
Proverbs 17 — Peace, friendship, justice, and restrained speech — Hebrew and Greek compared
Disparate in this chapter: H 17:8, H 17:12, H 17:14
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 17 — Peace, friendship, justice, and restrained speech
G 17:16a partially parallels H 17:19–20 but remains translated once in a separate source-numbered row; the corresponding H notes identify the relationship.
17:1–17:7 — Household peace and generational honor
Verse H 17:1 Divergent
Hebrew–English (H)
H 17:1
Better a dry morsel with quiet in it
than a house full of sacrifices with strife.
Greek–English (G)
G 17:1
Better a morsel with pleasure in peace
than a house full of many good things and unjust sacrifices with battle.
Comparison and reception
Divergent. Text: G adds pleasure, many good things, and unjust sacrifice; H specifically calls the morsel dry.
Verse H 17:2 Different
Hebrew–English (H)
H 17:2
A prudent servant rules over a son who brings shame,
and shares an inheritance among brothers.
Greek–English (G)
G 17:2
An intelligent household servant will rule foolish masters,
and divide portions among brothers.
Comparison and reception
Different. Text: H has a shameful son and explicit inheritance; G plural foolish masters and allotted portions.
Verse H 17:3 Different
Hebrew–English (H)
H 17:3
A crucible is for silver and a furnace for gold,
but YHWH tests hearts.
Greek–English (G)
G 17:3
As silver and gold are tested in a furnace,
so hearts are chosen before the Lord.
Comparison and reception
Different. Text: H has YHWH actively testing hearts; G calls the hearts chosen or approved before Him.
Verse H 17:4 Divergent
Hebrew–English (H)
H 17:4
An evildoer listens to a lip of wrongdoing;
a liar gives ear to a destructive tongue.
Greek–English (G)
G 17:4
An evil person heeds the tongue of lawless people,
but a righteous person pays no attention to lying lips.
Comparison and reception
Divergent. Text: H describes two receptive wrongdoers; G contrasts the evil hearer with a righteous refusal to listen.
Verse H 17:5 Divergent
Hebrew–English (H)
H 17:5
One who mocks the poor insults his Maker;
one who rejoices at calamity will not go unpunished.
Greek–English (G)
G 17:5
One who laughs at the poor provokes the One who made him,
and one who rejoices over someone perishing will not be acquitted;
but one who has compassion will receive mercy.
Comparison and reception
Divergent. Text: G adds a positive mercy clause and specifies a perishing person as the object of malicious joy.
Verse H 17:6 Same
Hebrew–English (H)
H 17:6
The crown of elders is children's children,
and the splendor of children is their fathers.
Greek–English (G)
G 17:6
The crown of elders is children's children,
and the boast of children is their fathers.
Comparison and reception
Same. Text: The reciprocal generational honor closely agrees.
Verse 17:6a Divergent
Hebrew–English (H)
H —
[No corresponding text in the displayed Hebrew main text.]
Greek–English (G)
G 17:6a
The whole world of possessions belongs to the faithful person,
but not even an obol belongs to the unfaithful.
Comparison and reception
Divergent. Text: G adds this expansive contrast; an obol is a small ancient coin, retained without a speculative modern value.
Verse H 17:7 Different
Hebrew–English (H)
H 17:7
Excellent speech does not suit a fool,
still less a lying lip a noble person.
Greek–English (G)
G 17:7
Faithful lips will not suit a fool,
nor lying lips a righteous person.
Comparison and reception
Different. Text: H's shefat-yeter may denote elevated, abundant, or excellent speech; G explicitly says faithful lips and a righteous person instead of a noble.
17:8–G17:16a — Friendship, reproof, and justice
Verse H 17:8 Disparate
Hebrew–English (H)
H 17:8
A bribe is a stone of favor in the eyes of its possessor;
wherever it turns, it prospers.
Greek–English (G)
G 17:8
Discipline is a reward of favors to those who use it,
and wherever it turns, it will prosper.
Comparison and reception
Disparate. Text: H depicts a bribe as a seemingly effective favor-stone; G commends discipline as a gracious reward. H reports the possessor's perspective and does not become an editorial endorsement of bribery.
Verse H 17:9 Different
Hebrew–English (H)
H 17:9
One who covers a transgression seeks love,
but one who repeats a matter separates a close companion.
Greek–English (G)
G 17:9
One who hides wrongdoings seeks friendship,
but one who hates hiding them separates friends and household members.
Comparison and reception
Different. Text: G opposes concealment with hating to conceal and adds household members; H speaks of repeating a matter.
Verse H 17:10 Different
Hebrew–English (H)
H 17:10
A rebuke goes deeper into one who understands
than striking a fool a hundred times.
Greek–English (G)
G 17:10
A threat crushes an intelligent person's heart,
but a fool, though whipped, does not perceive.
Comparison and reception
Different. Text: H explicitly compares one rebuke with a hundred blows; G states the fool's failure to understand and omits the quantity.
Verse H 17:11 Different
Hebrew–English (H)
H 17:11
An evil person seeks only rebellion,
and a cruel messenger will be sent against him.
Greek–English (G)
G 17:11
Every evil person raises disputes,
but the Lord will send a merciless messenger to him.
Comparison and reception
Different. Text: H's compressed opening can alternatively be construed as rebellion seeking evil. G explicitly names the Lord as sender of the messenger; neither word for messenger by itself requires a human or angelic identification.
Verse H 17:12 Disparate
Hebrew–English (H)
H 17:12
Let a bereaved bear meet a man,
rather than a fool in his folly.
Greek–English (G)
G 17:12
Concern will fall upon an intelligent man,
but fools will deliberate evil things.
Comparison and reception
Disparate. Text: H's dangerous bear comparison has no counterpart in G, which contrasts an intelligent person's concern with fools' evil deliberation.
Verse H 17:13 Same
Hebrew–English (H)
H 17:13
One who returns evil in place of good—
evil will not depart from his house.
Greek–English (G)
G 17:13
One who repays evil things instead of good things—
evils will not move from his house.
Comparison and reception
Same. Text: Both retain the enduring household consequence of returning evil for good.
Verse H 17:14 Disparate
Hebrew–English (H)
H 17:14
The beginning of dispute is letting water loose;
so abandon strife before it breaks out.
Greek–English (G)
G 17:14
The beginning of righteousness gives authority to words,
but faction and battle lead the way to want.
Comparison and reception
Disparate. Text: H warns against releasing conflict like water; G gives righteous speech authority and links civil conflict with poverty.
Verse H 17:15 Similar
Hebrew–English (H)
H 17:15
One who declares the wicked righteous and one who declares the righteous wicked—
both of them are an abomination to YHWH.
Greek–English (G)
G 17:15
One who judges the unjust righteous and the righteous unjust
is unclean and detestable before God.
Comparison and reception
Similar. Text: H distinguishes two judicial wrongdoers; G combines the actions in one description and adds uncleanness.
Verse H 17:16 Similar
Hebrew–English (H)
H 17:16
Why is there a price in the hand of a fool
to acquire wisdom, when there is no heart?
Greek–English (G)
G 17:16
Why did possessions come to a fool?
For one lacking heart will not be able to acquire wisdom.
Comparison and reception
Similar. Text: Both question resources for acquiring wisdom without judgment. G makes the inability explicit.
Verse H 17:19–20 Divergent
Hebrew–English (H)
H —
[No separate Hebrew entry here; partial counterparts at H 17:19–20.]
Greek–English (G)
G 17:16a
One who makes his own house high seeks ruin,
and one who turns crookedly away from learning will fall into evils.
Comparison and reception
Divergent. Text: This actual G 17:16a entry partly corresponds to the high-doorway saying in H 17:19 and the falling-into-evil theme in H 17:20. It is translated once here, with those partial correspondences identified rather than duplicating it in both rows.
17:17–17:23 — Friends, family, and corruption
Verse H 17:17 Different
Hebrew–English (H)
H 17:17
At every time a friend loves,
and a brother is born for distress.
Greek–English (G)
G 17:17
Let a friend be yours at every time,
and let brothers be useful in necessities;
for this is why they are born.
Comparison and reception
Different. Text: H states friendship's enduring love; G commands having a friend and useful brothers, then explicitly explains their birth's purpose.
Verse H 17:18 Different
Hebrew–English (H)
H 17:18
A person lacking heart strikes a palm,
guaranteeing a pledge before his neighbor.
Greek–English (G)
G 17:18
A foolish man claps and rejoices over himself,
as does one who guarantees his own friend with a pledge.
Comparison and reception
Different. Text: H's palm-striking is the surety act itself; G depicts foolish self-applause and compares it with guaranteeing a friend.
Verse H 17:19 Divergent
Hebrew–English (H)
H 17:19
One who loves strife loves transgression;
one who makes his doorway high seeks breaking.
Greek–English (G)
G 17:19
One who loves sin rejoices in battles,
Comparison and reception
Divergent. Text: G 17:19 has only the conflict clause and continues with 17:20. H's high-doorway clause has a partial counterpart in the separately retained G 17:16a, which says house.
Verse H 17:20 Similar
Hebrew–English (H)
H 17:20
One crooked of heart will find no good,
and one who twists his tongue falls into evil.
Greek–English (G)
G 17:20
but one hard of heart does not meet good things.
A man changeable in tongue will fall into evils,
Comparison and reception
Similar. Text: G hardheartedness corresponds to H's crooked heart; its sentence continues through the first clause of G 17:21.
Verse H 17:21 Divergent
Hebrew–English (H)
H 17:21
One who fathers a fool has grief,
and the father of a senseless person does not rejoice.
Greek–English (G)
G 17:21
and a fool's heart is pain to the one who possesses it.
A father does not rejoice over an uneducated son,
but an intelligent son gladdens his mother.
Comparison and reception
Divergent. Text: G begins with pain to the fool's own heart-owner rather than the father and adds an intelligent son's joy to his mother.
Verse H 17:22 Similar
Hebrew–English (H)
H 17:22
A joyful heart makes healing good,
but a stricken spirit dries the bones.
Greek–English (G)
G 17:22
A rejoicing heart makes one flourish,
but a sorrowful man's bones dry up.
Comparison and reception
Similar. Text: H's rare gehah is provisionally healing or health; G describes bodily well-being. These remain proverbial bodily images.
Verse H 17:23 Different
Hebrew–English (H)
H 17:23
The wicked takes a bribe from the fold of a garment,
to bend the paths of justice.
Greek–English (G)
G 17:23
The ways of one taking gifts unjustly in his lap do not prosper,
and an impious person bends the ways of righteousness.
Comparison and reception
Different. Text: H gives the purpose of concealed bribery; G first predicts the recipient's failure, then separately states the impious person's perversion of justice.
17:24–17:28 — Understanding and few words
Verse H 17:24 Different
Hebrew–English (H)
H 17:24
Wisdom is before the face of one who understands,
but the eyes of a fool are at the end of the earth.
Greek–English (G)
G 17:24
An understanding face belongs to a wise man,
but the fool's eyes are upon the extremities of the earth.
Comparison and reception
Different. Text: H locates wisdom in front of the understanding person; G characterizes the wise person's face itself.
Verse H 17:25 Same
Hebrew–English (H)
H 17:25
A foolish son is vexation to his father,
and bitterness to the one who bore him.
Greek–English (G)
G 17:25
A foolish son is anger to a father,
and pain to the one who bore him.
Comparison and reception
Same. Text: The parent's distress in both clauses closely agrees.
Verse H 17:26 Different
Hebrew–English (H)
H 17:26
To fine the righteous is surely not good,
nor to strike nobles for uprightness.
Greek–English (G)
G 17:26
To penalize a righteous man is not good,
nor is it holy to plot against righteous rulers.
Comparison and reception
Different. Text: H opposes striking nobles on account of uprightness; G plotting against righteous rulers and explicitly calls that unholy. H's final 'for uprightness' can also be construed as against what is right.
Verse H 17:27 Similar
Hebrew–English (H)
H 17:27
One who restrains his sayings knows knowledge,
and a person of understanding is cool of spirit.
Greek–English (G)
G 17:27
One who refrains from sending forth a harsh word is discerning,
and a patient man is intelligent.
Comparison and reception
Similar. Text: H restrains words generally and explicitly has a cool spirit; G specifies a harsh word and patience.
Verse H 17:28 Different
Hebrew–English (H)
H 17:28
Even a fool who keeps silent is counted wise;
one who shuts his lips is counted understanding.
Greek–English (G)
G 17:28
Wisdom will be reckoned to a senseless person who asks for wisdom,
and someone who makes himself mute will seem intelligent.
Comparison and reception
Different. Text: G commends the fool's asking for wisdom in its first clause, where H commends silence; the second clauses agree on the appearance created by silence.