82 The has “from its possessors” and the simply has “from the poor.” C. H. Toy (Proverbs [], ) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as 127 בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.
83 The infinitive construct with preposition ב (bet) introduces a temporal clause: “when.…”
84 The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadékha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text. Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).
85 Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” ( 43 7), and יָד (yad, “hand”) is used figuratively to denote “ability” ( 390 2). Several translations render this as “when it is in your power to do it” (, , , ) or “when it is in your power to act” (). W. McKane suggests, “when it is in your power to confer it” (Proverbs [], 215).
86 Heb “to do [it]” (cf. , , ).
87 Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”
88 The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.
89 The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating ( 360 ).
90 The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when.…”
91 The term רִיב (riv) can mean “quarrel” or “legal accusation” ( 936 ). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.
92 Heb “a man.”
93 Heb “gratuitously”; , “for no (+ good ) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility ( 3; 336 c).

In other versions

ESVEnglish Standard Version

Do not withhold good from those to whom it is due,

when it is in your power to do it.

Do not say to your neighbor, “Go, and come again,

tomorrow I will give it”—when you have it with you.

Do not plan evil against your neighbor,

who dwells trustingly beside you.

Do not contend with a man for no reason,

when he has done you no harm.

NIVNew International Version (2011)

Do not withhold good from those to whom it is due,

when it is in your power to act.

Do not say to your neighbor,

“Come back tomorrow and I’ll give it to you”—

when you already have it with you.

Do not plot harm against your neighbor,

who lives trustfully near you.

Do not accuse anyone for no reason—

when they have done you no harm.

CSBChristian Standard Bible

When it is in your power,

don’t withhold good from the one to whom it belongs.

Don’t say to your neighbor, “Go away! Come back later.

I’ll give it tomorrow”—when it is there with you.

Don’t plan any harm against your neighbor,

for he trusts you and lives near you.

Don’t accuse anyone without cause,

when he has done you no harm.

NLTNew Living Translation

Do not withhold good from those who deserve it

when it’s in your power to help them.

If you can help your neighbor now, don’t say,

“Come back tomorrow, and then I’ll help you.”

Don’t plot harm against your neighbor,

for those who live nearby trust you.

Don’t pick a fight without reason,

when no one has done you harm.

LEBThe Lexham English Bible

Do not withhold good from its owner

when it is in the power of your hand to do.

Do not say to your neighbor,

“Go and return and tomorrow I will give it,”

when it is with you.

Do not plot harm against your neighbor

who dwells in confidence beside you.

Do not quarrel with anyone without cause,

when he did not do you harm.

KJV 1900King James Version

Withhold not good from them to whom it is due,

When it is in the power of thine hand to do it.

Say not unto thy neighbour,

Go, and come again, and to morrow I will give;

When thou hast it by thee.

Devise not evil against thy neighbour,

Seeing he dwelleth securely by thee.

Strive not with a man without cause,

If he have done thee no harm.

Public Domain