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Proverbs 12:2-3
New English Translation
Proverbs 12:2-3
New English Translation
2 A good person obtains favor from the Lord,
but the Lord[a] condemns a person with wicked schemes.[b]
3 No one[c] can be established[d] through wickedness,
but a righteous root[e] cannot be moved.
Footnotes
- Proverbs 12:2 tn Heb “but he condemns.” The referent (the Lord) has been specified in the translation for clarity.
- Proverbs 12:2 tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mezimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”
- Proverbs 12:3 tn Heb “a man cannot be.”
- Proverbs 12:3 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.
- Proverbs 12:3 tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsaddiqim, “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; Pss 1:3; 92:13).
Proverbs 12:2-3
New Living Translation
Proverbs 12:2-3
New Living Translation
2 The Lord approves of those who are good,
but he condemns those who plan wickedness.
3 Wickedness never brings stability,
but the godly have deep roots.
Proverbs 12:5
New English Translation
Proverbs 12:5
New English Translation
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Footnotes
- Proverbs 12:5 tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.
- Proverbs 12:5 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.
Proverbs 12:5
New Living Translation
Proverbs 12:5
New Living Translation
5 The plans of the godly are just;
the advice of the wicked is treacherous.
Proverbs 12:7
New English Translation
Proverbs 12:7
New English Translation
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Footnotes
- Proverbs 12:7 tn The MT has an infinitive absolute “as to the overthrow of the wicked—they are [then] no more.” The verb הָפַך (haphakh) can mean “to turn” (change directions), “to turn something into something,” or “to overthrow” (particularly said of cities). The LXX interprets as “wherever the wicked turns he disappears.”sn This proverb is about the stability of the righteous in times of trouble.
- Proverbs 12:7 tn Heb “and they are not.”
- Proverbs 12:7 tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsaddiqim) 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.”
Proverbs 12:7
New Living Translation
Proverbs 12:7
New Living Translation
7 The wicked die and disappear,
but the family of the godly stands firm.
Proverbs 12:10
New English Translation
Proverbs 12:10
New English Translation
10 A righteous person cares for[a] the life of his animal,
but even the most compassionate acts[b] of the wicked are cruel.
Footnotes
- Proverbs 12:10 tn Heb “knows”; NLT “concerned for the welfare of.” For יָדַע (yadaʿ) meaning “to care for” see HALOT 391 s.v. Qal 4 and 7, NIDOTTE 401 s.v., and compare Job 9:21; Ps 1:6.
- Proverbs 12:10 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.
Proverbs 12:10
New Living Translation
Proverbs 12:10
New Living Translation
10 The godly care for their animals,
but the wicked are always cruel.
Proverbs 12:12-13
New English Translation
Proverbs 12:12-13
New English Translation
12 The wicked person has desired[a] the stronghold[b] of the wicked,
but the root of the righteous will yield fruit.[c]
13 The evil person is ensnared[d] by the transgression of his speech,[e]
but the righteous person escapes out of trouble.[f]
Footnotes
- Proverbs 12:12 sn The contrast includes a contrast of verb forms, here the perfect verb “has desired,” next the imperfect verb “will yield [fruit].” The perfect verb leaves the wicked at the point of desire for a goal. He or she has [only] desired, but there is no implication of achievement. In contrast the righteous are described not in terms of their goal or desire, but their root, implying their foundation or character. Their focus is different but their root will yield fruit or be productive.
- Proverbs 12:12 tn This line is difficult to interpret. BDB connects the term מְצוֹד (metsod) 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 (metsod) to II מְצוּדָה (metsudah, “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).
- Proverbs 12:12 tc The MT reads יִתֵּן (yitten, “will give; gives,” without a direct object: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (ʾetan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (ʾalef) in the MT.tn Heb “will give/yield.” The verb נָתַן (natan) is used elsewhere in the phrase to “produce fruit” (e.g. Lev 25:19 of the land; Zech 8:12 of the vine). Yielding fruit can be a natural implication of healthy roots (cf. Ps. 1:3; Isa 11:1; Jer 12:2). The sage has probably left out specific mention of the word “fruit” to heighten the contrast between desiring a goal and receiving a result which is the byproduct of good character. However the omission may imply a text critical problem.
- Proverbs 12:13 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”]).
- Proverbs 12:13 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).
- Proverbs 12:13 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).
Proverbs 12:12-13
New Living Translation
Proverbs 12:12-13
New Living Translation
12 Thieves are jealous of each other’s loot,
but the godly are well rooted and bear their own fruit.
13 The wicked are trapped by their own words,
but the godly escape such trouble.
Proverbs 12:21
New English Translation
Proverbs 12:21
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Footnotes
- Proverbs 12:21 tn Hebrew places the negative with the verb (“all harm will not be…”), while English prefers to negate the noun (“no harm will…”). The proper nuance of אָוֶן (ʾaven) is debated. The noun can refer to disaster, injustice, or iniquity. It is not clear how neutrally the term may refer to disaster or how tightly it is tied to the consequence or result of wickedness. There is some question as to whether it can have a magical connotation, as in a spell or a curse. In Job, Eliphaz declares that אָוֶן (ʾaven) doesn’t come out of the dust (just happen); on the other hand, humankind is born to trouble (Job 5:6-7). Rashi, a Jewish scholar who lived a.d. 1040-1105, took the term as “wickedness,” and the clause as “the righteous will not be caught up in wickedness.”
- Proverbs 12:21 tn The pual imperfect verb יְאֻנֶּה (yeʾunneh) is from a rare root occurring only 4 times in the Bible. In the only piel case, Exod 21:13, God makes something happen for someone. This implies that the pual is not simply “to happen to” but “made to happen to.” Some propose “be allowed to happen to.”sn Proverbial sayings are often general and not absolute. Clearly Job was a righteous person to whom harm happened (or was permitted to happen). And being righteous does not mean an exemption from all hardships that are not related to punishment. The proper nuance also depends on the understanding of “harm.” Perhaps the correct nuance is that God does not direct harms of punishment at the righteous. In the surrounding polytheistic countries, they believed that a god might make a mistake and punish the wrong person.
- Proverbs 12:21 tn The expression מָלְאוּ רָע (maleʾu raʿ, “to be full of calamity/evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).
Proverbs 12:21
New Living Translation
Proverbs 12:21
New Living Translation
21 No harm comes to the godly,
but the wicked have their fill of trouble.
Proverbs 12:26
New English Translation
Proverbs 12:26
New English Translation
26 The righteous person is cautious in his friendship,[a]
but the way of the wicked leads them astray.
Footnotes
- Proverbs 12:26 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. So perhaps, it means “searches out his neighbor/friend,” though this bypasses the preposition “from.” (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 מֵרָעָה, meraʿah] (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).
Proverbs 12:26
New Living Translation
Proverbs 12:26
New Living Translation
26 The godly give good advice to their friends;[a]
the wicked lead them astray.
Footnotes
- 12:26 Or The godly are cautious in friendship; or The godly are freed from evil. The meaning of the Hebrew is uncertain.
Proverbs 12:28
New English Translation
Proverbs 12:28
New English Translation
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Footnotes
- Proverbs 12:28 tc The MT has דֶרֶך נְתִיבָה (derekh netivah) “a way, a path.” The duplication of meaning is awkward. If the first word is repointed as a Qal participle (דֹּרֵך, dorekh) it could be understood as “treading a path [that leads to…].” The editors of BHS propose that the second word be emended to מְשׁוּבָה (meshuvah, “[way of] apostacy”) or תּוֹעֵבָה (toʿevah, “[way of] abomination”). The LXX reads “the ways of the revengeful [lead] to death.”
- Proverbs 12:28 tc The consonants אל־מות (ʾl mvt) are vocalized by the MT as אַל־מָוֶת (ʾal mavet, “no death”), perhaps meaning immortality (“the journey of [her] path is no-death”). M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28, ” Bib 41 [1960]: 176-81). However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (ʾel mavet), meaning “leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.
Proverbs 12:28
New Living Translation
Proverbs 12:28
New Living Translation
28 The way of the godly leads to life;
that path does not lead to death.
New English Translation (NET)
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New Living Translation (NLT)
Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.