King James Version
Proverbs 12
28 verses with commentary
Proverbs on Wisdom and Folly
Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.
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This proverb sharply contrasts responses to correction: 'Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.' The one who loves instruction (musar—discipline, correction, training) demonstrates love for knowledge because they recognize that correction leads to understanding. The parallel phrase uses strong language: hating reproof (tokakhah—rebuke, correction) makes one 'brutish' (ba'ar—stupid, unreasoning like an animal). The metaphor is striking—refusing correction reduces humans to beast-like irrationality. Animals cannot receive verbal correction or learn from reproof; humans can, and choosing not to is dehumanizing. This verse challenges pride that resists criticism and calls for teachability.
A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
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A good man obtains favor from YHWH, but a man of wicked devices He will condemn. Divine favor (ratson - acceptance, delight) comes to the good; divine condemnation (rasha - declare wicked, condemn) comes to the deviser of evil schemes. This verse presents God as moral arbiter rewarding good and punishing evil. Such divine response grounds ethics - conduct matters because it affects God's disposition toward us.
A man shall not be established by wickedness: but the root of the righteous shall not be moved.
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A man shall not be established by wickedness, but the root of the righteous shall not be moved. Wickedness provides no stable foundation - it cannot establish secure existence. Righteousness provides deep roots ensuring stability against storms. The root imagery emphasizes both invisibility (character) and stability (endurance). What's established by wickedness will fall; what's rooted in righteousness will stand.
A virtuous woman is a crown to her husband: but she that maketh ashamed is as rottenness in his bones.
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A virtuous wife crowns her husband—she brings him honor and joy. The contrast with rottenness in bones shows marriage's power to bless or curse. This elevates women's dignity and influence while warning against ungodly unions. The Proverbs 31 woman exemplifies this crown of virtue.
The thoughts of the righteous are right: but the counsels of the wicked are deceit.
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The thoughts of the righteous are right (mishpat - justice, judgment), but the counsels of the wicked are deceit. Righteous internal thought-life is upright; wicked counsel is deceptive. This verse addresses both thinking and advising - the righteous think justly and counsel truly; the wicked think perversely and counsel falsely. Character determines both internal reasoning and external advice given to others.
The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.
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The words of the wicked are to lie in wait for blood, but the mouth of the upright shall deliver them. Wicked speech sets ambushes seeking to harm; righteous speech brings deliverance. The military imagery presents speech as weapon - wicked use words to destroy; righteous use words to save. Such speech flows from character - wicked hearts produce deadly words; upright hearts produce life-giving words.
The wicked are overthrown, and are not: but the house of the righteous shall stand.
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The wicked are overthrown and are not, but the house of the righteous shall stand. Wicked persons face overthrow resulting in non-existence - they're utterly destroyed. Righteous households stand securely. This verse promises both individual and familial outcomes - wickedness brings personal and household destruction; righteousness brings generational stability. The contrast is between temporary existence and enduring legacy.
A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. of a: Heb. perverse of heart
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A man shall be commended according to his wisdom, but he that is of a perverse heart shall be despised. Public estimation follows character - wisdom brings commendation (halal - praise, glory); perverse heart brings contempt. This verse presents reputation as reflecting reality - wise persons deserve and receive praise; perverse persons deserve and receive contempt. Genuine character eventually produces corresponding reputation.
He that is despised, and hath a servant, is better than he that honoureth himself, and lacketh bread.
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He that is despised and has a servant is better than he that honors himself and lacks bread. Modest means with servant (implying productive work providing employment) beats poverty with pretension. This verse criticizes vanity preferring appearance above substance. Better to be humble with resources than proud without necessities. True honor comes from productive labor, not self-promotion.
A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel. tender: or, bowels
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This proverb reveals character through treatment of animals and contrasts true compassion with counterfeit mercy. "A righteous man regardeth the life of his beast" uses yode'a tsaddiq (יוֹדֵעַ צַדִּיק, knows the righteous) and nefesh behemto (נֶפֶשׁ בְּהֶמְתּוֹ, the soul/life of his animal). The verb yada (יָדַע, know) implies intimate awareness and care. The righteous understand and attend to their animals' needs—food, rest, humane treatment.
"But the tender mercies of the wicked are cruel" presents shocking paradox. Even when the wicked attempt compassion (rachamey resha'im, רַחֲמֵי רְשָׁעִים, mercies of the wicked), it remains akhzari (אַכְזָרִי, cruel, fierce). Their best efforts at kindness are tainted by selfishness, neglect, or exploitation. What appears as mercy serves ulterior motives rather than genuine care.
This verse establishes that character penetrates all relationships—even with animals. Deuteronomy 25:4 commands not muzzling the ox while treading grain, and Exodus 23:12 prescribes Sabbath rest for livestock. Jesus noted that Pharisees would rescue animals on the Sabbath yet opposed healing people (Luke 14:5). True righteousness shows compassion to the vulnerable, including beasts. Conversely, cruelty to animals reveals hard-heartedness that will manifest toward people. The gospel transforms hearts from cruelty to genuine mercy (Micah 6:8).
"But the tender mercies of the wicked are cruel" presents shocking paradox. Even when the wicked attempt compassion (rachamey resha'im, רַחֲמֵי רְשָׁעִים, mercies of the wicked), it remains akhzari (אַכְזָרִי, cruel, fierce). Their best efforts at kindness are tainted by selfishness, neglect, or exploitation. What appears as mercy serves ulterior motives rather than genuine care.
This verse establishes that character penetrates all relationships—even with animals. Deuteronomy 25:4 commands not muzzling the ox while treading grain, and Exodus 23:12 prescribes Sabbath rest for livestock. Jesus noted that Pharisees would rescue animals on the Sabbath yet opposed healing people (Luke 14:5). True righteousness shows compassion to the vulnerable, including beasts. Conversely, cruelty to animals reveals hard-heartedness that will manifest toward people. The gospel transforms hearts from cruelty to genuine mercy (Micah 6:8).
He that tilleth his land shall be satisfied with bread: but he that followeth vain persons is void of understanding.
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He that tills his land shall be satisfied with bread, but he that follows vain persons is void of understanding. Farming one's land brings satisfaction through honest labor. Following worthless people (reqim - empty persons) demonstrates lack of sense. The contrast is between productive labor and wasted time pursuing or imitating foolish persons. Work brings satisfaction; idleness pursuing fools brings want.
The wicked desireth the net of evil men: but the root of the righteous yieldeth fruit. the net: or, the fortress
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This difficult proverb contrasts the desires and stability of the wicked versus the righteous. The Hebrew is challenging, but the sense appears to be: "The wicked desireth the net of evil men"—they covet the ill-gotten gains and schemes of evildoers. Rasha (רָשָׁע, wicked) chamad (חָמַד, desires, covets) metsod (מְצוֹד, hunting net, stronghold) ra'im (רָעִים, evil men). They admire and want what other wicked people have obtained through oppression.
"But the root of the righteous yieldeth fruit" presents enduring contrast. Shoresh tsaddiqim (שֹׁרֶשׁ צַדִּיקִים, root of the righteous) yitten (יִתֵּן, yields, gives). The righteous are like deeply rooted trees (Psalm 1:3, Jeremiah 17:7-8), producing fruit naturally from their character. They don't covet others' gains but cultivate their own godly growth.
The proverb warns against envying evildoers. Psalm 37:1 commands: "Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity." The wicked may seem successful, but their gains are trapped prey—temporary and tainted. The righteous, rooted in God, produce lasting fruit. Jesus taught that good trees bear good fruit (Matthew 7:17-18). Those abiding in Christ bear much fruit (John 15:5). Righteousness itself is the root that produces blessing.
"But the root of the righteous yieldeth fruit" presents enduring contrast. Shoresh tsaddiqim (שֹׁרֶשׁ צַדִּיקִים, root of the righteous) yitten (יִתֵּן, yields, gives). The righteous are like deeply rooted trees (Psalm 1:3, Jeremiah 17:7-8), producing fruit naturally from their character. They don't covet others' gains but cultivate their own godly growth.
The proverb warns against envying evildoers. Psalm 37:1 commands: "Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity." The wicked may seem successful, but their gains are trapped prey—temporary and tainted. The righteous, rooted in God, produce lasting fruit. Jesus taught that good trees bear good fruit (Matthew 7:17-18). Those abiding in Christ bear much fruit (John 15:5). Righteousness itself is the root that produces blessing.
The wicked is snared by the transgression of his lips: but the just shall come out of trouble. The wicked: Heb. The snare of the wicked is in the transgression of lips
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The wicked is snared by the transgression of his lips, but the just shall come out of trouble. Sinful speech entraps the wicked - their own words become snare. Righteous persons escape trouble that wicked words create. This verse warns that verbal sins have consequences - lying, slander, and foolish speech entrap speakers. Conversely, righteous speech enables escape from dangers wicked speech creates.
A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man's hands shall be rendered unto him.
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A man shall be satisfied with good by the fruit of his mouth, and the recompense of a man's hands shall be rendered unto him. Both speech and labor produce fitting results - good words bring good consequences; faithful work brings appropriate reward. The verse promises that both verbal and manual labor receive fitting recompense. What proceeds from mouth and hands returns to their source.
The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.
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The Hebrew word 'yashar' (right, straight) describes the fool's self-perception—his way seems straight in his own eyes, revealing the deceptive nature of pride and self-sufficiency. True wisdom recognizes human limitations and actively seeks counsel from others, particularly those who fear God. This proverb addresses the root of folly: the refusal to admit ignorance or accept correction.
A fool's wrath is presently known: but a prudent man covereth shame. presently: Heb. in that day
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A fool's wrath is presently known, but a prudent man covers shame. Fools immediately display anger - no self-control delays emotional expression. Prudent persons conceal insult (kelon - disgrace, dishonor) rather than reacting visibly. This verse contrasts impulsive emotional reaction with measured response. Wisdom includes emotional regulation; folly includes uncontrolled expression.
He that speaketh truth sheweth forth righteousness: but a false witness deceit.
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He that speaks truth shows forth righteousness, but a false witness deceit. The parallel structure equates truth-telling with righteousness, false witness with deceit. Speaking truth is moral obligation, not merely practical expedient. False witness (ed shaqer - lying testimony) violates the ninth commandment and perverts justice. Truth-telling manifests righteousness; lying manifests wickedness.
There is that speaketh like the piercings of a sword: but the tongue of the wise is health.
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Rash words wound like sword thrusts, while wise tongues heal. Speech's power to harm or help demonstrates the moral weight of communication. James 3:1-12 expands this theme, showing the tongue's disproportionate influence for good or evil. Healing speech applies gospel truth with grace.
The lip of truth shall be established for ever: but a lying tongue is but for a moment.
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The lip of truth shall be established forever, but a lying tongue is but for a moment. Truth endures permanently; lies are temporary. This verse promises ultimate vindication of truth and exposure of falsehood. While lies may temporarily deceive, truth eventually prevails. The long-view perspective relativizes temporary deception while affirming truth's permanence.
Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy.
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This proverb contrasts the inner states and outcomes of evil versus peace. "Deceit is in the heart of them that imagine evil" identifies the source of wickedness. Mirmah (מִרְמָה, deceit, treachery) resides in lev (לֵב, heart) of chorshey ra (חֹרְשֵׁי רָע, those who devise/plow evil). The verb charash (חָרַשׁ) means plow, engrave, fabricate—suggesting deliberate, calculated wickedness. Evil doesn't happen accidentally; it's cultivated like crops.
"But to the counsellors of peace is joy" presents the blessed alternative. Yo'atsey shalom (יוֹעֲצֵי שָׁלוֹם, counselors of peace) experience simchah (שִׂמְחָה, joy, gladness, rejoicing). Those who plan and promote peace—wholeness, harmony, well-being—find genuine gladness. This isn't superficial happiness but deep satisfaction from doing good.
The proverb establishes moral psychology: what we cultivate in our hearts produces corresponding emotions. Plotting evil breeds deceit, anxiety, and inner corruption. Counseling peace produces joy. Jesus blessed peacemakers as God's children (Matthew 5:9) and promised His peace to disciples (John 14:27). Paul commands pursuing "things which make for peace" (Romans 14:19). Hebrews 12:14 urges following "peace with all men, and holiness." The gospel makes peace with God (Romans 5:1), enabling believers to be ministers of reconciliation (2 Corinthians 5:18-20).
"But to the counsellors of peace is joy" presents the blessed alternative. Yo'atsey shalom (יוֹעֲצֵי שָׁלוֹם, counselors of peace) experience simchah (שִׂמְחָה, joy, gladness, rejoicing). Those who plan and promote peace—wholeness, harmony, well-being—find genuine gladness. This isn't superficial happiness but deep satisfaction from doing good.
The proverb establishes moral psychology: what we cultivate in our hearts produces corresponding emotions. Plotting evil breeds deceit, anxiety, and inner corruption. Counseling peace produces joy. Jesus blessed peacemakers as God's children (Matthew 5:9) and promised His peace to disciples (John 14:27). Paul commands pursuing "things which make for peace" (Romans 14:19). Hebrews 12:14 urges following "peace with all men, and holiness." The gospel makes peace with God (Romans 5:1), enabling believers to be ministers of reconciliation (2 Corinthians 5:18-20).
There shall no evil happen to the just: but the wicked shall be filled with mischief.
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This proverb presents a principle of divine protection and justice. "There shall no evil happen to the just" makes a sweeping promise. Lo-ye'unneh latsaddiq kal-aven (לֹא־יְאֻנֶּה לַצַּדִּיק כָּל־אָוֶן, no evil/iniquity shall happen to the righteous). The verb anah (אָנָה) means to meet, befall, happen. The promise isn't that righteous people avoid all difficulty, but that no ultimate, destroying evil will overtake them.
"But the wicked shall be filled with mischief" announces the opposite fate. Resha'im male' ra (רְשָׁעִים מָלְאוּ רָע, the wicked are filled with evil). They don't merely encounter evil—they're saturated with it. Their lives overflow with trouble, consequences, and calamity resulting from their choices.
This proverb must be read with biblical nuance. Righteous people suffer (Job, Joseph, David, Jesus' disciples), yet God sovereignly works all things for their good (Romans 8:28). No evil has final victory over the justified. Psalm 91:10 promises: "There shall no evil befall thee." Psalm 121:7 declares: "The LORD shall preserve thee from all evil." While the wicked accumulate disasters from their sin, believers are kept by God's power (1 Peter 1:5). Christ bore the ultimate evil—God's wrath against sin—so believers never face condemning judgment (Romans 8:1).
"But the wicked shall be filled with mischief" announces the opposite fate. Resha'im male' ra (רְשָׁעִים מָלְאוּ רָע, the wicked are filled with evil). They don't merely encounter evil—they're saturated with it. Their lives overflow with trouble, consequences, and calamity resulting from their choices.
This proverb must be read with biblical nuance. Righteous people suffer (Job, Joseph, David, Jesus' disciples), yet God sovereignly works all things for their good (Romans 8:28). No evil has final victory over the justified. Psalm 91:10 promises: "There shall no evil befall thee." Psalm 121:7 declares: "The LORD shall preserve thee from all evil." While the wicked accumulate disasters from their sin, believers are kept by God's power (1 Peter 1:5). Christ bore the ultimate evil—God's wrath against sin—so believers never face condemning judgment (Romans 8:1).
Lying lips are abomination to the LORD: but they that deal truly are his delight.
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This verse declares God's moral evaluation of speech: 'Lying lips are abomination to the LORD: but they that deal truly are his delight.' The strong term 'abomination' (to'evah) denotes something morally repulsive to God, often used for covenant violations and idolatry. Lying is not merely prohibited but abhorred by God who is truth Himself (Numbers 23:19; Titus 1:2; Hebrews 6:18). The contrast presents those who 'deal truly' (literally 'doers of faithfulness/truth') as God's 'delight' (ratson—pleasure, favor, acceptance). God takes pleasure in truthful people because they reflect His character. This grounds ethics in theology—truthfulness matters because God is truth, and lying offends His nature.
A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.
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This proverb contrasts discretion with foolish display. "A prudent man concealeth knowledge" shows wisdom's restraint. Adam arum (אָדָם עָרוּם, a prudent/shrewd man) kosseh da'at (כֹּסֶה דָּעַת, conceals knowledge). Arum denotes shrewdness, craftiness, prudence—someone who thinks before acting. This person doesn't display all they know; they exercise discretion about when, how, and to whom they reveal understanding.
"But the heart of fools proclaimeth foolishness" presents unrestrained folly. Lev kesilim yiqra ivvelet (לֵב כְּסִילִים יִקְרָא אִוֶּלֶת, the heart of fools cries out foolishness). Fools cannot contain their ignorance—it erupts publicly. Their foolishness isn't hidden but proclaimed, broadcasted, advertised to all.
The proverb teaches strategic communication. Wisdom knows when to speak and when to remain silent. Ecclesiastes 3:7 teaches there's "a time to keep silence, and a time to speak." Amos 5:13 warns: "The prudent shall keep silence in that time; for it is an evil time." Jesus demonstrated this—sometimes explaining mysteries to disciples privately (Matthew 13:10-11), other times remaining silent before accusers (Matthew 26:63). Paul became all things to all people, adapting communication strategically (1 Corinthians 9:19-23). Fools, lacking self-control, expose their ignorance constantly. Wise believers speak truth in love, with grace and discretion (Colossians 4:6).
"But the heart of fools proclaimeth foolishness" presents unrestrained folly. Lev kesilim yiqra ivvelet (לֵב כְּסִילִים יִקְרָא אִוֶּלֶת, the heart of fools cries out foolishness). Fools cannot contain their ignorance—it erupts publicly. Their foolishness isn't hidden but proclaimed, broadcasted, advertised to all.
The proverb teaches strategic communication. Wisdom knows when to speak and when to remain silent. Ecclesiastes 3:7 teaches there's "a time to keep silence, and a time to speak." Amos 5:13 warns: "The prudent shall keep silence in that time; for it is an evil time." Jesus demonstrated this—sometimes explaining mysteries to disciples privately (Matthew 13:10-11), other times remaining silent before accusers (Matthew 26:63). Paul became all things to all people, adapting communication strategically (1 Corinthians 9:19-23). Fools, lacking self-control, expose their ignorance constantly. Wise believers speak truth in love, with grace and discretion (Colossians 4:6).
The hand of the diligent shall bear rule: but the slothful shall be under tribute. slothful: or, deceitful
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Diligent hands gain authority through demonstrated competence and faithfulness. The slothful serve others, lacking self-governance. This principle applies spiritually—those faithful in little are given much (Luke 16:10), while negligent servants are disciplined.
Heaviness in the heart of man maketh it stoop: but a good word maketh it glad.
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Anxiety burdens the heart, but encouraging words lift it. This psychological insight shows wisdom's pastoral dimension—believers are called to bear one another's burdens through hopeful, grace-filled speech. Good words apply gospel comfort to anxious hearts.
The righteous is more excellent than his neighbour: but the way of the wicked seduceth them. excellent: or, abundant
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This proverb addresses influence and moral guidance. The Hebrew is somewhat difficult, but the sense is: "The righteous is more excellent than his neighbour"—the tsaddiq (צַדִּיק, righteous) provides better counsel and example than others. They guide (yater, יָתֵר, explore, search out, guide) neighbors toward good. Their influence elevates those around them.
"But the way of the wicked seduceth them" warns of evil's deceptive path. Derekh resha'im (דֶּרֶךְ רְשָׁעִים, the way of the wicked) tat'em (תַּתְעֵם, causes them to wander, leads astray). The wicked's path doesn't merely lead them astray—it seduces others to follow. Evil is contagious, spreading through bad example and persuasive sin.
The proverb establishes moral influence as inevitable. We either guide others toward righteousness or seduce them toward wickedness. There's no neutral position. Jesus commanded being salt and light (Matthew 5:13-16). Paul warned that "evil communications corrupt good manners" (1 Corinthians 15:33). Hebrews 3:13 urges: "Exhort one another daily...lest any of you be hardened through the deceitfulness of sin." Christians are called to edifying influence, building others up rather than leading them astray (Romans 14:19, 1 Thessalonians 5:11). Christ is the ultimate example—His way leads to life (John 14:6).
"But the way of the wicked seduceth them" warns of evil's deceptive path. Derekh resha'im (דֶּרֶךְ רְשָׁעִים, the way of the wicked) tat'em (תַּתְעֵם, causes them to wander, leads astray). The wicked's path doesn't merely lead them astray—it seduces others to follow. Evil is contagious, spreading through bad example and persuasive sin.
The proverb establishes moral influence as inevitable. We either guide others toward righteousness or seduce them toward wickedness. There's no neutral position. Jesus commanded being salt and light (Matthew 5:13-16). Paul warned that "evil communications corrupt good manners" (1 Corinthians 15:33). Hebrews 3:13 urges: "Exhort one another daily...lest any of you be hardened through the deceitfulness of sin." Christians are called to edifying influence, building others up rather than leading them astray (Romans 14:19, 1 Thessalonians 5:11). Christ is the ultimate example—His way leads to life (John 14:6).
The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
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This proverb contrasts diligence with sloth through vivid imagery. "The slothful man roasteth not that which he took in hunting" depicts someone too lazy to complete what they started. They expended effort hunting (tsayid, צַיִד, game, hunting) but lack follow-through to prepare (charak, חָרַךְ, roast, scorch) the catch. The lazy person begins tasks but doesn't finish them, wasting their efforts.
"But the substance of a diligent man is precious" presents the alternative. Hon-adam charutz yaqar (הוֹן־אָדָם חָרוּץ יָקָר, the wealth of a diligent man is precious). Charutz (חָרוּץ) means diligent, decisive, sharp, industrious. The diligent person's possessions are yaqar (יָקָר, precious, valuable, rare, costly) because they're earned through sustained effort and stewarded wisely.
The proverb condemns half-hearted effort. Sloth doesn't just mean doing nothing—it includes starting projects without completing them. The sluggard in Proverbs makes excuses, procrastinates, and wastes opportunities (Proverbs 26:13-16). By contrast, diligence produces valuable results. Jesus' parable of the talents condemned the lazy servant who buried his master's money rather than investing it (Matthew 25:14-30). Paul commanded: "If any would not work, neither should he eat" (2 Thessalonians 3:10). Believers should work heartily as unto the Lord (Colossians 3:23), completing tasks faithfully to honor God.
"But the substance of a diligent man is precious" presents the alternative. Hon-adam charutz yaqar (הוֹן־אָדָם חָרוּץ יָקָר, the wealth of a diligent man is precious). Charutz (חָרוּץ) means diligent, decisive, sharp, industrious. The diligent person's possessions are yaqar (יָקָר, precious, valuable, rare, costly) because they're earned through sustained effort and stewarded wisely.
The proverb condemns half-hearted effort. Sloth doesn't just mean doing nothing—it includes starting projects without completing them. The sluggard in Proverbs makes excuses, procrastinates, and wastes opportunities (Proverbs 26:13-16). By contrast, diligence produces valuable results. Jesus' parable of the talents condemned the lazy servant who buried his master's money rather than investing it (Matthew 25:14-30). Paul commanded: "If any would not work, neither should he eat" (2 Thessalonians 3:10). Believers should work heartily as unto the Lord (Colossians 3:23), completing tasks faithfully to honor God.
In the way of righteousness is life; and in the pathway thereof there is no death.
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Righteousness leads to life, its pathway avoids death. This ultimate contrast shows all choices are fundamentally spiritual, leading toward or away from God. The righteousness that saves is Christ's imputed righteousness, while the righteousness here refers to sanctified living that flows from regeneration.