Proverbs 28:5
Parallel Verses
English Standard Version
Evil men do not understand justice, but those who seek the LORD understand it completely.

King James Bible
Evil men understand not judgment: but they that seek the LORD understand all things.

American Standard Version
Evil men understand not justice; But they that seek Jehovah understand all things.

Douay-Rheims Bible
Evil men think not on judgment: but they that seek after the Lord, take notice of all things.

English Revised Version
Evil men understand not judgment: but they that seek the LORD understand all things.

Webster's Bible Translation
Evil men understand not judgment: but they that seek the LORD understand all things.

Proverbs 28:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

An exhortation to rural industry, and particularly to the careful tending of cattle for breeding, forms the conclusion of the foregoing series of proverbs, in which we cannot always discern an intentional grouping. It is one of the Mashal-odes spoken of vol. i. p. 12. It consists of 11 equals 4 + 7 lines.

23 Give heed to the look of thy small cattle,

     Be considerate about the herds.

24 For prosperity continues not for ever;

     And does the diadem continue from generation to generation?

25 (But) the hay is gone, and the after-growth appears,

     And the grass of the mountains is gathered:

26 Lambs serve to clothe thee,

     And goats are the price of a field.

27 And there is plenty of goats' milk for thy nourishment,

     And for the nourishment of thy house,

     And subsistence for thy maidens.

The beginning directs to the fut., as is not common in these proverbs, vid., Proverbs 26:26. With ידע, to take knowledge, which is strengthened by the inf. intensivus, is interchanged שׁית לב, which means at Proverbs 24:32 to consider well, but here, to be careful regarding anything. צאן is the small or little cattle, thus sheep and goats. Whether לעדרים (here and at Isaiah 17:2) contains the article is questionable (Gesen. 35. 2 A), and, since the herds are called העדרים, is not probable; thus: direct thy attention to the herds, that is, to this, that thou hast herds. פּני is the external side in general; here, the appearance which the sheep present; thus their condition as seen externally. In Proverbs 27:24 I formerly regarded נזר as a synonym of גּז, to be understood of the produce of wool, or, with Hitzig, of the shearing of the meadow, and thus the produce of the meadow. But this interpretation of the word is untenable, and Proverbs 27:25 provides for Proverbs 27:24, thus understood, no natural continuation of thought. That חסן signifies a store, fulness of possessions, property, and abundance, has already been shown under Proverbs 15:6; but נזר is always the mark of royal, and generally of princely dignity, and here denotes, per meton. signi pro re signata, that dignity itself. With the negative expression in 24a the interrogative in 24b is interchanged as at Job 40:9, with the implied negative answer; ואם, of an oath ("and truly not," as at Isaiah 62:8), presents the same thought, but with a passionate colouring here unnecessary. Rightly Fleischer: "ready money, moveable property, and on the other hand the highest positions of honour, are far more easily torn away from a man, and secure to him far less of quiet prosperity, than husbandry, viewed particularly with respect to the rearing of cattle." In other words: the possession of treasures and of a lofty place of power and of honour has not in itself the security of everlasting duration; but rural economy, and particularly the rearing of cattle, gives security for food and clothing. The Chethı̂b לדור דור is found, e.g., at Exodus 3:15; the Kerı̂ לדּור ודור substitutes the more usual form. If Proverbs 27:25 was an independent whole (Hitzig: grass vanishes and fresh green appears, etc.), then the meaning here and onward would be that in the sphere of husbandry it is otherwise than is said in Proverbs 27:24 : there that which is consumed renews itself, and there is an enlarging circulation. But this contrast to Proverbs 27:24 must be expressed and formed unambiguously. The connection is rather this, that Proverbs 27:23 commends the rearing of cattle, Proverbs 27:24 confirms it, and 25ff. discuss what real advantages, not dependent on the accidents of public and social life, it brings.

I rejoice to agree with Fleischer in the opinion that the perfects of Proverbs 27:25 form a complex hypothetical antecedent to Proverbs 27:26 : Quum evanuerit gramen (sc. vetus) et apparuerint herbae recentes et collecta fuerint pabula montium, agni vestitui tuo (inservient) et pretium agri (sc. a te emendi) erunt hirci, i.e., then wilt thou nourish thy herds of sheep and goats with the grass on thy fields, and with the dried gathered hay; and these will yield for thee, partly immediately and partly by the money derived therefrom (viz., from the valuable goats not needed for the flocks), all that is needful for thy life. He also remarks, under גּלה, that it means to make a place void, empty (viz., to quit the place, vacuer la forteresse); hence to leave one's fatherland or home, to wander abroad; thus, rhetorically and poetically of things and possessions: to disappear. חציר (from חצר, to be green) is hay, and דּשׁא the after-growing second crop (after-grass); thus a meadow capable of being mowed a second time is though of. עשּׂבות הרים (with Dag. dirimens, as e.g., ענּבי Deuteronomy 32:32) are the herbage of the mountains. The time when one proceeds to sheep-shearing, Proverbs 27:25 cannot intend to designate; it sets before us an interesting rural harvest scene, where, after a plentiful ingathering of hay, one sees the meadows again overspread with new grass (Ewald); but with us the shearing of sheep takes place in the month of May, when the warm season of the year is just at hand. The poet means in general to say, that when the hay is mown and now the herbage is grown up, and also the fodder from the mountains (Psalm 106:20) has been gathered home, when thus the barns are filled with plenty, the husbandman is guaranteed against the future on all sides by his stock of cattle. חלב (from חלב, Arab. halyb, with halab) is the usual metaplastic connecting form of חלב, milk. דּי (from דּי, like חי from חי), generally connected with the genitive of the person or thing, for which anything is sufficient (e.g., Proverbs 25:16, דּיּך, to which Fleischer compares Arab. hasbuha, tassuha kifayuha), has here the genitive of the thing of which, or in which, one has enough. The complex subject-conception is limited by Rebia, and the governing דּי has the subordinated disjunctive Legarmeh. עזּים is a word of two genders (epicoenum), Gesen. 107, 1d. In וחיּים the influence of the ל still continues; one does not need to supply it meanwhile, since all that maintains and nourishes life can be called חיים (vita equals victus), e.g., Proverbs 3:22. The lxx translates בּיתך by σῶν θεραπόντων, and omits (as also the Syr., but not the Syro-Hexap.) the last line as now superfluous; but that the maids attending to the cattle - by whom we particularly think of milkers - are especially mentioned, intentionally presents the figure of a well-ordered household, full of varied life and activity (Job 40:29).

Proverbs 28:5 Parallel Commentaries

Treasury of Scripture Knowledge

Proverbs 15:24 The way of life is above to the wise, that he may depart from hell beneath.

Proverbs 24:7 Wisdom is too high for a fool: he opens not his mouth in the gate.

Psalm 25:14 The secret of the LORD is with them that fear him; and he will show them his covenant.

Psalm 92:6 A brutish man knows not; neither does a fool understand this.

Jeremiah 4:22 For my people is foolish, they have not known me; they are silly children, and they have none understanding: they are wise to do evil...

Mark 4:10-13 And when he was alone, they that were about him with the twelve asked of him the parable...

John 7:17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

1 Corinthians 2:14,15 But the natural man receives not the things of the Spirit of God: for they are foolishness to him: neither can he know them...

James 1:5 If any of you lack wisdom, let him ask of God, that gives to all men liberally, and upbraides not; and it shall be given him.

1 John 2:20,27 But you have an unction from the Holy One, and you know all things...

Cross References
John 7:17
If anyone's will is to do God's will, he will know whether the teaching is from God or whether I am speaking on my own authority.

1 Corinthians 2:15
The spiritual person judges all things, but is himself to be judged by no one.

1 John 2:20
But you have been anointed by the Holy One, and you all have knowledge.

1 John 2:27
But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie--just as it has taught you, abide in him.

Psalm 92:6
The stupid man cannot know; the fool cannot understand this:

Psalm 119:100
I understand more than the aged, for I keep your precepts.

Proverbs 2:9
Then you will understand righteousness and justice and equity, every good path;

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