King James Version
Proverbs 27
27 verses with commentary
Proverbs on Friendship and Prudence
Boast not thyself of to morrow; for thou knowest not what a day may bring forth. to: Heb. to morrow day
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This proverb warns against presumption about the future: 'Boast not thyself of to morrow; for thou knowest not what a day may bring forth.' The command forbids boasting (halal) about tomorrow—making confident predictions or plans without acknowledging human ignorance and God's sovereignty. We 'knowest not' (lo teda) what a single day may produce. This calls for humility about the future, recognizing that life is uncertain and under God's control, not ours. James echoes this: 'ye know not what shall be on the morrow...ye ought to say, If the Lord will' (James 4:14-15). The proverb doesn't forbid planning but presumptuous confidence about outcomes.
Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
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Let another praise you, not your own mouth; 'a stranger, and not thine own lips.' The Hebrew 'halal' (praise) should come from others, not self. Self-praise is prideful and lacks credibility. Reformed theology condemns pride and self-promotion, valuing humility instead. Proverbs 27:21 notes that we're tested by praise—handling it rightly requires grace. Jesus exemplified this, not promoting Himself but being exalted by the Father (Philippians 2:9). Our works should speak for themselves; self-commendation undermines credibility and reveals pride.
A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both. heavy: Heb. heaviness
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A stone and sand are heavy, but 'a fool's wrath is heavier than them both.' The Hebrew 'kobed' (heavy/weighty) describes burden. A fool's anger creates disproportionate problems exceeding physical weights. Foolish wrath is unreasonable, prolonged, and destructive. Reformed theology recognizes anger's danger—'the wrath of man worketh not the righteousness of God' (James 1:20). While righteous indignation exists, the fool's rage is sinful, crushing relationships and peace. Wisdom requires controlling anger; folly lets it control you.
Wrath is cruel, and anger is outrageous; but who is able to stand before envy? Wrath: Heb. Wrath is cruelty, and anger an overflowing envy: or, jealousy?
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Wrath is cruel, anger is outrageous, but 'who is able to stand before envy?' The Hebrew 'qinah' (envy/jealousy) exceeds even wrath and anger in destructiveness. Envy destroys quietly and relentlessly, harder to confront than open anger. Proverbs 14:30 calls it 'rottenness of the bones.' Reformed theology recognizes envy as violation of the tenth commandment and fruit of covetousness. Envy destroyed Cain, Saul, and the Pharisees. Unlike anger which may pass, envy festers indefinitely, making it peculiarly dangerous.
Open rebuke is better than secret love.
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Open rebuke is better than 'secret love.' The Hebrew 'ahab satan' (hidden/concealed love) fails to act for the beloved's good. True love corrects and rebukes when necessary (Hebrews 12:6). Love that won't confront sin isn't genuine love but sentimentality or cowardice. Reformed theology values church discipline as loving act. Faithful wounds from friends exceed kisses from enemies (27:6). This verse corrects modern notions that love means never confronting or disagreeing. Biblical love speaks truth, even when difficult.
Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. deceitful: or, earnest, or, frequent
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Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. This proverb presents one of Scripture's most counter-intuitive truths about relationships. The Hebrew word ne'emanim (נֶאֱמָנִים, "faithful") describes reliability, trustworthiness, and covenant loyalty. True friendship demonstrates faithfulness not through constant affirmation but through loving truthfulness, even when painful. The "wounds" (petsa'im, פְּצָעִים) inflicted by a friend refer to the sharp pain of rebuke, correction, or difficult truth spoken in love.
The contrast with an enemy's kisses could not be starker. While kisses normally symbolize affection and intimacy, when offered by an enemy they become instruments of betrayal—think of Judas kissing Jesus to identify Him for arrest (Matthew 26:48-49), or Joab kissing Amasa before murdering him (2 Samuel 20:9-10). The Hebrew nishkot (נְשִׁיקוֹת, "kisses") combined with ateret (עֲתֶרֶת, "deceitful" or "profuse") suggests excessive, insincere flattery designed to manipulate and destroy.
This wisdom teaches that authentic love sometimes requires inflicting pain for another's good, while false friendship offers pleasant lies that lead to harm. God Himself operates this way: "As many as I love, I rebuke and chasten" (Revelation 3:19). The wounds of discipline, whether from God or godly friends, prove love's authenticity. Conversely, those who flatter us while harboring malice do far more damage than those who wound us with truth.
The contrast with an enemy's kisses could not be starker. While kisses normally symbolize affection and intimacy, when offered by an enemy they become instruments of betrayal—think of Judas kissing Jesus to identify Him for arrest (Matthew 26:48-49), or Joab kissing Amasa before murdering him (2 Samuel 20:9-10). The Hebrew nishkot (נְשִׁיקוֹת, "kisses") combined with ateret (עֲתֶרֶת, "deceitful" or "profuse") suggests excessive, insincere flattery designed to manipulate and destroy.
This wisdom teaches that authentic love sometimes requires inflicting pain for another's good, while false friendship offers pleasant lies that lead to harm. God Himself operates this way: "As many as I love, I rebuke and chasten" (Revelation 3:19). The wounds of discipline, whether from God or godly friends, prove love's authenticity. Conversely, those who flatter us while harboring malice do far more damage than those who wound us with truth.
The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet. loatheth: Heb. treadeth under foot
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The 'full soul' (Hebrew 'saba'—satisfied, satiated) despises honeycomb, but to the hungry every bitter thing is sweet. Satisfaction breeds contempt for blessings; deprivation makes even poor things seem good. This warns against taking God's blessings for granted. Reformed theology recognizes our tendency toward ingratitude when blessed. Israel despised manna despite its miraculous provision (Numbers 21:5). Contentment requires recognizing God's goodness regardless of abundance or lack. Gratitude must be cultivated; it doesn't arise automatically from blessing.
As a bird that wandereth from her nest, so is a man that wandereth from his place.
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As a bird that wandereth from her nest, so is a man that wandereth from his place—The Hebrew noded (נֹדֵד, 'wanders/flees') suggests restless instability, not purposeful travel. The bird that abandons her qen (קֵן, 'nest') leaves eggs or fledglings vulnerable to predators. Similarly, a man who wanders from his maqom (מָקוֹם, 'place/position') abandons responsibilities, relationships, and calling for rootless instability.
This isn't condemnation of all travel but of chronic instability—the perpetual malcontent who believes fulfillment lies elsewhere. Wisdom literature consistently values stability, faithfulness, and contentment in one's appointed sphere (Ecclesiastes 10:4, Proverbs 17:24). The grass appears greener where you don't water it.
This isn't condemnation of all travel but of chronic instability—the perpetual malcontent who believes fulfillment lies elsewhere. Wisdom literature consistently values stability, faithfulness, and contentment in one's appointed sphere (Ecclesiastes 10:4, Proverbs 17:24). The grass appears greener where you don't water it.
Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel. by: Heb. from the counsel of the soul
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Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel—The Hebrew shemen u-qetoret (שֶׁמֶן וּקְטֹרֶת, 'oil and incense') evokes pleasant sensory experience that gladdens the lev (לֵב, 'heart'). Yet superior to aromatic delight is a friend's metheq-nephesh (מֶתֶק־נֶפֶשׁ, 'sweetness of soul')—counsel that comes from etzah nephesh (עֲצַת־נֶפֶשׁ, 'counsel of soul'), advice rooted in genuine care.
True friendship offers more than pleasant company—it provides 'hearty counsel,' the Hebrew suggesting advice from the depths of one's being. Such counsel may be difficult to hear, yet it's sweeter than perfume because it genuinely benefits the hearer (Proverbs 27:6). The gospel provides the ultimate friendship: Christ calls His disciples 'friends' and counsels them through His Spirit (John 15:15).
True friendship offers more than pleasant company—it provides 'hearty counsel,' the Hebrew suggesting advice from the depths of one's being. Such counsel may be difficult to hear, yet it's sweeter than perfume because it genuinely benefits the hearer (Proverbs 27:6). The gospel provides the ultimate friendship: Christ calls His disciples 'friends' and counsels them through His Spirit (John 15:15).
Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
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Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off—The Hebrew re'akha v-re'a avikha al-ta'azov (רֵעֲךָ וְרֵעַ אָבִיךָ אַל־תַּעֲזֹב, 'your friend and your father's friend do not forsake') emphasizes multi-generational covenant loyalty. True friendship transcends convenience—it's inherited, cultivated, and maintained through seasons. The contrast between shaken qarov (שָׁכֵן קָרוֹב, 'near neighbor') and ach rachok (אָח רָחוֹק, 'far brother') isn't familial denigration but practical wisdom: proximity enables help in crisis.
Maintain long-term friendships and proximity to community. In calamity (eid, אֵיד, 'disaster'), theoretical relationships offer little comfort—you need people who can physically arrive. This wisdom informed early church practices of localized community with tangible mutual aid (Acts 2:44-45). Digital 'friendship' that lacks embodied presence offers limited help in real crisis.
Maintain long-term friendships and proximity to community. In calamity (eid, אֵיד, 'disaster'), theoretical relationships offer little comfort—you need people who can physically arrive. This wisdom informed early church practices of localized community with tangible mutual aid (Acts 2:44-45). Digital 'friendship' that lacks embodied presence offers limited help in real crisis.
My son, be wise, and make my heart glad, that I may answer him that reproacheth me.
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My son, be wise, and make my heart glad—The Hebrew ḥākam (חָכַם, be wise) is more than intellectual knowledge; it's skillful living in the fear of the Lord (1:7). The father's joy (śāmaḥ, שָׂמַח) is tied to the son's moral choices. That I may answer him that reproacheth me reveals the apologetic dimension of wise living—a godly child vindicates parental instruction before critics.
This verse uniquely connects personal wisdom with family honor and public testimony. When children walk in wisdom, they become living arguments for God's truth, answering skeptics who mock biblical parenting (cf. 1 Timothy 3:4-5, where managing one's household well qualifies for church leadership).
This verse uniquely connects personal wisdom with family honor and public testimony. When children walk in wisdom, they become living arguments for God's truth, answering skeptics who mock biblical parenting (cf. 1 Timothy 3:4-5, where managing one's household well qualifies for church leadership).
A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.
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A prudent man foreseeth the evil—The Hebrew ʿārûm (עָרוּם, prudent) means shrewd or sensible, one who perceives danger before it arrives. Hideth himself (sātar, סָתַר) means to take protective action, not cowardice but wisdom. Contrast the simple (pĕtāʾîm, פְּתָאִים)—the naive, gullible ones who pass on obliviously and are punished (ʿānash, עָנַשׁ, suffer consequences).
This proverb appears nearly verbatim in 22:3, emphasizing its importance. The Christian application extends beyond physical danger to spiritual discernment—foreseeing temptation's consequences and fleeing (1 Corinthians 6:18, 10:14). Joseph exemplified this by fleeing Potiphar's wife (Genesis 39:12).
This proverb appears nearly verbatim in 22:3, emphasizing its importance. The Christian application extends beyond physical danger to spiritual discernment—foreseeing temptation's consequences and fleeing (1 Corinthians 6:18, 10:14). Joseph exemplified this by fleeing Potiphar's wife (Genesis 39:12).
Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.
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Take his garment that is surety for a stranger—This legal advice warns against careless financial guarantees. Hebrew ʿārab (עָרַב, surety) means pledging oneself for another's debt. Take a pledge (ḥābal, חָבַל) means seize collateral. For a strange woman (nokrîyâ, נָכְרִיָּה) may refer to a foreigner or adulteress—both suggesting foolish judgment.
This verse (repeated in 20:16) protects lenders from those with poor judgment. Someone willing to guarantee debts for unknown strangers or immoral relationships lacks discernment. The New Testament echoes this caution about hasty suretyship (Proverbs 6:1-5, 11:15), while Christ's substitutionary atonement inverts it—He became surety for His people (Hebrews 7:22).
This verse (repeated in 20:16) protects lenders from those with poor judgment. Someone willing to guarantee debts for unknown strangers or immoral relationships lacks discernment. The New Testament echoes this caution about hasty suretyship (Proverbs 6:1-5, 11:15), while Christ's substitutionary atonement inverts it—He became surety for His people (Hebrews 7:22).
He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
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He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him—This proverb exposes insincere flattery disguised as blessing. The Hebrew bārak (בָּרַך, blesseth) combined with qôl gādôl (קוֹל גָּדוֹל, loud voice) and inappropriate timing (early morning disturbance) reveals ulterior motives.
The excessive, ill-timed praise is counted a curse (qĕlālâ, קְלָלָה) because it's recognized as manipulation, not genuine goodwill. True friendship speaks truthful words at appropriate times (27:6, 'Faithful are the wounds of a friend; but the kisses of an enemy are deceitful'). This warns against both giving and receiving flattery—it corrupts relationships.
The excessive, ill-timed praise is counted a curse (qĕlālâ, קְלָלָה) because it's recognized as manipulation, not genuine goodwill. True friendship speaks truthful words at appropriate times (27:6, 'Faithful are the wounds of a friend; but the kisses of an enemy are deceitful'). This warns against both giving and receiving flattery—it corrupts relationships.
A continual dropping in a very rainy day and a contentious woman are alike.
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A continual dropping in a very rainy day and a contentious woman are alike—The Hebrew deled tôrēd (דֶּלֶף טוֹרֵד, continual dropping) describes relentless dripping through a leaky roof. Contentious (midyānîm, מִדְיָנִים) means quarrelsome, argumentative. The comparison is to constant irritation that wears down patience and makes home unbearable.
This is the second of three proverbs about contentious women (19:13, 21:9, 27:15-16), emphasizing the destructive power of chronic conflict in marriage. While gender-specific in expression, the principle applies to any habitually quarrelsome person (26:21). The New Testament calls for gentle, peaceful relationships (1 Peter 3:1-4, Ephesians 4:31-32).
This is the second of three proverbs about contentious women (19:13, 21:9, 27:15-16), emphasizing the destructive power of chronic conflict in marriage. While gender-specific in expression, the principle applies to any habitually quarrelsome person (26:21). The New Testament calls for gentle, peaceful relationships (1 Peter 3:1-4, Ephesians 4:31-32).
Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.
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Whosoever hideth her hideth the wind—Attempting to restrain (ṣāp̱an, צָפַן, hide/restrain) a contentious woman (v. 15) is like trying to contain wind (rûaḥ, רוּחַ)—impossible. The ointment of his right hand, which bewrayeth itself—perfume (shemen, שֶׁמֶן) inevitably reveals its presence; you cannot conceal fragrance. Both metaphors emphasize futility.
This verse acknowledges the limits of human ability to change another person. Only God's Spirit can transform a quarrelsome heart. The New Testament echoes this—husbands are called to love, not to control (Ephesians 5:25), and transformation comes through the Spirit's work (Galatians 5:22-23), not human manipulation.
This verse acknowledges the limits of human ability to change another person. Only God's Spirit can transform a quarrelsome heart. The New Testament echoes this—husbands are called to love, not to control (Ephesians 5:25), and transformation comes through the Spirit's work (Galatians 5:22-23), not human manipulation.
Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.
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Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. This elegant metaphor teaches that genuine friendship functions as a sharpening process where each friend improves the other through their relationship. The comparison to iron sharpening iron suggests friction, challenge, and refinement rather than mere comfort or ease. Two pieces of iron cannot sharpen each other through passive association; the process requires active engagement, pressure, and contact. Similarly, a true friend provides constructive challenge, honest feedback, and demanding accountability that hones one's character, perspective, and competence.
The phrase 'sharpeneth the countenance of his friend' (Hebrew: yaratz) suggests making one's face shine or enhancing one's appearance and demeanor. This indicates that the refining process improves not merely hidden character but visible presentation—one becomes more capable, confident, and attractive (in the broader sense) through friendship. The transformation is relational: neither friend accomplishes this alone, but through interaction, mutual challenge, and example-setting. This proverb implicitly rejects comfortable friendships based merely on mutual affirmation. Instead, it validates the necessity of friends who speak truth, who challenge complacency, who model excellence, and who refuse to enable self-deception.
The proverb teaches a critical principle often lost in modern sentimentalized views of friendship: the best friends are not those who tell us what we want to hear, but those who care enough to tell us what we need to hear. Such friendships require vulnerability, since honest feedback can sting. They require humility, since one must be willing to hear critique. But the result—a person sharpened, refined, and improved—justifies the discomfort. The verse presupposes that growth requires external challenge and that isolation or only-positive-feedback environments lead to dullness and deterioration.
Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured.
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Whoso keepeth the fig tree shall eat the fruit thereof (שֹׁמֵר תְּאֵנָה יֹאכַל פִּרְיָהּ, shomer te'enah yokhal piryah)—the Hebrew verb שָׁמַר (shamar, 'to keep, guard, watch') emphasizes faithful, attentive care rather than mere ownership. Ancient fig trees required patient cultivation: pruning, protection from pests, watering during dry seasons.
So he that waiteth on his master shall be honoured (שֹׁמֵר אֲדֹנָיו יְכֻבָּד, shomer adonav yekhubbad)—the parallel reveals vocational faithfulness as spiritual discipline. The term כָּבוֹד (kavod, 'honor, weight, glory') suggests not empty praise but substantial reward. Jesus extends this principle in the parable of the faithful servant (Luke 12:42-44), where stewardship leads to greater responsibility.
So he that waiteth on his master shall be honoured (שֹׁמֵר אֲדֹנָיו יְכֻבָּד, shomer adonav yekhubbad)—the parallel reveals vocational faithfulness as spiritual discipline. The term כָּבוֹד (kavod, 'honor, weight, glory') suggests not empty praise but substantial reward. Jesus extends this principle in the parable of the faithful servant (Luke 12:42-44), where stewardship leads to greater responsibility.
As in water face answereth to face, so the heart of man to man.
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As in water face answereth to face (כַּמַּיִם הַפָּנִים לַפָּנִים, kamayim hapanim lapanim)—the simile of water as mirror employs the ancient practice of seeing one's reflection in still water before polished metal mirrors became common. The Hebrew פָּנִים (panim, 'face') also carries connotations of presence, countenance, and inner disposition.
So the heart of man to man (כֵּן לֵב־הָאָדָם לָאָדָם, ken lev-ha'adam la'adam)—the לֵב (lev, 'heart') in Hebrew encompasses mind, will, emotions, and moral character. This proverb reveals the profound truth of human interconnectedness: we know ourselves through relationships. Iron sharpens iron (Proverbs 27:17); water reflects water; hearts reveal hearts.
So the heart of man to man (כֵּן לֵב־הָאָדָם לָאָדָם, ken lev-ha'adam la'adam)—the לֵב (lev, 'heart') in Hebrew encompasses mind, will, emotions, and moral character. This proverb reveals the profound truth of human interconnectedness: we know ourselves through relationships. Iron sharpens iron (Proverbs 27:17); water reflects water; hearts reveal hearts.
Hell and destruction are never full; so the eyes of man are never satisfied. never: Heb. not
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Hell and destruction are never full (שְׁאוֹל וַאֲבַדּוֹ לֹא תִשְׂבַּעְנָה, sheol va'abaddo lo tisba'enah)—שְׁאוֹל (Sheol) denotes the realm of the dead, the grave that swallows all humanity; אֲבַדּוֹן (Abaddon, 'destruction, place of perishing') appears six times in Scripture, personified in Revelation 9:11 as the angel of the abyss. The verb שָׂבַע (sava, 'to be satisfied, filled') is negated absolutely.
So the eyes of man are never satisfied (וְעֵינֵי הָאָדָם לֹא תִשְׂבַּעְנָה, ve'einei ha'adam lo tisba'enah)—human desire mirrors death's insatiability. John warns against 'the lust of the eyes' (1 John 2:16); Ecclesiastes declares all earthly pursuits vanity. Only in God do our souls find rest (Psalm 63:5).
So the eyes of man are never satisfied (וְעֵינֵי הָאָדָם לֹא תִשְׂבַּעְנָה, ve'einei ha'adam lo tisba'enah)—human desire mirrors death's insatiability. John warns against 'the lust of the eyes' (1 John 2:16); Ecclesiastes declares all earthly pursuits vanity. Only in God do our souls find rest (Psalm 63:5).
As the fining pot for silver, and the furnace for gold; so is a man to his praise.
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As the fining pot for silver, and the furnace for gold (מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב, matzeref lakkesef ve'khur lazahav)—the מַצְרֵף (matzeref, 'crucible, refining pot') and כּוּר (kur, 'furnace') test metal purity by extreme heat, burning away dross. Malachi 3:2-3 uses this imagery for God's refining work.
So is a man to his praise (וְאִיש לְפִי מְהַלְלוֹ, ve'ish lefi mehallelo)—how a man handles תְּהִלָּה (tehillah, 'praise, commendation') reveals his character. Does praise produce humility or arrogance? Gratitude or entitlement? The test of success often proves harder than the test of adversity. Herod accepted worship and was struck down (Acts 12:21-23); David deflected glory to God (2 Samuel 7:18-29).
So is a man to his praise (וְאִיש לְפִי מְהַלְלוֹ, ve'ish lefi mehallelo)—how a man handles תְּהִלָּה (tehillah, 'praise, commendation') reveals his character. Does praise produce humility or arrogance? Gratitude or entitlement? The test of success often proves harder than the test of adversity. Herod accepted worship and was struck down (Acts 12:21-23); David deflected glory to God (2 Samuel 7:18-29).
Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
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Though thou shouldest bray a fool in a mortar among wheat with a pestle (אִם־תִּכְתּוֹשׁ אֶת־הָאֱוִיל בַּמַּכְתֵּשׁ בְּתוֹךְ הָרִיפוֹת בַּעֱלִי, im-tikhtosh et-ha'evil bamakhitesh betokh harifot ba'eli)—the graphic imagery employs כָּתַשׁ (katash, 'to pound, beat') and מַכְתֵּשׁ (makhtesh, 'mortar'), tools for grinding grain with an עֱלִי (eli, 'pestle'). The violent action suggests extreme measures applied to the אֱוִיל (evil, 'fool').
Yet will not his foolishness depart from him (לֹא־תָסוּר מֵעָלָיו אִוַּלְתּוֹ, lo-tasur me'alav ivvalto)—the אִוֶּלֶת (ivvelet, 'folly, foolishness') remains immovable. Proverbs distinguishes the פֶּתִי (peti, 'simple one' who can learn) from the אֱוִיל ('fool' who rejects correction) and the לֵץ (lets, 'scoffer' who mocks wisdom). This fool has hardened beyond discipline's reach—a sobering warning about the calcification of character.
Yet will not his foolishness depart from him (לֹא־תָסוּר מֵעָלָיו אִוַּלְתּוֹ, lo-tasur me'alav ivvalto)—the אִוֶּלֶת (ivvelet, 'folly, foolishness') remains immovable. Proverbs distinguishes the פֶּתִי (peti, 'simple one' who can learn) from the אֱוִיל ('fool' who rejects correction) and the לֵץ (lets, 'scoffer' who mocks wisdom). This fool has hardened beyond discipline's reach—a sobering warning about the calcification of character.
Be thou diligent to know the state of thy flocks, and look well to thy herds. look: Heb. set thy heart
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Be thou diligent to know the state of thy flocks (יָדֹעַ תֵּדַע פְּנֵי צֹאנֶךָ, yado'a teda penei tzonekha)—the emphatic doubling of יָדַע (yada, 'to know') creates an intensive imperative: 'knowing, know!' This is intimate, experiential knowledge, not mere information. The פָּנִים (panim, 'face') of the flock suggests personal attention to each animal's condition.
And look well to thy herds (שִׁית לִבְּךָ לַעֲדָרִים, shit libekha la'adarim)—literally 'set your heart to the herds.' The לֵב (lev, 'heart') again emphasizes not casual observation but devoted attention. This begins a five-verse unit (23-27) on stewardship and providence, teaching that faithful management of God's gifts secures lasting provision. Jesus's parable of the talents (Matthew 25:14-30) extends this principle to all divine entrustments.
And look well to thy herds (שִׁית לִבְּךָ לַעֲדָרִים, shit libekha la'adarim)—literally 'set your heart to the herds.' The לֵב (lev, 'heart') again emphasizes not casual observation but devoted attention. This begins a five-verse unit (23-27) on stewardship and providence, teaching that faithful management of God's gifts secures lasting provision. Jesus's parable of the talents (Matthew 25:14-30) extends this principle to all divine entrustments.
For riches are not for ever: and doth the crown endure to every generation? riches: Heb. strength to: Heb. to generation and generation?
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For riches are not for ever (כִּי לֹא לְעוֹלָם חֹסֶן, ki lo le'olam chosen)—חֹסֶן (chosen, 'wealth, riches, treasure') lacks permanence; לְעוֹלָם (le'olam, 'forever, perpetually') is negated. What seems solid proves transient. James 5:2-3 warns the wealthy: 'Your riches are corrupted... your gold and silver is cankered.'
And doth the crown endure to every generation? (וְאִם־נֵזֶר לְדוֹר וָדוֹר, ve'im-nezer ledor vador)—the rhetorical question expects a negative answer. Even the נֵזֶר (nezer, 'crown, diadem')—symbol of ultimate earthly power—passes from דּוֹר (dor, 'generation') to generation. Solomon, possessing unparalleled wealth and power, understood their impermanence. Only God's kingdom endures forever (Daniel 4:34); storing treasure in heaven proves the wise investment (Matthew 6:19-20).
And doth the crown endure to every generation? (וְאִם־נֵזֶר לְדוֹר וָדוֹר, ve'im-nezer ledor vador)—the rhetorical question expects a negative answer. Even the נֵזֶר (nezer, 'crown, diadem')—symbol of ultimate earthly power—passes from דּוֹר (dor, 'generation') to generation. Solomon, possessing unparalleled wealth and power, understood their impermanence. Only God's kingdom endures forever (Daniel 4:34); storing treasure in heaven proves the wise investment (Matthew 6:19-20).
The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered.
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The hay appeareth, and the tender grass sheweth itself (גָּלָה חָצִיר וְנִרְאָה־דֶשֶׁא, galah chatzir ve'nir'ah-deshe)—the agricultural cycle continues: חָצִיר (chatzir, 'grass, hay') is revealed (גָּלָה, galah, 'to uncover, disclose') as mature growth, while דֶּשֶׁא (deshe, 'tender grass, vegetation') appears as new growth.
And herbs of the mountains are gathered (וְנֶאֶסְפוּ עִשְּׂבוֹת הָרִים, ve'ne'esfu issvot harim)—the verb אָסַף (asaf, 'to gather, collect') suggests intentional harvesting. This verse continues the stewardship theme (verses 23-27): nature's reliable cycles reward the diligent manager. God's creation operates by faithful rhythms (Genesis 8:22); human responsibility is to work in harmony with divine providence, neither presuming on tomorrow nor despising today's provision.
And herbs of the mountains are gathered (וְנֶאֶסְפוּ עִשְּׂבוֹת הָרִים, ve'ne'esfu issvot harim)—the verb אָסַף (asaf, 'to gather, collect') suggests intentional harvesting. This verse continues the stewardship theme (verses 23-27): nature's reliable cycles reward the diligent manager. God's creation operates by faithful rhythms (Genesis 8:22); human responsibility is to work in harmony with divine providence, neither presuming on tomorrow nor despising today's provision.
The lambs are for thy clothing, and the goats are the price of the field.
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The lambs are for thy clothing (כְּבָשִׂים לִלְבוּשֶׁךָ, kevasim livushekha)—כֶּבֶשׂ (keves, 'lamb, sheep') provides לְבוּשׁ (levush, 'clothing, garment') through wool. The plural suggests sustainable yield: proper management allows shearing without slaughtering the flock.
And the goats are the price of the field (וּמְחִיר שָׂדֶה עַתּוּדִים, umechir sadeh attudim)—עַתּוּד (attud, 'male goat, he-goat') serves as מְחִיר (mechir, 'price, payment') for acquiring or maintaining the שָׂדֶה (sadeh, 'field, cultivated land'). The economic principle: faithful stewardship creates a self-sustaining cycle where assets generate resources for acquiring more productive capacity. This is biblical prosperity—not getting rich quick, but patient multiplication of God's entrustments (compare the parable of the minas, Luke 19:11-27).
And the goats are the price of the field (וּמְחִיר שָׂדֶה עַתּוּדִים, umechir sadeh attudim)—עַתּוּד (attud, 'male goat, he-goat') serves as מְחִיר (mechir, 'price, payment') for acquiring or maintaining the שָׂדֶה (sadeh, 'field, cultivated land'). The economic principle: faithful stewardship creates a self-sustaining cycle where assets generate resources for acquiring more productive capacity. This is biblical prosperity—not getting rich quick, but patient multiplication of God's entrustments (compare the parable of the minas, Luke 19:11-27).
And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens. maintenance: Heb. life
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And thou shalt have goats' milk enough for thy food (וְדֵי חֲלֵב עִזִּים לְלַחְמֶךָ, vedei chalev izzim lelahmekha)—דַּי (dai, 'sufficiency, enough') modifies חָלָב (chalav, 'milk'); עֵז (ez, 'goat') produces abundant, nourishing milk. לֶחֶם (lechem, 'bread, food') represents complete sustenance.
For the food of thy household, and for the maintenance for thy maidens (לְלֶחֶם בֵּיתֶךָ וְחַיִּים לְנַעֲרוֹתֶיךָ, lelechem beitekha vechayim lena'arotekha)—the provision extends to בַּיִת (bayit, 'household, family') and נַעֲרָה (na'arah, 'young woman, maidservant'). The word חַיִּים (chayyim, 'life, living, sustenance') emphasizes not mere survival but flourishing life. This concluding verse of the stewardship unit (23-27) reveals the goal: faithful management provides abundantly for one's entire household. Paul echoes this: 'If anyone does not provide for his own... he has denied the faith' (1 Timothy 5:8).
For the food of thy household, and for the maintenance for thy maidens (לְלֶחֶם בֵּיתֶךָ וְחַיִּים לְנַעֲרוֹתֶיךָ, lelechem beitekha vechayim lena'arotekha)—the provision extends to בַּיִת (bayit, 'household, family') and נַעֲרָה (na'arah, 'young woman, maidservant'). The word חַיִּים (chayyim, 'life, living, sustenance') emphasizes not mere survival but flourishing life. This concluding verse of the stewardship unit (23-27) reveals the goal: faithful management provides abundantly for one's entire household. Paul echoes this: 'If anyone does not provide for his own... he has denied the faith' (1 Timothy 5:8).