Proverbs 12:3 — Word Study
WLCלֹא־ יִכּ֣וֹן אָדָ֣ם בְּרֶ֑שַׁע וְשֹׁ֥רֶשׁ צַ֝דִּיקִ֗ים בַּל־ יִמּֽוֹט׃
BSAA manʼâdâm [human being, individual] cannotlôʼ be establishedkûwn▸ [set up, made secure] through wickednessreshaʻ [by means of, immoral actions, evil deeds] but the righteoustsaddîyq [just, upright ones] cannotbal be uprootedmôwṭ▸ [shaken, moved from their foundation]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| יִכּ֣וֹן | he is established | Verb, Niphal, imperfect third person masculine singular |
| אָדָ֣ם | anyone | Noun common, masculine singular absolute |
| בְּרֶ֑שַׁע | by wickedness | Preposition, noun common masculine singular absolute |
| וְשֹׁ֥רֶשׁ | and [the] root of | Conjunction, noun common masculine singular construct |
| צַ֝דִּיקִ֗ים | righteous [people] | Adj |
| בַּל־ | not | Particle |
| יִמּֽוֹט׃ | it is moved | Verb, Niphal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man cannot be established through wickedness, but the righteous cannot be uprooted. |
| KJV | A man shall not be established by wickedness: but the root of the righteous shall not be moved. |
| ASV | A man shall not be established by wickedness; But the root of the righteous shall not be moved. |
| YLT | A man is not established by wickedness, And the root of the righteous is not moved. |
| WEB | A man shall not be established by wickedness, but the root of the righteous shall not be moved. |
| BBE | No man will make himself safe through evil-doing; but the root of upright men will never be moved. |
Where they part company is יִּמּוֹט — see How Translations Differ.
Two main clauses connected by a conjunction, presenting a clear contrast between the outcomes of the wicked and the righteous.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָדָם
verbכּוּן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 12:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Contrast of the Righteous and the Wickedgenerated
Proverbs 12:3 contrasts the stability of the righteous with the instability of the wicked. The surrounding verses emphasize the favor of the Lord towards the good and the condemnation of those who devise evil, illustrating a broader theme of moral integrity in the book of Proverbs.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:25 | When the whirlwind passes, the wicked are no more, but the righteous are secure forever. |
| 2 | Job 5:3–5 | I have seen a fool taking root, but suddenly his house was cursed. |
| 3 | Job 15:29 | He will no longer be rich; his wealth will not endure. His possessions will not overspread the land. |
| 4 | Job 20:5–9 | the triumph of the wicked has been brief and the joy of the godless momentary? |
| 5 | Job 27:16–18 | Though he heaps up silver like dust and piles up a wardrobe like clay, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִּכּוֹן, yi.Kongenerated
The verb כּוּן (kuwn) means to establish or set up. It indicates making something firm or secure, as in establishing a foundation or preparing a structure. In this verse, it is used in the Niphal form, suggesting that a man cannot be established or made secure through wickedness.
This verb conveys a sense of stability and readiness, contrasting sharply with the following phrase about the righteous. The use of this verb underscores the futility of seeking security through immoral actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse consists of two main clauses connected by 'but'. The first clause focuses on the negative outcome for the wicked, while the second emphasizes the security of the righteous. The finite verbs יִכּוֹן and יִמּוֹט serve as the central actions in each clause, indicating what happens to each group.
The structure highlights the contrast between the two groups: the wicked cannot achieve stability, whereas the righteous are firmly rooted.
Septuagint Backgroundgenerated
The Septuagint translates יִּכּוֹן as κατορθώσει, which suggests a successful establishment or accomplishment. This choice indicates a broader interpretation of stability that encompasses both moral and practical success.
For יִּמּוֹט, the Septuagint uses ἐχαρθήσονται, implying a more severe form of being uprooted or destroyed, highlighting the consequences of wickedness.
In plain words — the whole versegenerated
Proverbs 12:3 teaches that a man cannot find true stability through wickedness, but the righteous remain secure and cannot be uprooted. This verse emphasizes the importance of moral integrity and the lasting foundation that righteousness provides.
Frequently Asked Questionsgenerated
To be established means to be set up securely, having a firm foundation that cannot easily be shaken or moved.
Wickedness leads to instability and insecurity, as it is built on immoral actions that ultimately cannot sustain a person's life.
It means that those who live righteously have a strong foundation that protects them from being shaken or removed, even in difficult circumstances.
This contrast highlights the consequences of moral choices, reinforcing the idea that righteousness leads to security while wickedness leads to downfall.
Reflection Questionsgenerated
- In what ways have I seen the consequences of wickedness in my life or in the lives of others?
- How can I ensure that my actions are rooted in righteousness?
- What are some practical steps I can take to build a firm foundation in my life?
- How does my understanding of stability and security change when I consider the moral implications of my choices?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 12:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA man shall not be established by wickedness,.... Not any man, though he may be established in his wickedness, so as not to be rooted out of it; yet he cannot be so established by it as not to be
Read John Gill on Proverbs 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA man shall not be established by wickedness: but the root of the righteous shall not be moved. A man shall not be established by wickedness.
Read Robert Jamieson on Proverbs 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy wickedness; by any sinful courses by which he useth to secure or stablish himself; whereby he implies that he shall be rooted up. Shall not be moved, to wit, out of its place. He shall stand fast, and flourish, like a well-rooted tree.
Read Matthew Poole on Proverbs 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:3 A man shall not be established by wickedness: but the root of the righteous shall not be moved.Ver. 3. A man shall not be established by wickedness.] For he lays his foundation upon firework, and brimstone is scattered upon his house top: if the fire of God from heaven but flash upon it, it will be all a flame immediately. He walks all day upon a mine of gunpowder; and hath God with his armies ready to run upon the thickest bosses of his buckler, and to hurl him to hell. How can this man be sure of anything? Cain built cities, but could not rest in them. Ahab begat seventy sons, but not one successor in the kingdom. Phocas having built a mighty wall, heard from heaven: "Though…
Read John Trapp on Proverbs 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. A man shall not be established by wickedness] Evil is always variable: it has no fixed principle, except the root that is in the human heart; and even that is ever assuming new forms. Nothing is permanent but goodness; and that is unchangeable, because it comes from GOD. The produce of goodness is permanent, because it has God's blessing in it: the fruit of wickedness, or the property procured by wickedness, is transitory, because it has God's curse in it. The righteous has his root in God; and therefore he shall not be moved.
Read AdamClarke on Proverbs 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Root of the righteous — The righteous are here figuratively compared to a tree deeply rooted, and able to resist the storms, and continue unmoved in a flourishing condition. Not so the wicked.
Read Daniel Denison Whedon on Proverbs 12 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
A man cannot be established through wickedness, but the righteous cannot be uprooted.
A man shall not be established by wickedness, but the root of the righteous shall not be moved.
A man cannot be established through wickedness, but the righteous cannot be uprooted.
No one can be established through wickedness, but a righteous root cannot be moved.
Tyndale line
A man shall not be established by wickedness: but the root of the righteous shall not be moved.
A man shall not be established by wickedness; But the root of the righteous shall not be moved.
A man shall not be established by wickedness: but the root of the righteous shall never be moved.
A man shall not be established by wickedness: but the root of the righteous shall not be moved.
A man cannot be established by wickednesse: but the roote of the righteous shall not be mooued.
Strictly literal
A man shall not be established by wickedness; but the root of the righteous shall not be moved.
A man is not established by wickedness, And the root of the righteous is not moved.
A man is not established by wickedness, || And the root of the righteous is not moved.
A man cannot be firmly established by wickedness; but the root of the righteous will not be moved.
A person cannot be established by wickedness, but righteous people cannot be uprooted.
From the Latin
Men shall not be strengthened by wickedness: and the root of the just shall not be moved.
Simplified
Wickedness doesn't provide security, but those who live right are deeply rooted and cannot be moved.
No man will make himself safe through evil-doing; but the root of upright men will never be moved.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "A man cannot be established through wickedness, but the righteous cannot be uprooted." The Septuagint agrees with this verse, maintaining the same essential meaning and word correspondence, although the word order and articles may differ due to the nature of Greek syntax. There are no significant differences in meaning between these versions, indicating a strong textual consistency across these ancient witnesses.
לֹא־ יִכּ֣וֹן אָדָ֣ם בְּרֶ֑שַׁע וְשֹׁ֥רֶשׁ צַ֝דִּיקִ֗ים בַּל־ יִמּֽוֹט׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 12:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
The Hebrew word שֹׁ֫רֶשׁ (*sheresh*) means 'root' and can refer to both literal roots and metaphorical uses, such as a foundation or source of something. It is associated with concepts of depth and permanence. The word is derived from a related term, שָׁרַשׁ (*sharash*, H8327), which also pertains to roots.
שֹׁ֫רֶשׁ n.m. root
base
H8328 שֹׁ֫רֶשׁ root
8328 sheresh sheh'-resh
from 8327; a root (literally or figuratively):--bottom,
deep, heel, root.
see HEBREW for 08327
שֹׁ֫רֶשׁ (she.resh) — root.
1) root
1a) root (literal)
1b) root (of people involving firmness or permanence) (fig)
1c) root, bottom (as lowest stratum) (fig)
Aramaic equivalent: sho.resh (שֹׁ֫רֶשׁ "root" H8330)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
מוֹט (mot) is a Hebrew verb meaning to totter, shake, or slip. It has various forms, including Qal (to totter), Niphal (to be shaken), Hiphil (to dislodge), and Hithpael (to be greatly shaken). The entries indicate a range of meanings related to instability and movement, but do not specify any particular Old Testament verses.
[מוֹט] vb. totter, shake, slip
Qal totter, slip
Niph. be shaken, moved, overthrown
Hiph. dislodge, let fall, drop
Hithpo‛l. be greatly shaken
base
H4131 [מוֹט] totter, shake, slip
4131 mowt mote
a primitive root; to waver; by implication , to slip, shake,
fall:--be carried, cast, be out of course, be fallen in
decay, X exceedingly, fall(-ing down), be (re-)moved, be
ready, shake, slide, slip.
מוֹט (mot) — to shake.
1) to totter, shake, slip
1a) (Qal) to totter, shake, slip
1b) (Niphal) to be shaken, be moved, be overthrown
1c) (Hiphil) to dislodge, let fall, drop
1d) (Hithpael) to be greatly shaken
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
