Proverbs 13:1-5

13:1 A wise son accepts ¹  his father’s discipline, ² 

but a scoffer ³  does not listen to rebuke.

13:2 From the fruit of his speech ⁴  a person eats good things, ⁵ 

but the faithless ⁶  desire ⁷  the fruit of violence. ⁸ 

13:3 The one who guards his words ⁹  guards his life,

but ¹⁰  whoever is talkative ¹¹  will come to ruin. ¹² 

13:4 The appetite ¹³  of the sluggard ¹⁴  craves ¹⁵  but gets nothing,

but the desire of the diligent will be abundantly satisfied. ¹⁶ 

13:5 The righteous person hates anything false, ¹⁷ 

but the wicked person acts in shameful disgrace. ¹⁸ 

[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.

[13:1]  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.”

[13:1]  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.

[13:2]  ⁴ tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.

[13:2]  ⁵ tn Heb “he eats [what is] good.”

[13:2]  ⁶ tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”

[13:2]  ⁷ 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).

[13:2]  ⁸ 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.

[13:3]  ⁹ tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[13:3]  ¹⁰ tn The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[13:3]  ¹¹ 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.”

[13:3]  ¹² 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).

[13:4]  ¹³ 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).

[13:4]  ¹⁴ 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.

[13:4]  ¹⁵ 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).

[13:4]  ¹⁶ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

[13:5]  ¹⁷ 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.”

[13:5]  ¹⁸ 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.”