Where in the Tanakh, on a peshat level, is "Yetzer HaTov" derived?
Rashi seems to derive "Yetzer HaRa" from Genesis 8:21 (because the words "yetzer" and "ra" are mentioned there):
And the Lord smelled the pleasant aroma, and the Lord said to Himself, "I will no longer curse the earth because of man, for the imagination of man's heart is evil from his youth, and I will no longer smite all living things as I have done.
https://www.chabad.org/library/bible_cdo/aid/8172/jewish/Chapter-8.htm/showrashi/true
If Rashi or the rabbis derived "Yetzer HaRa" from Genesis 8,21, because both the words "yetzer" and "ra" are mentioned there (which I accept as satisfying the peshat level); where, therefore, in the Tanakh is "Yetzer HaTov" derived?
The possible answer given by Rashi is somewhat of a stretch from a peshat level. I am therefore still looking for a Tanakh source on a peshat level.
So, for information, Rashi seems to suggest that "yetzer hatov" is derived from a poetic passage, Kohelet 4:13, where neither the words "yetzer" or "tov" exist:
"Better a poor and wise child than an old and foolish king, who no longer knows to receive admonition."
Better a poor and wise child: This is the good inclination, and why is it called a child? Because it does not enter man until thirteen years.
https://www.chabad.org/library/bible_cdo/aid/16465/showrashi/true
Again, I find this quite a stretch to relate to "Yetzer HaTov" on a peshat level; and I am therefore still looking for a Tanakh source on a peshat level. (Please note, my quesion is not whether Yetzer HaTov exists or not; but, where in the Tanakh, is it derived, on a peshat level?)