Text -- Proverbs 13:1-15 (NET)

13:1 A wise son accepts his father’s discipline, but a scoffer does not listen to rebuke. 13:2 From the fruit of his speech a person eats good things, but the faithless desire the fruit of violence. 13:3 The one who guards his words guards his life, but whoever is talkative will come to ruin. 13:4 The appetite of the sluggard craves but gets nothing, but the desire of the diligent will be abundantly satisfied. 13:5 The righteous person hates anything false, but the wicked person acts in shameful disgrace. 13:6 Righteousness guards the one who lives with integrity, but wickedness overthrows the sinner. 13:7 There is one who pretends to be rich and yet has nothing; another pretends to be poor and yet possesses great wealth. 13:8 The ransom of a person’s life is his wealth, but the poor person hears no threat. 13:9 The light of the righteous shines brightly, but the lamp of the wicked goes out. 13:10 With pride comes only contention, but wisdom is with the well-advised. 13:11 Wealth gained quickly will dwindle away, but the one who gathers it little by little will become rich. 13:12 Hope deferred makes the heart sick, but a longing fulfilled is like a tree of life. 13:13 The one who despises instruction will pay the penalty, but whoever esteems instruction will be rewarded. 13:14 Instruction from the wise is like a life-giving fountain, to turn a person from deadly snares. 13:15 Keen insight wins favor, but the conduct of the unfaithful is harsh.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 13:1

¹ tn The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.

² tc G. R. Driver suggested reading this word as מְיֻסַּר (mÿyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.”

tn Heb “discipline of a father.”

³ sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.

NET Notes: Pro 13:2

¹ tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.

² tn Heb “he eats [what is] good.”

³ tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”

⁴ tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).

⁵ tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains – ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.

tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.

NET Notes: Pro 13:3

¹ tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

² tn The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

³ tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”

⁴ sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).

NET Notes: Pro 13:4

¹ tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).

² sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim) – what they each long for.

³ tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).

⁴ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

NET Notes: Pro 13:5

¹ tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (dÿvar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”

² tc The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” (Tg. Prov 13:5); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ (ba’sh, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.”

tn Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (ba’ash) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21; Eccl 10:1) and figuratively means “to act shamefully” (BDB 92 s.v.). The verb וְיַחְפִּיר (vÿyakhppir) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” (Proverbs [OTL], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies – especially when the lie is a big one” (Proverbs, 152).

NET Notes: Pro 13:6

¹ sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.

² tn Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”

³ sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.

NET Notes: Pro 13:7

¹ tn The Hitpael of עָשַׁר (’ashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.

² tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel); this is another example of the “Hollywood Hitpael” – the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.

³ sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.

NET Notes: Pro 13:8

¹ sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail – he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.

² tn Heb “the life of a man.”

³ tn The term גְּעָרָה (gÿ’arah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).

NET Notes: Pro 13:9

¹ sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.

² tn The verb יִשְׂמָח (yismah) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).

³ sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.

⁴ tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.”

tn The verb דָּעַךְ (da’akh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.

NET Notes: Pro 13:10

¹ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

² tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

³ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

NET Notes: Pro 13:11

¹ tc The MT reads מֵהֵבֶל (mehevel, “from vanity”). The Greek and Latin versions (followed by RSV) reflect מְבֹהָל (mÿvohal, “in haste”) which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading.

tn Heb “wealth from vanity” (cf. KJV, ASV). The term הֶבֶל (hevel) literally means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing (BDB 210 s.v.). Used in antithesis with the expression “little by little,” it means either “without working for it” or “quickly.” Some English versions assume dishonest gain (cf. NASB, NIV, CEV).

² tn Heb “will become small.” The verb מָעָט (ma’at) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”

³ tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”

⁴ tn Heb “will increase.”

NET Notes: Pro 13:12

¹ sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.

² tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).

³ sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).

⁴ tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”

⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

NET Notes: Pro 13:13

¹ tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.

² tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).

tn Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor – he will pay for it if he offends against the law.

³ tn Heb “fears a commandment”; NIV “respects a command.”

⁴ tn Heb “he” or “that one” [will be rewarded].

⁵ tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”

NET Notes: Pro 13:14

¹ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

² tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

⁴ tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.

⁵ tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”

⁶ tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

⁷ tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.

NET Notes: Pro 13:15

¹ tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).

² tn Heb “gives”; NASB “produces.”

³ tn Heb “way,” frequently for conduct, behavior, or lifestyle.

⁴ tc The MT reads אֵיתָן (’etan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” (BDB 450 s.v. 2). G. R. Driver suggested that לֹא (lo’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX, Syriac, and Tg. Prov 13:15 reflect a Hebrew Vorlage of תֹאבֵד (to’ved) “are destroyed.” The BHS editors suggest emending the text to אֵידָם (’edam) “their calamity” from אֵיד (’ed, “calamity, distress”; BDB 15 s.v.): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the MT meaning “firm,” that is, enduring.