Relations and Righteousness: Peace, Speech, and Integrity
Proverbs 17:1-28
Pro.17.1 - Details
Original Text
Morphology
- טוב: ADJ,m,pl,abs
- פת: NOUN,f,sg,abs
- חרבה: ADJ,f,sg,abs
- ושלוה: CONJ+NOUN,f,sg,abs
- בה: PREP+PRON,3,f,sg
- מבית: PREP+NOUN,m,sg,abs
- מלא: ADJ,m,sg
- זבחי: NOUN,m,pl,construct
- ריב: NOUN,m,sg,abs
Parallels
- Prov 15:17 (verbal): Same contrast of a small, peaceful meal with love/peace versus a grand feast accompanied by hatred/strife — parallel proverbial antithesis.
- Ecclesiastes 4:6 (verbal): Uses the same proverb form: better a little with quiet than abundance with toil/vexation — echoes value of peace over plenty.
- Prov 25:24 (thematic): Reiterates the preference for a small, peaceful dwelling over a large house marked by contention (contentious spouse as source of strife).
- Prov 21:9 (thematic): Expresses the same theme that living alone (or in a small place) is preferable to sharing a house with a quarrelsome person — values peace above comfort.
- Prov 17:14 (structural): Within the same chapter, warns about the dangers and beginnings of quarrels — complements 17:1’s valuation of peace by showing the harm of strife.
Alternative generated candidates
- Better is a dry morsel with peace than a house full of feasting with strife.
Pro.17.2 - Details
Original Text
Morphology
- עבד: NOUN,m,sg,cons
- משכיל: VERB,qal,ptc,3,m,sg
- ימשל: VERB,qal,impf,3,m,sg
- בבן: PREP+NOUN,m,sg,abs
- מביש: VERB,hiph,ptc,ms,sg
- ובתוך: PREP
- אחים: NOUN,m,pl,abs
- יחלק: VERB,qal,impf,3,m,sg
- נחלה: NOUN,f,sg,abs
Parallels
- Proverbs 19:26 (verbal): Speaks of a shameful/disgraceful son who brings reproach (Heb. mubish), paralleling the contrast between a dishonorable son and the competent servant in 17:2.
- Proverbs 15:20 (thematic): Contrasts the outcomes of wisdom and folly in children — a wise/valuable person brings blessing while a foolish child brings shame — thematically echoing 17:2’s wise servant vs. disgraceful son.
- Genesis 45:8 (thematic): Joseph, once a slave/servant, rules over his brothers and preserves their welfare; a narrative example of social reversal analogous to a servant exercising authority over a dishonorable son.
- Deuteronomy 21:17 (structural): Prescribes the rights and division of inheritance among brothers (double portion to the firstborn), providing legal/structural background for the motif of dividing an inheritance among siblings referred to in 17:2.
- Luke 12:13–15 (thematic): A request concerning an inheritance dispute between brothers prompts Jesus’ warning about greed; thematically related to family division and the allocation of a patrimony among siblings mentioned in 17:2.
Alternative generated candidates
- A sensible servant rules over a son who brings shame, and shares an inheritance among brothers.
Pro.17.3 - Details
Original Text
Morphology
- מצרף: NOUN,m,sg,cs
- לכסף: PREP+NOUN,m,sg,abs
- וכור: CONJ+NOUN,m,sg,cs
- לזהב: PREP+NOUN,m,sg,abs
- ובחן: NOUN,m,sg,abs
- לבות: NOUN,m,pl,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Prov.27.21 (verbal): Uses the same image of a crucible for silver and furnace for gold; parallels by contrasting metal‑testing with the testing of humans (here 'man is tested by his praise').
- Job 23:10 (verbal): Speaks of God testing the righteous so that the person 'shall come forth as gold,' echoing the motif of divine testing and refinement by fire/metal imagery.
- Malachi 3:3 (thematic): Describes the LORD as a refiner and purifier who will refine the sons of Levi like silver and gold—same theme of God testing and purifying hearts.
- 1 Peter 1:7 (thematic): New Testament application of the refining/test imagery: believers' faith is proved by trials more precious than gold, tested by fire—echoes the idea of testing/trying to reveal true worth.
Alternative generated candidates
- The crucible is for silver and the furnace for gold; but the LORD tests hearts.
Pro.17.4 - Details
Original Text
Morphology
- מרע: PREP+NOUN,m,sg,abs
- מקשיב: VERB,qal,ptcp,*,m,sg
- על: PREP
- שפת: NOUN,f,sg,cs
- און: NOUN,m,sg,abs
- שקר: NOUN,m,sg,abs
- מזין: VERB,qal,impf,3,m,sg
- על: PREP
- לשון: NOUN,f,sg,constr
- הות: NOUN,f,sg,abs
Parallels
- Psalm 120:2 (verbal): Petition to be delivered from "lying lips" and a "deceitful tongue," echoing the same vocabulary and concern with deceitful speech in Prov 17:4.
- Proverbs 26:22 (verbal): Speaks of the words of a talebearer as "delicious morsels" that are consumed — parallels Prov 17:4's imagery of being fed by or attending to harmful speech.
- Proverbs 12:22 (thematic): Declares that lying lips are an abomination to the LORD, thematically aligning with Prov 17:4's linking of evildoers and liars to corrupt speech.
- James 3:6 (thematic): Describes the tongue as a fire that corrupts the whole person, paralleling the moral and destructive power of deceitful or wicked speech highlighted in Prov 17:4.
Alternative generated candidates
- The wicked one listens to the lips of wrongdoing; a liar feeds on a deceitful tongue.
Pro.17.5 - Details
Original Text
Morphology
- לעג: NOUN,m,sg,abs
- לרש: PREP+NOUN,m,sg,abs
- חרף: VERB,qal,perf,2,ms
- עשהו: VERB,qal,ptc,ms,sg+3,m,sg
- שמח: ADJ,m,sg
- לאיד: PREP+NOUN,m,sg,abs
- לא: PART_NEG
- ינקה: VERB,qal,impf,3,m,sg
Parallels
- Prov.14.31 (verbal): Expresses the same idea in similar wording: mistreating or despising the poor is an insult to their Maker (close verbal parallel).
- Job 31:13-15 (thematic): Job defends his treatment of servants and the needy by appealing to the Creator — ‘Did not he who made me make him?’ — echoing the idea that harm to the needy affronts God.
- Matt.25:40 (thematic): In Jesus’ teaching care for the ‘least’ is service to Christ; morally linked to Proverbs’ claim that abuse of the poor is an offense against God.
- Prov.21:13 (thematic): Warns that ignoring or closing one’s ear to the cry of the poor brings negative consequences—similar concern for the fate of those who mistreat or scorn the needy.
- Obadiah 1:12 (thematic): Condemns gloating over a brother’s disaster (‘do not gloat over your brother in the day of his misfortune’), paralleling the prohibition against rejoicing at others’ calamity and the promise of punishment.
Alternative generated candidates
- He who mocks the poor reproaches his Maker; he who rejoices at calamity will not go unpunished.
Pro.17.6 - Details
Original Text
Morphology
- עטרת: NOUN,f,sg,cons
- זקנים: ADJ,m,pl,abs
- בני: NOUN,m,pl,construct
- בנים: NOUN,m,pl,abs
- ותפארת: CONJ+NOUN,f,sg,abs
- בנים: NOUN,m,pl,abs
- אבותם: NOUN,m,pl,abs+3mp
Parallels
- Proverbs 13:22 (verbal): Explicit reference to grandchildren ("children's children") as recipients of a righteous man's legacy—parallels the generational honor and continuity expressed in Prov. 17:6.
- Psalm 127:3-5 (thematic): Describes children as a heritage and blessing and emphasizes the value and honor children confer on parents, echoing the theme of offspring as a crown or glory to elders.
- Psalm 128:6 (verbal): Prays that one may "see your children's children," framing grandchildren as a sign of blessing and long-term honor — closely related to Prov. 17:6's depiction of grandchildren as a crown to the aged.
- Proverbs 20:29 (thematic): Speaks of the 'glory' of different generations (youth and old age), paralleling Prov. 17:6's juxtaposition of grandchildren as a crown for the old and children as glory for parents.
- Malachi 4:6 (allusion): Looks forward to reconciliation between fathers and children — thematically related to the mutual honor and restored relationships between generations implied by grandchildren and children as sources of honor.
Alternative generated candidates
- Grandchildren are a crown to the aged, and the glory of children is their fathers.
Pro.17.7 - Details
Original Text
Morphology
- לא: PART_NEG
- נאוה: ADJ,f,sg,abs
- לנבל: PREP+NOUN,m,sg,abs
- שפת: NOUN,f,sg,cs
- יתר: ADJ,m,sg,abs
- אף: ADV
- כי: CONJ
- לנדיב: PREP+NOUN,m,sg,abs
- שפת: NOUN,f,sg,cs
- שקר: NOUN,m,sg,abs
Parallels
- Prov.12:19 (verbal): Uses the phrase/image of a 'lying tongue' (שפת שקר) to condemn false speech, echoing the condemnation of noble/lofty persons speaking lies.
- Prov.16:13 (thematic): Contrasts favorably spoken words before rulers — 'righteous lips are the delight of kings' — offering a thematic antithesis to the idea that noble or princely speech can be false.
- Prov.26:28 (verbal): Speaks of a 'lying tongue' and flattering mouth that brings ruin, closely related in vocabulary and moral critique to the proverb's warning about high-status persons using deceitful speech.
- Ps.12:3-4 (thematic): Complains about flattering, proud, and deceitful lips/tongues; thematically parallels Proverbs' concern with inappropriate or deceptive speech, especially in persons of status.
Alternative generated candidates
- Fine speech is not fitting for a fool’s mouth; how much less is a lying tongue for the noble?
Pro.17.8 - Details
Original Text
Morphology
- אבן: NOUN,f,sg,abs
- חן: NOUN,f,sg,abs
- השחד: NOUN,m,sg,def
- בעיני: PREP+NOUN,f,pl,abs
- בעליו: NOUN,m,sg,abs,3ms
- אל: NEG
- כל: DET
- אשר: PRON,rel
- יפנה: NOUN,m,sg,abs
- ישכיל: VERB,qal,imperfect,3,m,sg
Parallels
- Exodus 23:8 (thematic): Legal prohibition against taking bribes — underscores the moral and judicial problem of bribery that Proverbs treats ironically as a 'precious stone' to the taker.
- Deuteronomy 16:19 (thematic): Command not to pervert justice or accept a bribe; echoes the biblical concern that bribes distort judgment and benefit the bribe-taker.
- Proverbs 17:23 (verbal): Same collection and vocabulary (shachad, 'bribe') — explicitly links acceptance of a bribe to perverting justice, complementing 17:8’s image of the bribe as desirable to its owner.
- Proverbs 15:27 (thematic): Contrasts the pursuit of dishonest gain with the life of one who hates bribes — addresses the moral consequences of valuing gain (as in 17:8’s prized stone).
- Proverbs 21:14 (verbal): Speaks of a secret gift or bribe as having power to appease anger — similar idea that a bribe functions as a desirable, effective 'precious' thing to its possessor.
Alternative generated candidates
- A bribe is like a precious stone to its owner; wherever he turns, he prospers.
Pro.17.9 - Details
Original Text
Morphology
- מכסה: VERB,piel,part,3,m,sg
- פשע: NOUN,m,sg,abs
- מבקש: VERB,qal,ptc,ms,sg
- אהבה: VERB,qal,perf,3,f,sg
- ושנה: VERB,qal,perf,3,m,sg
- בדבר: PREP+NOUN,m,sg,abs
- מפריד: VERB,piel,ptc,ms,sg,abs
- אלוף: NOUN,m,sg,abs
Parallels
- Prov.10:12 (verbal): Both verses state that love (or love’s equivalent) 'covers' offenses—the idea that overlooking wrongs fosters goodwill echoes directly.
- Prov.16:28 (verbal): Uses nearly identical language about a whisperer/tattler who 'separates close friends,' paralleling the second half of Prov 17:9.
- Prov.11:13 (thematic): Contrasts gossip and betrayal of confidence with keeping secrets; thematically aligns with the warning that repeating matters harms relationships.
- Prov.20:19 (thematic): Warns against a talebearer who reveals secrets and causes strife, relating to Prov 17:9’s concern that repeating matters divides friends.
Alternative generated candidates
- He who covers an offense seeks love, but he who repeats a matter separates close friends.
Pro.17.10 - Details
Original Text
Morphology
- תחת: PREP
- גערה: NOUN,f,sg,abs
- במבין: PREP+VERB,ptcp,act,m,sg
- מהכות: PREP+NOUN,f,pl,abs
- כסיל: NOUN,m,sg,abs
- מאה: NUM,f,sg,abs
Parallels
- Prov.9:8-9 (verbal): Contrasts response to reproof: do not reprove a scoffer but reprove the wise—echoes idea that rebuke benefits the understanding but not the fool.
- Prov.15:31-32 (thematic): Speaks of listening to reproof and instruction leading to wisdom/understanding, paralleling rebuke's positive effect on the discerning.
- Prov.12:1 (thematic): States that he who loves discipline loves knowledge, while one who hates reproof is foolish—directly contrasts the wise recipient of rebuke with the fool.
- Prov.27:5-6 (thematic): Affirms that open rebuke and faithful wounds (reproof) are valuable—supports the proverb's claim that correction benefits the wise.
Alternative generated candidates
- A rebuke to the discerning is better than a hundred blows on a fool.
Pro.17.11 - Details
Original Text
Morphology
- אך: PART
- מרי: NOUN,m,sg,abs
- יבקש: VERB,qal,impf,3,m,sg
- רע: ADJ,m,sg,abs
- ומלאך: NOUN,m,sg,abs
- אכזרי: ADJ,m,sg,abs
- ישלח: VERB,qal,impf,3,m,sg
- בו: PREP+PRON,3,m,sg
Parallels
- Prov.13:21 (thematic): Both verses teach that evil pursues the wicked and brings trouble upon them — ‘evil pursues sinners’ parallels the idea that evil ‘seeks’ rebellion and brings punishment.
- Prov.16:14 (verbal): Shares the imagery of wrath being executed by agents: ‘the wrath of a king is as messengers of death’ echoes Prov.17:11’s ‘a cruel messenger shall be sent’.
- Ps.7:14-16 (thematic): Describes the wicked devising mischief and ultimately suffering the effects of their schemes — similar causal pattern: wicked intent leads to destructive retribution.
- Isa.10:5-6 (allusion): God’s use of Assyria as an instrument of punishment — ‘I will send him against a hypocritical nation’ — parallels the notion of a cruel messenger being sent against those who provoke rebellion.
Alternative generated candidates
- A man given to rebellion seeks evil; a cruel messenger will be sent against him.
Pro.17.12 - Details
Original Text
Morphology
- פגוש: VERB,qal,inf
- דב: NOUN,m,sg,abs
- שכול: NOUN,m,sg,abs
- באיש: PREP+NOUN,m,sg
- ואל: CONJ+PREP
- כסיל: NOUN,m,sg,abs
- באולתו: PREP+NOUN,f,sg,abs+PRON,3,m,sg
Parallels
- Proverbs 29:9 (thematic): Both verses highlight the peril and futility of engaging with a fool—arguing with a fool yields only rage or laughter, underscoring that dealing with folly can be worse than a physical threat.
- Proverbs 26:4–5 (structural): This pair of admonitions about how (and whether) to answer a fool reflects the difficulty and danger of interacting with folly, paralleling 17:12’s contrast between a tangible danger and the intractable danger of a fool.
- Proverbs 12:16 (thematic): Shows the impulsive, damaging behavior of a fool who immediately reveals his folly—supporting 17:12’s characterization of a fool’s conduct as a serious, hazardous disturbance.
- Proverbs 18:2 (thematic): Describes the fool’s refusal of understanding and delight in speaking his own mind, echoing 17:12’s point that a fool’s folly is a worse hazard to encounter than a physical threat.
Alternative generated candidates
- Better to meet a bear robbed of her cubs than to encounter a fool in his folly.
Pro.17.13 - Details
Original Text
Morphology
- משיב: VERB,hif,ptc,2,m,sg
- רעה: NOUN,f,sg,abs
- תחת: PREP
- טובה: ADJ,f,sg,abs
- לא: PART_NEG
- תמוש: VERB,qal,impf,3,f,sg
- רעה: NOUN,f,sg,abs
- מביתו: PREP+NOUN,m,sg,abs,poss:3ms
Parallels
- Prov.24.29 (verbal): Same wisdom strand warning against personal vengeance and saying 'I will pay him back'—a close verbal/ethical parallel within Proverbs.
- Prov.20.22 (verbal): Explicitly forbids repaying evil and advises to wait for the LORD—another proverb advising against personal retaliation.
- Rom.12:17-21 (thematic): Paul instructs believers not to repay evil for evil but to overcome evil with good, echoing the proverb’s moral principle and consequences.
- 1 Pet.3:9 (verbal): Direct New Testament echo: 'Do not repay evil with evil' and instead bless—reiterates the proverb’s prohibition against retaliatory harm.
- Matt.5:38-39 (thematic): Jesus’ teaching to refrain from seeking retribution ('turn the other cheek') shares the same theme of renouncing personal revenge found in the proverb.
Alternative generated candidates
- Whoever repays good with evil—evil will not depart from his house.
Pro.17.14 - Details
Original Text
Morphology
- פוטר: VERB,qal,ptc,ms
- מים: NOUN,m,pl,abs
- ראשית: NOUN,f,sg,abs
- מדון: NOUN,m,sg,abs
- ולפני: CONJ+PREP
- התגלע: VERB,hitpael,perf,3,m,sg
- הריב: NOUN,m,sg,def
- נטוש: VERB,qal,imp,2,m,sg
Parallels
- Proverbs 26:20 (thematic): 'Where there is no wood the fire goes out' — emphasizes removing fuel or cause to stop a quarrel, like leaving off contention before it escalates.
- Proverbs 26:21 (thematic): 'As charcoal to burning coals... so is a contentious man to kindle strife' — imagery of a small agent igniting large conflict parallels the warning about allowing a dispute to break out.
- Proverbs 15:1 (thematic): 'A soft answer turns away wrath, but grievous words stir up anger' — prescribes a way to prevent escalation, resonant with the advice to drop the matter before a quarrel starts.
- Proverbs 20:3 (thematic): 'It is honorable for a man to keep aloof from strife' — counsel to avoid or withdraw from contention echoes the injunction to abandon a budding quarrel.
- James 3:5-6 (verbal): The tongue is compared to a small fire that sets a great forest ablaze — New Testament parallel using destructive imagery to show how a small beginning (words or acts) can produce wide-ranging conflict.
Alternative generated candidates
- The beginning of strife is like letting out water; before the quarrel breaks out, withdraw.
Pro.17.15 - Details
Original Text
Morphology
- מצדיק: VERB,hiph,ptc,3,m,sg
- רשע: NOUN,m,sg,abs
- ומרשיע: VERB,hiph,ptc,3,m,sg
- צדיק: NOUN,m,sg,abs
- תועבת: NOUN,f,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- גם: ADV
- שניהם: PRON,3,m,pl
Parallels
- Proverbs 18:5 (thematic): Condemns partiality toward the wicked and the denial of justice to the innocent—same moral concern as condemning those who justify the wicked or condemn the righteous.
- Proverbs 24:24-25 (verbal): States that those who call the wicked righteous will be cursed while those who rebuke the wicked will be blessed—closely parallels the proverb's denunciation of declaring the wicked righteous.
- Deuteronomy 16:19 (thematic): Legal injunction not to pervert justice, show partiality, or accept bribes—provides the covenantal/legislative background for condemning the acquittal of the guilty.
- Leviticus 19:15 (thematic): Commands impartial judgment (do not be partial to the poor or defer to the great), opposing the judicial bias implied by justifying the wicked or condemning the righteous.
- Isaiah 5:20 (thematic): Denounces moral inversion—calling evil good and good evil—resonates with the prophetic/wisdom rejection of declaring the wicked righteous or blaming the righteous.
Alternative generated candidates
- To justify the wicked and to condemn the righteous—both are an abomination to the LORD.
Pro.17.16 - Details
Original Text
Morphology
- למה: ADV
- זה: PRON,dem,m,sg
- מחיר: NOUN,m,sg,abs
- ביד: PREP+NOUN,f,sg,abs
- כסיל: NOUN,m,sg,abs
- לקנות: PREP+VERB,qal,inf
- חכמה: NOUN,f,sg,abs
- ולב: CONJ+NOUN,m,sg,const
- אין: PART,neg
Parallels
- Job 28:15-19 (thematic): Affirms that wisdom cannot be purchased with gold or silver; like Prov 17:16, it stresses that wealth cannot obtain true wisdom.
- Proverbs 16:16 (verbal): Directly contrasts wisdom and wealth—declaring it better to get wisdom than gold—echoing Prov 17:16's valuation of wisdom over money.
- Proverbs 8:10-11 (verbal): Personified Wisdom urges choosing instruction over silver and knowledge over gold, a close verbal and thematic parallel to the inability of money to secure wisdom.
- Matthew 16:26 (thematic): Jesus' teaching that gaining the world cannot buy the soul parallels the proverb's point that riches cannot procure what truly matters (wisdom/heart).
Alternative generated candidates
- Why has a fool money in his hand to buy wisdom, when he has no understanding?
Pro.17.17 - Details
Original Text
Morphology
- בכל: PREP+NOUN,m,sg,abs
- עת: NOUN,f,sg,cons
- אהב: VERB,qal,perf,3,m,sg
- הרע: ADJ,m,sg,def
- ואח: CONJ+NOUN,m,sg,abs
- לצרה: PREP+NOUN,f,sg,abs
- יולד: VERB,qal,impf,3,m,sg
Parallels
- Prov.18.24 (verbal): Uses friend/brother language about loyalty: 'a friend who sticks closer than a brother,' paralleling the proverb's contrast of steadfast friendship and fraternal support in trouble.
- Prov.27.10 (verbal): Directly addresses friends and brothers in times of calamity ('do not abandon your friend... do not enter your brother’s house in the day of your calamity'), echoing the theme of support in adversity.
- Ecclesiastes 4:9-10 (thematic): Affirms the practical value of companionship in hardship ('if one falls, the other will lift up his companion'), reflecting the proverb’s emphasis on loyal help in trouble.
- John 15:13-15 (thematic): Jesus’ teaching on costly, steadfast friendship ('Greater love has no one than this... you are my friends') resonates with the proverb’s portrayal of enduring love and reliable companionship.
- Ps.55:13-14 (allusion): Speaks of a close companion and the expectations of intimate fellowship ('my companion and my friend'), providing a background for the social and emotional norms about friendship the proverb expresses.
Alternative generated candidates
- A friend loves at all times, and a brother is born for adversity.
Pro.17.18 - Details
Original Text
Morphology
- אדם: NOUN,m,sg,abs
- חסר: ADJ,m,sg
- לב: NOUN,m,sg,abs
- תוקע: VERB,qal,ptc,3,m,sg
- כף: NOUN,f,sg,construct
- ערב: NOUN,m,sg,abs
- ערבה: NOUN,f,sg,abs
- לפני: PREP
- רעהו: NOUN,m,sg,abs+3ms
Parallels
- Proverbs 6:1-5 (verbal): Direct warning against putting up security/striking hands for another; uses closely parallel language and admonishes the same imprudence.
- Proverbs 11:15 (thematic): States the same theme that acting as surety for another brings trouble, contrasting the fate of those who give pledges and those who avoid suretyship.
- Proverbs 22:26-27 (verbal): Another proverb warning against giving pledges or becoming surety and describing the practical danger if one cannot pay—same social/legal concern.
- Deuteronomy 24:10-13 (structural): Legal regulation about taking and returning a neighbor's pledge (collateral); provides the legal/social background for proverbs that warn about pledging and suretyship.
- Exodus 22:26-27 (allusion): Law protecting the poor's pledged cloak (must be returned by evening); reflects ancient collateral practices and ethical limits that inform the proverbs' cautions about pledging.
Alternative generated candidates
- A man lacking sense gives surety and puts up security for his neighbor.
Pro.17.19 - Details
Original Text
Morphology
- אהב: VERB,qal,perf,3,m,sg
- פשע: NOUN,m,sg,abs
- אהב: VERB,qal,perf,3,m,sg
- מצה: NOUN,f,sg,abs
- מגביה: VERB,hiph,ptc,-,m,sg
- פתחו: VERB,qal,imp,2,m,pl
- מבקש: VERB,qal,ptc,ms,sg
- שבר: NOUN,m,sg,abs
Parallels
- Proverbs 15:18 (thematic): Both verses link a person's disposition (wrathful/lover of transgression) to fomenting strife or contention.
- Proverbs 10:12 (thematic): Contrasts hatred/hostility that 'stirs up strife' with the Proverbs 17 warning that loving wrongdoing leads to conflict.
- Proverbs 13:10 (verbal): Connects pride and contentiousness — 'only by pride comes contention' parallels the idea that certain attitudes (loving transgression or self-exaltation) produce strife.
- Proverbs 16:18 (allusion): 'Pride goes before destruction' echoes the second clause's warning that elevating oneself or building a 'high gate' invites ruin.
- Proverbs 28:25 (thematic): Shows another motive that provokes quarrels — greed stirs up strife — underscoring the proverb's theme that sinful inclinations lead to conflict.
Alternative generated candidates
- He who loves wrongdoing loves contention; he who raises his gate seeks ruin.
Pro.17.20 - Details
Original Text
Morphology
- עקש: ADJ,m,sg,abs
- לב: NOUN,m,sg,abs
- לא: PART_NEG
- ימצא: VERB,qal,impf,3,m,sg
- טוב: ADJ,m,pl,abs
- ונהפך: CONJ+VERB,niphal,perf,3,m,sg
- בלשונו: PREP+NOUN,f,sg,abs+3ms
- יפול: VERB,qal,impf,3,m,sg
- ברעה: PREP+NOUN,f,sg,abs
Parallels
- Proverbs 6:12-15 (verbal): Describes a perverse/wicked mouth and predicts sudden calamity on the deceiver—close verbal and thematic parallel to the perverse heart and deceitful tongue bringing ruin.
- Proverbs 11:3 (thematic): Contrasts integrity with perverseness, noting that perversity leads to destruction—similar theme that a perverse heart yields no good and results in harm.
- Jeremiah 17:9 (thematic): Declares the heart deceitful and desperately wicked, linking inner moral corruption to harmful outcomes, echoing Proverbs' focus on a perverse heart's consequences.
- Matthew 15:18-19 (allusion): Jesus teaches that what proceeds from the heart (including evil speech) defiles a person, connecting inner perversity with corrupt speech as in Proverbs 17:20.
Alternative generated candidates
- A perverse heart will not find good; he whose tongue is twisted will fall into calamity.
Pro.17.21 - Details
Original Text
Morphology
- ילד: VERB,qal,perf,3,m,sg
- כסיל: NOUN,m,sg,abs
- לתוגה: PREP+NOUN,f,sg,abs
- לו: PRON,3,m,sg
- ולא: CONJ
- ישמח: VERB,qal,impf,3,m,sg
- אבי: NOUN,m,sg,cons
- נבל: NOUN,m,sg,abs
Parallels
- Proverbs 10:1 (verbal): Contrasts a wise son who brings joy to his father with the parallel idea that a foolish son brings sorrow to parents; similar antithetical structure and vocabulary (wise/foolish, father/glad/sorrow).
- Proverbs 15:20 (verbal): Uses the same contrast between a wise son bringing joy to his father and a foolish man who disgraces his mother; closely related wording and parental-theme parallel.
- Proverbs 19:13 (verbal): Almost identical wording: a foolish son brings ruin/grief to his father and bitterness to his mother—direct verbal parallel within Proverbs on the consequences of folly for parents.
- Colossians 3:21 (thematic): New Testament admonition addressing parent–child relations (fathers not to provoke their children), thematically connected to the familial consequences of upbringing and behavior implied in Proverbs.
Alternative generated candidates
- A foolish child is a grief to his father; a father of a rogue will have no joy.
Pro.17.22 - Details
Original Text
Morphology
- לב: NOUN,m,sg,abs
- שמח: ADJ,m,sg
- ייטב: VERB,qal,impf,3,m,sg
- גהה: NOUN,m,sg,abs
- ורוח: NOUN,m,sg,abs
- נכאה: VERB,niphal,perf,3,f,sg
- תיבש: VERB,qal,impf,3,f,sg
- גרם: ADJ,m,sg,abs
Parallels
- Proverbs 15:13 (thematic): Contrasts a glad/cheerful heart with a broken spirit; parallels the pairing of inner joy bringing good and a crushed spirit producing harm.
- Proverbs 14:30 (verbal): Links inner disposition to physical effects—'heart' or 'tranquil heart' bringing life to the body while envy/ill will 'rots' or harms the bones, echoing the bones imagery in Prov 17:22.
- Proverbs 16:24 (thematic): Speaks of pleasant words giving 'health to the bones,' connecting emotional/soul health with bodily well-being as in Prov 17:22.
- Proverbs 12:25 (thematic): Shows the same cause-and-effect between inner emotional state and well-being: anxiety/weight in the heart versus words or states that make one glad, paralleling cheerful heart vs. crushed spirit.
Alternative generated candidates
- A joyful heart is good for the body, but a crushed spirit dries up the bones.
Pro.17.23 - Details
Original Text
Morphology
- שחד: NOUN,m,sg,abs
- מחיק: PREP+NOUN,m,sg,abs
- רשע: NOUN,m,sg,abs
- יקח: VERB,qal,imperfect,3,m,sg
- להטות: VERB,hiph,inf
- ארחות: NOUN,f,pl,cons
- משפט: NOUN,m,sg,abs
Parallels
- Deuteronomy 16:19 (verbal): Explicit prohibition against accepting a bribe; language closely parallels Prov 17:23 about bribes perverting justice and 'blinding' fair judgment.
- Exodus 23:8 (verbal): Warns that a bribe 'blinds clear-sighted men' and subverts the cause of the righteous—verbal and legal parallel on the corrupting effect of bribes.
- Proverbs 15:27 (thematic): Contrasts greed for unjust gain with hatred of bribes; within Proverbs tradition linking bribery to moral and social harm.
- Proverbs 29:4 (thematic): Connects just governance to stability and shows that leaders who take bribes undermine society, echoing Prov 17:23's concern for perverted justice.
- Isaiah 1:23 (thematic): Condemns rulers who love bribes and neglect justice for orphans and widows—a prophetic denunciation of the same corrupting practice described in Prov 17:23.
Alternative generated candidates
- A wicked man accepts a bribe from his bosom to pervert the ways of justice.
Pro.17.24 - Details
Original Text
Morphology
- את: PRT,acc
- פני: NOUN,m,sg,cons
- מבין: PREP+NOUN,m,sg,abs
- חכמה: NOUN,f,sg,abs
- ועיני: NOUN,f,pl,cons
- כסיל: NOUN,m,sg,abs
- בקצה: PREP+NOUN,m,sg,abs
- ארץ: NOUN,f,sg,abs
Parallels
- Ecclesiastes 7:2 (thematic): Direct thematic parallel: both affirm that attending a house of mourning (reflection on death and loss) is more conducive to wisdom than carefree celebration.
- Psalm 119:71 (thematic): Expresses the same insight that affliction or sorrow (akin to mourning) produces learning and wisdom—suffering as a teacher of insight.
- Proverbs 15:32 (thematic): Highlights the value of accepting reproof and instruction for gaining understanding—complements Prov.17:24's idea that the wise keep wisdom in view through sober correction.
- Proverbs 18:2 (thematic): Contrasts the fool's attitude with the wise: fools reject understanding and pursue scattered interests (matching the image of the fool's eyes 'at the ends of the earth').
Alternative generated candidates
- The face of the prudent is toward wisdom, but the eyes of a fool are at the ends of the earth.
Pro.17.25 - Details
Original Text
Morphology
- כעס: NOUN,m,sg,abs
- לאביו: PREP+NOUN,m,sg,abs,3,m,sg
- בן: NOUN,m,sg,abs
- כסיל: NOUN,m,sg,abs
- וממר: CONJ+NOUN,m,sg,abs
- ליולדתו: PREP+NOUN,f,sg,abs,3,ms
Parallels
- Proverbs 10:1 (verbal): Contrasts a wise son who brings joy to a parent with a foolish son who causes grief; closely parallels the wording and parent–child dynamic.
- Proverbs 17:21 (verbal): Same chapter and theme: the birth or existence of a fool brings sorrow to the parent—reiterates the emotional cost of a foolish child.
- Proverbs 19:13 (verbal): Another proverb pairing a foolish son with harm to the father (or household), echoing the idea that a fool is a source of grief or ruin to parents.
- Luke 15:11–32 (thematic): The parable of the prodigal son portrays a son whose actions bring sorrow and shame to his father, thematically resonant with the proverb’s motif of a child causing grief to parents.
Alternative generated candidates
- A foolish son is anger to his father and bitterness to the mother who bore him.
Pro.17.26 - Details
Original Text
Morphology
- גם: ADV
- ענוש: NOUN,m,sg,abs
- לצדיק: PREP
- לא: PART_NEG
- טוב: ADJ,m,pl,abs
- להכות: VERB,qal,inf
- נדיבים: NOUN,m,pl,abs
- על: PREP
- ישר: ADJ,m,sg
Parallels
- Proverbs 17:15 (verbal): Condemning the righteous or justifying the wicked is explicitly condemned—both verses oppose wrong judgments against the upright.
- Proverbs 18:5 (verbal): Uses similar phrasing and idea: it is not good to favor the wicked or pervert justice against the righteous.
- Amos 5:12 (thematic): Accuses society of afflicting the righteous and corrupting justice—parallels the condemnation of harming upright people.
- Psalm 82:3–4 (thematic): Calls judges to defend the weak and deliver the needy from the wicked—an appeal against oppression of the innocent/upright.
- Isaiah 10:1–2 (thematic): Woe against unjust decrees that deprive the needy of justice—echoes the prophetic rejection of punishing the righteous or perverting justice.
Alternative generated candidates
- It is not good to punish the righteous, nor to strike nobles for their integrity.
Pro.17.27 - Details
Original Text
Morphology
- חושך: NOUN,m,sg,abs
- אמריו: NOUN,m,sg,abs,3ms
- יודע: VERB,qal,ptc,ms,sg
- דעת: NOUN,f,sg,abs
- יקר: ADJ,m,sg,abs
- רוח: NOUN,f,sg,abs
- איש: NOUN,m,sg,abs
- תבונה: NOUN,f,sg,abs
Parallels
- Prov.29:11 (verbal): Contrasts a fool who gives full vent to his spirit with a wise person who restrains himself — closely parallels the pairing of restrained speech and a calm spirit as signs of understanding.
- Prov.10:19 (verbal): Observes that many words lead to transgression while one who restrains his lips is prudent, echoing the value of restrained speech in Prov 17:27.
- Prov.13:3 (verbal): States that one who guards his mouth preserves his life, linking self-control in speech with wisdom and well‑being as in Prov 17:27.
- Prov.16:32 (thematic): Praises patience and mastery of passion over force, thematically parallel to the praise of a 'cool' or self‑controlled spirit as the mark of understanding.
- James 1:19-20 (thematic): Calls believers to be quick to hear, slow to speak, and slow to anger; a New Testament ethical echo of the proverb’s emphasis on restrained speech and a calm spirit.
Alternative generated candidates
- He who restrains his words knows knowledge; a man of understanding is of calm spirit.
Pro.17.28 - Details
Original Text
Morphology
- גם: ADV
- אויל: ADJ,m,sg
- מחריש: VERB,qal,impf,3,m,sg
- חכם: ADJ,m,sg
- יחשב: VERB,qal,impf,3,m,sg
- אטם: VERB,qal,perf,3,m,sg
- שפתיו: NOUN,f,pl,abs+PRON,3,m,sg
- נבון: ADJ,m,sg,abs
Parallels
- Prov.12:23 (verbal): Both contrast prudence and foolishness in speech: a prudent person conceals knowledge while fools proclaim folly—parallel to restraint of lips being wisdom.
- Prov.14:3 (verbal): Speaks of the mouth/lips as locus of foolishness or preservation: a fool's mouth brings punishment, the wise' lips preserve—echoes value of silence/restraint.
- Prov.10:19 (thematic): Warns that many words lead to transgression and that the prudent hold their tongue—the theme that silence or restraint is wise.
- Ecclesiastes 5:2 (thematic): Advises guarding one's words before God and being slow to speak—reflects the wisdom of restraint in speech found in Prov 17:28.
- James 1:19 (allusion): New Testament exhortation to be quick to hear and slow to speak parallels the wisdom-tradition teaching that holding one's tongue is wise.
Alternative generated candidates
- Even a fool, when he is silent, is counted wise; when he keeps his lips shut, he is deemed prudent.
Better a dry crust with peace than a house full of feasting with strife.
A discerning servant will rule over a shameful son and will share an inheritance among brothers.
As the crucible for silver and the furnace for gold, so the LORD tests the hearts.
He who delights in wrongdoing listens to evil speech; a liar nourishes a deceitful tongue.
One who mocks the poor insults his Maker; one who rejoices at calamity will not go unpunished.
Children's children are a crown to the aged, and the glory of children is their parents.
Fine words do not suit a fool, much less does a lying tongue suit a noble.
A bribe is like a precious stone in the eyes of its owner; wherever he turns he prospers.
One who conceals an offense seeks love, but whoever repeats the matter separates close friends.
A reproof to a man of understanding is better than a hundred blows on a fool.
Only the rebellious crave evil, and a cruel messenger will be sent against him.
Better to meet a bear robbed of her cubs than to meet a fool in his folly.
Whoever repays good with evil—evil will not leave his house.
A quarrel beginning is like the first letting out of water; desist before the dispute breaks out.
To justify the wicked and condemn the righteous—both are an abomination to the LORD.
Why should a fool have money to buy wisdom when he has no understanding?
A friend loves at all times, and a brother is born for adversity.
A man lacking sense puts up his hand as surety and becomes guarantor for his neighbor.
He who loves transgression loves contention; he who raises his gate seeks destruction.
A crooked heart finds no good; he whose tongue is perverse will fall into trouble.
A foolish son is a sorrow to his father and will give no joy to the mother who bore him.
A joyful heart is good medicine, but a broken spirit dries up the bones.
The wicked accepts a bribe in secret to pervert the ways of justice.
Wisdom adorns the face of the discerning, but the eyes of a fool are at the ends of the earth.
A foolish son is a vexation to his father and a disgrace to the one who bore him.
It is not good to punish the righteous, nor to strike nobles for their uprightness.
He who restrains his words has knowledge; a man of understanding is slow to anger.
Even a fool, when he keeps silent, is considered wise; one who closes his lips is counted prudent.