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