Proverbs 12:27 — Word Study
WLCלֹא־ יַחֲרֹ֣ךְ רְמִיָּ֣ה צֵיד֑וֹ וְהוֹן־ אָדָ֖ם יָקָ֣ר חָרֽוּץ׃
BSAA lazyrᵉmîyâh [slothful, idle] man does notlôʼ roastchârak△▸ [braid or catch, as in hunting] his gametsayid [wild game, provisions] but a diligentchărûwts [hardworking, industrious] manʼâdâm prizesyâqâr [values, considers precious] his possessionhôwn [substance, wealth, precious treasure]
| Greek | English | Parsing |
|---|---|---|
| לֹא־ | not | Particle |
| יַחֲרֹ֣ךְ | he roasts | Verb, Qal, imperfect third person masculine singular |
| רְמִיָּ֣ה | idleness | Noun common, feminine singular absolute |
| צֵיד֑וֹ | game his | Noun common masculine singular construct, suffix |
| וְהוֹן־ | and [the] wealth of | Conjunction, noun common masculine singular construct |
| אָדָ֖ם | a person | Noun common, masculine singular absolute |
| יָקָ֣ר | precious | Adj |
| חָרֽוּץ׃ | diligent | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A lazy man does not roast his game, but a diligent man prizes his possession. |
| KJV | The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious. |
| ASV | The slothful man roasteth not that which he took in hunting; But the precious substance of men is to the diligent. |
| YLT | The slothful roasteth not his hunting, And the wealth of a diligent man is precious. |
| WEB | The slothful man doesn’t roast his game, but the possessions of diligent men are prized. |
| BBE | He who is slow in his work does not go in search of food; but the ready worker gets much wealth. |
Where they part company is יָקָר — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting clause, emphasizing the differences between the two types of individuals.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרְמִיָּה
verbחָרַךְ
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 12:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Diligence and Valuegenerated
Proverbs 12:27 contrasts the actions of a lazy man with those of a diligent man. The lazy man fails to prepare his game, indicating a lack of effort and foresight, while the diligent man prizes his possessions, showing appreciation and care for what he has. This verse fits within a broader section of Proverbs that emphasizes the importance of diligence and the consequences of laziness, as seen in previous verses like Proverbs 12:25 and Proverbs 12:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:4 | The slacker craves yet has nothing, but the soul of the diligent is fully satisfied. |
| 2 | Proverbs 23:2 | and put a knife to your throat if you possess a great appetite. |
| 3 | Proverbs 26:15 | The slacker buries his hand in the dish; it wearies him to bring it back to his mouth. |
| 4 | Proverbs 15:16 | Better a little with the fear of the LORD than great treasure with turmoil. |
| 5 | Proverbs 16:8 | Better a little with righteousness than great gain with injustice. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָרוּץ, cha.Rutzgenerated
The Hebrew word חָרוּץ (charutz) is an adjective meaning 'diligent' or 'hardworking.' It is derived from a root that implies sharpness or incisiveness, suggesting a person who is attentive and careful in their work. In this context, it highlights the positive qualities of a person who values their possessions and works diligently to maintain them.
This word appears several times in the Old Testament, often in poetic contexts, emphasizing the value of diligence and the rewards that come from hard work. The parsing as an adjective indicates that it describes the subject's character, reinforcing the contrast with the lazy man.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses diligent to describe the hardworking man, which is consistent across translations like the KJV, ASV, and WEB.
Sentence Structuregenerated
The finite verb יַחֲרֹ֣ךְ (he roasts) governs the main clause, with the subject רְמִיָּ֣ה (idleness) and the predicate חָרוּץ (diligent) forming a contrast. The structure emphasizes the actions of both the lazy and diligent man.
The Hebrew word order places the negative particle לֹא (not) at the beginning, highlighting the absence of action by the lazy man, while the diligent man's actions follow, creating a clear contrast.
Septuagint Backgroundgenerated
The Septuagint translates חָרוּץ as καθαρός (clean, pure), which shifts the focus slightly from diligence to purity of action. This choice may suggest a broader moral quality associated with diligence.
The translation of צֵידוֹ as θήρας (game) aligns closely with the original meaning, maintaining the context of hunting and provisions.
In plain words — the whole versegenerated
Proverbs 12:27 tells us that a lazy person does not prepare his food, while a hardworking person values what he has. This verse highlights the importance of diligence and how it leads to appreciating one's possessions.
Frequently Asked Questionsgenerated
It suggests that a lazy person fails to put in the effort to prepare or take advantage of what he has, leading to missed opportunities.
Diligence leads to greater care and appreciation for what one owns, resulting in better management and value.
This contrast serves to illustrate the benefits of hard work versus the drawbacks of idleness, encouraging readers to embrace diligence.
You can apply this lesson by being diligent in your responsibilities and valuing what you have, ensuring that you make the most of your resources.
Reflection Questionsgenerated
- In what areas of my life am I being lazy, and how can I change that?
- What possessions do I value most, and how can I show that through my actions?
- How can I encourage others to be diligent in their work?
- What practical steps can I take to appreciate my resources more fully?
The early church on this verse — how the Fathers read it
Bede comments on this verse, arguing that dishonest gain harms the soul more than it benefits materially.
The fraudulent one will not gain profit, etc. For money acquired by fraud adds more harm to the soul than profit to the chest.Early Church Fathers on Proverbs 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 12:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe slothful [man] roasteth not that which he took in hunting,.... Because he takes none.
Read John Gill on Proverbs 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious. The slothful (man) roasteth not that which he took in hunting.
Read Robert Jamieson on Proverbs 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe slothful man; or, the deceitful man, as , who seeks to enrich himself by fraudulent and unjust practices. Roasteth not that which he took in hunting; doth not enjoy the fruit of his labours or devices, either because he doth not labour, and so hath nothing to waste or enjoy; or because God ofttimes deprives him either of such ill-gotten goods, or at least of a quiet and comfortable fruition of them. Is precious; yields him great comfort and satisfaction, partly because it abides with him, and partly because he hath God’ s favour and blessing with it.
Read Matthew Poole on Proverbs 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 12:27 The slothful [man] roasteth not that which he took in hunting: but the substance of a diligent man [is] precious. Ver. 27. The slothful (or deceitful) man roasteth not that which he took in hunting.] He shall never enjoy his evil gotten goods; but "though he heap up silver as the dust, and prepare raiment as the clay, he may prepare it, but the just shall put it on, and the innocent shall divide the silver." I read of a dishonest butcher that, having stolen an ox and caused it to be dressed on his wedding day, was on that very day apprehended, and not long after executed. I read of Tecelius, the Pope’ s pardon monger in Germany, that having by sale of indulgences scraped…
Read John Trapp on Proverbs 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) The slothful man roasteth not that which he took in hunting.—Or, does not net, (i.e., secure) his prey; but a valuable possession to a man is diligence.
Read Charles John Ellicott on Proverbs 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. The slothful man roasteth not that which he took in hunting] Because he is a slothful man, he does not hunt for prey; therefore gets none, and cannot roast, that he may eat. There is some obscurity in the original, on which the versions cast little light. Coverdale translates the whole verse thus: "A discreatfull man schal fynde no vauntage: but he that is content with what he hath, is more worth than golde." My old MS. Bible: The gylful man schal not fynd wynnynge: and the substance of a man schal ben the pris of gold. By translating רמיה remiyah the deceitful, instead of the slothful man, which appears to be the genuine meaning of the word, we may obtain a good sense, as the…
Read AdamClarke on Proverbs 12 →CambridgeThe Cambridge Bible for Schools and Colleges27. roasteth not] i.e. will not take the trouble to dress the animal which he has caught; or, better, never catches an animal to dress. Others, however, would render the word (which occurs nowhere else), catcheth not (R.V. marg.), or, killeth not (Maurer) his prey, οὐκἐπιτεύξεται, “will not (take the trouble to) catch,” LXX. the substance &c.] Rather, the precious substance of men is to the diligent, R.V. text; or, is to be diligent, R.V. marg.; the diligent temperament is itself the treasure; κτῆμαδὲτίμιονἀνὴρκαθαρός, a precious possession is a man that is pure, LXX.
Read Cambridge on Proverbs 12 →Albert Barnes1798–1870Barnes' Notes on the BibleThe word rendered “roasteth” occurs nowhere else; but the interpretation of the King James Version is widely adopted.
Read Albert Barnes on Proverbs 12 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
A lazy man does not roast his game, but a diligent man prizes his possession.
The slothful man doesn’t roast his game, but the possessions of diligent men are prized.
A lazy man does not roast his game, but a diligent man prizes his possession.
The lazy person does not roast his prey, but personal possessions are precious to the diligent.
Tyndale line
The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
The slothful man roasteth not that which he took in hunting; But the precious substance of men is to the diligent.
The slothful man roasteth not that which he took in hunting: but the precious substance of men is to the diligent.
The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.
The deceitfull man rosteth not, that hee tooke in hunting: but the riches of the diligent man are precious.
Strictly literal
The slothful roasteth not what he took in hunting; but man's precious substance is to the diligent.
The slothful roasteth not his hunting, And the wealth of a diligent man is precious.
The slothful does not roast his game, || And the wealth of a diligent man is precious.
The indolent roasteth not that which he hath caught in hunting; but the most precious wealth of man is diligence.
Lazy people would not roast their own game, but the diligent man will obtain precious wealth.
From the Latin
The deceitful man shall not find gain: but the substance of a just man shall be precious gold.
Simplified
Lazy people don't catch their prey, but if you work hard you can become rich.
He who is slow in his work does not go in search of food; but the ready worker gets much wealth.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all eight words matched. This indicates a strong consistency in the transmission of this verse across these two textual traditions.
לֹא־ יַחֲרֹ֣ךְ רְמִיָּ֣ה צֵיד֑וֹ וְהוֹן־ אָדָ֖ם יָקָ֣ר חָרֽוּץ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 12:27
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
חָרַךְ (charak) is a Hebrew verb primarily meaning to roast. It is derived from a primitive root that also implies braiding or entangling, particularly in the context of catching game in a net. The only specific Old Testament reference noted is Proverbs 12:27, which relates to the idea of setting something in motion.
[חָרַךְ] vb. set in motion, start—only Qal Pr 12:27
ref
H2760 חָרַךְ
2760 charak khaw-rak'
a primitive root; to braid (i.e. to entangle or snare) or
catch (game) in a net:--roast.
חָרַךְ (cha.rakh) — to roast.
1) (Qal) to set in motion, start
2) (CLBL) to roast
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רְמִיָּה (rmiyah) refers to both deceit and slackness. It is derived from the root word for remissness and encompasses meanings such as treachery, guile, and idleness. The entries indicate a dual focus on moral failure and a lack of diligence, but do not provide specific verse references.
רְמִיָּה n.f. deceit, treachery
base
רְמִיָּה n.f. laxness, slackness
base
H7423a רְמִיָּה deceit, treachery H7423b רְמִיָּה laxness, slackness
7423 rmiyah rem-ee-yaw'
from 7411; remissness, treachery:--deceit(- ful, -fully),
false, guile, idle, slack, slothful.
see HEBREW for 07411
רְמִיָּה (re.miy.yah) — deceit.
deceit, treachery
רְמִיָּה (re.miy.yah) — slackness.
laxness, slackness, slackening
N-fs — Noun common · feminine singular absoluteHNcfsa
צַ֫יִד (tsayid) refers to hunting and game, as well as provisions or food. It is derived from a root meaning related to the chase, encompassing both the act of hunting and the food obtained from it. The entries consistently highlight its dual meaning of game and food supply, with no significant disagreement among the lexicons.
צַ֫יִד n.m. hunting, game
base
[צַ֫יִד] n.[m.] provision, food
base
H6718a צַ֫יִד hunting, game H6718b צַ֫יִד provision, food
6718 tsayid tsah'-yid
from a form of 6679 and meaning the same; the chase; also
game (thus taken); (generally) lunch (especially for a
journey):--X catcheth, food, X hunter, (that which he took
in) hunting, venison, victuals.
see HEBREW for 06679
צַ֫יִד (tsa.yid) — wild game.
1) hunting, game
1a) hunting
1b) game hunted
צַ֫יִד (tsa.yid) — food.
1) provision, food
1a) provision, food, food-supply
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הוֹן (hown) refers to wealth, riches, or substance, and can also imply sufficiency or enough. It is primarily found in poetic contexts, particularly in Wisdom Literature like Proverbs. The term is derived from a related root that conveys the idea of wealth and value.
הוֹן n.m. wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
base
H1952 הוֹן wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
1952 hown hone
from the same as 1951 in the sense of 202; wealth; by
implication, enough:--enough, + for nought, riches, substance,
wealth.
see HEBREW for 01951
see HEBREW for 0202
הוֹן (hon) — substance.
1) wealth, riches, substance
1a) wealth
1b) price, high value
interj
2) enough!, sufficiency
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
יָקָר (yaqar) means precious, rare, or splendid, and can refer to something valuable or weighty. It encompasses meanings like costly, excellent, and glorious, often used to describe precious stones or jewels. The word is built from a root that implies value, and it appears in contexts highlighting worth or reputation.
יָקָר adj. precious, rare, splendid, weighty
base
H3368 יָקָר precious, rare, splendid, weighty
3368 yaqar yaw-kawr'
from 3365; valuable (obj. or subj.): -brightness, clear,
costly, excellent, fat, honourable women, precious,
reputation.
see HEBREW for 03365
יָקָר (ya.qar) — precious.
1) valuable, prized, weighty, precious, rare, splendid
1a) precious
1a1) costly
1a2) precious, highly valued
1a3) precious stones or jewels
1b) rare
1c) glorious, splendid
1d) weighty, influential
Adj — AdjHAamsa
presh'-us (stands for 17 different words, chief of which are yaqar; timios):
(1) Generally in the literal sense, "of great price," "costly," "expensive," of material things (e.g. Pr 1:13; Jer 20:5; Mr 14:3 the King James Version), especially of precious stones (2Sa 12:30; 2Ch 3:6; 1Co 3:12 the King James Version, etc.).
(2) Sometimes "of great moral (non-material) value." "Precious in the sight of Yahweh is the death of his saints" (Ps 116:15); "his precious and exceeding great promises" (
The Hebrew word חָרוּץ (*charuwts*) is derived from a root meaning to incise or be incisive. It encompasses a range of meanings including sharp, diligent, strict decision, trench, and gold, with specific references in the Old Testament such as in Job 4:14 and Daniel 9:25. The lexicons agree on these meanings without significant disagreement.
חָרוּץ adj. sharp, diligent
base
חָרוּץ n.[m.] strict decision, only Jo 4:14, 14
ref
חָרוּץ n.[m.] trench, moat—only in Dn 9:25
ref
חָרוּץ n.m. gold, poet.
base
H2742a חָרוּץ sharp, diligent H2742b חָרוּץ strict decision H2742c חָרוּץ trench, moat H2742d חָרוּץ gold poet.
2742 charuwts khaw-roots'
or charuts {khaw-roots'}; passive participle of 2782;
properly, incised or (active) incisive; hence (as noun
masculine or feminine) a trench (as dug), gold (as mined), a
threshing-sledge (having sharp teeth); (figuratively)
determination; also eager:--decision, diligent, (fine) gold,
pointed things, sharp, threshing instrument, wall.
see HEBREW for 02782
חָרוּץ (cha.ruts) — sharp.
adj
sharp-pointed, sharp, diligent
חָרוּץ (cha.ruts) — decision.
strict decision, decision
חָרוּץ (cha.ruts) — trench.
trench, moat, ditch
חָרוּץ (cha.ruts) — gold.
gold (poetical)
Adj — AdjHAamsa