PROV 13:2 Interlinear View

SIL Open Translator’s Notes:

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.

In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.

In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.

Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.

Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.

Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:

Ill-gotten treasures are of no value,

but righteousness delivers from death.

However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you^(sing), you^(plur), we^(dual), or we^(incl). See the note on 10:2 for translation suggestions.

Some other headings for this section are:

Proverbs of Solomon (NIV)

The Wise Words of Solomon (NCV)

Here are many wise things that Solomon said

13:2

The first line contrasts with the second line, but the contrast is not exact.

^2aFrom the fruit of his lips a man enjoys good things,

^2bbut the unfaithful have a craving for violence.

The overall contrast is that a person receives benefit from the good things that he says to others. But treacherous people desire to do violent things to others.

13:2a

From the fruit of his lips a man enjoys good things,

A person who speaks good/kind words will taste the results,
A person will benefit from the good/helpful things that he says,
Good people will be rewarded for what they say,

From the fruit of his lips a man enjoys good things: This clause is almost the same as 12:14a, where the BSB uses the expression “fruitful speech.” (See the notes there.) The main difference is that 12:14a has “is filled with” instead of enjoys. Both lines imply that a good person benefits from the good things that he says to others.

When you translate this line, you may or may not need to make explicit the implied information that the person is good. Translate in a way that is natural and makes the meaning clear in your language.

enjoys: The word that the BSB translates as enjoys is literally “eats.” This word should be understood figuratively to mean enjoys or “experiences.”

13:2b

but the desire of the faithless is violence.

but treacherous people are hungry to do violent/cruel things to others.
but people who break their agreements/word only want to be cruel/mean to others.

but the desire of the faithless is violence: The meaning of this line is that treacherous people strongly desire to act violently against others.

desire: This word refers to a strong appetite or craving for something.

faithless: This word describes someone who acts treacherously or breaks an agreement (see the note on 2:22a–b, where the BSB translates it as “unfaithful”).

violence: This word refers to the actions of a person who is brutal and cruel. He uses physical force to hurt someone else. See the note on “violent” in 3:31a.

General Comment on 13:2a–b

These parallel lines both use words that can refer literally to eating food or to a desire for it. This creates an obvious word play in Hebrew, which may be lost in versions that translate only the figurative meaning. Some English versions have tried to use words related to eating in one or both lines. For example:

^2bbut those who are deceitful are hungry for violence (GNT)

^2aThe fruit of the mouth provides a good meal, ^2bbut the soul of the treacherous feeds on violence (NJB)

In some languages, it may be possible to use expressions like this that will more clearly show the parallel relationship between the two lines. But if literal expressions give the wrong meaning, you will probably need to translate the figurative meaning. For example:

^2aPeople will be rewarded for what they say, ^2bbut those who can’t be trusted want only violence. (NCV)

^2aYou will be well rewarded for saying something kind, ^2bbut all some people think about is how to be cruel and mean. (CEV)

uW Translation Notes:

Note 1 topic: figures-of-speech / metaphor

מִ⁠פְּרִ֣י פִי־אִ֭ישׁ

from_the=fruit mouth_of (a)_man

See how you translated the same phrase in [12:14](../12/14.md).

Note 2 topic: figures-of-speech / metaphor

יֹ֣אכַל ט֑וֹב

eat good

Here, Solomon is speaking of a man receiving good things as though he were eating them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: [he receives good things]

Note 3 topic: figures-of-speech / nominaladj

ט֑וֹב

good

Solomon is using the adjective good as a noun to mean good things. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: [good things]

Note 4 topic: figures-of-speech / abstractnouns

וְ⁠נֶ֖פֶשׁ & חָמָֽס

and_[the],appetite_of & violence/cruelty

See how you translated the abstract nouns appetite in [6:30](../06/30.md), and violence in [3:31](../03/31.md).

Note 5 topic: figures-of-speech / metaphor

וְ⁠נֶ֖פֶשׁ

and_[the],appetite_of

Here Solomon refers to the desire of the treacherous ones as if it were their appetite. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the desire of”

Note 6 topic: figures-of-speech / ellipsis

חָמָֽס

violence/cruelty

Solomon is leaving out a word that in many languages a sentence would need in order to be complete. You can supply this word from the context if that would be clearer in your language. Alternate translation: [eats violence] or [craves violence]

OET-LV English word order (‘Reverse’ interlinear)

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.