PROV 13:5 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) Godly people hate fake news,
⇔ ^ but the wicked person causes a stink and disgrace.

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Λόγον ἄδικον μισεῖ δίκαιος, ἀσεβὴς δὲ αἰσχύνεται, καὶ οὐκ ἕξει παῤῥησίαν.
(Logon adikon misei dikaios, asebaʸs de aisⱪunetai, kai ouk hexei paɽɽaʸsian. )

BrTr A righteous man hates an unjust word: but an ungodly man is ashamed, and will have no confidence.[fn]

13:5 See Appendix for Alexandrine text shown as: “Righteousness preserves the simple in the way, but sin makes worthless the ungodly.”

ULT A righteous one hates a word of falsehood,
⇔ but a wicked one causes a stink and causes embarrassment.

UST Righteous people detest speaking falsely,
⇔ but what wicked people do is disgusting and disgraceful.

OEB No OEB PROV book available

WEBBE A righteous man hates lies,
⇔ but a wicked man brings shame and disgrace.

WMBB (Same as above)

NET The righteous person hates anything false,
⇔ but the wicked person acts in shameful disgrace.

LSV The righteous hates a false word,
And the wicked causes abhorrence, and is confounded.

FBV Good people hate lies, but the wicked cause a stink and bring disgrace.

T4T ⇔ Righteous/Honest people hate/detest lies,
⇔ but what wicked people do ◄is very disgraceful/stinks► [DOU].

LEB • The righteous hates a word of falsehood; the wicked will bring shame and disgrace .[fn]

13:? Literally “he will bring disgrace”

BBE The upright man is a hater of false words: the evil-doer gets a bad name and is put to shame.

Moff A good man hates deception:
⇔ an evil life is odious and disgraceful.

JPS A righteous man hateth lying; but a wicked man behaveth vilely and shamefully.

ASV A righteous man hateth lying;
⇔ But a wicked man is loathsome, and cometh to shame.

DRA The just shall hate a lying word: but the wicked confoundeth, and shall be confounded.

YLT A false word the righteous hateth, And the wicked causeth abhorrence, and is confounded.

Drby A righteous [man] hateth lying; but the wicked maketh himself odious and cometh to shame.

RV A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
(A righteous man hateth/hates lying: but a wicked man is loathsome, and cometh/comes to shame. )

SLT The just one will hate the word of falsehood: and the unjust one will be loathsome and be put to shame.

Wbstr A righteous man hateth lying: but a wicked man is lothsome, and cometh to shame.

KJB-1769 A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
(A righteous man hateth/hates lying: but a wicked man is loathsome, and cometh/comes to shame. )

KJB-1611 A righteous man hateth lying: but a wicked man is loathsome, and commeth to shame.
(Modernised spelling is same as from KJB-1769 above)

Bshps A ryghteous man abhorreth lyes: but the vngodly shameth hym selfe, and is put to scilence.
(A righteous man abhorreth lies: but the ungodly shameth himself, and is put to silence.)

Gnva A righteous man hateth lying wordes: but the wicked causeth slander and shame.
(A righteous man hateth/hates lying words: but the wicked causeth slander and shame. )

Cvdl A righteous man abhorreth lyes, but the vngodly shameth both other and himself.
(A righteous man abhorreth lies, but the ungodly shameth both other and himself.)

Wycl A iust man schal wlate a fals word; but a wickid man schendith, and schal be schent.
(A just man shall wlate a false word; but a wicked man schendith, and shall be harmed/shamed.)

Luth Der Gerechte ist der Lüge feind; aber der GOttlose schändet und schmähet sich selbst.
(The righteous_(one) is the/of_the lie(n)/falsehood fined; but the/of_the godless_(ones) disgraces and insults/reviles itself/yourself/themselves himself/itself.)

ClVg Verbum mendax justus detestabitur; impius autem confundit, et confundetur.
(The_word/saying liar just detestabitur; impious/ungodly however confundit, and will_be_confused. )

SOTN 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

13:5

Notice the parallel parts that contrast in meaning:

^5a The righteous hate falsehood,

^5bbut the wicked bring shame and disgrace.

The parts in bold print do not contrast exactly. The second line may imply that the wicked love to tell lies and thus cause shame and disgrace.

13:5a

The righteous hate falsehood,

Those who do what is right hate what is not true,
A person who obeys Yahweh detests falsehood/deceit,

The righteous hate falsehood: The phrase that the BSB translates as falsehood is literally “a word/thing of falsehood/deceit.” The usual meaning is probably “a false word” or “a lie,” but the Hebrew phrase can also refer to actions that are false or deceitful. Some versions specify lying. For example:

A righteous person hates lying (GW)

Others translate more generally. For example:

A good person hates deceit (CEV)

The righteous hate what is false (NIV)

If possible, you should use an expression that can refer to either false words or actions. If there is no such expression, use an expression that refers to telling lies.

13:5b

but the wicked bring shame and disgrace.

but the behavior of evil people is shameful and offensive to others.
but the words of wicked people cause shame and disgrace to others.

but the wicked bring shame and disgrace: Most versions and scholars agree that the phrase translated here as bring shame and disgrace has a causative meaning. To bring shame may have either of two meanings:

Wicked people act in a way that causes others to be offended or disgusted.
Wicked people cause others to be shamed.

To bring…disgrace means essentially the same thing. It is possible that the words shame and disgrace are used together here for emphasis.

The verse does not specify what the wicked do to cause shame and disgrace. It could be their words or actions. If possible, translate in a way that allows either meaning. For example:

but those who are evil cause shame and disgrace (CEV)

If it is not possible to refer ambiguously to either words or actions in your language, you may specify words. For example:

but the words of wicked people are shameful and disgraceful (GNT)

Verse 13:5a refers mainly to lies. So the parallel in 13:5b probably implies that the wicked cause shame and disgrace by telling lies about others. It is also likely that the ones who are shamed or disgraced by the wicked are others in their community, perhaps those about whom the lies are told.Ross (p. 976).

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / nominaladj

צַדִּ֑יק

law-abiding/just

See how you translated A righteous one in [9:9](../09/09.md).

Note 2 topic: figures-of-speech / possession

דְּבַר־שֶׁ֭קֶר

message/matter_of falsehood

Here Solomon is using the possessive form to describe a word that is characterized by falsehood. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a false word”

Note 3 topic: figures-of-speech / metonymy

דְּבַר

message/matter_of

See how you translated the similar use of word in [12:25](../12/25.md).

Note 4 topic: figures-of-speech / nominaladj

וְ֝⁠רָשָׁ֗ע

and,a_wicked_[person]

See how you translated a wicked one in [9:7](../09/07.md).

Note 5 topic: figures-of-speech / metaphor

יַבְאִ֥ישׁ

bring_shame

Here Solomon refers to people causing others to feel disgust for them as if they smell bad. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes others to feel disgust for him” or “disgusts others”

Parallel PROV 13:5

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

13:5

13:5a

13:5b