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Proverbs 26 compares gossip to rich food that sinks deeply, but the Greek Septuagint translation changes this to “soft” words spoken by “cunning rogues,” using a word connected to monkey-like tricksters in Greek mythology.
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2500 BCE
1000+ CE
Homer, Hesiod Homerica
Classical
Suidas, Cercopes. These were two brothers living upon the earth who practiced every kind of knavery. They were called Cercopes (‘monkey men’) because of their cunning doings: one of them was named Passalus and the other Acmon. Their mother, a daughter of Memnon, seeing their tricks, told them to keep clear of Black-bottom, that is, of Heracles. These Cercopes were sons of the gods Theia and Ocean, and are said to have been turned to stone for trying to deceive Zeus. ‘Liars and cheats, skilled in deeds irremediable, accomplished knaves. Far over the world they roamed deceiving men as they wandered continually.’
Date: 700–601 BCE (based on scholarly estimates)
Proverbs 26:22
Hebrew Bible
21 Like charcoal is to burning coals, and wood to fire, so is a contentious person to kindle strife. 22 The words of a gossip are like choice morsels; and they have gone down into a person’s innermost being. 23 Like a coating of glaze over earthenware are fervent lips with an evil heart.
Date: 600–201 BCE (based on scholarly estimates)
LXX Proverbs 26:22
Septuagint
21 A hearth for coals, and wood for fire; and a railing man for the tumult of strife. 22 The words of cunning scoundrels are soft; but they strike even to the inmost parts of the insides. 23 Silver dishonestly given is to be considered as a potsherd: smooth lips cover a malicious heart.
Date: 100–1 BCE (based on scholarly estimates)
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Notes and References
"... LXX Proverbs 26:22 ... λόγοι κερκώπων μαλακοί, “the words of cunning rogues are soft.” In Greek mythology the Κέρκωπες were two mischievous monkey-like brothers, who played a well-known role in the stories about Heracles. The word soon acquired the more general meaning “knave,” that is, “a base and crafty rogue” ..."
Albert M. Wolters, Septuagint Commentary Series: Proverbs (Leiden: Brill, 2020), 253–254.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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