*Minor differences ignored. Grouped by changes, with first version listed as example.
The verses sing the praises of the earlier patriarchal life, with its flocks and herds, and tillage of the ground, as compared with the commerce of a later time, with money as its chief or only wealth.
The state - literally, face. The verse is an illustration of John 10:3, John 10:14.
The state of thy flocks - The directions to the end of the chapter refer chiefly to pastoral and agricultural affairs. Do not trust thy flocks to the shepherd merely; number them thyself; look into their condition; see how they are tended; and when, and with what, and in what proportion, they are fed.
Be thou diligent to know the state of flocks,.... In what condition they are; what health they enjoy; how fat and fruitful they be; what pasturage they have; and that they want nothing fitting for them that can be had and is necessary; and also the number of them. The calling of the shepherd is here particularly mentioned, because valiant, honourable, innocent, and useful; but the same diligence is to be used in all other callings and business men are employed in, that they may provide for themselves and their families. It is in the original text, "the face of thy flocks" (r); perhaps the allusion is to the exact and distinct knowledge some very diligent careful shepherds might have, so as to know each sheep in their flocks distinctly; see John 10:3; The Septuagint version renders it, the souls of thy flock, as if it was an instruction to spiritual pastors or shepherds, who have the care of the souls of men: and certain it is, that if it is the duty of shepherds in common to be diligent in looking after their sheep, and doing everything the duty of their office requires; then it must become the indispensable duty of pastors of churches to take heed to the flock of God committed to them, and to look into their state and condition, and provide for them, and feed them with knowledge and understanding, Acts 20:28;
and look well to thy herds; or, "put thy heart" (s) to them: show a cordial regard for them, and take a hearty care of them, that they have everything needful for them; and which is for the owner's good as well as theirs.
(r) "faciem pecoris tui", Tigurine version, Mercerus, Cocceius, Michaelis, Schultens; "vultum", V. L. Pagninus; "facies", Montanus. (s) "pone cor tuum", Pagninus, Montanus; "adverte cor", Cocceius; "adverte animum tuum", Michaelis; "apponere cor tuum", Schultens.
We ought to have some business to do in this world, and not to live in idleness, and not to meddle with what we do not understand. We must be diligent and take pains. Let us do what we can, still the world cannot be secured to us, therefore we must choose a more lasting portion; but by the blessing of God upon our honest labours, we may expect to enjoy as much of earthly blessings as is good for us.
flocks--constituted the staple of wealth. It is only by care and diligence that the most solid possessions can be perpetuated (Proverbs 23:5).
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 = 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 = 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).
Flock - Flocks and herds are here put for all possessions, because anciently they were the chief part of a man's riches.
*More commentary available at chapter level.