The Power of Words and the Nature of Companionship
Proverbs 18:1-24
Pro.18.1 - Details
Original Text
Morphology
- לתאוה: PREP+NOUN,f,sg,abs
- יבקש: VERB,qal,impf,3,m,sg
- נפרד: PTCP,niphal,ms,sg
- בכל: PREP+NOUN,m,sg,abs
- תושיה: NOUN,f,sg,abs
- יתגלע: VERB,hitpael,impf,3,m,sg
Parallels
- Proverbs 18:2 (verbal): Neighboring proverb that contrasts the person who isolates or pursues self-will with one who values understanding; both stress rejection of sound wisdom.
- Proverbs 12:15 (thematic): “The way of a fool is right in his own eyes” parallels the idea of following one’s own desire rather than heeding wise counsel.
- Proverbs 16:25 (thematic): “There is a way that seems right to a man…” echoes the danger of pursuing one’s own course instead of accepting wise guidance.
- James 4:1-3 (thematic): Describes how selfish desires produce conflict and unwise behavior—paralleling the portrait of a person driven by personal appetite against sound judgment.
- Philippians 2:21 (thematic): Paul’s observation that people ‘seek their own’ resonates with Proverbs’ critique of those who isolate themselves to pursue personal desires rather than communal wisdom.
Alternative generated candidates
- Whoever seeks his own desire separates himself; he sets himself against all sound wisdom.
- He who seeks his own desire separates himself; he sets himself against all sound counsel.
Pro.18.2 - Details
Original Text
Morphology
- לא: PART_NEG
- יחפץ: VERB,qal,impf,3,m,sg
- כסיל: NOUN,m,sg,abs
- בתבונה: PREP+NOUN,f,sg,abs
- כי: CONJ
- אם: CONJ
- בהתגלות: PREP+NOUN,f,sg,def
- לבו: NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- Proverbs 12:15 (verbal): Both verses portray the fool as self-satisfied in his own judgment—preferring his own way/opinion rather than gaining understanding or heeding others.
- Proverbs 18:13 (verbal): Condemns speaking or answering before hearing; parallels the fool's lack of delight in understanding and impulse to express himself instead of listening.
- Proverbs 15:2 (thematic): Contrasts the wise who communicate knowledge with the fool whose speech gushes folly—echoing Prov 18:2’s distinction between seeking understanding and merely airing oneself.
- Proverbs 26:12 (thematic): Speaks of the danger of being 'wise in one's own eyes,' a theme close to Prov 18:2’s depiction of fools who delight in their own self-revelation rather than true understanding.
- James 1:19 (thematic): New Testament ethical parallel: exhorts believers to be quick to hear and slow to speak—directly countering the fool’s preference for speaking his heart rather than pursuing understanding.
Alternative generated candidates
- A fool has no delight in understanding, but only in making known his mind.
- A fool takes no pleasure in understanding, but only in revealing his own heart.
Pro.18.3 - Details
Original Text
Morphology
- בבוא: PREP+NOUN,m,sg,abs
- רשע: NOUN,m,sg,abs
- בא: VERB,qal,perf,3,m,sg
- גם: ADV
- בוז: NOUN,m,sg,abs
- ועם: CONJ+PREP
- קלון: NOUN,m,sg,abs
- חרפה: NOUN,f,sg,abs
Parallels
- Prov.11.2 (structural): Very similar sentence structure: 'When X comes, then comes disgrace' — links the coming of a vice (pride/wicked) with ensuing disgrace/contempt.
- Prov.14.34 (thematic): Asserts that sin (lack of righteousness) brings reproach/shame on a people, echoing the moral consequence in Prov 18:3.
- Prov.17.5 (verbal): Speaks of dishonoring/reproaching (similar Hebrew terms) as the result of wrongful conduct — connects wrongdoing with reproach and dishonor.
- Deut.28.37 (thematic): Part of the covenant curses: disobedience makes Israel an object of horror/reproach among nations — a communal instance of wickedness bringing shame.
Alternative generated candidates
- When wickedness comes, contempt comes also, and with shame comes disgrace.
- When the wicked come, contempt comes also, and with shame comes disgrace.
Pro.18.4 - Details
Original Text
Morphology
- מים: NOUN,m,pl,abs
- עמקים: NOUN,m,pl,abs
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- פי: NOUN,m,sg,construct
- איש: NOUN,m,sg,abs
- נחל: NOUN,m,sg,abs
- נבע: VERB,qal,perf,3,m,sg
- מקור: NOUN,m,sg,abs
- חכמה: NOUN,f,sg,abs
Parallels
- Proverbs 10:11 (verbal): Direct verbal parallel: the mouth is compared to a fountain/well that gives life—both texts use well/spring imagery for speech's life-giving quality.
- James 3:11-12 (thematic): Uses spring/stream metaphors to show how speech reveals inner character and the moral quality of a source; parallels the idea that words flow from deep inward springs.
- John 4:14 (thematic): Jesus' 'living water' as a spring within that gives eternal life—thematically akin to the proverb's image of wisdom/words as deep, life-giving waters.
- Proverbs 16:24 (thematic): Both passages portray speech as beneficial and nourishing (pleasant words/honeycomb; words as a wellspring), emphasizing the positive, life-affirming power of wise words.
Alternative generated candidates
- The words of a man's mouth are deep waters—a flowing brook, a spring of wisdom.
- The words of a man's mouth are deep waters—a flowing brook, a source of wisdom.
Pro.18.5 - Details
Original Text
Morphology
- שאת: NOUN,f,sg,abs
- פני: NOUN,m,sg,cons
- רשע: NOUN,m,sg,abs
- לא: PART_NEG
- טוב: ADJ,m,pl,abs
- להטות: VERB,hiph,inf
- צדיק: NOUN,m,sg,abs
- במשפט: PREP+NOUN,m,sg,abs
Parallels
- Deuteronomy 16:19 (verbal): Direct legal injunction against perverting justice and showing partiality in judgment — closely parallels Proverbs’ prohibition of favoring the wicked and distorting judgment.
- Leviticus 19:15 (verbal): Commands impartial justice and forbids perverting judgment for or against anyone, echoing the ethical concern of Proverbs about not favoring the wicked over the righteous.
- Proverbs 24:23 (verbal): A near-verbatim wisdom-saying within Proverbs that explicitly states showing partiality in judgment is not good, repeating the same moral principle as 18:5.
- Psalm 82:2 (verbal): A poetic rebuke to unjust judges: 'How long will you judge unjustly and show partiality to the wicked?' — closely echoing the language and theme of condemning partiality toward the wicked.
- Isaiah 5:23 (thematic): Prophetic indictment of those who justify the wicked (for gain) and strip the righteous of rights — thematically parallel in condemning perversion of justice and favoritism toward the wicked.
Alternative generated candidates
- It is not good to show partiality to the wicked, or to pervert justice for the righteous.
- It is not good to show partiality to the wicked, to pervert justice for the righteous.
Pro.18.6 - Details
Original Text
Morphology
- שפתי: NOUN,f,sg,cons
- כסיל: NOUN,m,sg,abs
- יבאו: VERB,qal,impf,3,m,pl
- בריב: PREP+NOUN,m,sg,abs
- ופיו: CONJ+NOUN,m,sg,suff,3,m
- למהלמות: PREP+NOUN,f,pl,abs
- יקרא: VERB,niphal,impf,3,m,sg
Parallels
- Prov.18:7 (verbal): Closely related language and idea: both verses describe the fool’s mouth as bringing ruin—here inviting blows, there bringing destruction and ensnaring the soul.
- Prov.18:21 (thematic): Speaks to the decisive power of speech—while 18:6 links a fool’s words to violence, 18:21 declares that tongue can bring life or death.
- Prov.15:1 (thematic): Contrasts outcomes of speech: a gentle answer averts anger, whereas the fool’s lips (Prov.18:6) provoke strife and invite harm.
- Prov.20:3 (thematic): Both verses associate foolishness with quarrelsome behavior: 20:3 notes a fool’s propensity to quarrel, echoing 18:6’s link between a fool’s lips and strife.
- James 3:6 (thematic): New Testament parallel on the destructive potential of the tongue—James likens the tongue to a fire that corrupts, echoing Prov.18:6’s theme of speech provoking harm and violence.
Alternative generated candidates
- The lips of a fool bring strife; his mouth invites blows.
- The lips of a fool bring him into strife; his mouth calls for blows.
Pro.18.7 - Details
Original Text
Morphology
- פי: NOUN,m,sg,construct
- כסיל: NOUN,m,sg,abs
- מחתה: NOUN,f,sg,abs
- לו: PRON,3,m,sg
- ושפתיו: CONJ+NOUN,f,pl,suf,3,m,sg
- מוקש: NOUN,m,sg,abs
- נפשו: NOUN,f,sg,abs+PRON,3,m,sg
Parallels
- Proverbs 13:3 (verbal): Closely parallels wording and idea: guarding the mouth preserves life, but opening the lips brings ruin—direct corollary to 'the mouth of a fool is his ruin.'
- Proverbs 12:13 (verbal): Speaks of being snared by the transgression of one's lips—echoes the image of the lips as a snare to the soul.
- Proverbs 21:23 (thematic): Positive counterpart: keeping mouth and tongue preserves the soul from trouble, highlighting the life-or-death consequences of speech.
- Ecclesiastes 10:12 (verbal): Uses very similar language—'the lips of a fool will swallow him up'—underscoring the destructive power of foolish speech.
- James 3:6 (thematic): New Testament reflection on the tongue's destructive power: the tongue can corrupt the whole person and set life on fire, thematically linked to speech harming the soul.
Alternative generated candidates
- The mouth of a fool is his ruin; his lips are a snare to his life.
- The mouth of a fool is his ruin, and his lips are a snare to his life.
Pro.18.8 - Details
Original Text
Morphology
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- נרגן: NOUN,m,sg,abs
- כמתלהמים: PREP+NOUN,m,pl,abs
- והם: CONJ+PRON,3,m,pl
- ירדו: VERB,qal,perf,3,m,pl
- חדרי: NOUN,m,pl,construct
- בטן: NOUN,f,sg,def
Parallels
- Proverbs 26:22 (verbal): Nearly identical wording: the words of a whisperer/talebearer are like dainty morsels that go down into the inner parts—direct parallel/duplication within Proverbs.
- Proverbs 18:21 (thematic): Speaks of the tongue's power over life and death and uses eating imagery ('those who love it will eat its fruits'), linking speech to ingestion and internal effect.
- Proverbs 16:24 (thematic): Compares pleasant words to a honeycomb—'sweet to the soul and healing to the bones'—another image of words as food that affect the inner being.
- James 3:5-6 (thematic): Describes the tongue as a small member that sets a great fire and 'corrupts the whole body,' thematically echoing how harmful words penetrate and harm the inner person.
Alternative generated candidates
- The words of a whisperer are like dainty morsels; they sink into the inmost parts.
- The words of a whisperer are like choice morsels; they go down into the inmost parts.
Pro.18.9 - Details
Original Text
Morphology
- גם: ADV
- מתרפה: VERB,hitpael,ptc,-,m,sg
- במלאכתו: PREP+NOUN,f,sg,cs+prn,3,m,sg
- אח: NOUN,m,sg,abs
- הוא: PRON,3,m,sg
- לבעל: PREP+NOUN,m,sg,abs
- משחית: VERB,qal,impf,3,m,sg
Parallels
- Proverbs 10:4 (thematic): Contrasts laziness and diligence: a slack hand brings poverty while diligence brings gain, linking sloth to ruin or loss like Prov.18:9.
- Proverbs 12:24 (thematic): The diligent rule but the slack are put to forced labor; both verses portray sloth as leading to adverse, destructive consequences.
- Proverbs 21:25 (verbal): “The desire of the sluggard kills him, for his hands refuse to labor” — uses language of death/destruction to describe the outcome of idleness, closely echoing Prov.18:9.
- Ecclesiastes 10:18 (thematic): “Through sloth the roof sinks in” — a wisdom portrayal of how laziness brings tangible ruin, paralleling the destructive outcome in Prov.18:9.
- 2 Thessalonians 3:10 (thematic): “If anyone is not willing to work, let him not eat” — New Testament exhortation against idleness that reflects the moral/wisdom stance linking sloth with harmful consequences.
Alternative generated candidates
- He who is slack in his work is a brother to one who destroys.
- Whoever is slack in his work is a brother to him who destroys.
Pro.18.10 - Details
Original Text
Morphology
- מגדל: NOUN,m,sg,abs
- עז: NOUN,m,sg,abs
- שם: ADV
- יהוה: NOUN,prop,m,sg,abs
- בו: PREP+PRON,3,m,sg
- ירוץ: VERB,qal,impf,3,m,sg
- צדיק: NOUN,m,sg,abs
- ונשגב: VERB,niphal,impf,3,m,sg
Parallels
- Psalm 18:2 (thematic): God pictured as rock, fortress, and deliverer — the refuge/fortress motif parallels ‘strong tower’ as a place of safety for the righteous.
- Psalm 91:2 (verbal): “He is my refuge and my fortress” closely parallels the language of taking refuge in God expressed by the ‘strong tower’ image.
- Nahum 1:7 (verbal): Describes the LORD as a ‘stronghold’ in time of trouble who knows those who take refuge in him — echoes the ‘strong tower’/refuge language and the idea of God's protection.
- Psalm 20:7 (verbal): Contrasts trust in chariots with trust in ‘the name of the LORD’ — parallels Proverbs’ emphasis on the protecting power of the LORD’s name.
- 2 Samuel 22:3 (thematic): David’s song uses fortress/refuge language (God as rock/fortress), reflecting the same protective imagery found in Proverbs 18:10.
Alternative generated candidates
- The name of the LORD is a strong tower; the righteous run to it and are exalted.
- The name of the LORD is a strong tower; the righteous runs into it and is exalted.
Pro.18.11 - Details
Original Text
Morphology
- הון: NOUN,m,sg,abs
- עשיר: NOUN,m,sg,abs
- קרית: NOUN,f,sg,cons
- עזו: NOUN,m,sg,abs,3,m,sg
- וכחומה: CONJ+PREP+NOUN,f,sg,abs
- נשגבה: VERB,nif,perf,3,f,sg
- במשכיתו: PREP+NOUN,f,sg,abs,3,ms
Parallels
- Proverbs 10:15 (verbal): Uses nearly identical wording and image—'The rich man's wealth is his fortified city'—presenting wealth as a protective stronghold.
- Proverbs 18:10 (thematic): Similar fortress imagery applied to security: 'The name of the LORD is a strong tower; the righteous run into it and are safe,' contrasting divine refuge with human reliance on wealth.
- Proverbs 11:28 (thematic): 'He who trusts in his riches will fall'—a parallel warning that treating wealth as one's security leads to ruin rather than true safety.
- Proverbs 28:11 (verbal): Speaks of the rich man's self-confidence ('wise in his own eyes' / conceit), echoing Prov.18:11's note that wealth serves as a defender in the rich man's imagination.
- Psalm 49:16-20 (thematic): Warns against fearing or trusting the wealthy because their riches cannot redeem them—undermining the idea that wealth is reliable protection.
Alternative generated candidates
- The wealth of the rich is his strong city; in his imagination it is like a high wall.
- The wealth of the rich is his fortified city; in his imagination it is like a high wall.
Pro.18.12 - Details
Original Text
Morphology
- לפני: PREP
- שבר: NOUN,m,sg,abs
- יגבה: VERB,qal,impf,3,m,sg
- לב: NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- ולפני: CONJ+PREP
- כבוד: NOUN,m,sg,abs
- ענוה: NOUN,f,sg,abs
Parallels
- Prov.16.18 (verbal): Nearly identical proverb: pride/haughtiness precedes destruction or a fall—direct verbal parallel to the cause/consequence pairing.
- Prov.29.23 (verbal): Contrasts pride bringing low with humility gaining honor; closely parallels the same antithetical relationship between haughtiness and honor.
- Prov.11.2 (thematic): Links the arrival of pride with disgrace and pairs humility with wisdom—same theme that pride leads to downfall while humility brings positive reversal.
- Prov.22.4 (thematic): Associates humility (and fear of the LORD) with reward and honor, echoing the second half of Prov.18:12 that humility precedes honor.
- James 4:6 (thematic): New Testament echo: God opposes the proud but gives grace to the humble—reflects the moral/eschatological reversal implicit in the proverb (pride→downfall, humility→exaltation).
Alternative generated candidates
- Before ruin comes pride in a man's heart, but before honor is humility.
- Before a fall a man's heart is proud, and before honor there is humility.
Pro.18.13 - Details
Original Text
Morphology
- משיב: VERB,hif,ptc,2,m,sg
- דבר: NOUN,m,sg,abs
- בטרם: PREP
- ישמע: VERB,qal,impf,3,m,sg
- אולת: NOUN,f,sg,abs
- היא: PRON,dem,3,f,sg
- לו: PRON,3,m,sg
- וכלמה: CONJ+NOUN,f,sg,abs
Parallels
- Proverbs 18:2 (verbal): Expresses the same idea that a fool speaks without seeking understanding—close verbal and thematic parallel within Proverbs.
- Proverbs 15:28 (structural): Contrasts the wise who ponder before answering with the wicked who pour out words—echoes the value of listening before speaking.
- Proverbs 29:20 (thematic): Warns against speaking hastily, saying there is more hope for a fool than for one who speaks in haste—similar rebuke of premature speech.
- James 1:19 (thematic): New Testament counsel to be 'quick to hear, slow to speak' mirrors the proverb's injunction to listen before answering.
Alternative generated candidates
- He who answers a matter before he hears it—this is folly and disgrace for him.
- He who answers a matter before he hears it—that is folly and a disgrace to him.
Pro.18.14 - Details
Original Text
Morphology
- רוח: NOUN,f,sg,abs
- איש: NOUN,m,sg,abs
- יכלכל: VERB,piel,impf,3,m,sg
- מחלהו: NOUN,f,sg,abs+3,m,sg
- ורוח: NOUN,m,sg,abs
- נכאה: VERB,niphal,perf,3,f,sg
- מי: PRON,interr,sg
- ישאנה: VERB,qal,impf,3,m,sg+3,f,sg
Parallels
- Prov.17:22 (verbal): Shares close wording and imagery—'a joyful heart is good medicine, but a crushed spirit dries up the bones' echoes the contrast between a sustaining spirit in sickness and the unbearable crushed spirit.
- Prov.15:13 (verbal): Parallel contrast of emotions and their effect on the spirit: glad heart vs. sorrowful heart, with the latter crushing the spirit—verbal and thematic affinity with Prov 18:14's 'crushed spirit'.
- Ps.73:26 (thematic): Develops the theme of inner strength when the body fails: 'My flesh and my heart may fail, but God is the strength of my heart'—analogous to the spirit sustaining a person in sickness.
- 2 Cor.4:16 (thematic): Paul's contrast between outward physical wasting and inward renewal ('though our outer self is wasting away, our inner self is being renewed') parallels the idea that the spirit can sustain despite bodily illness.
Alternative generated candidates
- The spirit of a man sustains him in illness; who can bear a crushed spirit?
- The spirit of a man sustains him in sickness; who can bear a crushed spirit?
Pro.18.15 - Details
Original Text
Morphology
- לב: NOUN,m,sg,abs
- נבון: ADJ,m,sg,abs
- יקנה: VERB,qal,impf,3,m,sg
- דעת: NOUN,f,sg,abs
- ואזן: CONJ+NOUN,f,pl,cons
- חכמים: ADJ,m,pl,abs
- תבקש: VERB,qal,imperfect,2,m,sg
- דעת: NOUN,f,sg,abs
Parallels
- Prov.15:14 (verbal): Closely parallels the wording and idea: ‘the heart of the wise seeks knowledge’ — both contrast the inward disposition of the wise (seeking knowledge) with folly.
- Prov.1:5 (verbal): Shares the theme of the wise listening and growing in learning: ‘Let the wise hear and increase in learning,’ echoing the ear/heart imagery of Prov 18:15.
- Prov.2:2 (thematic): Commands to ‘incline your ear to wisdom’ and ‘apply your heart to understanding’ mirror the dual ear/heart pursuit of knowledge in Prov 18:15.
- Prov.10:14 (thematic): Speaks of the wise storing up/laying up knowledge, a related motif to the prudent heart’s acquisition of knowledge in Prov 18:15.
Alternative generated candidates
- An intelligent heart acquires knowledge, and the ear of the wise seeks it out.
- A discerning heart acquires knowledge; the ear of the wise seeks understanding.
Pro.18.16 - Details
Original Text
Morphology
- מתן: NOUN,m,sg,abs
- אדם: NOUN,m,sg,abs
- ירחיב: VERB,hiphil,impf,3,m,sg
- לו: PRON,3,m,sg
- ולפני: CONJ+PREP
- גדלים: ADJ,m,pl,abs
- ינחנו: VERB,qal,impf,3,m,sg
Parallels
- Prov.17:8 (verbal): Speaks of a bribe/gift as a charm that secures success—closely parallels the idea that a gift 'opens a place' and gains influence.
- Prov.21:14 (verbal): A secret gift/hidden bribe averts anger and placates powerful wrath, echoing how gifts gain access to and favor before great men.
- Gen.32:13-20 (thematic): Jacob sends gifts to Esau to secure favor and safe passage—narrative example of gifts creating room and reconciliation with a powerful person.
- 1 Sam.25:18-35 (thematic): Abigail’s provision to David wins him over and averts bloodshed; a practical illustration of a gift bringing one before and into favor with a great man.
Alternative generated candidates
- A man's gift makes room for him and brings him before the great.
- A man's gift makes room for him and brings him before the great.
Pro.18.17 - Details
Original Text
Morphology
- צדיק: NOUN,m,sg,abs
- הראשון: ADJ,m,sg,def
- בריבו: NOUN,m,sg,abs+3ms
- ובא: VERB,qal,perf,3,m,sg
- רעהו: NOUN,m,sg,abs+3ms
- וחקרו: VERB,qal,perf,3,m,pl
Parallels
- Prov.18:13 (verbal): Warns against answering before hearing the whole case—complements 18:17's point that the first speaker may seem right until the other side is heard.
- Prov.25:8 (thematic): Advises not to enter litigation hastily because one's cause may be put to shame when the opponent appears—similar caution about premature judgments.
- Exod.23:1-3 (thematic): Prohibits accepting false reports and showing partiality in testimony—underscores the need to investigate claims rather than trusting the first account.
- Lev.19:15 (structural): Commands impartial justice and equal treatment of small and great—implies judges must examine both sides rather than rely on the first appearance of righteousness.
- Deut.16:18-20 (structural): Orders appointment of judges who must not pervert justice or show partiality—supports the principle that cases need fair inquiry, not judgment based on the first presenter.
Alternative generated candidates
- The first to present his case seems right, until his neighbor comes and questions him.
- The first to plead his case seems just, until his neighbor comes and examines him.
Pro.18.18 - Details
Original Text
Morphology
- מדינים: NOUN,m,pl,abs
- ישבית: VERB,hiph,impf,3,m,sg
- הגורל: NOUN,m,sg,def
- ובין: CONJ+PREP
- עצומים: ADJ,m,pl,abs
- יפריד: VERB,hiph,impf,3,m,sg
Parallels
- Prov.16:33 (verbal): Both verses speak of the lot as determining an outcome; 16:33 emphasizes that the lot's result is ordained (by the Lord), echoing 18:18's claim that the lot ends disputes.
- Joshua 18:10 (structural): Joshua records casting lots before the LORD to apportion land among tribes—an instance of the lot resolving competing claims and dividing territory.
- Numbers 26:55 (thematic): The land was to be allotted by lot among the tribes; this shows the lot's function in settling rights and dividing among powerful groups.
- Acts 1:23-26 (thematic): The early church cast lots to choose Matthias as an apostle—an example of using lots to decide between rival candidates and bring resolution.
- Psalm 22:18 (22:19 MT/22:18 NRSV) (allusion): Enemies cast lots for the psalmist’s garments—another biblical instance of lots used to divide spoils and allocate rights among contenders.
Alternative generated candidates
- The lot puts an end to disputes and separates between the mighty.
- The lot settles disputes and separates between the mighty.
Pro.18.19 - Details
Original Text
Morphology
- אח: NOUN,m,sg,abs
- נפשע: VERB,niphal,perf,3,m,sg
- מקרית: PREP
- עז: NOUN,m,sg,abs
- ומדינים: CONJ+NOUN,m,pl,abs
- כבריח: PREP+NOUN,m,sg,abs
- ארמון: NOUN,m,sg,cons
Parallels
- Proverbs 15:1 (verbal): Both verses contrast harsh conflict with the power of gentle speech — a 'soft answer' can avert anger, relevant to winning back an offended brother.
- Proverbs 25:15 (verbal): Speaks of persuasion by patience and a 'soft tongue,' paralleling the proverb's concern with how difficult it is to regain a brother and the need for gentle methods.
- Matthew 18:15 (thematic): Jesus' instruction to go and reconcile with an offending brother echoes the proverb's focus on the problem and the importance of seeking restoration.
- Matthew 5:23-24 (thematic): Requires reconciliation with a brother before offering worship, reflecting the biblical priority and difficulty of repairing broken relationships.
- Genesis 33:4 (thematic): The reunion of Jacob and Esau illustrates a concrete example of reconciliation between offended brothers, showing both difficulty and possibility of restoration.
Alternative generated candidates
- A brother who is estranged is harder to win back than a fortified city; quarrels are like the bars of a citadel.
- A brother offended is harder to win than a fortified city; disputes are like bars of a citadel.
Pro.18.20 - Details
Original Text
Morphology
- מפרי: PREP+NOUN,m,sg,constr
- פי: NOUN,m,sg,construct
- איש: NOUN,m,sg,abs
- תשבע: VERB,qal,impf,3,f,sg
- בטנו: NOUN,f,sg,abs+3,m
- תבואת: NOUN,f,sg,cs
- שפתיו: NOUN,f,pl,abs+PRON,3,m,sg
- ישבע: VERB,qal,impf,3,m,sg
Parallels
- Proverbs 12:14 (verbal): Closely parallels the wording and idea: one is satisfied by the 'fruit of the mouth' and receives recompense from one's words/actions.
- Proverbs 13:2 (verbal): Very similar phraseology about eating/being satisfied from the fruit of the mouth—same proverbial motif linking speech and provision.
- Proverbs 10:21 (thematic): Speaks of the lips of the righteous 'feeding' many—theme of speech as nourishment and social/ethical benefit.
- Proverbs 15:4 (thematic): Contrasts destructive speech with life-giving speech ('a gentle tongue is a tree of life'), echoing the life-sustaining power attributed to words.
- Proverbs 18:21 (structural): Immediate parallel within the same chapter: declares the power of the tongue over life and death, underscoring the moral and practical consequences of speech indicated in 18:20.
Alternative generated candidates
- From the fruit of a man's mouth his belly is satisfied; with the yield of his lips he is filled.
- From the fruit of a man's mouth his stomach is satisfied; with the yield of his lips he is filled.
Pro.18.21 - Details
Original Text
Morphology
- מות: VERB,qal,infabs
- וחיים: CONJ+NOUN,m,pl,abs
- ביד: PREP+NOUN,f,sg,abs
- לשון: NOUN,f,sg,constr
- ואהביה: CONJ+VERB,qal,ptc,3,m,pl+3f
- יאכל: VERB,qal,impf,3,m,sg
- פריה: NOUN,m,sg+PRON,3,f,sg
Parallels
- Prov.15:4 (verbal): Both verses link the tongue directly with life imagery (’tree of life’ / ’life and death’) and contrast constructive versus destructive speech.
- Prov.13:3 (thematic): Emphasizes that guarding one’s speech preserves life, reflecting the proverb’s claim that words have life-or-death consequences.
- Matt.12:36-37 (verbal): Jesus teaches that people will be judged by their words—paralleling the idea that speech determines one’s fate (justification or condemnation = life or death).
- James 3:5-6 (thematic): Describes the tongue’s disproportionate power to bless or destroy, echoing Proverbs’ claim that the tongue can bring life or death.
- Prov.21:23 (structural): Like Prov.18:21, this proverb focuses on self-preservation through controlling mouth and tongue—linking speech discipline with avoiding calamity.
Alternative generated candidates
- Death and life are in the power of the tongue; those who love it will eat its fruit.
- Death and life are in the power of the tongue; those who love it will eat its fruit.
Pro.18.22 - Details
Original Text
Morphology
- מצא: VERB,qal,perf,3,m,sg
- אשה: NOUN,f,sg,abs
- מצא: VERB,qal,perf,3,m,sg
- טוב: ADJ,m,pl,abs
- ויפק: VERB,qal,impf,3,m,sg
- רצון: NOUN,m,sg,abs
- מיהוה: PREP+NOUN,m,sg,abs
Parallels
- Prov.19:14 (verbal): Both verses present a wife as a gift/blessing associated with the LORD (’a woman from the LORD/אשה מיהוה’), linking finding a wife to divine provision.
- Prov.31:10 (thematic): Both celebrate the rare value of a good/excellent wife (‘Who can find a virtuous wife?’; the worth of such a woman is great), emphasizing her positive benefit to the husband.
- Prov.12:4 (thematic): Describes the wife’s positive effect on the husband and household (a virtuous wife as a crown), resonating with the idea that finding a wife brings good to a man.
- Ps.128:3 (thematic): Portrays the wife as a blessing within a God‑fearing household (‘your wife will be like a fruitful vine’), echoing the motif of the wife as part of God’s favor to the man.
- Gen.2:18,24 (structural): Establishes marriage as God‑intended companionship (‘not good for man to be alone’; man shall leave and cleave to his wife), providing the creation‑theology background for viewing a wife as a good and God‑given gift.
Alternative generated candidates
- He who finds a wife finds a good thing and obtains favor from the LORD.
- He who finds a wife finds good and obtains favor from the LORD.
Pro.18.23 - Details
Original Text
Morphology
- תחנונים: NOUN,m,pl,abs
- ידבר: VERB,qal,impf,3,m,sg
- רש: VERB,qal,inf
- ועשיר: CONJ+NOUN,m,sg,abs
- יענה: VERB,qal,imperfect,3,m,sg
- עזות: NOUN,f,sg,abs
Parallels
- Prov.22:22-23 (thematic): Warns not to exploit the poor and promises that the LORD will defend their cause—counterpoint to the poor's pleading met by the rich's harshness in 18:23.
- Prov.29:7 (thematic): Contrasts the righteous, who consider the rights of the poor, with those who ignore them—echoes the social-justice concern behind 18:23.
- Prov.14:31 (thematic): Declares that oppressing the poor is an offense against their Maker, linking moral culpability to the mistreatment alluded to in 18:23.
- Isa.10:1-2 (thematic): Condemns unjust laws and leaders who deprive the poor of justice—parallels the structural power imbalance implied when the rich answer harshly.
- James 2:6 (allusion): New Testament critique of dishonoring and oppressing the poor by the rich; echoes Proverbs' concern about the rich's treatment of the needy.
Alternative generated candidates
- A poor man pleads, but the rich answer roughly.
- A poor man pleads, but the rich answers harshly.
Pro.18.24 - Details
Original Text
Morphology
- איש: NOUN,m,sg,abs
- רעים: NOUN,m,pl,abs
- להתרעע: VERB,hitp,inf
- ויש: CONJ+VERB,qal,pres,3,_,sg
- אהב: VERB,qal,perf,3,m,sg
- דבק: VERB,qal,perf,3,m,sg
- מאח: PREP
Parallels
- Prov.17:17 (thematic): Affirms the constancy of true friendship — 'a friend loves at all times' — echoing the contrast between many superficial companions and a steadfast friend.
- Prov.27:6 (thematic): Contrasts outward affection with genuine loyalty: the faithful 'wounds' of a friend versus the flattering kisses of an enemy, similar to the contrast in 18:24.
- Eccl.4:9-12 (thematic): Develops the theme of mutual support and the practical superiority of companionship (two are better than one), resonating with the value of a friend who 'sticks closer than a brother.'
- John 15:13-15 (allusion): Jesus' language of friendship — laying down one's life and calling disciples 'friends' rather than servants — echoes and intensifies the Israelite ideal of a companion closer than kin.
- Ps.55:13-14 (thematic): Speaks of intimacy and betrayal by a close companion ('my equal, my companion, my familiar friend'), providing a poignant counterpoint to the ideal of loyal friendship in Prov.18:24.
Alternative generated candidates
- One who has many companions may come to ruin, but there is a friend who sticks closer than a brother.
- A man of many companions may be brought low, but there is a friend who sticks closer than a brother.
Whoever seeks his own desire separates himself; he sets himself against all sound wisdom.
A fool has no delight in understanding; he only reveals what is in his heart.
When the wicked come, contempt comes also; shame and disgrace follow.
Deep waters are the words of a man's mouth; a spring, a flowing fountain of wisdom.
It is not good to show partiality to the face of the wicked, to pervert the cause of the righteous in judgment.
The lips of a fool bring him into strife; his mouth calls for blows.
The mouth of a fool is his ruin; his lips are a snare to his soul.
The words of a whisperer are like dainty morsels—they sink into the inner parts.
He who is lax in his work is a brother to the one who destroys.
The name of the LORD is a strong tower; the righteous run to it and are exalted.
The wealth of the rich is his strong city; in his thought it is like a high wall.
Before a fall a man's heart is haughty, but before honor comes humility.
To answer a matter before hearing it—that is folly and disgrace.
The spirit sustains a man in his sickness, but a crushed spirit—who can bear it?
The heart of the prudent acquires knowledge; the ear of the wise seeks instruction.
A man's gift enlarges his place and brings him before great men.
The first to plead his case seems right, until his neighbor comes and examines him.
The casting of lots settles disputes and separates even the mighty.
A brother offended is harder to win than a strong city; disputes are like the bars of a fortress.
From the fruit of a man's mouth his belly is satisfied; he is filled with the yield of his lips.
Death and life are in the power of the tongue; those who love it will eat its fruit.
He who finds a wife finds a good thing and obtains favor from the LORD.
The poor man pleads, but the rich answers harshly.
A man of many companions may come to ruin; but there is a friend who sticks closer than a brother.