The Book of Proverbs Paraphrased, Part 4 · Chapter 27
CHAP. XXVII.
ARGUMENT.
[a] This Chapter begins with a moſt uſefull Admonition, of the inconſtancy and uncertainty of all things here below: like to which there are a great many in other Authours, which ſeveral Writers have collected (but I ſhall not trouble the Readers withall) particularly Melancthon: who obſerves that the Wiſe man here teaches us modeſty; and prohibites theſe two great vices: confidence in our ſelves, or any thing we have; and raſh undertaking unneceſſary things, out of a fooliſh hope they will ſucceed according to our deſires. Wiſe and good men ſhould onelyonly meddle within the bounds of their calling; and depend alſo on God for his bleſſing: but not attempt things without juſt cauſe, preſuming they can carry them as they pleaſe. Thus Pericles, ſays he, made an unneceſſary War, for a ſlight reaſon; which many then judged ought to have been neglected: and Alcibiades in like manner paſſed over into Sicily: and Hannibal made War upon the Romans: and Pompey would needs try his fortune (as they called it) in War, when he might have kept peace, upon honeſt conditions. All theſe were deſtructive to their Countries, and the Proverb was verified in them foreign, Vain men deviſe vain things, according as their deſires lead them.
[b] And there is nothing more fooliſh than the vanity of praiſing themſelves; which follows in the next verſe (v. 2.) and is noted by all Authours; who have many ſharp ſayings about it, which I alſo paſs over. But ſhall take notice (becauſe it is ſtill more uſefull) what the ſame good man Melancthon obſerves upon the third verſe; that fools and unskilfull people are more apt to be angry than others: becauſe they conſider not the infirmity of mankind, and that there are many errours of others which ought to be born withall, and cured after a gentle manner: whence that true ſaying Imperito nunquam quicquam injuſtius eſt. But as Goodneſs is moſt eminent in God; who himſelf bears with many evils in us, and commands us to forgive and it ſhall be forgiven us: ſo wiſe men bend their minds to goodneſs and lenity; remembring the common infirmities of all men, their own as well as others. Nor can there be a more lively picture of the implacable ſpirit of a fool, than that which our Saviour himſelf hath drawn in the Goſpel; of a cruel Servant, who when he had been forgiven ſixty tonne of Gold by his Maſter, would not forgive his fellow ſervant an hundred pence, Matth. XVIII. This Sentence of Solomon therefore, ſaith he, admoniſhes us to avoid the company of fools, qui neque cognoſcere neque ignoſcere norunt; as well as to be ſo wiſe our ſelves, as to moderate our paſſions, and to be mindfull of humane weakneſs. For nihil magnum quod non eſt placidum, as Seneca ſpeaks: like unto which he adds other ſayings out of Homer and Pliny.
[c] In the next verſe but one ſome think the Wiſe man ſpeaks of ſuch Friends as are too tender and delicate; and for fear of offending others, have not the courage to tell them of their errours: whom the great Lord Bacon follows; and thinks Solomon prefers an open Enemy before ſuch a Friend: which I do not take to be the meaning; but ſhall here ſet down his excellent obſervation upon theſe words (Adv. of Learn. Book VIII. Ch. 2. Parab. 29.) "The Parable, ſaith he, reprehends the ſoft nature of ſuch Friends as will not uſe the privilege which Friendſhip gives them, in admoniſhing their Friends with freedom and confidence, as well of their errours, as of their dangers. For what ſhall I doe? ſays ſuch a tender-hearted Friend, or which way ſhall I turn my ſelf? I love him as dearly as any man can do another: and if any misfortune ſhould befall him, I could willingly pawn my own perſon for his redemption. But I know his diſpoſition; if I deal freely with him, I ſhall offend him; at leaſt make him ſad: and yet doe him no good. And I ſhall ſooner eſtrange him from my Friendſhip, than reclaim him from thoſe courſes, upon which his mind is reſolved: Such a Friend as this, Solomon here reprehends as weak and worthleſs, and ſays that a man may reap more profit from a manifeſt Enemy, than from ſuch an effeminate Friend. For he may perhaps hear that by way of reproach from an Enemy, which, through too much indulgence, was but faintly whiſpered by a Friend."
[d] And one great reaſon why men are loth to tell others of their faults, is becauſe they are wont to take it heinouſly. If men were more willing to receive reproof, others would more faithfully give it: of which the Wiſe man therefore admoniſhes us, v. 6. where the word Nataroth is ſo difficult, that it admits various interpretations: ſome of which I have expreſſed in the Paraphraſe. And made v. 7. a caution againſt the immoderate enjoyment of pleaſures: which commend themſelves to us, by their rarer uſe. As the next, v. 8. is a caution againſt unſettledneſs of mind, and diſcontent with our preſent condition; which, not onelyonly ſpoils all our pleaſures, but, often carries men reſtleſsly to their ruine: where Melancthon ſuggeſts this uſefull Meditation, that there is no condition of life, no function, without its cares, troubles and dangers; which makes men ſoon weary of it: according to the ancient ſaying, Optat ephippia bos piger, optat arare caballus. But the Wiſe man would have us underſtand, that nothing is more dangerous than this; and therefore to take care leſt, tired and broken with diſguſts, we lightly deſert that kind of life, to which we are rightly called. All the ancient wiſedom hath obſerved, that ſuch deſultory humours never thrive: about which they have many Proverbs, with which I ſhall not fill theſe Papers.
[e] After this follow ſome advices about Friendſhip, and other things; which have been noted before, in the foregoing parts of this Book. And then he ſeems, v. 14. to lay open the guiſe of Flatterers, who hope to curry favour with their Benefactours, by extolling their bounty with extravagant praiſes. So I have expounded that verſe, not merely of thoſe that praiſe others, but praiſe them for their kindneſs to themſelves: as the word Barak properly imports. The intention of which is onelyonly to get ſtill more from them: which is commonly the end of all thoſe, that praiſe others immoderately, for their rare qualities and perfections; hoping thereby to make them extraordinary kind to them, above all other men. Thus the Lord Bacon hath obſerved about this matter: whoſe gloſs upon theſe words is this (in the forenamed place, Parable 33.) "Moderate and ſeaſonable praiſes, uttered upon occaſion, conduce both to mens fame and fortune; but immoderate, ſtreperous and unſeaſonably poured out, profit nothing: nay, rather, according to the ſenſe of this Parable, they doe much prejudice. For, firſt, they manifeſtly betray themſelves, either to proceed from too much affection, or from ſtudious affectation; whereby they may rather ingratiate themſelves with him whom they praiſe by falſe commendations; than adorn his perſon by juſt and deſerved attributes: ſecondly, ſparing and modeſt praiſes commonly invite ſuch as are preſent to add ſomething of their own to the commendation: contrariwiſe, profuſe and immodeſt praiſes invite the hearers to detract and take away ſomething that belongs to them: thirdly (which is the principal point) too much magnifying a man ſtirs up envy towards him: ſeeing all immoderate praiſes look a reproach to others, who merit no leſs."
But beſide this, I cannot quite paſs by the gloſs which ſome have made upon theſe words: who by jaſchkem babbóker (which I have applied onelyonly to their too much aſſiduity in praiſing others, as if one ſhould ſay, from morning to night) underſtand making too much haſte to praiſe men; when it is, as we ſpeak, but early days with them: and they have made no progreſs in thoſe vertues for which they are commended. And then the ſenſe is, there is nothing more dangerous, than to cry up men too ſoon, for their parts or for their vertues; before they be ſufficiently tried, and have made a due improvement: for this, inſtead of doing them ſervice, proves many times their ruine: making them, that is, entertain a vain opinion of their own worth, and grow idle, or negligent, &c. and ſo dwindle away to nothing.
[f] What he ſaith afterward of a railing wife, ver. 16. may be thus expreſſed, in ſhort: There are three things that cannot be concealed; becauſe they betray themſelves: the wind, a ſtrong perſume, and a ſcolding wife: with which ſome joyn the next verſe, v. 17. as a remedy for the miſchief of a brawling wife; and thus render it: As iron is eaſily joyned with iron; ſo is a man with his equal. And therefore the beſt way for a man to avoid the trouble of a bad wife, is not to chuſe one for his conſort, becauſe ſhe is rich, or becauſe ſhe is beautifull onelyonly; but becauſe ſhe is like him in humour, and inclination, and condition, &c. Thus the Tigurine Verſion. And de Dieu to the ſame purpoſe; who makes this Proverb, no more than that of like to like; which beſt agree together. But this is too narrow; and therefore I have followed ours, and indeed all the ancient Tranſlations: who take this to be of the ſame ſignification with another old ſaying, one man is no body: and therefore God hath formed us to have a communion with each other. The neceſſity of which is expreſſed in abundance of ancient Aphoriſms; which admoniſh us to confer with others, and to hearken to the counſel and judgment of the wiſe. And daily experience ſhews us how dangerous it is foreign, to be a man's own counſellour: and what is ſaid of Artificers may be applied unto all; every man is his own worſt Maſter. To which purpoſe Melancthon alledges that of Euripides foreign, converſation brought forth arts: when men, that is, not onelyonly obſerved one anothers works; but conferred their thoughts together; and aſſiſted one anothers inventions. "And he pertinently obſerves, that the Chriſtian Doctrine, in the beginning of the Reformation, was corrupted by thoſe, who would not hear others: but ☞ skulk't like bats that fly the light; and deviſed new opinions out of their own heads, abhorrent from the approved form of Doctrine. Tales multi nunc ſunt, &c. There are many ſuch now adays, who glory that they are foreign, and admire their own dreams; refuſing to hearken to the ſound judgment of other men. But let us, ſaith he be obedient to ſuch precepts as this: which includes in it, firſt Modeſty, in conſideration of our own frailty; and then Prudence, in adviſing with thoſe, who may teach us that of which we are ignorant. Thus he obſerves out of Syneſius, that Apelles was wont to make Lyſippus the Statuary, Judge of all his Pictures: and Lyſippus on the other ſide, made Apelles Judge of all his Statues; before they would expoſe them to be ſeen by others."
[g] The next verſe but one, v. 19. is underſtood ſo variouſly by Interpreters, that it is a labour to number their expoſitions: ſome of which are directly contrary to the other. For according as they take the face to be repreſented in water; either perfectly, or ſo lubricouſly and moveably, that it is hard to diſcern what ſort of face it is: ſo they make it either eaſie, or impoſſible to underſtand the hearts of other men. Melancthon took it in the latter ſenſe; inculcating the old wholeſome Leſſons, foreign, and Quos credis fidos, effuge, tutus eris, &c. But now it is generally expounded the other way: and ſome expound it of mens own hearts, and ſome of the hearts of other men. I have in the Paraphraſe expreſſed two of thoſe interpretations, which I look't upon as moſt ſimple. And think fit here to mention that of Caſtalio, who applies it to a man's ſelf in this manner: as a man may know what kind of face he hath, if he will look into the water: ſo he may know what kind of man he is, if he will examin his Conſcience. And this of Maldonate who is alone (as far as I can find) in his expoſition, which is this, as a man's face may be ſeen in the water; ſo his heart, or his inward affections, may be ſeen in his Countenance: taking man in the concluſion of the Sentence, for the outward man, i. e. his countenance: and making the Hebrew run thus, as a man's face is anſwerable to that face which appears in the water: ſo his heart is anſwerable to his countenance. The Lord Bacon, as I have expreſſed it in the beginning of my Paraphraſe on this verſe, takes the end of this Parable to be, "to diſtinguiſh between the mind of wiſe men, and of thoſe that are not wiſe: comparing the former to waters, or glaſſes which receive and repreſent the form and images of things; whereas the other are like to earth or rude and unpoliſhed ſtone, wherein nothing is reflected. And the mind of a wiſe man (which is ſo capable that it obſerves and comprehends an infinite diverſity of natures and cuſtoms) is the more aptly compared to a glaſs or mirrour; becauſe in a glaſs he can ſee his own image, together with the images of other men: which his eyes cannot do alone without the help of a glaſs."
And ſo this Parable, it ſeems to me, may not unfitly be expounded after this manner: A man may ſee himſelf while he looks upon other men; as well as know other men, by conſidering his own inclinations.
[h] This Preface is already ſo long, that I muſt not mention the various interpretations of the twenty firſt verſe. I have expreſſed that which is neareſt to our Tranſlation; and ſeems to be the trueſt touchſtone of this ſort, whereby to try the goodneſs or badneſs of mens minds. Some of which are ſo incorrigible, he ſhews in the next verſe, that the ſoreſt afflictions will not amend them.
[i] And then in concluſion he preſſes every one to diligence about his own buſineſs: and eſpecially commends the paſtoral care, which men ſhould have about their flocks and their herds: which are the beſt ſort of poſſeſſions, he ſhews, in ſeveral regards. Firſt becauſe moſt durable, for they are always increaſing of themſelves, v. 24. ſecondly, becauſe eaſily preſerved without much labour, or fraudulent arts; God himſelf providing liberally for them, v. 25. thirdly, becauſe moſt profitable; yielding all things neceſſary for food and rayment, v. 26, 27.
[k] Where he mentions particularly in the laſt verſe, the milk of the goats, and of no other creature: becauſe they had abundance of them, and their milk was in daily uſe; both for meat and for medicine. And for medicine the Ancients preferred it before all other, as moſt moderate, and temperate. So Galen and Paulus Aegineta; the laſt of which writes thus: Woman's milk is the moſt temperate of all other; next to that goats; and next to that aſſes; then ſheep; and laſtly cows milk. From whence it was (Bochartus conjectures (who hath heaped up a great deal on this Subject, L. II. de Sacris Animal. Cap. ult. Part. I.) that Jupiter, a King in Crete about Abraham's time (and look't upon afterwards as the greateſt God) is ſaid to have been nouriſhed by a goat: that is, by the beſt of nouriſhments.
1. BOaſt not thy ſelf of to morrow; for thou knoweſt not what a day may bring forth.
1. BE not ſo confident of thy preſent power, riches or any thing elſe, as to grow preſumptuous, and brag what thou wilt doe, or enjoy hereafter: for thou canſt not be ſecure of this very day (wherein thou makeſt ſuch large promiſes to thy ſelf of the future) which may produce ſomething, for any thing thou knoweſt, that ſhall ſpoil all thy deſigns, and fruſtrate all thy expectations, which thou haſt for to morrow. See Arg. [a]
2. Let another man praiſe thee, and not thine own mouth; a ſtranger and not thine own lips.
2. Be not ſo blinded with ſelf-love, as to praiſe thy ſelf; which is both indecent and imprudent, for others will onelyonly the more undervalue thee: but take care to doe praiſe-worthy things, which will force commendations even from ſtrangers and foreigners, who cannot be thought too partial to thee; for this will make thee truly honourable.
3. A ſtone is heavy, and the ſand weighty: but a fools wrath is heavier than them both.
3. We feel there is heavineſs in a ſtone, and that a bag of ſand is a weighty load; but neither of them is ſo intolerable as the effects of a fool's wrath, which cannot be ſhaken off ſo ſoon as they may be: for he cannot eaſily be appeaſed by us, nor can he moderate himſelf; till his anger hath carried him to the moſt barbarous cruelty. See Arg. [b]
4. Wrath is cruel, and anger is outragious; but who is able to ſtand before envy?
4. And yet envy is ſtill worſe than this; for though in a fury a man hath no pity, but is tranſported by his violent paſſion beyond all bounds (like an inundation of waters) yet his wrath appearing openly, it may be avoided, and in time it is compoſed and allayed; nay, perhaps he repents of it: but envy (or a deſire of revenge) is a lurking evil, which increaſes daily without remorſe; and is more exaſperated by time, till it find ſome means or other to doe the miſchief it deſires.
5. Open rebuke is better than ſecret love.
5. He that takes an ingenuous liberty to tell others plainly of their faults, and rebuke them freely, when need requires, to their very face, is a better Friend, and more valuable (though perhaps he pleaſe them leſs) than he that hath more of the paſſion of love in his heart, but makes it not known by ſuch good effects. See Arg. [c]
6. Faithfull are the wounds of a friend; but the kiſſes of an enemy are deceitfull.
6. Juſt reproofs, though never ſo ſmart and ſevere from one that loves us, ought to be thankfully accepted, becauſe they proceed from his care of us, and fidelity to us: but the moſt tender expreſſions of kindneſs from an enemy, ought to be ſuſpected, to be falſe and treacherous; eſpecially, when he heaps them upon us in great abundance, and with ſuch earneſtneſs and ſeeming paſſion, that we had need to pray him to forbear, and pray God to preſerve us from being too credulous. See Arg. [d]
7. The full ſoul loatheth an honycomb; but to the hungry ſoul every bitter thing is ſweet.
7. As hunger makes men reliſh the moſt diſtaſtefull food, when full ſtomachs loath the moſt delightfull: ſo poverty hath this advantage of plenty, that it diſpoſes men to be thankfull for the ſmalleſt bleſſings, though mixt with care and trouble; when the richer ſort, if they be not very carefull, are apt to be unſatisfied with, nay to nauſeate their moſt delicious enjoyments, upon which they have a long time ſurfeited.
8. As a bird that wandreth from her neſt: ſo is a man that wandreth from his place.
8. Men ſeldom change for the better; but as a bird that forſakes its neſt expoſes it ſelf to danger, and cannot eaſily ſettle again: ſo he whoſe levity, or diſcontent, makes him raſhly leave his country, or trade, or office, wherein he was well placed, too often undoes himſelf, but rarely mends his condition. See Arg. [d]
9. Ointment and perfume rejoyce the heart: ſo doth the ſweetneſs of a mans friend by hearty counſel.
9. As Balſom and fragrant perfumes marvellouſly refreſh and comfort the natural ſpirits, when they droop and are tired: ſo doth the very preſence of a true-hearted Friend, and much more his faithfull counſel, rejoyce a man's ſoul; eſpecially when he is at ſuch a loſs, that he knows not how to adviſe himſelf.
10. Thine own friend and thy fathers friend forſake not; neither go into thy brothers houſe in the day of thy calamity: for better is a neighbour that is near, than a brother far off.
10. Forſake not therefore a Friend, whom thou, or thy Father before thee hath tried and found ſincere; but betake thy ſelf to him when thou art in diſtreſs, rather than to thy natural Brother or Kinſman, if he be not alſo thy Friend: and above all other, chuſe a Friend near thee, if it be poſſible; for as a man that is cloſely joyned unto us in near affection, is better than one of our neareſt kindred, whoſe heart is not knit to us; ſo a good neighbour near at hand, is better than either Friend or Brother who is ſo far off, that we may periſh before he come to our aſſiſtance.
11. My ſon, be wiſe, and make my heart glad, that I may anſwer him that reproacheh me.
11. My dear child, if thou haſt any love for him, that was the inſtrument of giving thee a being, let ſuch precepts as theſe make thee wiſe and good: which will both give me the higheſt joy, and furniſh me with an anſwer unto ſuch, as are apt to object the child's miſcarriages, to want of care in his parents.
12. A prudent man foreſeeth the evil, and hideth himſelf: but the ſimple paſs on, and are puniſhed.
12. He whoſe long experience and obſervation of things, hath made him cautious and circumſpect, foreſeeing a calamity before it comes, withdraws himſelf in good time from the danger, into a place of ſafety: but inconſiderate and credulous perſons are ſo eaſily abuſed by crafty men, that they not onelyonly quite overlook the miſchief which even they intend againſt them, and go on ſecurely in their accuſtomed track till it overtake them; but make haſte to fall into it, notwithſtanding any caution that is given them.
13. Take his garment that is ſurety for a ſtranger, and take a pledge of him for a ſtrange woman.
13. It is a great weakneſs to truſt him who is ſo raſh, as to be bound for one whoſe ability and honeſty is utterly unknown to him; eſpecially for a woman whoſe way of life makes her credit juſtly ſuſpected: therefore have nothing to doe with ſuch an inconſiderate perſon; without the utmoſt ſecurity that he can give thee for the payment of what he ows thee.
14. He that bleſſeth his friend with a loud voice, riſing early in the morning, it ſhall be counted a curſe to him.
14. He that ſpends all his time in nothing elſe but proclaiming his praiſes extravagantly, who hath beſtowed great benefits upon him, diſparages rather than commends his Benefactour; in doing ſo much for a baſe flatterer: who magnifying rather his own deſerts than the others bounty, incurrs hereafter his juſt diſpleaſure. See Arg. [e]
15. A continual dropping in a very rainy day, and a contentious woman are alike.
15. He is in an ill caſe, the roof of whoſe houſe is ſo ruinous, that in a very rainy day, when he ſhall be wet if he go abroad, he cannot be drie at home: and he is no better, that hath a ſcolding wife, who torments him her ſelf if he ſtay at home; and makes him tormented with the jeers of others, if he go abroad.
16. Whoſoever hideth her, hideth the wind, and the ointment of his right hand, which bewrayeth it ſelf.
16. For it is altogether as impoſſible for him, to keep the wind from blowing, and from being heard when it blows; or to incloſe a fragrant perfume in his hand, ſo that it ſhall not be ſmelt; as to make her hold her tongue, or to conceal her bawling humour, which ſhe her ſelf proclaims. See Arg. [f]
17. Iron ſharpneth iron, ſo a man ſharpneth the countenance of his friend.
17. As nothing is more natural, ſo nothing more powerfull than ſociety: for as iron is ſharpned and brightned by iron, ſo one wit whets another, one friend incourages and cheers another; nay, all ſorts of paſſions are ſtirred up, and men are made either good or bad, by natural converſation. See Arg. [f]
18. Whoſo keepeth the fig-tree, ſhall eat the fruit thereof: ſo he that waiteth on his maſter ſhall be honoured.
18. As he that diligently looks after the fig tree (eſpecially whilſt it is young and tender) and preſerves it from ſuffering by drought, by vermin, or by wild beaſts, &c. ſhall at laſt eat of its pleaſant fruit: ſo he that faithfully defends his maſter's perſon or reputation, and takes care his eſtate be not waſted, ſhall in due time be largely rewarded by him for his integrity.
19. As in water face anſwereth to face: ſo the heart of man to man.
19. The inclinations and deſigns of other men appear as plainly to the mind of thoſe that are wiſe, as their faces appear to themſelves in the water: where, as every man will find ſuch a countenance repreſented to him (whether ſowre or ſmiling) as he brings when he looks into it; ſo he ought to expect no other affections from others, but ſuch as he expreſſes towards them. See Arg. [g]
20. Hell and deſtruction are never full; ſo the eyes of man are never ſatisfied.
20. The appetite of man is as unſatiable as his eyes, which ſtill deſire ſome new ſight: and are as far from being filled with all that they have ſeen, as the infernal places with all the ſouls they have received; or the grave with all the bodies it hath devoured.
21. As the fining pot for ſilver, and the furnace for gold; ſo is a man to his praiſe.
21. As gold and ſilver is tried by putting it into the fire; which diſcovers whether it be pure or adulterate: ſo a man is diſcovered what he is, by trying how he can bear praiſes, commendations and great applauſes; which will preſently ſhew either the vertue or the vanity of his mind. See Arg. [h]
22. Though thou ſhouldſt bray a fool in a mortar, among wheat with a peſtel, yet will not his fooliſhneſs depart from him.
22. The folly and wickedneſs of ſome men is ſo incurable, that though, unto reproofs, and chidings, and threatnings, you ſhould add ſtripes and blows; nay, beat and knock them, like wheat in a mortar; bruiſing their bodies, till (as we ſpeak) they are black and blew, they would not grow a whit the wiſer, or the better for it.
23. Be thou diligent to know the ſtate of thy flocks, and look well to thy herds.
23. Whether thou art a private perſon or a Prince, let me adviſe thee to look after thy buſineſs thy ſelf; and not to truſt merely to thy ſervants and miniſters: but go ſometimes and take an exact ſurvey of the ſtate of thy affairs; and more particularly make it part of thy care to viſit thy flocks and thy herds, and know in what caſe they are. See Arg. [i]
24. For riches are not for ever: and doth the crown endure to every generation?
24. For as no riches are ſo durable as theſe, which increaſe and multiply continually; ſo the greateſt eſtate, even in theſe, unleſs it be well managed, will in time be brought to nothing: nay, the crown it ſelf will not continue to many generations, without due care to preſerve its revenue; of which theſe ought to be thought the beſt and moſt laſting portion.
25. The hay appeareth, and the tender graſs ſheweth it ſelf, and herbs of the mountains are gathered.
25. For the maintenance of which the earth brings forth plentifully, without any more pains of thine, than onelyonly in the ſpring time to drive the flocks and herds into paſtures; and to look after them, when the earth brings forth graſs and young herbs for their food; and to gather hay in due ſeaſon, which even the mountains afford, for their fodder and winter proviſion.
26. The lambs are for thy clothing, and the goats are the price of thy field.
26. And if thou takeſt care to preſerve them, they will preſerve thee: for the ſheep and the lambs will afford thee wool to make thee clothes; and with the price of thy goats thou mayſt purchaſe a field, for the ſowing of corn to make thee bread.
27. And thou ſhalt have goats milk enough for thy food, for the food of thy houſehold, and for maintenance for thy maidens.
27. And both of them, eſpecially the goats, ſhall yield thee milk enough for thy own food, and for the ſuſtenance of all thy family; both men ſervants and maidens: who may hence be provided with all things neceſſary for their livelihood. See Arg. [k]