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Selected Verse: Proverbs 3:29 - Strong Concordance

Verse	Translation	Text
Pr 3:29	Strong Concordance	Devise [02790] not evil [07451] against thy neighbour [07453], seeing he dwelleth [03427] securely [0983] by thee.
	King James	Devise not evil against thy neighbour, seeing he dwelleth securely by thee.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Do not abuse confidence and avoid litigation.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Do not abuse confidence and avoid litigation.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
A second illustration of neighbourly love is harmlessness: Devise not evil against thy neighbour, While he dwelleth securely by thee. The verb חרשׁ, χαράσσειν, signifies to cut into, and is used of the faber ferrarius as well as of the τιγναριυς (Isaiah, p. 463), who with a cutting instrument (חרשׁ, Gen 4:22) works with metal or wood, and from his profession is called חרשׁ. But the word means as commonly to plough, i.e., to cut with the plough, and חרשׁ is used also of a ploughman, and, without any addition to it, it always has this meaning. It is then a question whether the metaphorical phrase רעה חרשׁ signifies to fabricate evil, cf. dolorum faber, mendacia procudere, ψευδῶν καὶ ἀπατῶν τέκτων, and the Homeric κακὰ φρεὶ βυσσοδομεύειν (Fleischer and most others), or to plough evil (Rashi, Ewald, etc.). The Targ., Syriac, and Jerome translate חשׁב, without deciding the point, by moliri; but the lxx and Graecus Venet. by τεκταίνειν. The correctness of these renderings is not supported by Ezek. 21:36, where חרשׁי משׁחית are not such as fabricate destruction, but smiths who cause destruction; also מחרישׁ, Sa1 23:9, proves nothing, and probably does not at all appertain to חרשׁ incidere (Keil), but to חרשׁ silere, in the sense of dolose moliri. On the one hand, it is to be observed from Job 4:8; Hos 10:13, cf. Psa 129:3, that the meaning arare malum might connect itself with חרשׁ רעה; and the proverb of Sirach 7:12, μὴ ἀροτρία ψεῦδος ἐπ ̓ ἀδελφῷ σου, places this beyond a doubt. Therefore in this phrase, if one keeps before him a clear perception of the figure, at one time the idea of fabricating, at another that of ploughing, is presented before us. The usage of the language in the case before us is more in favour of the latter than of the former. Whether ישׁב את means to dwell together with, or as Bttcher, to sit together with, after Psa 1:1; Psa 26:4., need not be a matter of dispute. It means in general a continued being together, whether as sitting, Job 2:13, or as dwelling, Jdg 17:11. (Note: Accentuate והוא־יושׁב לבטח. It is thus in correct texts. The Rebia Mugrash is transformed, according to the Accentuationssystem, xviii. 2.) To take advantage of the regardlessness of him who imparts to us his confidence is unamiable. Love is doubly owing to him who resigns himself to it because he believes in it.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

A second illustration of neighbourly love is harmlessness:

Devise not evil against thy neighbour,

While he dwelleth securely by thee.

The verb חרשׁ, χαράσσειν, signifies to cut into, and is used of the faber ferrarius as well as of the τιγναριυς (Isaiah, p. 463), who with a cutting instrument (חרשׁ, Gen 4:22) works with metal or wood, and from his profession is called חרשׁ. But the word means as commonly to plough, i.e., to cut with the plough, and חרשׁ is used also of a ploughman, and, without any addition to it, it always has this meaning. It is then a question whether the metaphorical phrase רעה חרשׁ signifies to fabricate evil, cf. dolorum faber, mendacia procudere, ψευδῶν καὶ ἀπατῶν τέκτων, and the Homeric κακὰ φρεὶ βυσσοδομεύειν (Fleischer and most others), or to plough evil (Rashi, Ewald, etc.). The Targ., Syriac, and Jerome translate חשׁב, without deciding the point, by moliri; but the lxx and Graecus Venet. by τεκταίνειν. The correctness of these renderings is not supported by Ezek. 21:36, where חרשׁי משׁחית are not such as fabricate destruction, but smiths who cause destruction; also מחרישׁ, Sa1 23:9, proves nothing, and probably does not at all appertain to חרשׁ incidere (Keil), but to חרשׁ silere, in the sense of dolose moliri. On the one hand, it is to be observed from Job 4:8; Hos 10:13, cf. Psa 129:3, that the meaning arare malum might connect itself with חרשׁ רעה; and the proverb of Sirach 7:12, μὴ ἀροτρία ψεῦδος ἐπ ̓ ἀδελφῷ σου, places this beyond a doubt. Therefore in this phrase, if one keeps before him a clear perception of the figure, at one time the idea of fabricating, at another that of ploughing, is presented before us. The usage of the language in the case before us is more in favour of the latter than of the former. Whether ישׁב את means to dwell together with, or as Bttcher, to sit together with, after Psa 1:1; Psa 26:4., need not be a matter of dispute. It means in general a continued being together, whether as sitting, Job 2:13, or as dwelling, Jdg 17:11.

(Note: Accentuate והוא־יושׁב לבטח. It is thus in correct texts. The Rebia Mugrash is transformed, according to the Accentuationssystem, xviii. 2.)

To take advantage of the regardlessness of him who imparts to us his confidence is unamiable. Love is doubly owing to him who resigns himself to it because he believes in it.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Securely - Relying upon thine integrity.

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¹¹ And the Levite [03881] was content [02974] to dwell [03427] with the man [0376]; and the young man [05288] was unto him as one [0259] of his sons [01121].

¹³ So they sat down [03427] with him upon the ground [0776] seven [07651] days [03117] and seven [07651] nights [03915], and none spake [01696] a word [01697] unto him: for they saw [07200] that his grief [03511] was very [03966] great [01431].

⁴ I have not sat [03427] with vain [07723] persons [04962], neither will I go in [0935] with dissemblers [05956].

¹ Blessed [0835] is the man [0376] that walketh [01980] not in the counsel [06098] of the ungodly [07563], nor standeth [05975] in the way [01870] of sinners [02400], nor sitteth [03427] in the seat [04186] of the scornful [03887].

³ The plowers [02790] plowed [02790] upon my back [01354]: they made long [0748] their furrows [04618] [04618].

¹³ Ye have plowed [02790] wickedness [07562], ye have reaped [07114] iniquity [05766]; ye have eaten [0398] the fruit [06529] of lies [03585]: because thou didst trust [0982] in thy way [01870], in the multitude [07230] of thy mighty men [01368].

⁸ Even as I have seen [07200], they that plow [02790] iniquity [0205], and sow [02232] wickedness [05999], reap [07114] the same.

⁹ And David [01732] knew [03045] that Saul [07586] secretly practised [02790] mischief [07451] against him; and he said [0559] to Abiathar [054] the priest [03548], Bring hither [05066] the ephod [0646].

²² And Zillah [06741], she also bare [03205] Tubalcain [08423], an instructer [03913] of every artificer [02794] in brass [05178] and iron [01270]: and the sister [0269] of Tubalcain [08423] was Naamah [05279].