Proverbs 13:5
Parallel Verses
English Standard Version
The righteous hates falsehood, but the wicked brings shame and disgrace.

King James Bible
A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.

American Standard Version
A righteous man hateth lying; But a wicked man is loathsome, and cometh to shame.

Douay-Rheims Bible
The just shall hate a lying word: but the wicked confoundeth, and shall be confounded.

English Revised Version
A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.

Webster's Bible Translation
A righteous man hateth lying: but a wicked man is lothsome, and cometh to shame.

Proverbs 13:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

27 The slothful pursues not his prey;

     But a precious possession of a man is diligence.

The lxx, Syr., Targ., and Jerome render יחרך in the sense of obtaining or catching, but the verbal stem חרך nowhere has this meaning. When Fleischer remarks, חרך, ἅπ. λεγ., probably like לכד, properly to entangle in a noose, a net, he supports his opinion by reference to חרכּים, which signifies lattice-windows, properly, woven or knitted like a net. But חרך, whence this חרכים, appears to be equivalent to the Arab. kharḳ, fissura, so that the plur. gives the idea of a manifoldly divided (lattice-like, trellis-formed) window. The Jewish lexicographers (Menahem, Abulwald, Parchon, also Juda b. Koreish) all aim at that which is in accord with the meaning of the Aram. חרך, to singe, to roast ( equals Arab. ḥark): the slothful roasteth not his prey, whether (as Frst presents it) because he is too lazy to hunt for it (Berth.), or because when he has it he prepares it not for enjoyment (Ewald). But to roast is צלה, not דרך, which is used only of singeing, e.g., the hair, and roasting, e.g., ears of corn, but not of the roasting of flesh, for which reason Joseph Kimchi (vid., Kimchi's Lex.) understands צידו of wild fowls, and יחרך of the singeing of the tips of the wings, so that they cannot fly away, according to which the Venet. translates οὐ μενεῖ ... ἡ θήρα αὐτοῦ. Thus the Arab. must often help to a right interpretation of the ἅπ. λεγ.. Schultens is right: Verbum ḥarak, חרך, apud Arabes est movere, ciere, excitare, κινεῖν generatim, et speciatim excitare praedam e cubili, κινεῖν τήν θήραν. The Lat. agitare, used of the frightening up and driving forth of wild beasts, corresponds with the idea here, as e.g., used by Ovid, Metam. x. 538, of Diana:

Aut pronos lepores aue celsum in cornua cervum

Aut agitat damas.

Thus יחרך together with צידו gains the meaning of hunting, and generally of catching the prey. רמיּה is here incarnate slothfulness, and thus without ellipse equivalent to אישׁ רמיה. That in the contrasted clause חרוץ does not mean ἀποτόμως, decreed (Lwenstein), nor gold (Targ., Jerome, Venet.), nor that which is excellent (Syr.), is manifest from this contrast as well as from Proverbs 10:4; Proverbs 12:24. The clause has from its sequence of words something striking about it. The lxx placed the words in a difference order: κτῆμα δὲ τίμιον ἀνὴρ καθαρὸς (חלוץ in the sense of Arab. khâlaṣ). But besides this transposition, two others have been tried: הון אדם חרוץ יקר, the possession of an industrious man is precious, and הון יקר אדם חרוץ, a precious possession is that (supply הון) of an industrious man. But the traditional arrangement of the words gives a better meaning than these modifications. It is not, however, to be explained, with Ewald and Bertheau: a precious treasure of a man is one who is industrious, for why should the industrious man be thought of as a worker for another and not for himself? Another explanation advanced by Kimchi: a valuable possession to men is industry, has the twofold advantage that it is according to the existing sequence of the words, and presents a more intelligible thought. But can חרוּץ have the meaning of חריצוּת (the being industrious)? Hitzig reads חרוץ, to make haste (to be industrious). This is unnecessary, for we have here a case similar to Proverbs 10:17, where שׁמר for שׁומר is to be expected: a precious possession of a man is it that, or when, he is industrious, חרוּץ briefly for היותו חרוּץ rof yl. The accentuation fluctuates between והון־אדם יקר (so e.g., Cod. 1294), according to which the Targum translates, and והון־אדם יקר, which, according to our explanation, is to be preferred.

Proverbs 13:5 Parallel Commentaries

Treasury of Scripture Knowledge

righteous

Proverbs 6:17 A proud look, a lying tongue, and hands that shed innocent blood,

Proverbs 30:8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:

Psalm 119:163 I hate and abhor lying: but your law do I love.

Ephesians 4:25 Why putting away lying, speak every man truth with his neighbor: for we are members one of another.

Colossians 3:9 Lie not one to another, seeing that you have put off the old man with his deeds;

is

Ezekiel 6:9 And they that escape of you shall remember me among the nations where they shall be carried captives...

Ezekiel 20:43 And there shall you remember your ways, and all your doings, wherein you have been defiled...

Ezekiel 36:31 Then shall you remember your own evil ways, and your doings that were not good...

Zechariah 11:8 Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me.

and

Proverbs 3:35 The wise shall inherit glory: but shame shall be the promotion of fools.

Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and fornicators, and sorcerers, and idolaters...

Cross References
Colossians 3:9
Do not lie to one another, seeing that you have put off the old self with its practices

Psalm 119:163
I hate and abhor falsehood, but I love your law.

Proverbs 3:35
The wise will inherit honor, but fools get disgrace.

Proverbs 13:4
The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied.

Ecclesiastes 3:8
a time to love, and a time to hate; a time for war, and a time for peace.

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