Proverbs — Hebrew and Greek compared · Part 2

ReverendDiscerning response

Proverbs 26 — Fools, idleness, meddling, and concealed hatred — Hebrew and Greek compared

Saints Translation — Proverbs 1–31 [V1]

Same 4 Similar 5 Different 15 Divergent 3 Disparate 2

Disparate in this chapter: H 26:10, H 26:18

Each card keeps the independently rendered source readings above their shared comparison and reception notes. The badge records the source’s governing classification; disparate readings are marked in red. Each reading retains its original reference.

Proverbs 26 — Fools, idleness, meddling, and concealed hatred

26:1–26:12 — A fool's honor, words, and repeated folly

Verse H 26:1 Different

Hebrew–English (H)

H 26:1

Like snow in summer and rain at harvest,

so honor does not suit a fool.

Greek–English (G)

G 26:1

Like dew at harvest and rain in summer,

so honor does not belong to a fool.

Comparison and reception

Different. Text: G changes snow to dew and reverses the seasonal pairing.

Verse H 26:2 Similar

Hebrew–English (H)

H 26:2

Like a bird fluttering, like a swallow flying,

so a causeless curse does not come.

Greek–English (G)

G 26:2

As birds and sparrows fly,

so an empty curse will come upon no one.

Comparison and reception

Similar. Text: G explicitly names no recipient; H leaves the curse's failure to arrive unqualified.

Verse H 26:3 Different

Hebrew–English (H)

H 26:3

A whip for a horse, a bridle for a donkey,

and a rod for the back of fools.

Greek–English (G)

G 26:3

As a whip for a horse and a goad for a donkey,

so a rod for a lawless nation.

Comparison and reception

Different. Text: H's bridled donkey and individual fools become G's goaded donkey and lawless nation.

Verse H 26:4 Same

Hebrew–English (H)

H 26:4

Do not answer a fool according to his folly,

lest you also become like him.

Greek–English (G)

G 26:4

Do not answer a fool in relation to his foolishness,

so that you do not become like him;

Comparison and reception

Same. Text: Both give the first half of the adjacent, deliberately opposed advice.

Verse H 26:5 Same

Hebrew–English (H)

H 26:5

Answer a fool according to his folly,

lest he become wise in his own eyes.

Greek–English (G)

G 26:5

but answer a fool according to his foolishness,

so that he does not appear wise to himself.

Comparison and reception

Same. Text: G explicitly joins the contrary instruction with 'but'. The pair is preserved rather than reduced to one universal rule.

Verse H 26:6 Different

Hebrew–English (H)

H 26:6

One who sends words by the hand of a fool

cuts off feet and drinks violence.

Greek–English (G)

G 26:6

One who sends a word through a foolish messenger

will drink reproach from his own feet.

Comparison and reception

Different. Text: G replaces cutting feet and drinking violence with drinking reproach from one's feet, an unusual bodily image retained closely.

Verse H 26:7 Different

Hebrew–English (H)

H 26:7

Legs hang loose from a lame person,

and a proverb in the mouth of fools.

Greek–English (G)

G 26:7

Remove walking from legs,

and a proverb from the mouth of fools.

Comparison and reception

Different. Text: H's difficult dalyu is provisionally dangling or hanging loose; G explicitly commands removing the ability to walk and removing a proverb.

Verse H 26:8 Same

Hebrew–English (H)

H 26:8

Like binding a stone in a sling,

so is one who gives honor to a fool.

Greek–English (G)

G 26:8

One who binds a stone in a sling

is like one who gives glory to a fool.

Comparison and reception

Same. Text: Both compare misplaced honor with a bound sling-stone; H margemah is provisionally sling, with a heap of stones also proposed.

Verse H 26:9 Divergent

Hebrew–English (H)

H 26:9

A thorn rises in the hand of a drunkard,

and a proverb in the mouth of fools.

Greek–English (G)

G 26:9

Thorns grow in the hand of the drunkard,

but slavery is in the hand of fools.

Comparison and reception

Divergent. Text: G replaces the misused proverb with slavery or service, not a second wisdom-speech image.

Verse H 26:10 Disparate

Hebrew–English (H)

H 26:10

An archer who wounds everyone,

and one who hires a fool and hires passersby.

Greek–English (G)

G 26:10

All the flesh of fools is greatly storm-tossed,

for their distraction is shattered.

Comparison and reception

Disparate. Text: H is exceptionally difficult: rav as archer, mecholel as wounding, and repeated sokher as hiring are provisional; the relation of the clauses is left as a comparison-like fragment. G describes fools' bodily turmoil and shattered derangement or distraction.

Verse H 26:11 Different

Hebrew–English (H)

H 26:11

Like a dog returning to its vomit,

a fool repeats his folly.

Greek–English (G)

G 26:11

As a dog, when it comes upon its own vomit and becomes hateful,

so a fool returning in his own wickedness to his own sin.

Comparison and reception

Different. Text: G adds the dog's becoming hateful and defines the fool's return as wickedness and sin.

Verse 26:11a Divergent

Hebrew–English (H)

H —

[No corresponding text in the displayed Hebrew main text.]

Greek–English (G)

G 26:11a

There is shame that brings on sin,

and there is shame that is glory and favor.

Comparison and reception

Divergent. Text: G adds a distinction between destructive and honorable shame.

Verse H 26:12 Similar

Hebrew–English (H)

H 26:12

Have you seen a man wise in his own eyes?

There is more hope for a fool than for him.

Greek–English (G)

G 26:12

I saw a man who thought himself wise,

yet a fool had more hope than he.

Comparison and reception

Similar. Text: H asks the hearer; G gives a first-person observation.

26:13–26:19 — Idleness and dangerous meddling

Verse H 26:13 Different

Hebrew–English (H)

H 26:13

The lazy person says, “A lion is on the road!

A lion is among the squares!”

Greek–English (G)

G 26:13

A lazy person sent on a journey says,

“A lion is in the roads!”

Comparison and reception

Different. Text: G explicitly makes the excuse a response to being sent and has one lion-location clause rather than two.

Verse H 26:14 Same

Hebrew–English (H)

H 26:14

The door turns on its hinge,

and the lazy person on his bed.

Greek–English (G)

G 26:14

As a door turns on its hinge,

so a lazy person on his bed.

Comparison and reception

Same. Text: The fixed turning image closely agrees.

Verse H 26:15 Different

Hebrew–English (H)

H 26:15

The lazy person buries his hand in the dish;

he is too weary to bring it back to his mouth.

Greek–English (G)

G 26:15

A lazy person, having hidden his hand in his lap,

will not be able to bring it to his mouth.

Comparison and reception

Different. Text: G has lap rather than H dish and inability rather than weariness.

Verse H 26:16 Different

Hebrew–English (H)

H 26:16

The lazy person is wiser in his own eyes

than seven who return a discerning answer.

Greek–English (G)

G 26:16

The lazy person appears wiser to himself

than one who brings back a message in full.

Comparison and reception

Different. Text: G has a single messenger with a full report instead of seven discerning respondents.

Verse H 26:17 Different

Hebrew–English (H)

H 26:17

One passing by who grows heated over a dispute not his own

is grasping a dog by the ears.

Greek–English (G)

G 26:17

As one who grasps a dog's tail,

so is one who presides over another's dispute.

Comparison and reception

Different. Text: H grabs ears and angrily meddles; G grabs a tail and takes charge of another's case.

Verse H 26:18 Disparate

Hebrew–English (H)

H 26:18

Like a madman shooting firebrands,

arrows, and death,

Greek–English (G)

G 26:18

As healers put forward words to people,

and the first to meet the word is tripped up,

Comparison and reception

Disparate. Text: H's deranged archer has no counterpart in G, whose healers and tripping word form a difficult comparison. G iomenoi is read as healing, without replacing it by H's weapon-shooting.

Verse H 26:19 Similar

Hebrew–English (H)

H 26:19

so is a man who deceives his neighbor

and says, “Am I not playing?”

Greek–English (G)

G 26:19

so are all who ambush their own friends,

and when detected say, “I did it in play.”

Comparison and reception

Similar. Text: G explicitly adds detection and ambush, while both expose an appeal to joking after harm.

26:20–26:28 — Quarrels, deceit, and hidden hatred

Verse H 26:20 Different

Hebrew–English (H)

H 26:20

When wood is absent, fire goes out,

and when a whisperer is absent, dispute grows quiet.

Greek–English (G)

G 26:20

With much wood a fire flourishes,

but where there is no double-minded person, battle is quiet.

Comparison and reception

Different. Text: H states the fire's extinction without fuel; G its growth with fuel. The disruptive person is a whisperer in H and double-minded in G.

Verse H 26:21 Similar

Hebrew–English (H)

H 26:21

Charcoal for embers and wood for fire,

and a contentious man for kindling strife.

Greek–English (G)

G 26:21

A hearth for coals and wood for fire,

and an abusive man for the turmoil of battle.

Comparison and reception

Similar. Text: G names a hearth rather than H charcoal; both compare a quarrelsome person with conflict's fuel.

Verse H 26:22 Different

Hebrew–English (H)

H 26:22

A whisperer's words are like swallowed delicacies,

and they descend into the chambers of the belly.

Greek–English (G)

G 26:22

The words of tricksters are soft,

but they strike into the store-chambers of the inward parts.

Comparison and reception

Different. Text: H repeats 18:8's consumed-delicacy image; G has soft words actively striking inward. Kerkopes is rendered tricksters without imposing a specific mythological identity.

Verse H 26:23 Different

Hebrew–English (H)

H 26:23

Silver dross coated on earthenware—

burning lips and an evil heart.

Greek–English (G)

G 26:23

Silver given with deceit must be regarded like a potsherd;

smooth lips cover a painful heart.

Comparison and reception

Different. Text: H compares impure silver plating with fervent lips over evil; G devalues deceitful silver gifts and makes smooth lips hide a painful or harmful heart.

Verse H 26:24 Different

Hebrew–English (H)

H 26:24

One who hates disguises himself with his lips,

but within him he sets deceit.

Greek–English (G)

G 26:24

A weeping enemy agrees to everything with his lips,

but in his heart devises deceits;

Comparison and reception

Different. Text: G adds the enemy's tears and verbal assent to everything.

Verse H 26:25 Different

Hebrew–English (H)

H 26:25

When he makes his voice gracious, do not trust him,

for seven abominations are in his heart.

Greek–English (G)

G 26:25

if the enemy entreats you with a loud voice, do not be persuaded,

for seven evils are in his life.

Comparison and reception

Different. Text: H's gracious voice becomes G's loud entreaty; heart becomes life, while the seven hidden evils agree.

Verse H 26:26 Divergent

Hebrew–English (H)

H 26:26

Hatred may be covered by deception,

but his evil will be revealed in the assembly.

Greek–English (G)

G 26:26

One who hides enmity establishes deceit,

but one well known in councils discloses his own sins.

Comparison and reception

Divergent. Text: H predicts public exposure of concealed evil; G describes the well-known person's disclosure of his own sins. The G subjects' relation is compressed and not silently recast as involuntary exposure.

Verse H 26:27 Similar

Hebrew–English (H)

H 26:27

One who digs a pit falls into it,

and one who rolls a stone—it returns upon him.

Greek–English (G)

G 26:27

One who digs a pit for his neighbor will fall into it,

and one who rolls a stone rolls it upon himself.

Comparison and reception

Similar. Text: G explicitly names the intended neighbor-victim and makes the stone-rolling self-directed.

Verse H 26:28 Different

Hebrew–English (H)

H 26:28

A lying tongue hates those it has crushed,

and a smooth mouth works ruin.

Greek–English (G)

G 26:28

A false tongue hates truth,

but an unrestrained mouth makes disorders.

Comparison and reception

Different. Text: H's damaged victims become G's truth as the object of hatred. H's flattery becomes G's unrestrained speech.

Pages: 1 2 3 4 5 6 7 8 9 10 11 12 13