Proverbs 24:8 — Word Study
WLCמְחַשֵּׁ֥ב לְהָרֵ֑עַ ל֝֗וֹ בַּֽעַל־ מְזִמּ֥וֹת יִקְרָֽאוּ׃
BSAHe who plotschâshab [devises, plots to, to do, devising] evilrâʻaʻ [wickedness, bad] will be calledqârâʼ▸ [named, known as] a schemerbaʻal [mischievous, master of wicked thoughts, troublemaker, mischief-maker]
| Greek | English | Parsing |
|---|---|---|
| מְחַשֵּׁ֥ב | [one who] plans | Verb, Piel, participle (active) masculine singular |
| לְהָרֵ֑עַ | to do evil | Preposition, verb hiphil infinitive construct common |
| ל֝֗וֹ | him | Preposition, suffix |
| בַּֽעַל־ | master of | Noun common, masculine singular construct |
| מְזִמּ֥וֹת | plots | Noun common, feminine plural absolute |
| יִקְרָֽאוּ׃ | people will call | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who plots evil will be called a schemer. |
| KJV | He that deviseth to do evil shall be called a mischievous person. |
| ASV | He that deviseth to do evil, Men shall call him a mischief-maker. |
| YLT | Whoso is devising to do evil, Him they call a master of wicked thoughts. |
| WEB | One who plots to do evil will be called a schemer. |
| BBE | He whose purposes are bad will be named a man of evil designs. |
Translations agree on the meaning of מְחַשֵּׁ֥ב as plotting evil — see How Translations Differ.
The structure consists of a main clause followed by a description of the subject and an infinitive phrase, emphasizing the relationship between plotting and reputation.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׁב
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 24:8
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 and Folly in Proverbsgenerated
Proverbs 24:8 teaches that those who plot evil will be labeled as schemers, highlighting the moral implications of one's intentions. This verse is situated within a series of proverbs that contrast wisdom with folly, as seen in the surrounding verses that discuss the behavior of fools and the consequences of their actions. The text urges readers to reflect on the nature of their plans and the outcomes they may produce.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 24:2–9 | for their hearts devise violence, and their lips declare trouble. |
| 2 | Proverbs 6:14–18 | With deceit in his heart he devises evil; he continually sows discord. |
| 3 | Proverbs 14:22 | Do not those who contrive evil go astray? But those who plan goodness find loving devotion and faithfulness. |
| 4 | 1 Kings 2:44 | The king also said, “You know in your heart all the evil that you did to my father David. Therefore the LORD will bring your evil back upon your head. |
| 5 | Psalm 21:11 | Though they intend You harm, the schemes they devise will not prevail. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מְחַשֵּׁ֥ב, me.cha.Shevgenerated
The word חָשַׁב (chashab) is a participle in the Piel stem, indicating an active role in planning or devising. It conveys the idea of careful thought and intention behind actions, often with a connotation of cleverness or deceit. In this context, it suggests a calculated approach to wrongdoing.
This verb is frequently used in the Hebrew Bible to describe both positive and negative planning. Here, it emphasizes the scheming aspect, indicating that the individual is not merely thinking but actively plotting evil intentions.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree, with all versions reflecting the idea that those who plot evil are labeled as schemers.
Sentence Structuregenerated
The verse centers around one finite verb — יִקְרָֽאוּ, they will call — with two clauses preceding it: one describing the subject who plots and another detailing the nature of the action. This structure emphasizes the relationship between the schemer and the label they earn.
The sentence's flow highlights the cause-and-effect relationship: plotting evil leads to being called a schemer, thus linking intention with reputation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb מְחַשֵּׁ֥ב is rendered as λογίζονται, which carries the meaning of reasoning or accounting. This choice reflects a broader interpretation of the planning process, suggesting a deeper cognitive engagement with the act of plotting.
The translation indicates a widening of the concept from mere plotting to a more reflective consideration of one's intentions, aligning with the moral undertones of the original text.
In plain words — the whole versegenerated
Proverbs 24:8 tells us that those who plan evil actions will be known as schemers. This highlights the importance of our intentions and how they can define our reputation. The surrounding verses emphasize the contrast between wisdom and foolishness, urging us to consider the consequences of our thoughts and actions.
Frequently Asked Questionsgenerated
Being called a schemer implies that a person is recognized for their deceitful or malicious intentions, particularly in planning harmful actions.
This verse contrasts the actions of the wise with those of the foolish, suggesting that wisdom involves righteous planning rather than plotting evil.
Plotting evil can lead to a negative reputation and the potential for harm to oneself and others, as indicated by the label of 'schemer.'
While past actions may influence reputation, individuals can change their behavior and intentions to cultivate a different image over time.
Reflection Questionsgenerated
- What are some examples of how plotting evil can lead to negative consequences in our lives?
- How can we ensure that our plans align with wisdom rather than folly?
- In what ways can we support others in making wise choices instead of engaging in scheming?
- How does this verse challenge us to reflect on our own intentions and actions?
The early church on this verse — how the Fathers read it
An early commentary on this verse highlights the moral implications of plotting evil, arguing that such thoughts lead to a reputation of foolishness.
He who thinks to do evil, shall be called a fool. Do not think that he whom you see to be dull and slow-witted should be considered a fool,Early Church Fathers on Proverbs 24 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 24:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that deviseth to do evil shall be called a mischievous person] To do evil is natural to men, all are prone to it; being conceived and born in sin, and, from the womb, more or less commit it: but
Read John Gill on Proverbs 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that deviseth to do evil shall be called a mischievous person.
Read Robert Jamieson on Proverbs 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. a master of mischief. The sense is, Though he cover his wicked devices with fair pretences, and would be better esteemed, yet he shall be noted and branded with that infamy which is due to him.
Read Matthew Poole on Proverbs 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:8 He that deviseth to do evil shall be called a mischievous person.Ver. 8. Shall be called a mischievous person.] Heb., A master of sinful musings, an artist at any evil. Josephus saith of Antipater, that his course of life might fitly be called a mystery of mischief, quae altissimas egerat radices, &c. κακιαςμυστηριον.
Read John Trapp on Proverbs 24 →CambridgeThe Cambridge Bible for Schools and Colleges8. shall be called] Lit. they (men) shall call him. However secretly he works (comp. Psalms 64:6 [Hebrews 7]), his true character shall be found out, and his reputation shall accord with it.
Read Cambridge on Proverbs 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. He that deviseth to do evil — A master of mischief. “Mischief and wrong are his ownership and property.” — Wordsworth. “Inventors of evil things.” Romans 1:30.
Read Daniel Denison Whedon on Proverbs 24 →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
He who plots evil will be called a schemer.
One who plots to do evil will be called a schemer.
He who plots evil will be called a schemer.
The one who plans to do evil will be called a scheming person.
Tyndale line
He that deviseth to do evil shall be called a mischievous person.
He that deviseth to do evil, Men shall call him a mischief-maker.
He that deviseth to do evil, men shall call him a mischievous person.
He that deviseth to do evil shall be called a mischievous person.
Hee that imagineth to doe euill, men shall call him an autour of wickednes.
Strictly literal
He that deviseth to do evil shall be called a master of intrigues.
Whoso is devising to do evil, Him they call a master of wicked thoughts.
Whoever is devising to do evil, || They call him a master of wicked thoughts.
Him that deviseth to do evil, men call a master of wicked devices.
There is one who plans to do evil— people call him a master of schemes.
From the Latin
He that deviseth to do evils, shall be called a fool.
Simplified
Anyone who plans to do evil will be seen as a troublemaker.
He whose purposes are bad will be named a man of evil designs.
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 and the Septuagint largely agree on the wording of this verse, with four out of six words matched. This alignment suggests a consistent understanding of the verse's message across different traditions, though the Septuagint presents its own word order.
מְחַשֵּׁ֥ב לְהָרֵ֑עַ ל֝֗וֹ בַּֽעַל־ מְזִמּ֥וֹת יִקְרָֽאוּ׃
4 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 24:8
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.
The Hebrew word חָשַׁב (chashab) is a primitive root meaning to think, account, or devise. It encompasses a range of actions including planning, valuing, and inventing, both for humans and in relation to God. The entries indicate various grammatical forms, such as Qal, Niphal, Piel, and Hithpael, each reflecting different nuances of thought and consideration.
חָשַׁב vb. think, account
Qal
of man:
think, account
devise, plan, mean
charge, impute
esteem, value, regard
invent ingenious and artistic things
of God:
think
devise, plan, mean
inpute, reckon
esteem, value, regard
invent ingenious and artistic things
Niph.
be accounted, thought, esteemed
be computed, reckoned
be imputed to any one
Pi.
think upon, consider, be mindful of
think to do, devise, plan
count, reckon, the years since a sale of land
Hithp. among the nations it shall not reckon itself
base
H2803 חָשַׁב think, account .. of man: . think, account
. devise, plan, mean
. charge, impute
. esteem, value, regard
. invent ingenious and artistic things
. of God: . think
. devise, plan, mean
. inpute, reckon
. esteem, value, regard
. invent ingenious and artistic things
. . be accounted, thought, esteemed
. be computed, reckoned
. be imputed to any one
. . think upon, consider, be mindful of
. think to do, devise, plan
. count, reckon, the years since a sale of land
. among the nations it shall not reckon itself
2803 chashab khaw-shab'
a primitive root; properly, to plait or interpenetrate, i.e.
(literally) to weave or (gen.) to fabricate; figuratively, to
plot or contrive (usually in a malicious sense); hence (from
the mental effort) to think, regard, value, compute:--(make)
account (of), conceive, consider, count, cunning (man, work,
workman), devise, esteem, find out, forecast, hold, imagine,
impute, invent, be like, mean, purpose, reckon(-ing be made),
regard, think.
חָשַׁב (cha.shav) — to devise: design.
: design/skillful
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
1c) (Piel)
1c1) to think upon, consider, be mindful of
1c2) to think to do, devise, plan
1c3) to count, reckon
1d) (Hithpael) to be considered
חָשַׁב (cha.shav) — to devise: count.
: count/regard_as
1) to think, plan, esteem, calculate, invent, make a judgment, imagine, count
1a) (Qal)
1a1) to think, account
1a2) to plan, devise, mean
1a3) to charge, impute, reckon
1a4) to esteem, value, regard
1a5) to invent
1b) (Niphal)
1b1) to be accounted, be thought, be esteemed
1b2) to be computed, be reckoned
1b3) to be imputed
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
N-ms — Noun common · masculine singular constructHNcmsc
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…
מְזִמָּה (mzimmah) refers to a plan or device, often with a connotation of evil intent. It can denote purpose, discretion, or plot, and may describe both wicked and wise schemes. The term is derived from a root meaning to plan and is used in contexts that highlight both malicious and clever intentions.
מְזִמָּה n.f. purpose, discretion, device
base
H4209 מְזִמָּה purpose, discretion, device
4209 mzimmah mez-im-maw'
from 2161; a plan, usually evil (machination), sometimes good
(sagacity):--(wicked) device, discretion, intent, witty
invention, lewdness, mischievous (device), thought, wickedly.
see HEBREW for 02161
מְזִמָּה (me.zim.mah) — plot.
1) purpose, discretion, device, plot
1a) purpose
1b) discretion
1c) devices (evil)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
The Hebrew word קָרָא (qara') is a primitive root meaning to call, proclaim, or read. It encompasses a range of actions including calling out, crying for help, reading aloud, and summoning. The word can also imply being called or named in various contexts. There are no significant disagreements among the lexicons regarding its meanings.
קָרָא 724 vb. call, proclaim, read
Qal
call, cry, utter a loud sound
call, cry
call unto some one
cry for help
proclaim
read aloud
read to oneself
summon
call = name
Niph.
reflex.
pass. be called
Pu. be called
base
H7121 קָרָא call, proclaim, read .. . call, cry, utter a loud sound
. call, cry
. . call unto some one
. cry for help
. proclaim
. . read aloud
. read to oneself
. summon
. call = name
. . reflex.
. pass. be called
. be called
7121 qara' kaw-raw'
a primitive root (rather identical with 7122 through the idea
of accosting a person met); to call out to (i.e. properly,
address by name, but used in a wide variety of
applications):--bewray (self), that are bidden, call (for,
forth, self, upon), cry (unto), (be) famous, guest, invite,
mention, (give) name, preach, (make) proclaim(- ation),
pronounce, publish, read, renowned, say.
see HEBREW for 07122
קָרָא (qa.ra) — to call: call to.
: call_to/invite/entreat
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
1a5) to summon, invite, call for, call and commission, appoint, call and endow
1a6) to call, name, give name to, call by
1b) (Niphal)
1b1) to call oneself
1b2) to be called, be proclaimed, be read aloud, be summoned, be named
1c) (Pual) to be called, be named, be called out, be chosen
קָרָא (qa.ra) — to call: call by.
: call_by/name
1) to call, call out, recite, read, cry out, proclaim
1a) (Qal)
1a1) to call, cry, utter a loud sound
1a2) to call unto, cry (for help), call (with name of God)
1a3) to proclaim
1a4) to read aloud, read (to oneself), read
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
Call
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to “call upon the name of the Lord” (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).