Proverbs 13:5 — Word Study
WLCדְּבַר־ שֶׁ֭קֶר יִשְׂנָ֣א צַדִּ֑יק וְ֝רָשָׁ֗ע יַבְאִ֥ישׁ וְיַחְפִּֽיר׃
BSAThe righteoustsaddîyq [just, upright] hatesânêʼ▸ [to abhor, feel intense dislike] falsehooddâbâr [deception, lies] ◂but the wickedrâshâʻ [morally wrong, guilty] bring shamebâʼash▸ [cause to come, lead to, disgrace, humiliation] and disgracechâphêr▸ [reproach, a bad name]
| Greek | English | Parsing |
|---|---|---|
| דְּבַר־ | a word of | Noun common, masculine singular construct |
| שֶׁ֭קֶר | falsehood | Noun common, masculine singular absolute |
| יִשְׂנָ֣א | he hates | Verb, Qal, imperfect third person masculine singular |
| צַדִּ֑יק | a righteous [person] | Adj |
| וְ֝רָשָׁ֗ע | and a wicked [person] | Conjunction, noun common masculine singular absolute |
| יַבְאִ֥ישׁ | he acts odiously | Verb, Hiphil, imperfect third person masculine singular |
| וְיַחְפִּֽיר׃ | and he may act shamefully | Conjunction, verb hiphil third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The righteous hate falsehood, but the wicked bring shame and disgrace. |
| KJV | A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame. |
| ASV | A righteous man hateth lying; But a wicked man is loathsome, and cometh to shame. |
| YLT | A false word the righteous hateth, And the wicked causeth abhorrence, and is confounded. |
| WEB | A righteous man hates lies, but a wicked man brings shame and disgrace. |
| BBE | The upright man is a hater of false words: the evil-doer gets a bad name and is put to shame. |
Where they part company is צַדִּ֑יק — see How Translations Differ.
Two main clauses with parallel structure, contrasting the actions of the righteous and the wicked.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbשָׂנֵא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 13:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Contrasting the Righteous and the Wickedgenerated
Proverbs 13:5 contrasts the behaviors of the righteous and the wicked. The righteous are characterized by their hatred of falsehood, which reflects their commitment to truth and integrity. In contrast, the wicked are depicted as those who bring shame and disgrace, indicating their moral failings. This theme of righteousness versus wickedness is prevalent throughout the book of Proverbs, offering wisdom on ethical living.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:17 | haughty eyes, a lying tongue, hands that shed innocent blood, |
| 2 | Proverbs 30:8 | Keep falsehood and deceitful words far from me. Give me neither poverty nor riches; feed me with the bread that is my portion. |
| 3 | Psalm 119:163 | I hate and abhor falsehood, but Your law I love. |
| 4 | Ephesians 4:25 | Therefore each of you must put off falsehood and speak truthfully to his neighbor, for we are all members of one another. |
| 5 | Colossians 3:9 | Do not lie to one another, since you have taken off the old self with its practices, |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — צַדִּ֑יק, tza.Dikgenerated
The word צַדִּיק (tzaddiq) describes a person who is just or righteous, embodying moral integrity and uprightness. It is often used to refer to individuals who are in right standing with God, demonstrating lawful and ethical behavior in their actions.
This term is significant in biblical literature, as it captures the essence of what it means to live a life aligned with divine principles. The righteous are portrayed as those who not only adhere to moral laws but also actively oppose falsehood and deceit.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has righteous, and so do the KJV and ASV: all three maintain the same meaning for צַדִּ֑יק.
Where others part company with the BSB they part company over שֶׁ֭קֶר — falsehood (BSB, KJV, ASV) versus deception (YLT, WEB, BBE), reflecting slight nuances in interpretation.
Sentence Structuregenerated
The verse is structured with two main clauses that parallel each other: the first describes the righteous and their attitude towards falsehood, while the second describes the wicked and their actions. The finite verb יִשְׂנָ֣א (he hates) governs the first clause, establishing the subject as צַדִּ֑יק (the righteous).
The second clause begins with וְ (and), linking it to the first, and features the verbs יַבְאִ֥ישׁ (he acts odiously) and יַחְפִּֽיר (he may act shamefully), which describe the actions of the wicked.
Septuagint Backgroundgenerated
In the Septuagint, צַדִּ֑יק is rendered as δίκαιος (dikaios), which carries a similar meaning of righteousness and justice. This choice emphasizes the moral character of the righteous in both texts.
The word שֶׁ֭קֶר is translated as ἄδικον (adikon), which can imply injustice or wrongdoing, thus broadening the understanding of falsehood to include any form of moral failing.
In plain words — the whole versegenerated
Proverbs 13:5 teaches that the righteous hate falsehood, showing their commitment to truth, while the wicked bring shame and disgrace through their actions. This verse highlights the moral divide between those who uphold integrity and those who do not.
Frequently Asked Questionsgenerated
It means that those who are righteous have a strong aversion to lies and deception, valuing truth and integrity in their lives.
The wicked act in ways that are morally wrong, leading to dishonor and negative consequences for themselves and others.
This contrast serves to highlight the moral choices individuals make and the consequences of those choices, encouraging readers to pursue righteousness.
Examples include lying, deceitful behavior, and spreading misinformation, all of which undermine trust and integrity.
Reflection Questionsgenerated
- In what ways can I demonstrate a commitment to truth in my daily life?
- How can I recognize and avoid falsehood in my interactions with others?
- What are the consequences of wicked behavior in my community?
- How can I support others in pursuing righteousness and integrity?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 13:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA righteous [man] hateth lying,.... Or, "a word of falsehood" (y); as being contrary to honour, truth, and conscience.
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHateth lying, both in himself and in other men, whereby he getteth that good name which is like a precious ointment. A wicked man; who accustometh himself to lying, as may be gathered from the foregoing words. Cometh to shame; makes himself contemptible and hateful to all that know him; there being scarce any reproach which men more impatiently endure, and severely revenge, than that of being called or accounted a liar.
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:5 A righteous [man] hateth lying: but a wicked [man] is loathsome, and cometh to shame.Ver. 5. A righteous man hateth lying.] Hateth it as hell. "I hate and abhor lying," saith David; and yet, among other corruptions, he had an inclination to this sin. See how roundly he tells three or four lies together; but he both hated it in himself and prayed against it But a wicked man is loathsome.] Stinks above ground; a liar especially is looked upon as a pest. Riches cannot make a man so graceful as lying will disgrace him; for "a poor man walking in his integrity, is better than a rich man that is a liar." Hence the liar denies his own lie, because he is ashamed to be taken with it.…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) A wicked man is loathsome, and cometh to shame.—Or it may signify, “disgraceth and putteth to shame” (by his calumnies), or “acts basely and shamefully.”
Read Charles John Ellicott on Proverbs 13 →CambridgeThe Cambridge Bible for Schools and Colleges5. is loathsome] lit. stinketh. Comp. Ecclesiastes 10:1; Exodus 5:21, where the same Heb. word occurs. In R.V. marg. an alternative rendering is suggested: causeth shame and bringeth reproach.
Read Cambridge on Proverbs 13 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Hateth lying — γαψωׁ ?χψ, (debhar sheker,) a word of lying; that is, a lying word — slander or false report. Zockler takes debhar in the sense of thing — any deceitful thing; a possible sense.
Read Daniel Denison Whedon on Proverbs 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The righteous hate falsehood, but the wicked bring shame and disgrace.
A righteous man hates lies, but a wicked man brings shame and disgrace.
The righteous hate falsehood, but the wicked bring shame and disgrace.
The righteous person hates anything false, but the wicked person acts in shameful disgrace.
Tyndale line
A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
A righteous man hateth lying; But a wicked man is loathsome, and cometh to shame.
A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
A righteous man hateth lying: but a wicked man is lothsome, and cometh to shame.
A righteous man hateth lying wordes: but the wicked causeth slander and shame.
Strictly literal
A righteous [man] hateth lying; but the wicked maketh himself odious and cometh to shame.
A false word the righteous hateth, And the wicked causeth abhorrence, and is confounded.
The righteous hates a false word, || And the wicked causes abhorrence, and is confounded.
The righteous hateth the word of falsehood; but the wicked bringeth shame and dishonor.
The righteous person hates lies, but a wicked person makes himself repugnant, and he does what is shameful.
From the Latin
The just shall hate a lying word: but the wicked confoundeth, and shall be confounded.
Simplified
Good people hate lies, but the wicked cause a stink and bring disgrace.
The upright man is a hater of false words: the evil-doer gets a bad name and is put to shame.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Proverbs 13:5 states, "The righteous hate falsehood, but the wicked bring shame and disgrace." The Septuagint agrees with the Masoretic Text in meaning, as all seven words match in a word-by-word correspondence, though the word order and articles differ due to the nature of the Greek translation. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong consistency across these ancient witnesses.
דְּבַר־ שֶׁ֭קֶר יִשְׂנָ֣א צַדִּ֑יק וְ֝רָשָׁ֗ע יַבְאִ֥ישׁ וְיַחְפִּֽיר׃
7 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 13:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
HNcmsa — Noun common · masculine singular absoluteHNcmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Conj | Adj — Conjunction · noun common masculine singular absoluteHC/Ncmsa
בָּאַשׁ (ba'ash) is a Hebrew verb meaning to stink or have a bad smell. It can refer literally to emitting a foul odor or figuratively to becoming morally offensive or odious. The verb has various forms, including Qal, Niphal, Hiphil, and Hithpael, which express different nuances of the root meaning.
בָּאַשׁ vb. have a bad smell, stink
Qal stink
Niph. only fig. make oneself odious, become odious
Hiph.
emit a stinking odour
cause to stink
Hithp. they had made thmselves odious
base
H887 בָּאַשׁ have a bad smell, stink .stink
. only fig. make oneself odious, become odious
. . emit a stinking odour
. cause to stink
. they had made thmselves odious
887 ba'ash baw-ash'
a primitive root; to smell bad; figuratively, to be offensive
morally:--(make to) be abhorred (had in abomination,
loathsome, odious), (cause a, make to) stink(-ing savour), X
utterly.
בָּאַשׁ (ba.ash) — to stink.
1) to have a bad smell, stink, smell bad
1a) (Qal) to stink, smell bad
1b) (Niphal)
1b1) to become odious
1b2) to make oneself odious
1c) (Hiphil)
1c1) to stink, emit a stinking odour
1c2) to cause to stink
1c3) of wickedness (fig.)
1d) (Hithpael) to make oneself odious
2) (TWOT) to abhor
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil third person masculine singularHC/Vhu3ms