other forms of wickedness, as cursing (Ps 10:7), hatred (Pr 26:24), theft, covetousness, adultery, murder (Mr 7:22; Ro 1:29). The Revised Version (British and American) introduces the word in Pr 14:25; 2Th 2:10; but in such passages as Ps 55:11; Pr 20:17; 26:26; 1Th 2:3, renders a…