Proverbs 12:1-14

12:1 The one who loves discipline loves knowledge, ¹ 

but the one who hates reproof is stupid. ² 

12:2 A good person obtains favor from the Lord,

but the Lord ³  condemns a person with wicked schemes. ⁴ 

12:3 No one ⁵  can be established ⁶  through wickedness,

but a righteous root ⁷  cannot be moved.

12:4 A noble wife ⁸  is the crown ⁹  of her husband,

but the wife ¹⁰  who acts shamefully is like rottenness in his bones. ¹¹ 

12:5 The plans ¹²  of the righteous are just;

the counsels of the wicked are deceitful. ¹³ 

12:6 The words of the wicked lie in wait ¹⁴  to shed innocent blood, ¹⁵ 

but the words ¹⁶  of the upright will deliver them.

12:7 The wicked are overthrown ¹⁷  and perish, ¹⁸ 

but the righteous household ¹⁹  will stand.

12:8 A person ²⁰  is praised in accordance with ²¹  his wisdom,

but the one who has a twisted mind ²²  is despised.

12:9 Better is a person of humble standing ²³  who nevertheless has a servant, ²⁴ 

than one who pretends to be somebody important ²⁵  yet has no food.

12:10 A righteous person cares for ²⁶  the life of his animal,

but even the most compassionate acts ²⁷  of the wicked are cruel.

12:11 The one who works ²⁸  his field will have plenty ²⁹  of food,

but whoever chases daydreams ³⁰  lacks wisdom. ³¹ 

12:12 The wicked person desires a stronghold, ³² 

but the righteous root ³³  endures. ³⁴ 

12:13 The evil person is ensnared ³⁵  by the transgression of his speech, ³⁶ 

but the righteous person escapes out of trouble. ³⁷ 

12:14 A person will be satisfied with good from the fruit of his words, ³⁸ 

and the work of his hands ³⁹  will be rendered to ⁴⁰  him.

[12:1]  ¹ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

[12:1]  ² sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

[12:2]  ³ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

[12:2]  ⁴ tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

[12:3]  ⁵ tn Heb “a man cannot be.”

[12:3]  ⁶ tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.

[12:3]  ⁷ tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).

[12:4]  ⁸ tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.

[12:4]  ⁹ sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.

[12:4]  ¹⁰ tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.

[12:4]  ¹¹ sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.

[12:5]  ¹² tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.

[12:5]  ¹³ sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.

[12:6]  ¹⁴ tn The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.

[12:6]  ¹⁵ tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.

[12:6]  ¹⁶ tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.

[12:7]  ¹⁷ sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.

[12:7]  ¹⁸ tn Heb “and they are not.”

[12:7]  ¹⁹ tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”

[12:8]  ²⁰ tn Heb “a man.”

[12:8]  ²¹ tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.

[12:8]  ²² tn Heb “crooked of heart”; cf. NAB, NLT “a warped mind” (NIV similar). The noun לֵב (lev, “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.

[12:9]  ²³ tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).

[12:9]  ²⁴ tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”

[12:9]  ²⁵ tn Heb “who feigns importance.” The term מְתַכַּבֵּד (mÿtakkabed, from כָּבֵד, caved, “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act (BDB 458 s.v. כָּבֵד Hitp.2).

[12:10]  ²⁶ tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.

[12:10]  ²⁷ tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market – their “kindness” is driven by ulterior motives (J. H. Greenstone, Proverbs, 129).

[12:11]  ²⁸ sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.

[12:11]  ²⁹ tn Heb “will have his fill of” or “will be satisfied with.”

[12:11]  ³⁰ tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”

[12:11]  ³¹ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).

[12:12]  ³² tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).

[12:12]  ³³ tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.

[12:12]  ³⁴ tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.

[12:13]  ³⁵ tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.

[12:13]  ³⁶ tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).

[12:13]  ³⁷ sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).

[12:14]  ³⁸ tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.

[12:14]  ³⁹ tn Heb “the work of the hands of a man.”

[12:14]  ⁴⁰ tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.