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Proverbs 12:1-4

Context

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 

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[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 (baar, “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.



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