¹The one who loves discipline loves knowledge,[#sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.]

but the one who hates reproof is stupid.

²A good person obtains favor from the Lord ,

but the Lord condemns a person with wicked schemes.

³No one can be established through wickedness,[#tn Heb “a man cannot be.”; #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.]

but a righteous root cannot be moved.

⁴A noble wife is the crown of her husband,[#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.; #sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.]

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

⁵The plans of the righteous are just;[#tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.]

the counsels of the wicked are deceitful.

⁶The words of the wicked lie in wait to shed innocent blood,[#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.; #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.]

but the words of the upright will deliver them.

⁷The wicked are overthrown and perish,[#sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.; #tn Heb “and they are not.”]

but the righteous household will stand.

⁸A person is praised in accordance with his wisdom,[#tn Heb “a man.”; #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.]

but the one who has a twisted mind is despised.

⁹Better is a person of humble standing who nevertheless has a servant,[#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.).; #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.”]

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

¹⁰A righteous person cares for the life of his animal,[#tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.]

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

¹¹The one who works his field will have plenty of food,[#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.; #tn Heb “will have his fill of” or “will be satisfied with.”]

but whoever chases daydreams lacks wisdom.

¹²The wicked person desires a stronghold,[#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).]

but the righteous root endures.

¹³The evil person is ensnared by the transgression of his speech,[#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. tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).; #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).]

but the righteous person escapes out of trouble.

¹⁴A person will be satisfied with good from the fruit of his words,[#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.]

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

¹⁵The way of a fool is right in his own opinion,[#sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.; #sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.; #tn Heb “in his own eyes.”]

but the one who listens to advice is wise.

¹⁶A fool’s annoyance is known at once,[#tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.; #tn Heb “on the day” or “the same day.”sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).]

but the prudent overlooks an insult.

¹⁷The faithful witness tells what is right,[#tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.; #tn Heb “righteousness.”]

but a false witness speaks deceit.

¹⁸Speaking recklessly is like the thrusts of a sword,[#tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).]

but the words of the wise bring healing.

¹⁹The one who tells the truth will endure forever,[#tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”]

but the one who lies will last only for a moment.

²⁰Deceit is in the heart of those who plot evil,[#sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.]

but those who promote peace have joy.

²¹The righteous do not encounter any harm,[#tn Heb “is not allowed to meet to the righteous.”; #tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”]

but the wicked are filled with calamity.

²²The Lord abhors a person who lies,[#tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive.; #tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”]

but those who deal truthfully are his delight.

²³The shrewd person conceals knowledge,[#tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.” sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.; #sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.]

but foolish people publicize folly.

²⁴The diligent person will rule,[#tn The term חָרַץ (kharats, “diligent”) means (1) literally: “to cut; to sharpen,” (2) figurative: “to decide” and “to be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: “cut, sharpen” leads to “act decisively” which leads to “be diligent.” By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.; #tn Heb “the hand of the diligent.” The term “hand” is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person – what his hand does.]

but the slothful will become a slave.

²⁵Anxiety in a person’s heart weighs him down,[#tn The word “anxiety” (דְּאָגָה, dÿ’agah) combines anxiety and fear – anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).; #tn Heb “the heart of a man.”; #tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.]

but an encouraging word brings him joy.

²⁶The righteous person is cautious in his friendship,[#tn The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah] (J. A. Emerton, “A Note on Proverbs 12:26,” ZAW 76 [1964]: 191-93). (3) Another option is, “the righteous guides his friend aright” (cf. NRSV, NLT).]

but the way of the wicked leads them astray.

²⁷The lazy person does not roast his prey,[#tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27,” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.]

but personal possessions are precious to the diligent.

²⁸In the path of righteousness there is life,

but another path leads to death.