Proverbs 12:1-6

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.

[12:1]  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.