Proverbs / Chapter 24

Proverbs 24

34 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

Proverbs 24 concludes the 'Words of the Wise' (vv1-22) and appends a brief additional collection titled 'These also are by the wise' (vv23-34). The chapter addresses envy of the wicked, the strength wisdom provides, the duty to rescue the innocent, the certainty of divine judgment, and the famous 'sluggard's vineyard' parable. It moves from prohibitions and exhortations to a closing narrative illustration.

What Makes This Chapter Remarkable

Verses 11-12 contain one of the most morally demanding statements in the Hebrew Bible: the obligation to rescue those being dragged to slaughter, with the explicit warning that claiming ignorance will not work before God. This is not a suggestion but an imperative, and it eliminates the defense of 'I did not know.' God weighs hearts (see 21:2) and will repay according to action or inaction. The 'sluggard's vineyard' parable (vv30-34) is the only true narrative in the Proverbs collection — a first-person account of walking past a lazy man's ruined field and drawing a lesson. It ends with a nearly verbatim quotation of 6:10-11, creating an internal echo within the book.

Translation Friction

Verse 17-18 ('Do not rejoice when your enemy falls... or the LORD may see and be displeased and turn His anger away from him') has troubled interpreters because the motivation seems self-interested: do not gloat lest God relent and spare your enemy. But the deeper logic is about leaving judgment to God entirely — if you take satisfaction in another's downfall, you have inserted yourself into God's judicial role, and He may reverse the outcome to preserve His sovereignty over justice.

Connections

The rescue imperative (vv11-12) connects to Ezekiel 3:17-21 (the watchman's obligation) and James 4:17 ('whoever knows the right thing to do and fails to do it, for him it is sin'). The 'do not rejoice at your enemy's fall' teaching (vv17-18) is echoed in Job 31:29 and expanded by Jesus in Matthew 5:44. The sluggard's vineyard (vv30-34) quotes Proverbs 6:10-11 verbatim. The 'these also are by the wise' header (v23) parallels the collection headers in 10:1, 22:17, and 25:1.

Proverbs 24:1

אַל־תְּ֭קַנֵּא בְּאַנְשֵׁ֣י רָעָ֑ה וְאַל־תִּ֝תְאָ֗ו לִהְי֥וֹת אִתָּֽם׃

Do not envy violent people, and do not desire to be among them,

KJV Be not thou envious against evil men, neither desire to be with them.

Notes & Key Terms

Translator Notes

The chapter opens with the same warning that closed the previous instruction unit (23:17): do not let envy of the wicked corrupt your moral compass. 'Violent people' (anshe ra'ah, literally 'men of evil/harm') are those who use force and manipulation to get ahead. The desire (tit'av, 'to crave, to long for') to join them is the temptation of expedience — their methods seem to work.

Proverbs 24:2

כִּי־שֹׁ֭ד יֶהְגֶּ֣ה לִבָּ֑ם וְ֝עָמָ֗ל שִׂפְתֵיהֶ֥ם תְּדַבֵּֽרְנָה׃

for their hearts plan violence and their lips speak of causing harm.

KJV For their heart studieth destruction, and their lips talk of mischief.

Notes & Key Terms

Translator Notes

The verb yehgeh ('meditates, murmurs, plans') is the same word used for meditating on God's instruction in Psalm 1:2 — here inverted. Where the righteous person meditates on torah, the violent person meditates on shod ('destruction, violence, devastation'). Same cognitive process, opposite content.

Proverbs 24:3

בְּ֭חָכְמָה יִבָּ֣נֶה בָּ֑יִת וּ֝בִתְבוּנָ֗ה יִתְכּוֹנָֽן׃

By wisdom a house is built, and by understanding it is established.

KJV Through wisdom is an house builded; and by understanding it is established:

Notes & Key Terms

Translator Notes

Bayit ('house') means both the physical structure and the household — the family, the legacy, the dynasty. Wisdom builds (yibbaneh, passive — wisdom is the means) and understanding establishes (yitkonen, 'is made firm, is set on a foundation'). The passive voice emphasizes that wisdom is an instrument, not an agent — it is the tool God provides for building stable lives.

Proverbs 24:4

וּ֭בְדַעַת חֲדָרִ֣ים יִמָּלְא֑וּ כָּל־ה֖וֹן יָקָ֣ר וְנָעִֽים׃

and by knowledge its rooms are filled with every kind of precious and pleasant wealth.

KJV And by knowledge shall the chambers be filled with all precious and pleasant riches.

Notes & Key Terms

Translator Notes

The progression from wisdom (v3) to understanding (v3) to knowledge (da'at, v4) represents three aspects of the same intellectual virtue. Wisdom designs, understanding constructs, and knowledge furnishes. The filled rooms (chadarim, 'inner chambers') represent abundance that comes from living wisely — not sudden wealth but accumulated prosperity.

Proverbs 24:5

גֶּֽבֶר־חָכָ֥ם בַּע֑וֹז וְאִֽישׁ־דַּ֝֗עַת מְאַמֶּץ־כֹּֽחַ׃

A wise person is powerful, and a person of knowledge increases strength.

KJV A wise man is strong; yea, a man of knowledge increaseth strength.

Notes & Key Terms

Translator Notes

Gever chakham ba-oz ('a wise warrior is in strength') links wisdom to military power — the wise commander is stronger than the merely brave. This extends the logic of 21:22 (the wise person scales the city of warriors). Me'ammets ko'ach ('strengthening power, increasing might') suggests continuous growth — wisdom compounds strength over time.

Proverbs 24:6

כִּ֣י בְ֭תַחְבֻּלוֹת תַּעֲשֶׂה־לְּךָ֣ מִלְחָמָ֑ה וּ֝תְשׁוּעָ֗ה בְּרֹ֣ב יוֹעֵֽץ׃

For by wise strategy you wage your war, and victory comes through many advisors.

KJV For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety.

Notes & Key Terms

Translator Notes

Tachbulot ('guidance, steering, strategy') comes from the language of sailing — the ropes that steer a ship. War requires not just courage but navigation. Teshu'ah be-rov yo'ets ('deliverance in an abundance of counselors') repeats the teaching of 11:14 and 15:22: wisdom is collective, not individual. No single person sees everything; many advisors together see more.

Proverbs 24:7

רָאמ֣וֹת לֶ֭אֱוִיל חָכְמ֑וֹת בַּ֝שַּׁ֗עַר לֹ֣א יִפְתַּח־פִּֽיהוּ׃

Wisdom is beyond the fool's reach; at the city gate he cannot open his mouth.

KJV Wisdom is too high for a fool: he openeth not his mouth in the gate.

Notes & Key Terms

Translator Notes

Ra'mot ('corals, high things, things beyond reach') describes wisdom as elevated above the fool's capacity. The practical consequence: ba-sha'ar ('at the gate') — the place of legal proceedings and civic deliberation — the fool has nothing to contribute. He cannot open his mouth (lo yiftach-pihu) because he has nothing worth saying. Wisdom's absence results in civic silence.

Proverbs 24:8

מְחַשֵּׁ֥ב לְהָרֵ֑עַ ל֝֗וֹ בַּֽעַל־מְזִמּ֥וֹת יִקְרָֽאוּ׃

Whoever schemes to do harm will be called a master of plots.

KJV He that deviseth to do evil shall be called a mischievous person.

Notes & Key Terms

Translator Notes

Ba'al mezimmot ('master of schemes, lord of plots') is a reputation label — the community will name you according to your behavior. Mezimmah can mean either 'prudence' (positive) or 'scheme' (negative); here the context determines the negative reading. The schemer earns a title that follows him permanently.

Proverbs 24:9

זִמַּ֣ת אִוֶּ֣לֶת חַטָּ֑את וְתוֹעֲבַ֖ת לְאָדָ֣ם לֵֽץ׃

The scheming of folly is sin, and the scoffer is detestable to others.

KJV The thought of foolishness is sin: and the scorner is an abomination to men.

Notes & Key Terms

Translator Notes

Zimmah ('scheme, plan, purpose') when paired with ivvelet ('folly') produces sin (chattat). The proverb locates sin not just in action but in intention — planning foolishness is already sinful. The scoffer (lets) is to'avat le-adam ('detestable to humanity') — universally despised, not merely by the wise but by everyone.

Proverbs 24:10

הִ֭תְרַפִּיתָ בְּי֥וֹם צָרָ֗ה צַ֣ר כֹּחֶֽךָ׃

If you collapse on the day of trouble, your strength is indeed small.

KJV If thou faint in the day of adversity, thy strength is small.

Notes & Key Terms

Translator Notes

The wordplay between tsarah ('trouble, distress') and tsar ('narrow, small, constricted') is untranslatable: 'in the day of distress — distressed is your strength.' Crisis reveals capacity. The verb hitrappita ('you become slack, you go limp, you collapse') describes not physical weakness but moral failure — the inability to act when action is needed.

Proverbs 24:11

הַ֭צֵּל לְקֻחִ֣ים לַמָּ֑וֶת וּמָטִ֥ים לַ֝הֶ֗רֶג אִם־תַּחְשֽׂוֹךְ׃

Rescue those being dragged off to death; hold back those stumbling toward slaughter.

KJV If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain;

Notes & Key Terms

Translator Notes

The verse does not specify who is doing the killing or why. The imperative applies regardless of the circumstances: if someone is being unjustly killed, you are commanded to intervene. The breadth of application is the point.

Proverbs 24:12

כִּֽי־תֹאמַ֗ר הֵ֤ן לֹא־יָדַ֣עְנוּ זֶ֑ה הֲ‍ֽלֹא־תֹ֘כֵ֤ן לִבּ֨וֹת ׀ ה֤וּא יָבִ֗ין וְנֹצֵ֣ר נַ֭פְשְׁךָ ה֣וּא יֵדָ֑ע וְהֵשִׁ֖יב לְאָדָ֣ם כְּפָעֳלֽוֹ׃

If you say, 'But we did not know about this!' — does not He who weighs hearts perceive it? Does not He who guards your life know? And will He not repay each person according to what he has done?

KJV If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?

Notes & Key Terms

Translator Notes

This is among the most ethically demanding passages in wisdom literature. It places a positive obligation on the bystander and removes the most common excuse for inaction. The theological grounding is God's omniscience: He knows what you knew and what you chose not to do.

Proverbs 24:13

אֱכָל־בְּנִ֣י דְבַ֣שׁ כִּי־ט֑וֹב וְנֹ֥פֶת מָ֝ת֗וֹק עַל־חִכֶּֽךָ׃

Eat honey, my son, for it is good, and drippings from the comb are sweet on your palate.

KJV My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste:

Notes & Key Terms

Translator Notes

Honey (devash) was the primary sweetener in ancient Israel and a symbol of the good life. Nofet ('drippings, oozing honey from the comb') is the purest, most desirable form. The instruction is not merely about food but sets up the analogy in v14: as honey is sweet to the body, wisdom is sweet to the soul.

Proverbs 24:14

כֵּ֤ן ׀ דְּעֶ֥ה חָכְמָ֗ה לְנַ֫פְשֶׁ֥ךָ אִם־מָ֭צָאתָ וְיֵ֣שׁ אַחֲרִ֑ית וְ֝תִקְוָתְךָ֗ לֹ֣א תִכָּרֵֽת׃

Know that wisdom is the same for your soul. If you find it, there will be a future, and your hope will not be cut off.

KJV So shall the knowledge of wisdom be unto thy soul: when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off.

Notes & Key Terms

Translator Notes

The comparison is precise: what honey does for the taste buds, wisdom does for the nefesh ('soul, self, life'). The promise repeats 23:18 verbatim — yesh acharit ve-tiqvatekha lo tikkaret ('there is a future, and your hope will not be cut off'). Wisdom offers sweetness now and security later.

Proverbs 24:15

אַל־תֶּאֱרֹ֣ב רָ֭שָׁע לִנְוֵ֣ה צַדִּ֑יק אַֽל־תְּשַׁדֵּ֥ד רִבְצֽוֹ׃

Do not lie in ambush, wicked one, against the home of the righteous; do not ravage his resting place.

KJV Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place:

Notes & Key Terms

Translator Notes

The address shifts to the wicked person directly — a rare move in Proverbs. Neveh tsaddiq ('the dwelling of the righteous') and rivtso ('his resting place, his lair') describe the righteous person's home and security. The verbs te'erov ('lie in ambush') and teshadded ('ravage, destroy, plunder') are predatory and military. The wicked person is warned: attacking the righteous is futile because of what follows in v16.

Proverbs 24:16

כִּ֤י שֶׁ֣בַע יִפּ֣וֹל צַדִּ֣יק וָקָ֑ם וּ֝רְשָׁעִ֗ים יִכָּשְׁל֥וּ בְרָעָֽה׃

For the righteous person falls seven times and rises again, but the wicked stumble into disaster.

KJV For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.

Notes & Key Terms

Translator Notes

The contrast is between falling and rising (the righteous) versus falling and staying down (the wicked). The righteous person's advantage is not immunity from suffering but the capacity to recover from it.

Proverbs 24:17

בִּנְפֹ֣ל א֭וֹיִבְךָ אַל־תִּשְׂמָ֑ח וּ֝בִכָּשְׁל֗וֹ אַל־יָגֵ֥ל לִבֶּֽךָ׃

When your enemy falls, do not rejoice; when he stumbles, do not let your heart celebrate,

KJV Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:

Notes & Key Terms

Translator Notes

The prohibition against gloating (al-tismach, 'do not be glad'; al-yagel libbakha, 'do not let your heart exult') is remarkable in the ancient Near Eastern context, where celebrating an enemy's downfall was normal and expected. The next verse provides the theological reason.

Proverbs 24:18

פֶּן־יִרְאֶ֣ה יְ֭הוָה וְרַ֣ע בְּעֵינָ֑יו וְהֵשִׁ֖יב מֵעָלָ֣יו אַפּֽוֹ׃

or the LORD will see and be displeased, and He may turn His anger away from your enemy.

KJV Lest the LORD see it, and it displease him, and he turn away his wrath from him.

Notes & Key Terms

Translator Notes

The logic is counterintuitive: your gloating may cause God to relent toward the very person you want punished. Ra be-einav ('evil in His eyes, displeasing to Him') refers to your attitude, not your enemy's behavior. God finds schadenfreude repulsive because it usurps His role as judge. If you celebrate another's downfall, you claim ownership of judgment that belongs to God, and He may reverse the outcome to reassert His sovereignty.

Proverbs 24:19

אַל־תִּתְחַ֥ר בַּמְּרֵעִ֑ים אַל־תְּ֝קַנֵּ֗א בָּרְשָׁעִֽים׃

Do not be agitated by evildoers; do not envy the wicked.

KJV Fret not thyself because of evil men, neither be thou envious at the wicked;

Notes & Key Terms

Translator Notes

Titchar ('be heated, be agitated, burn with anger') describes the emotional disturbance caused by watching the wicked prosper. The command addresses the psychological toll of perceived injustice. Combined with the envy prohibition, it tells the student: neither covet their success nor let their success make you angry.

Proverbs 24:20

כִּ֛י לֹֽא־תִהְיֶ֥ה אַחֲרִ֖ית לָרָ֑ע נֵ֖ר רְשָׁעִ֣ים יִדְעָֽךְ׃

For the evildoer has no future, and the lamp of the wicked will be snuffed out.

KJV For there shall be no reward to the evil man; the candle of the wicked shall be put out.

Notes & Key Terms

Translator Notes

Acharit ('future, outcome, latter end') for the wicked is empty — lo tihyeh acharit la-ra ('there will be no future for the evil one'). The lamp (ner) that represents life, prosperity, and continuity will be extinguished (yid'akh, 'will be put out, will be snuffed'). The wicked person's prosperity is temporary; his lamp has a limited supply of oil.

Proverbs 24:21

יְרָֽא־אֶת־יְהוָ֣ה בְּנִ֣י וָמֶ֑לֶךְ עִם־שׁ֝וֹנִ֗ים אַל־תִּתְעָרָֽב׃

Fear the LORD and the king, my son, and do not associate with those who seek upheaval,

KJV My son, fear thou the LORD and the king: and meddle not with them that are given to change:

Notes & Key Terms

Translator Notes

The pairing of the LORD and the king (YHWH va-melekh) places divine and royal authority on the same side. Shonim ('those who change, those who are different, revolutionaries') describes people who destabilize — whether through political rebellion or constant inconsistency. The wisdom tradition values stability and order; those who constantly overturn existing structures are dangerous company.

Proverbs 24:22

כִּֽי־פִ֭תְאֹם יָק֣וּם אֵידָ֑ם וּפִ֥יד שְׁ֝נֵיהֶ֗ם מִ֣י יוֹדֵֽעַ׃

for disaster will rise against them suddenly, and who knows the ruin that both can bring?

KJV For their calamity shall rise suddenly; and who knoweth the ruin of them both?

Notes & Key Terms

Translator Notes

This verse marks the end of the 'thirty sayings' section that began at 22:17. The collection closes with fear — an appropriate bookend to the opening call for attention and trust.

Proverbs 24:23

גַּם־אֵ֥לֶּה לַחֲכָמִ֑ים הַכֵּר־פָּנִ֖ים בְּמִשְׁפָּ֣ט בַּל־טֽוֹב׃

These also are by the wise: Showing partiality in judgment is not good.

KJV These things also belong to the wise. It is not good to have respect of persons in judgment.

Notes & Key Terms

Translator Notes

The collection header 'these also are by the wise' parallels 'proverbs of Solomon' (10:1) and 'words of the wise' (22:17). It attributes the following material to the same wisdom tradition without specifying individual authors.

Proverbs 24:24

אֹ֤מֵ֣ר לְ֭רָשָׁע צַדִּ֣יק אָ֑תָּה יִקְּבֻ֥הוּ עַ֝מִּ֗ים יִזְעָמ֥וּהוּ לְאֻמִּֽים׃

Whoever tells the guilty, 'You are innocent' — peoples will curse him, nations will denounce him.

KJV He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him:

Notes & Key Terms

Translator Notes

The judge who acquits the guilty (omer la-rasha tsaddiq attah, 'saying to the wicked one, you are righteous') commits a public crime that the entire community recognizes. The consequences are social: peoples (ammim) will curse him and nations (le'ummim) will denounce him. Corrupt justice is not a private failing but a public offense that draws universal condemnation.

Proverbs 24:25

וְלַמּוֹכִיחִ֥ים יִנְעָ֑ם וַ֝עֲלֵיהֶ֗ם תָּב֥וֹא בִרְכַּת־טֽוֹב׃

But those who convict the guilty will prosper, and a rich blessing will come upon them.

KJV But to them that rebuke him shall be delight, and a good blessing shall come upon them.

Notes & Key Terms

Translator Notes

The contrast with v24: the judge who properly convicts (mokhichim, from yakach, 'to rebuke, to convict, to decide rightly') receives blessing (birkat-tov, 'blessing of good'). The community rewards integrity in judgment because everyone's security depends on a just legal system.

Proverbs 24:26

שְׂפָתַ֥יִם יִשָּׁ֑ק מֵ֝שִׁ֗יב דְּבָרִ֥ים נְכֹחִֽים׃

An honest answer is like a kiss on the lips.

KJV Every man shall kiss his lips that giveth a right answer.

Notes & Key Terms

Translator Notes

The kiss (yishshaq sefatayim, 'he kisses lips') was a sign of respect and approval. Devarim nekhochim ('straight words, honest answers, direct speech') earn the same response as a kiss — they create intimacy and trust. The proverb values directness: honest speech is an act of relational warmth.

Proverbs 24:27

הָכֵ֣ן בַּ֭חוּץ מְלַאכְתֶּ֑ךָ וְעַתְּדָ֥הּ בַ֝שָּׂדֶ֗ה אַ֣חַר וּבָנִ֥יתָ בֵיתֶֽךָ׃

Prepare your work outside, get everything ready in the field; then afterward, build your house.

KJV Prepare thy work without, and make it fit for thyself in the field; and afterwards build thine house.

Notes & Key Terms

Translator Notes

The sequence is crucial: first secure your livelihood (field work, agricultural preparation), then build your house (establish your household). The proverb counsels economic pragmatism — do not start a family or household until you have the means to sustain it. Foundations before structures; income before expenditure.

Proverbs 24:28

אַל־תְּהִ֣י עֵד־חִנָּ֣ם בְּרֵעֶ֑ךָ וַ֝הֲפִתֵּ֗יתָ בִּשְׂפָתֶֽיךָ׃

Do not testify against your neighbor without cause, and do not deceive with your lips.

KJV Be not a witness against thy neighbour without cause; and deceive not with thy lips.

Notes & Key Terms

Translator Notes

Ed chinnam ('witness for nothing, witness without cause') describes false or frivolous testimony — giving evidence against a neighbor when there is no legitimate grievance. Combined with the prohibition against lip-deception (haphitteta bi-sefatekha), the proverb protects the legal system from weaponized speech. The courtroom — the gate — depends on honest witnesses.

Proverbs 24:29

אַל־תֹּאמַ֗ר כַּאֲשֶׁ֣ר עָ֣שָׂה לִ֭י כֵּ֣ן אֶעֱשֶׂה־לּ֑וֹ אָשִׁ֖יב לָאִ֣ישׁ כְּפָעֳלֽוֹ׃

Do not say, 'I will do to him what he did to me; I will pay him back for what he has done.'

KJV Say not, I will do so to him as he hath done to me: I will render to the man according to his work.

Notes & Key Terms

Translator Notes

The prohibition against personal vengeance (al-tomar ka'asher asah li ken e'eseh-lo) forbids the reciprocity instinct: he hurt me, so I will hurt him. The phrase ashiv la-ish ke-fo'olo ('I will repay the man according to his deed') is the language of divine judgment (see v12) — when a human being claims it, he usurps God's prerogative. Repayment belongs to God, not to the offended party.

Proverbs 24:30

עַל־שְׂדֵ֣ה אִישׁ־עָצֵ֣ל עָבַ֑רְתִּי וְעַל־כֶּ֖רֶם אָדָ֣ם חֲסַר־לֵֽב׃

I passed by the field of a lazy man and by the vineyard of a person lacking sense.

KJV I went by the field of the slothful, and by the vineyard of the man void of understanding;

Notes & Key Terms

Translator Notes

The shift to narrative is the literary surprise. After chapters of imperative instruction, the teacher becomes a storyteller. This first-person form gives the lesson immediacy and credibility — 'I saw this with my own eyes.'

Proverbs 24:31

וְהִנֵּ֤ה עָ֘לָ֤ה כֻלּ֗וֹ קִמְּשֹׂ֫נִ֥ים כָּסּ֣וּ פָ֭נָיו חֲרֻלִּ֑ים וְגַ֖ל אֲבָנָ֣יו נֶהֱרָֽסָה׃

And there it was — overgrown with thorns everywhere, nettles covering its surface, and its stone wall broken down.

KJV And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.

Notes & Key Terms

Translator Notes

The description is visual and detailed: qimmeshonim ('thorns, thistles') have taken over the entire field. Charullim ('nettles, stinging weeds') cover its face (panav, the surface of the ground). The stone wall (gal avanim, 'stone heap') that protected the vineyard from animals has collapsed (neherasah, 'was torn down, was demolished'). Every element of productive agriculture — cleared ground, cultivated soil, protective walls — has been lost to neglect.

Proverbs 24:32

וָאֶחֱזֶ֣ה אָ֭נֹכִי אָשִׁ֣ית לִבִּ֑י רָ֝אִ֗יתִי לָקַ֥חְתִּי מוּסָֽר׃

I observed and took it to heart; I looked and drew a lesson.

KJV Then I saw, and considered it well: I looked upon it, and received instruction.

Notes & Key Terms

Translator Notes

The teacher's response models the learning process: echezeh ('I observed, I beheld'), ashit libbi ('I set my heart,' meaning I reflected deeply), ra'iti ('I saw' — repeated for emphasis), laqachti musar ('I took discipline/instruction'). Four verbs trace the path from observation to reflection to insight to life-change. The wise person learns from what he sees.

Proverbs 24:33

מְעַ֣ט שֵׁ֭נוֹת מְעַ֣ט תְּנוּמ֑וֹת מְעַ֓ט ׀ חִבֻּ֖ק יָדַ֣יִם לִשְׁכָּֽב׃

'A little sleep, a little slumber, a little folding of the hands to rest' —

KJV Yet a little sleep, a little slumber, a little folding of the hands to sleep:

Notes & Key Terms

Translator Notes

This verse quotes the lazy person's own self-justification — each 'a little' (me'at) sounds harmless by itself. A little sleep, a little rest, a little pause. The repetition exposes the deception: each 'little' adds up. The folding of hands (chibbuq yadayim, 'embracing of hands, crossing of arms') is the physical posture of inaction. This verse is quoted verbatim from Proverbs 6:10.

Proverbs 24:34

וּבָֽא־מִתְהַלֵּ֥ךְ מַחְסֹרֶ֑ךָ וּ֝מַחְסֹרְךָ֗ כְּאִ֣ישׁ מָגֵֽן׃

and poverty will come marching toward you like a vagabond, and want like an armed warrior.

KJV So shall thy poverty come as one that travelleth; and thy want as an armed man.

Notes & Key Terms

Translator Notes

Poverty is personified twice: as a mithallekh ('one who walks about, a wanderer, a vagabond') who arrives uninvited, and as an ish magen ('a man with a shield, an armed warrior') who cannot be resisted. The two images capture both stealth and force: poverty sneaks up on you and then overpowers you. This verse also quotes Proverbs 6:11, creating an internal echo that links the two passages on laziness.

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