Reputation, Generosity, and Child Discipline
Proverbs 22:1-16
Pro.22.1 - Details
Original Text
Morphology
- נבחר: VERB,niphal,perf,3,m,sg
- שם: ADV
- מעשר: NOUN,m,sg,abs
- רב: ADJ,m,sg
- מכסף: PREP+NOUN,m,sg,abs
- ומזהב: CONJ+PREP+NOUN,m,sg,abs
- חן: NOUN,f,sg,abs
- טוב: ADJ,m,pl,abs
Parallels
- Ecclesiastes 7:1 (verbal): Directly parallels the valuation of a 'good name' above valuable substances (Eccl. 7:1: 'A good name is better than precious ointment'), echoing the same proverb-shaped contrast with material goods.
- Proverbs 3:3-4 (thematic): Links steadfast love and faithfulness leading to favour and good understanding before God and people — the proverb’s favour ('chen') is presented as a moral/relational treasure superior to silver and gold.
- Matthew 16:26 (thematic): Jesus’ warning about profiting the world at the cost of the soul ('What does it profit a man to gain the world...') parallels the idea that moral/spiritual goods outweigh worldly riches.
- 1 Timothy 6:6-10 (thematic): Paul contrasts true gain in godliness and contentment with the dangers of loving money, reflecting the proverb’s priority of nonmaterial worth (favour, good name) over silver and gold.
Alternative generated candidates
- A good name is chosen rather than great riches; favor is better than silver and gold.
- A good name is to be chosen rather than great riches; favor is better than silver and gold.
Pro.22.2 - Details
Original Text
Morphology
- עשיר: NOUN,m,sg,abs
- ורש: CONJ+NOUN,m,sg,abs
- נפגשו: VERB,niphal,perf,3,m,pl
- עשה: VERB,qal,perf,3,m,sg
- כלם: PRON,3,m,pl
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Job 34:19 (verbal): Affirms God shows no partiality between rich and poor and that both are the work of his hands—closely echoes Proverbs' claim that the LORD made both rich and poor.
- Job 31:13-15 (thematic): Job appeals to the common Creator—'Did not he who made me in the womb make him?'—echoing Proverbs' emphasis that God is maker of all people regardless of status.
- Psalm 139:13-14 (thematic): Speaks of God forming every person in the womb, underscoring the universal divine workmanship behind all human life, rich and poor alike.
- Romans 2:11 (thematic): Paul's statement that 'God shows no partiality' corresponds to Proverbs' implication that social distinctions do not alter people's common origin in God.
- James 2:1-4 (thematic): James condemns showing favoritism toward the rich over the poor, a practical ethical corollary to Proverbs' theological claim that both rich and poor are God's creation.
Alternative generated candidates
- The rich and the poor meet together; the LORD made them both.
- Rich and poor meet; the LORD has made them both.
Pro.22.3 - Details
Original Text
Morphology
- ערום: ADJ,m,sg
- ראה: VERB,qal,imperat,2,m,sg
- רעה: NOUN,f,sg,abs
- ונסתר: VERB,qal,impf,3,m,sg
- ופתיים: NOUN,m,pl,abs
- עברו: VERB,qal,imp,2,pl
- ונענשו: VERB,niphal,impf,3,m,pl
Parallels
- Prov.27:12 (verbal): Near-verbatim parallel in Proverbs: both contrast the prudent person who perceives danger and withdraws with the simple who continue and suffer punishment.
- Prov.14:15 (thematic): Contrasts the simple and the prudent—'The simple believes everything, but the prudent gives thought to his steps'—echoing the theme that prudence/foresight preserves while simplicity leads to harm.
- Prov.28:26 (thematic): Reinforces the idea that unwisdom/trusting one’s own heart brings ruin, whereas wisdom or prudence brings deliverance or safety, similar to seeing danger and avoiding it.
- Matt.10:16 (thematic): Jesus’ admonition to be 'wise as serpents and innocent as doves' parallels the counsel to exercise prudence and caution in dangerous circumstances rather than naive exposure to harm.
Alternative generated candidates
- The prudent sees danger and hides himself, but the naive go on and are punished.
- The prudent sees danger and hides himself; but the simple pass on and are punished.
Pro.22.4 - Details
Original Text
Morphology
- עקב: PREP
- ענוה: NOUN,f,sg,abs
- יראת: NOUN,f,sg,cs
- יהוה: NOUN,prop,m,sg,abs
- עשר: NUM,card,m,sg,cons
- וכבוד: CONJ+NOUN,m,sg,abs
- וחיים: CONJ+NOUN,m,pl,abs
Parallels
- Prov.15:33 (verbal): Explicitly links 'the fear of the LORD' with wisdom/instruction and states that 'before honor is humility,' closely echoing Prov 22:4's connection of humility and the fear of Yahweh with honor.
- Prov.19:23 (verbal): Declares 'The fear of the LORD leads to life'—a direct verbal and thematic parallel to Prov 22:4, which associates the fear of the Lord with life.
- Prov.10:27 (thematic): Connects the fear of the LORD with longevity ('prolongs days'), paralleling Prov 22:4's promise of life for those characterized by humility and reverence.
- Prov.18:12 (verbal): Says 'before honor is humility,' echoing the Proverbs theme (also in 22:4) that humility precedes and results in honor.
- James 4:6 (allusion): New Testament echo: 'God opposes the proud but gives grace to the humble.' This alludes to the same wisdom-theological principle in Prov 22:4 that humility is rewarded (exaltation/honor) and tied to right relation with God.
Alternative generated candidates
- By humility and the fear of the LORD are riches, honor, and life.
- By humility and the fear of the LORD are riches, honor, and life.
Pro.22.5 - Details
Original Text
Morphology
- צנים: NOUN,m,pl,abs
- פחים: NOUN,m,pl,abs
- בדרך: PREP+NOUN,f,sg,abs
- עקש: ADJ,m,sg,abs
- שומר: PART,qal,ptcp,3,m,sg
- נפשו: NOUN,f,sg,abs+PRON,3,m,sg
- ירחק: VERB,qal,impf,3,m,sg
- מהם: PREP+PRON,3,m,pl
Parallels
- Proverbs 4:14-15 (verbal): Direct warning to avoid the path of the wicked—language and admonition closely parallel: do not enter/keep far from the crooked way.
- Proverbs 2:12-15 (thematic): Describes 'ways' and 'paths' filled with perverse men and snares—shares the theme of dangerous, deceptive paths from which wisdom delivers the person who heeds it.
- Proverbs 7:22-27 (thematic): Depicts the seduction and deadly outcome of following a crooked/enticing path—imagery of snares, ruin, and the need to avoid such ways.
- Proverbs 22:3 (verbal): Closely related practical proverb: the prudent foresight of one who sees danger and withdraws mirrors 'he who guards his soul will keep far from them.'
- Psalm 1:1-2 (thematic): Contrasts the way of the righteous with the way of sinners; echoes the moral geography of 'ways' and the blessing of avoiding the path of the wicked.
Alternative generated candidates
- Thorns and snares lie in the path of the perverse; whoever guards his life will keep far from them.
- Thorns and snares are in the way of the perverse; he who guards his soul will keep far from them.
Pro.22.6 - Details
Original Text
Morphology
- חנך: VERB,qal,perf,3,m,sg
- לנער: PREP+NOUN,m,sg,abs
- על: PREP
- פי: NOUN,m,sg,construct
- דרכו: NOUN,f,sg,abs+PRON,3,m,sg
- גם: ADV
- כי: CONJ
- יזקין: VERB,qal,impf,3,m,sg
- לא: PART_NEG
- יסור: VERB,qal,impf,3,m,sg
- ממנה: PREP+PRON,3,f,sg
Parallels
- Deuteronomy 6:6-7 (thematic): Parental command to teach God’s words to children continually—foundation for lifelong faith and conduct, like training a child in a way.
- Psalm 78:5-7 (thematic): God’s instruction to pass truth to the next generation so they will keep and not forget God’s ways—parallels the promise that childrearing shapes future fidelity.
- Proverbs 4:1-4 (verbal): Fatherly exhortation to children to receive and keep instruction and the way of wisdom—close in language and purpose to training a child in the right way.
- Ephesians 6:4 (allusion): New Testament exhortation to raise children 'in the discipline and instruction of the Lord,' echoing the Hebrew emphasis on formative upbringing.
- Proverbs 29:15 (thematic): Statement that 'the rod and reproof give wisdom' connects to corrective training as part of guiding a child’s lifelong path.
Alternative generated candidates
- Train a child in the way he should go; even when he grows old he will not depart from it.
- Train a child according to his way; even when he is old he will not depart from it.
Pro.22.7 - Details
Original Text
Morphology
- עשיר: NOUN,m,sg,abs
- ברשים: NOUN,m,pl,abs
- ימשול: VERB,qal,impf,3,m,sg
- ועבד: CONJ+NOUN,m,sg,abs
- לוה: VERB,qal,ptc,3,m,sg
- לאיש: PREP+NOUN,m,sg,abs
- מלוה: VERB,qal,ptc,ms,sg
Parallels
- Proverbs 22:26-27 (verbal): Warns against becoming a guarantor/pledging security; closely related language and theme about being liable to a lender and losing one's freedom/resources.
- Proverbs 17:18 (thematic): Speaks of a foolish person who gives surety (becomes a guarantor), echoing the Proverbs motif that involvement with debt puts one under another's power.
- Psalm 37:21 (thematic): Contrasts the wicked who borrow and do not repay with the righteous, linking moral character to practices of borrowing/lending and social consequences.
- Deuteronomy 15:7-11 (thematic): Commands generosity to the poor and envisages debt relief (including the Sabbatical release), addressing the social reality and obligations around lending and the vulnerability of debtors.
- Romans 13:8 (thematic): New Testament injunction 'owe no one anything except to love one another' reframes the ethical stance toward obligations and indebtedness that underlie biblical concern about being subject to lenders.
Alternative generated candidates
- The rich rules over the poor, and the borrower is servant to the lender.
- The rich rule over the poor; the borrower is servant to the lender.
Pro.22.8 - Details
Original Text
Morphology
- זורע: VERB,qal,ptc,m,sg
- עולה: NOUN,f,sg,abs
- יקצר: VERB,qal,impf,3,m,sg
- און: NOUN,m,sg,abs
- ושבט: CONJ+NOUN,m,sg,cs
- עברתו: NOUN,f,sg,cs
- יכלה: VERB,qal,perf,3,f,sg
Parallels
- Job 4:8 (verbal): Uses the same sow/reap idiom—'those who plow iniquity and sow trouble reap the same'—a close verbal parallel to Prov 22:8.
- Hosea 8:7 (thematic): Sowing and reaping as moral causality—'they sow the wind and reap the whirlwind'—an intensified theme of evil producing disastrous consequences.
- Hosea 10:13 (verbal): Speaks of plowing/sowing wickedness and reaping injustice/evil, using language closely analogous to Proverbs 22:8.
- Galatians 6:7 (thematic): New Testament formulation of the same principle: 'whatever one sows, that he will also reap,' echoing the moral law of sowing and reaping in Prov 22:8.
- Proverbs 11:18 (thematic): Within Proverbs' corpus: contrasts sowing wickedness (deceptive wages) with sowing righteousness (a sure reward), reflecting the same moral economy as Prov 22:8.
Alternative generated candidates
- He who sows injustice will reap disaster, and the rod of his wrath will be broken.
- He who sows iniquity will reap trouble; the rod of his wrath will be broken.
Pro.22.9 - Details
Original Text
Morphology
- טוב: ADJ,m,pl,abs
- עין: NOUN,f,sg,cons
- הוא: PRON,3,m,sg
- יברך: VERB,qal,impf,3,m,sg
- כי: CONJ
- נתן: VERB,qal,perf,3,m,sg
- מלחמו: PREP+NOUN,m,sg,abs+SUF,3,m
- לדל: VERB,qal,inf
Parallels
- Proverbs 11:25 (verbal): Both verses link generosity with blessing/refreshment—'the generous person will prosper' echoes 'he who has a generous eye will be blessed.'
- Proverbs 19:17 (thematic): Connects giving to the poor with divine recompense—'whoever is kind to the poor lends to the LORD,' reflecting the moral/reciprocal logic of 22:9.
- Deuteronomy 15:11 (thematic): Commands open-handedness toward the poor ('there will always be poor... open your hand'), providing a legal/ethical background for Proverbs' commendation of giving.
- Isaiah 58:10 (allusion): Promises blessing and rising light for those who feed the hungry ('give your bread to the hungry'), thematically paralleling the blessedness of giving in Prov 22:9.
- Matthew 25:35-40 (thematic): Jesus' identification of righteous blessing with feeding and serving the needy ('I was hungry and you gave me food') echoes Proverbs' linkage of giving to the poor with being blessed.
Alternative generated candidates
- A generous eye will be blessed, for he gives of his bread to the poor.
- He who has a generous eye will be blessed, for he gives his bread to the poor.
Pro.22.10 - Details
Original Text
Morphology
- גרש: VERB,qal,impv,2,m,sg
- לץ: NOUN,m,sg,abs
- ויצא: VERB,qal,wayyiqtol,3,m,sg
- מדון: NOUN,m,sg,abs
- וישבת: VERB,qal,perf,2,m,sg
- דין: NOUN,m,sg,abs
- וקלון: CONJ+NOUN,m,sg,abs
Parallels
- Prov.9:7-8 (verbal): Both verses address the 'scoffer'/'scorner' and how to deal with him—warning that reproving a scoffer is futile, related to the proverb's injunction to cast him out.
- Prov.29:8 (thematic): Shows the disruptive effect of mockers/scoffers on the community ('mockers stir up a city'), echoing 22:10's link between a scoffer and ongoing strife.
- Prov.20:3 (thematic): Affirms the wisdom of avoiding quarrels—'it is an honor to avoid strife'—paralleling 22:10's consequence that removing a scoffer ends contention.
- Titus 3:10 (structural): NT instruction to warn then reject a divisive person mirrors the proverb's remedy of removing a troublemaking person to preserve communal peace.
- 1 Corinthians 5:13 (structural): Paul's command to 'purge the evil person' from the congregation for the sake of the community's well-being parallels the proverb's counsel to expel a scoffer to stop shame and strife.
Alternative generated candidates
- Drive out the scoffer, and contention will cease; quarreling and reproach will depart.
- Drive out a scoffer, and contention will go out; quarrel and reproach will cease.
Pro.22.11 - Details
Original Text
Morphology
- אהב: VERB,qal,perf,3,m,sg
- טהר: ADJ,m,sg,abs
- לב: NOUN,m,sg,abs
- חן: NOUN,f,sg,abs
- שפתיו: NOUN,f,pl,abs+PRON,3,m,sg
- רעהו: NOUN,m,sg,abs+3ms
- מלך: NOUN,m,sg,cons
Parallels
- Prov.16:13 (verbal): Both verses link upright/gracious speech with royal favor—'righteous/gracious lips' are pleasing to kings and win a king's friendship.
- Prov.13:15 (thematic): Declares that right understanding/character wins favor, paralleling the idea that purity of heart and gracious speech gain the king's goodwill.
- Prov.18:16 (thematic): Speaks of a man's gift (or conduct) gaining him access before great men—similar theme of personal qualities producing favor with rulers.
- Ps.45:2 (thematic): Describes grace/persuasion in speech associated with kingship ('grace is poured upon thy lips'), echoing the link between gracious words and royal esteem.
- Esther 2:17 (structural): Narrative example of one obtaining the king's favor through pleasing attributes (favor/grace in the king's sight), illustrating the proverb's point in story form.
Alternative generated candidates
- He who loves a pure heart and whose lips are gracious will have the king as his friend.
- He who loves a pure heart and whose lips are gracious—the king will be his friend.
Pro.22.12 - Details
Original Text
Morphology
- עיני: NOUN,f,pl,cons+1s
- יהוה: NOUN,prop,m,sg,abs
- נצרו: VERB,qal,part,_,f,pl
- דעת: NOUN,f,sg,abs
- ויסלף: VERB,qal,imperf,3,m,sg
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- בגד: NOUN,m,sg,abs
Parallels
- Proverbs 15:3 (verbal): Both verses use the phrase about the 'eyes of the LORD' watching all; Proverbs 15:3 emphasizes God's constant observation of good and evil, echoing the watchful role in Prov 22:12.
- Job 34:21 (thematic): Job 34:21 speaks of God's eyes being on people's ways and watching all their steps, thematically matching Prov 22:12's idea that the LORD preserves knowledge by observing human conduct.
- Proverbs 21:30 (thematic): Proverbs 21:30 declares that no counsel or wisdom can stand against the LORD, which parallels Prov 22:12's claim that God will overturn or frustrate the deceptive words/plans of the faithless.
- Psalm 33:10 (thematic): Psalm 33:10 says the LORD brings the plans of the nations to nothing and frustrates the counsels of peoples, closely paralleling Prov 22:12's depiction of God overthrowing treacherous words.
- Isaiah 8:10 (verbal): Isaiah 8:10 ('take counsel together, it shall come to naught; speak the word, it shall not stand') echoes the imagery of words and plans being brought to nothing by divine sovereignty, similar to Prov 22:12's refutation of deceitful speech.
Alternative generated candidates
- The eyes of the LORD keep knowledge; he overthrows the speech of the treacherous.
- The eyes of the LORD watch over knowledge; he overturns the words of the treacherous.
Pro.22.13 - Details
Original Text
Morphology
- אמר: VERB,qal,perf,3,m,sg
- עצל: NOUN,m,sg,abs
- ארי: NOUN,m,sg,abs
- בחוץ: ADV
- בתוך: PREP
- רחבות: NOUN,f,pl,abs
- ארצח: NOUN,f,sg,cs
Parallels
- Prov.26.13 (verbal): Almost identical wording: the sluggard uses the same fear‑excuse ('A lion in the road/streets') to avoid going out—close verbal parallel within Proverbs.
- Prov.6.6-11 (thematic): Admonishes the sluggard to learn from the ant and warns that laziness leads to want—same theme of sloth and its self‑deceptive rationalizations.
- Prov.24.30-34 (thematic): A pictorial lament over a neglected field and the sluggard’s excuses; highlights consequences of laziness like Prov.22.13’s excuse‑making.
- Prov.20.4 (thematic): Describes the sluggard’s failure to work (does not plow in season) and resulting lack at harvest—another proverb exposing practical consequences of sloth and avoidance.
Alternative generated candidates
- The sluggard says, "There is a lion outside! I shall be slain in the streets!"
- The sluggard says, "There is a lion outside! There is a lion in the streets!"
Pro.22.14 - Details
Original Text
Morphology
- שוחה: NOUN,f,sg,abs
- עמקה: NOUN,f,sg,abs
- פי: NOUN,m,sg,construct
- זרות: NOUN,f,pl,abs
- זעום: ADJ,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- יפל: VERB,qal,impf,3,m,sg
- שם: ADV
Parallels
- Prov.23:27 (verbal): Uses the same image/phrase of a harlot/strange woman as a 'deep pit' (Hebrew parallels the 'deep pit' wording), a direct verbal parallel warning of sexual danger.
- Prov.5:3-6 (thematic): Warnings against the seductive woman—honeyed speech, snares, and ultimate ruin/death—echo the theme that illicit sexual enticement leads to destruction.
- Prov.7:21-27 (thematic): Narrative of a young man led astray by a seductress, ending in death and downfall; parallels the motif of falling into a fatal trap set by a forbidden woman.
- Prov.9:13-18 (allusion): Personification of Folly as a brazen woman who invites the naive to 'deadly' company; echoes the depiction of seductive female folly as leading to ruin.
Alternative generated candidates
- The mouth of an adulteress is a deep pit; one under the LORD's wrath will fall into it.
- The mouth of a strange woman is a deep pit; he who is under the LORD's wrath will fall into it.
Pro.22.15 - Details
Original Text
Morphology
- אולת: NOUN,f,sg,abs
- קשורה: ADJ,f,sg
- בלב: PREP+NOUN,m,sg,abs
- נער: NOUN,m,sg,abs
- שבט: NOUN,m,sg,abs
- מוסר: NOUN,m,sg,const
- ירחיקנה: VERB,qal,impf,3,m,sg
- ממנו: PREP+PRON,3,m,sg
Parallels
- Proverbs 13:24 (verbal): Explicitly links parental discipline (the rod) with the well‑being of a child—sparing the rod is contrasted with diligent chastening, paralleling the idea that discipline removes folly.
- Proverbs 23:13–14 (verbal): Direct instruction not to withhold discipline from a child and assurance that corporal correction (the rod) preserves the child’s life, echoing the theme that discipline drives out foolishness.
- Proverbs 29:15 (thematic): States that 'the rod and reproof give wisdom,' tying the use of correction to the acquisition of wisdom and the removal of folly in children.
- Proverbs 19:18 (thematic): Urges timely chastening of a son while there is hope, underscoring the necessity of corrective discipline to prevent entrenched folly.
- Proverbs 22:6 (structural): Speaks of training a child in the right way so he will not depart from it—complements 22:15’s focus on formative correction that removes foolishness and shapes future behavior.
Alternative generated candidates
- Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.
- Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.
Pro.22.16 - Details
Original Text
Morphology
- עשק: NOUN,m,sg,abs
- דל: ADJ,m,sg
- להרבות: PREP+VERB,qal,inf
- לו: PRON,3,m,sg
- נתן: VERB,qal,perf,3,m,sg
- לעשיר: PREP+NOUN,m,sg,abs
- אך: PART
- למחסור: PREP+NOUN,m,sg,abs
Parallels
- Prov.22:22 (thematic): Directly forbids exploiting or robbing the poor; echoes the warning against oppressing the needy for gain found in 22:16.
- Prov.14:31 (thematic): Contrasts attitude toward the poor—oppressing the poor is condemned and kindness to the needy is upheld, reinforcing the moral principle behind 22:16.
- Prov.28:8 (thematic): Critiques acquiring wealth through extortion or unjust gain; thematically parallels 22:16's linkage of exploiting others for riches with eventual ruin or poverty.
- Isa.1:23 (verbal): Accuses leaders of loving bribes and pursuing rewards so justice is denied to the vulnerable—parallels 22:16's condemnation of giving to the powerful/rich and exploiting the poor.
Alternative generated candidates
- Whoever exacts from the poor to increase his wealth, or gives to the rich, will only come to want.
- He who exacts from the poor to increase his wealth, and he who gives to the rich—both come to want.
A good name is to be chosen rather than great riches; favor is better than silver and gold.
Rich and poor meet; the LORD made them all.
The prudent sees danger and hides himself; the simple go on and are punished.
By humility and the fear of the LORD come riches, honor, and life.
Thorns and snares lie along the path of the perverse; the one who watches over his life will keep far from them.
Train a child in the way he should go; even when he grows old he will not depart from it.
The rich rule over the poor, and the borrower is servant to the lender.
He who sows injustice will reap trouble, and the rod of his wrath will be destroyed.
A generous eye will be blessed, for he gives of his bread to the poor.
Drive out the scoffer, and contention will go out; strife and disgrace will cease.
He who loves a pure heart and whose lips are gracious—the king will be his friend.
The eyes of the LORD keep watch over knowledge, but he casts down the words of the unfaithful.
The sluggard says, "There is a lion outside! I shall be slain in the streets!"
The mouth of a strange woman is a deep pit; he who incurs the LORD's wrath will fall into it.
Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.
He who exacts from the poor to increase his wealth, and he who gives to the rich, will only come to poverty.