Proverbs 5:10 — Word Study
WLCפֶּֽן־ יִשְׂבְּע֣וּ זָרִ֣ים כֹּחֶ֑ךָ וַ֝עֲצָבֶ֗יךָ בְּבֵ֣ית נָכְרִֽי׃
BSAlestpên [beware that, be cautious] strangerszûwr [foreigners, those outside the family] feastsâbaʻ▸ [be filled, satisfy their desires] on your wealthkôach [strength, resources] and your laborsʻetseb [toil, painful work] [enrich] the housebayith [benefit, bring profit to, dwelling place, family] of a foreignernokrîy [stranger, one who is not a part of the community]
| Greek | English | Parsing |
|---|---|---|
| פֶּֽן־ | lest | Particle |
| יִשְׂבְּע֣וּ | they should be satisfied | Verb, Qal, imperfect third person masculine plural |
| זָרִ֣ים | strangers | Adj |
| כֹּחֶ֑ךָ | strength your | Noun common masculine singular construct, suffix |
| וַ֝עֲצָבֶ֗יךָ | and labor your | Conjunction, noun common masculine plural construct, suffix |
| בְּבֵ֣ית | [be] in [the] house of | Preposition, noun common masculine singular construct |
| נָכְרִֽי׃ | a foreigner | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | lest strangers feast on your wealth, and your labors enrich the house of a foreigner. |
| KJV | Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger; |
| ASV | Lest strangers be filled with thy strength, And thy labors be in the house of an alien, |
| YLT | Lest strangers be filled [with] thy power, And thy labours in the house of a stranger, |
| WEB | lest strangers feast on your wealth, and your labors enrich another man’s house. |
| BBE | And strange men may be full of your wealth, and the fruit of your work go to the house of others; |
Where they part company is נָכְרִי — see How Translations Differ.
The main clause presents the warning, with supporting phrases elaborating on the consequences.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectזָר
verbשָׂבֵעַ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
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 5:10
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 — Warnings Against Adultery and Foolishnessgenerated
Proverbs 5:10 is part of a series of admonitions that caution against the dangers of infidelity and the loss of one's resources to outsiders. The surrounding verses emphasize the importance of maintaining one's strength and labor within the family or community, rather than allowing them to be squandered on those who do not share in one's values or commitments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:35 | He will not be appeased by any ransom, or persuaded by lavish gifts. |
| 2 | Hosea 7:9 | Foreigners consume his strength, but he does not notice. Even his hair is streaked with gray, but he does not know. |
| 3 | Luke 15:30 | But when this son of yours returns from squandering your wealth with prostitutes, you kill the fattened calf for him!’ |
| 4 | Proverbs 31:3 | Do not spend your strength on women or your vigor on those who ruin kings. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נָכְרִי, na.khe.Rigenerated
The word נָכְרִי (nokriy) refers to a foreigner or stranger, emphasizing the idea of someone who is not part of the community. This term can imply a sense of alienation or estrangement, particularly in the context of relationships and trust.
In this verse, it serves as a warning against allowing one's efforts and resources to benefit those who are outside one's familial or communal bonds, highlighting the potential consequences of misplaced trust.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with the BSB using a foreigner and the KJV opting for stranger. Both terms convey the idea of someone who is not part of the community.
Sentence Structuregenerated
The main verb is יִשְׂבְּע֣וּ, they should be satisfied, which governs the action of the sentence. The subject זָרִ֣ים, strangers, is placed before the verb, emphasizing the outsiders who will benefit.
The sentence structure highlights the relationship between the subject and the action, indicating that the focus is on the consequences of allowing these outsiders to feast on one's wealth.
Septuagint Backgroundgenerated
The Septuagint translates נָכְרִי as ἀλλοτρίων (allotriōn), which carries a similar meaning of being foreign or alien. This choice reflects a consistent understanding of the term as someone who is not part of the community.
The Greek word emphasizes the same caution against allowing one's resources to benefit those who do not belong, aligning with the original Hebrew intent.
In plain words — the whole versegenerated
Proverbs 5:10 warns that if you are not careful, outsiders will take advantage of your hard work and resources. It advises against letting your efforts enrich those who are not part of your family or community.
Frequently Asked Questionsgenerated
It means allowing those who do not belong to benefit from your hard work and resources, which can lead to negative consequences.
Protecting your labor ensures that your efforts benefit those who are part of your community or family, rather than outsiders who may not appreciate or reciprocate.
Consider where you invest your time and resources, ensuring they support those who share your values and commitments.
This verse serves as a reminder to be cautious about whom we trust and to be mindful of the consequences of our choices in relationships and resource management.
Reflection Questionsgenerated
- In what areas of my life might I be allowing outsiders to benefit from my efforts?
- How can I ensure that my labor enriches my own family or community?
- What steps can I take to be more cautious in my relationships to avoid negative influences?
- How does this verse relate to the broader themes of wisdom and foolishness in Proverbs?
The early church on this verse — how the Fathers read it
The verse has been commented on by early writers, including Bede, who warns against assisting the deeds of outsiders through one's strength.
Lest strangers be filled with your strength, etc. Lest you assist the deeds of demons, if you lend either the ingenuity of your mind or the strengths of your body to perform crimes;Early Church Fathers on Proverbs 5 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLest strangers be filled with thy wealth,.... The adulteress, her husband, children, friends, bawds, and such like persons she is concerned with; these share the wealth of the adulterer, abound with
Read John Gill on Proverbs 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLest strangers be filled with thy wealth; and thy labours be in the house of a stranger; Lest strangers be filled with thy wealth, and thy labours (be) in the house of a stranger.
Read Robert Jamieson on Proverbs 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStrangers; not only the strange women themselves, but bawds, panders, and other adulterers, who are in league with them. Thy labours; wealth gotten by thy labours.
Read Matthew Poole on Proverbs 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 5:10 Lest strangers be filled with thy wealth; and thy labours [be] in the house of a stranger;Ver. 10. Lest strangers be filled.] This sin is a purgatory to the purse, though a paradise to the desires. How soon had the prodigal wasted his portion when once he fell among harlots, those sordida poscinummia, those crumenimulgae. "Ask me never so much gift, and I will give it," said Shechem. "What pledge shall I give thee? and she said, Thy signet, thy bracelets," &c., and if she had asked more, she might have had it. "Ask what thou wilt, and it shall be given thee," said Herod to his dancing damsel; nay, he sware "to her that whatsoever she should ask, he would give it to her to the…
Read John Trapp on Proverbs 5 →CambridgeThe Cambridge Bible for Schools and Colleges10. wealth] The word may mean either that which a man acquires, his wealth (A.V. text, R.V. marg.), or that by which he acquires it, his strength (R.V. text, A.V. marg.) of mind and body. Genesis 49:3 would seem to favour the latter rendering here. σῆςἰσχύος, LXX., viribus tuis, Vulg. The suggestion of Ewald and others that these verses (9, 10) point to the commutation of the capital sentence into one of slavery, whether voluntarily undergone by the adulterer to escape death, or exacted by the injured husband, and that thus the guilty man’s years would be given unto the cruel, and his labours would be in the house of an alien, is not supported by any proof that such commutation was…
Read Cambridge on Proverbs 5 →Albert Barnes1798–1870Barnes' Notes on the BibleStrangers - The whole gang of those into whose hands the slave of lust yields himself.
Read Albert Barnes on Proverbs 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Lest strangers — Those of another family, perhaps of another country, satiate their lusts at thy expense, and furnish their house and table with the fruits of thy labour.
Read Daniel Denison Whedon on Proverbs 5 →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
lest strangers feast on your wealth, and your labors enrich the house of a foreigner.
lest strangers feast on your wealth, and your labors enrich another man’s house.
lest strangers feast on your wealth, and your labors enrich the house of a foreigner.
lest strangers devour your strength, and your labor benefit another man’s house.
Tyndale line
Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger;
Lest strangers be filled with thy strength, And thy labors be in the house of an alien,
Lest strangers be filled with thy strength; and thy labours be in the house of an alien;
Lest strangers be filled with thy wealth; and thy labors be in the house of a stranger;
Least the stranger should be silled with thy strength, and thy labours bee in the house of a stranger,
Strictly literal
lest strangers be filled with thy wealth, and the fruits of thy toil [come] into the house of a stranger;
Lest strangers be filled [with] thy power, And thy labours in the house of a stranger,
Lest strangers be filled [with] your power, || And your labors in the house of a stranger,
That strangers may not satisfy themselves with thy strength, and with thy exertions, in the house of an alien:
strangers will not feast on your wealth; what you have worked for will not go into the house of strangers.
From the Latin
Lest strangers be filled with thy strength, and thy labours be in another man’s house,
Simplified
Strangers will spend your wealth; everything you've worked for will go to someone else.
And strange men may be full of your wealth, and the fruit of your work go to the house of others;
Word by word, the decisions they made
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 words matched. This indicates a strong consistency in the transmission of this verse across different traditions.
פֶּֽן־ יִשְׂבְּע֣וּ זָרִ֣ים כֹּחֶ֑ךָ וַ֝עֲצָבֶ֗יךָ בְּבֵ֣ית נָכְרִֽי׃
7 of the 7 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 5:10
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.
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
שָׂבֵעַ (saba`) means to be sated or satisfied, particularly in relation to food. It can also imply having one's desires fulfilled or being surfeited with excess. The verb has various forms, including Qal, Piel, and Hiphil, which cover meanings from simply being full to enriching or satisfying others. The entries indicate a focus on both literal and figurative senses of satisfaction.
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
be sated (with food), esp. human subj.
more gen., be sated, have desire satisfied
have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
satisfy (esp. with material blessings), subj. י׳
c. acc. of food pers., י׳ subj.
י׳ subj.
י׳ subj., c. acc. of beasts
enrich
sate, glut (with the undesired)
base
H7646 שָׂבֵעַ, שָׂבַע be sated, satisfied, surfeited .. be sated (with food), esp. human subj.
. more gen., be sated, have desire satisfied
. have in excess, be surfeited with
. Pt. sated
. satisfy
. . . satisfy (esp. with material blessings), subj. י׳
. c. acc. of food + pers., י׳ subj.
. י׳ subj.
. י׳ subj., c. acc. of beasts
. enrich
. sate, glut (with the undesired)
7646 saba` saw-bah'
or sabeay {saw-bay'-ah}; a primitive root; to sate, i.e. fill
to satisfaction (literally or figuratively):--have enough,
fill (full, self, with), be (to the) full (of), have plenty
of, be satiate, satisfy (with), suffice, be weary of.
שָׂבֵעַ (sa.va) — to satisfy.
1) to be satisfied, be sated, be fulfilled, be surfeited
1a) (Qal)
1a1) to be sated (with food)
1a2) to be sated, be satisfied with, be fulfilled, be filled, have one's fill of (have desire satisfied)
1a3) to have in excess, be surfeited, be surfeited with
1a3a) to be weary of (fig)
1b) (Piel) to satisfy
1c) (Hiphil)
1c1) to satisfy
1c2) to enrich
1c3) to sate, glut (with the undesired)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAampa
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
עֶ֫צֶב (etseb) has meanings related to both physical and emotional experiences, including pain, toil, and sorrow, as well as a reference to a vessel. It is derived from a root that suggests painful toil and can also denote an object or idol. The term appears in contexts that emphasize hardship and labor.
ref
H6089a עֶ֫צֶב pain, hurt, toil H6089b עֶ֫צֶב vessel (as fashioned)
6089 `etseb eh'-tseb
from 6087; an earthen vessel; usually (painful) toil; also a
pang (whether of body or mind): grievous, idol, labor, sorrow.
see HEBREW for 06087
עֶ֫צֶב (e.tsev) — toil.
1) pain, hurt, toil, sorrow, labour, hardship
1a) pain
1b) hurt, offense
1c) toil, hardship
עֶ֫צֶב (e.tsev) — vessel.
1) vessel, creation, object
2) (TWOT) idol
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2ms
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Prep | N-ms — Preposition · noun common masculine singular constructHR/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…
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAamsa
for'-in-er" The translation of nokhri, "unknown," "foreign," frequently rendered "stranger" (De 15:3; Ob 1:11); of toshabh, "a settler," "an alien resident" (Ex 12:45; the Revised Version (British and American) "sojourner"; compare Le 25:47; Ps 39:12); of paroikos, "dwelling near," "sojourner" (Eph 2:19, the Revised Version (British and American) sojourners").
Revised Version has "foreigner" for "stranger" (De 17:15; 23:20; 29:22; Ru 2:10;
Foreigner
A Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness (Ex. 22:21; 23:9; Lev. 19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed in many things equal rights with the native-born residents (Ex. 12:49; Lev. 24:22; Num. 15:15; 35:15), but were not allowed to do anything which was an abomination according to the Jewish law (Ex. 20:10; Lev. 17:15,16; 18:26; 20:2; 24:16, etc.).
→ FIGURATIVE Eph 2:19
See ALIENS
See GENTILES
See STRANGERS