PROV 18:13 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=none Clarity of original=clear Importance to us=normal (All still tentative.)

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 Ὃς ἀποκρίνεται λόγον πρὶν ἀκοῦσαι, ἀφροσύνη αὐτῷ ἐστι καὶ ὄνειδος.
(Hos apokrinetai logon prin akousai, afrosunaʸ autōi esti kai oneidos. )

BrTr Whoso answers a word before he hears a cause, it is folly and reproach to him.

ULT One who returns a word before he listens,
⇔ it is folly to him and shame.

UST It is foolish and shameful
⇔ for someone to reply to what a person has said before hearing it.

OEB No OEB PROV book available

WEBBE He who answers before he hears,
⇔ that is folly and shame to him.

WMBB (Same as above)

NET The one who gives an answer before he listens –
⇔ that is his folly and his shame.

LSV Whoever is answering a matter before he hears,
It is folly to him—and shame.

FBV Replying before hearing is stupidity and shame.

T4T ⇔ Those who reply to someone before that person has finished speaking are foolish;
⇔ doing that is disgraceful.

LEB • He who returns a word before he will hear, folly itself belongs to him as well as[fn] shame.

18:? Hebrew “and”

BBE To give an answer before hearing is a foolish thing and a cause of shame.

Moff To answer a question before you have heard it
⇔ is silly and shameful.

JPS He that giveth answer before he heareth, it is folly and confusion unto him.

ASV He that giveth answer before he heareth,
⇔ It is folly and shame unto him.

DRA He that answereth before he heareth sheweth himself to be a fool, and worthy of confusion.

YLT Whoso is answering a matter before he heareth, Folly it is to him and shame.

Drby He that giveth answer before he heareth, it is folly and shame unto him.

RV He that giveth answer before he heareth, it is folly and shame unto him.
(He that giveth/gives answer before he heareth/hears, it is folly and shame unto him. )

SLT He turning back the word before he shall hear it, is folly and shame to him.

Wbstr He that answereth a matter before he heareth it , it is folly and shame to him.

KJB-1769 He that answereth a matter before he heareth it, it is folly and shame unto him.[fn]
(He that answereth a matter before he heareth/hears it, it is folly and shame unto him. )

18.13 answereth…: Heb. returneth a word

KJB-1611 [fn]He that answereth a matter before he heareth it, it is folly and shame vnto him.
(He that answereth a matter before he heareth/hears it, it is folly and shame unto him.)

18:13 Hebr. returneth a word.

Bshps He that geueth sentence in a matter before he heare it, the same to hym is folly and shame.
(He that giveth/gives sentence in a matter before he hear it, the same to him is folly and shame.)

Gnva He that answereth a matter before hee heare it, it is folly and shame vnto him.
(He that answereth a matter before he hear it, it is folly and shame unto him. )

Cvdl He that geueth sentece in a matter before he heare it, is a foole, and worthy to be confounded.
(He that giveth/gives sentece in a matter before he hear it, is a fool, and worthy to be confounded.)

Wycl He that answerith bifore that he herith, shewith hym silf to be a fool; and worthi of schenschipe.
(He that answerith before that he heareth/hears, shewith himself to be a fool; and worthy of harm/trouble.)

Luth Wer antwortet, ehe er höret, dem ist‘s Narrheit und Schande.
(Who answers, before he hear, to_him it_is folly and shame/dishonour.)

ClVg Qui prius respondet quam audiat, stultum se esse demonstrat, et confusione dignum.[fn]
(Who first/before responds how hear, stupidity himself to_be demonstrates, and confusion worthy. )

18.13 Qui prius respondet quam audiat. Qui prius magister esse desiderat, quam discat, stultitiæ noxam non declinat. Qui judicare proximorum facta, prius quam utriusque plene causam noverit, inordinate festinat, se dignum confusione monstrat.

18.13 Who first/before responds how hear. Who first/before teacher to_be desires, how learn, foolishness night/darknessam not/no declines. Who to_judge of_neighbours facts, first/before how of_both fully/completely cause noverit, inordinate is_in_a_hurry, himself worthy confusion mountaintrat.

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

18:13

In this proverb, the second line describes the action in the first line as “folly.” The result of this action is “disgrace.”

^13aHe who answers a matter before he hears it—

^13bthis is folly and disgrace to him.

The BSB uses a long dash to separate the two lines. Some other ways to express the relationship between the two lines are:

^13aIf one gives answer before hearing, ^13bit is folly and shame. (NRSV)

^13aTo retort without first listening ^13bis both foolish and embarrassing. (NJB)

18:13a

He who answers a matter before he hears it—

To reply to a question/statement before listening to what the other person is really saying
If a person gives an answer before another person has finished asking a question,

He who answers a matter before he hears it: This line refers to a person who interrupts another person’s question or statement. He replies before he has listened carefully to the whole question. So he does not really understand what the other person is trying to say. Some other ways to translate this line are:

To answer a question before you have heard it out (REB)

Anyone who answers without listening (NCV)

18:13b

this is folly and disgrace to him.

is foolish and shameful/disgraceful.
it shows his stupidity/foolishness. It will also cause him to be shamed/embarrassed.

this is folly and disgrace to him: In Hebrew, this clause is more literally “that is folly to him and shame.” When a person “answers a matter before he hears it,” it shows his folly or foolishness. See folly in the Glossary.

disgrace: It also causes disgrace. It results in the fool being shamed, embarrassed, or humiliated. The situation itself may also cause embarrassment to others.NIDOTTE (H4009) defines kǝlimmah “shame” as an experience or condition of loss of honor and position as a result of sinful conduct, defeat, or distress.” TWOT (#987a) is similar. It says that the verb (from which this noun is derived) refers to the feeling of disgrace that results from public humiliation. As Longman comments, the fools’ words “earn them the reputation of being stupid, and in this way they are humiliated (page 357).” The translations “confusing” (NCV) and “insulting” (REB, GNT) have not been mentioned in the body of the Notes, because they do not reflect the meaning that is understood by most scholars for this context.

Some other ways to translate 18:13b are:

is foolish and disgraceful (NJPS)

is both shameful and foolish (NLT)

shows his foolishness and causes him shame/embarrassment

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / genericnoun

מֵשִׁ֣יב דָּ֭בָר בְּ⁠טֶ֣רֶם יִשְׁמָ֑ע & ל֝֗⁠וֹ

gives answer before, hears & to=him/it

One who returns, a word, he, and him refer to a type of person and word in general, not one particular person or word. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who returns any word before listening … to that person”

Note 2 topic: figures-of-speech / explicit

מֵשִׁ֣יב דָּ֭בָר

gives answer

Here, returns refers to replying to what someone has said. If it would be helpful in your language, you could state this explicitly. Alternate translation: “One who replies with a word”

Note 3 topic: figures-of-speech / metonymy

דָּ֭בָר

answer

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

Note 4 topic: figures-of-speech / abstractnouns

אִוֶּ֥לֶת & וּ⁠כְלִמָּֽה

folly & and,ignominy

See how you translated the abstract nouns folly in [5:23](../05/23.md) and shame in [6:33](../06/33.md).

Parallel PROV 18:13

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

18:13

18:13a

18:13b