Proverbs 23:4 — Word Study
WLCאַל־ תִּיגַ֥ע לְֽהַעֲשִׁ֑יר מִֽבִּינָתְךָ֥ חֲדָֽל׃
BSADo notʼal [refrain from, cease] wear yourself outyâgaʻ▸ [become exhausted, toil] to get richʻâshar [to enrich, acquire wealth] be wise enoughbîynâh [having discernment, understanding] to restrain yourselfchâdal [set bounds to, stop, from your own wisdom, desires]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּיגַ֥ע | you labor | Verb, Qal, jussive second person masculine singular |
| לְֽהַעֲשִׁ֑יר | to gain riches | Preposition, verb hiphil infinitive construct common |
| מִֽבִּינָתְךָ֥ | from understanding your | Preposition, noun common feminine singular construct, suffix |
| חֲדָֽל׃ | cease | Verb, Qal, imperative second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not wear yourself out to get rich; be wise enough to restrain yourself. |
| KJV | Labour not to be rich: cease from thine own wisdom. |
| ASV | Weary not thyself to be rich; Cease from thine own wisdom. |
| YLT | Labour not to make wealth, From thine own understanding cease, Dost thou cause thine eyes to fly upon it? Then it is not. |
| WEB | Don’t weary yourself to be rich. In your wisdom, show restraint. |
| BBE | Take no care to get wealth; let there be an end to your desire for money. |
The translations consistently use חָדַל to convey the meaning of stopping or ceasing — see How Translations Differ.
The verse contains a main command with supporting phrases that clarify the actions to avoid and the wisdom to embrace.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָגֵעַ
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 23:4
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 Greedgenerated
Proverbs 23:4 is part of a series of admonitions about the dangers of desiring wealth and the importance of wisdom. The surrounding verses emphasize the deceptive nature of riches and the futility of craving them. This context serves as a reminder that true wealth is not merely material but also includes understanding and discernment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 28:20 | A faithful man will abound with blessings, but one eager to be rich will not go unpunished. |
| 2 | John 6:27 | Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.” |
| 3 | 1 Timothy 6:8–10 | But if we have food and clothing, we will be content with these. |
| 4 | Proverbs 3:5 | Trust in the LORD with all your heart, and lean not on your own understanding; |
| 5 | Proverbs 26:12 | Do you see a man who is wise in his own eyes? There is more hope for a fool than for him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָדַל, cha.Dalgenerated
The verb חָדַל (cha.Dal) means to cease or stop. It is used here in the imperative form, urging the reader to actively restrain themselves from the pursuit of riches. The parsing indicates a command directed at the second person masculine singular, emphasizing personal responsibility.
This word carries the connotation of halting an action or behavior, suggesting that one should not only stop striving for wealth but also recognize the limits of their desires and wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses cease for חָדַל.
Sentence Structuregenerated
The structure of the verse revolves around two main verbs: תִּיגַ֥ע (you labor) and חָדַל (cease). The first clause warns against laboring for wealth, while the second commands the listener to stop such efforts.
The syntax reveals a clear imperative followed by a prepositional phrase that provides context for the action, emphasizing the importance of understanding in making wise choices.
Septuagint Backgroundgenerated
The Septuagint translates חָדַל as ἀπόσξου, which also means to cease or stop. This choice reflects a direct correspondence to the Hebrew meaning, maintaining the imperative command to halt one's pursuit of riches.
The Greek rendering aligns closely with the Hebrew intent, underscoring the importance of wisdom in refraining from excessive labor for wealth.
In plain words — the whole versegenerated
Proverbs 23:4 warns against exhausting oneself to become rich and advises being wise enough to know when to stop. It emphasizes that seeking wealth can be deceptive and encourages understanding one's limits.
Frequently Asked Questionsgenerated
It refers to the effort and toil one puts into acquiring riches, which can lead to exhaustion and dissatisfaction.
You can focus on finding balance in your work and not overexerting yourself for material gain, while also seeking wisdom in your decisions.
Understanding is crucial as it guides us in making wise choices, helping us to recognize the futility of chasing after wealth.
Ceasing from this pursuit allows for a healthier perspective on life, prioritizing wisdom and well-being over material gain.
Reflection Questionsgenerated
- In what areas of my life might I be overexerting myself in pursuit of wealth?
- How can I cultivate a deeper understanding of what true wealth means?
- What practical steps can I take to restrain my desires for material possessions?
- How does this verse challenge my current views on work and success?
The early church on this verse — how the Fathers read it
Early commentators like Bede reference this verse to discuss the pursuit of knowledge and the importance of setting boundaries in wisdom.
Do not labor to be rich. He signifies the riches of knowledge, which we are forbidden to seek beyond the measure of our capacity.Early Church Fathers on Proverbs 23 →
But set bounds for your wisdom. Namely that which is said above: Do not transgress ancient boundaries, which your fathers have set; that is, the boundaries of faith given by the fathers.Early Church Fathers on Proverbs 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLabour not to be rich,.... In an immoderate over anxious way and manner, to a weariness, as the word (u) signifies, and even as to gape for breath men ought to labour, that they may have wherewith to
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLabour not to be rich: cease from thine own wisdom. Labour not to be rich (John 6:27; Matthew 6:19); cease from thine own wisdom - from that wisdom of thine whereby thou labourest to be rich, as thy first aim.
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLabour not, Heb. Do not weary thyself with immoderate cares and labours, as many covetous men do. From thine own wisdom; from that carnal wisdom which is natural to man in his corrupt estate, which persuades men to believe that it is their interest to use all possible means to get riches, and that the happiness of their lives consists in the abundance of their possessions, directly contrary to the assertion of our blessed Lord, .
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:4 Labour not to be rich: cease from thine own wisdom.Ver. 4. Labour not to be rich.] The courtier is still at his lesson. Many have gotten into princes’ palaces, into places of profit, fat offices, mind nothing more than the feathering of their own nests, raising of their own houses, filling of their own coffers. Such were Shebna, Haman, Sejanus, of whom Tacitus makes this report: Palam compositus pudor, intus summa adipiscendi libido, that he made show of modesty, but was extremely covetous; insomuch, saith Seneca, that he thought all to be lost that he got not for himself. How much better Joseph, Nehemiah, Daniel, &c., who, being wholly for the public, as they had nothing to…
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Cease from thine own wisdom.—Cleverness shewn in piling up wealth.
Read Charles John Ellicott on Proverbs 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Labour not to be rich] Let not this be thy object. Labour to provide things honest in the sight of God and all men; and if thou get wealth, do not forget the poor, else God's curse will be a canker even in thy gold. Cease from thine own wisdom.] בינתך binathecha, thy own understanding or prudence. The world says, "Get rich if thou canst, and how thou canst." Rem, si possis, recte; si non, quocunque modo rem; "Get a fortune honestly if thou canst; but if not, get one at all events." This is the devil's counsel, and well it is followed; but Solomon says, and God says, "Cease from thine own counsel." Thou hast an immortal soul, and shalt shortly appear before God. Lay up treasure for…
Read AdamClarke on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges4. Labour not] Rather, Weary not thyself, R.V., as the same Heb. word is rendered “till his hand was weary,” 2 Samuel 23:10; “be weary,” Isaiah 40:30-31. Comp. John 6:27; 1 Timothy 6:9-10. cease from thine own wisdom] from the wisdom, namely, of becoming rich. Prudentiae tuae pone modum, set a limit to thy prudence in acquiring wealth. Vulg. We may, however, render cease of thine own wisdom, “by reason of thine own understanding,” R.V. marg. Let thine own sense teach thee better. τῇδὲσῇἐννοίᾳἀπόσχου, LXX.
Read Cambridge on Proverbs 23 →Albert Barnes1798–1870Barnes' Notes on the BibleCease from thine own wisdom - i. e., “Cease from the use of what is in itself most excellent, if it only serves to seek after wealth, and so ministers to evil.” There is no special contrast between
Read Albert Barnes on Proverbs 23 →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
Do not wear yourself out to get rich; be wise enough to restrain yourself.
Don’t weary yourself to be rich. In your wisdom, show restraint.
Do not wear yourself out to get rich; be wise enough to restrain yourself.
Do not wear yourself out to become rich; be wise enough to restrain yourself.
Tyndale line
Labour not to be rich: cease from thine own wisdom.
Weary not thyself to be rich; Cease from thine own wisdom.
Weary not thyself to be rich; cease from thine own wisdom.
Labor not to be rich: cease from thy own wisdom.
Trauaile not too much to be rich: but cease from thy wisdome.
Strictly literal
Weary not thyself to become rich; cease from thine own intelligence:
Labour not to make wealth, From thine own understanding cease, Dost thou cause thine eyes to fly upon it? Then it is not.
Do not labor to make wealth, || Cease from your own understanding, || Do you cause your eyes to fly on it? Then it is not.
Fatigue thyself not to become rich; because thou hast understanding, forbear.
Do not work too hard to gain wealth; be wise enough to know when to stop.
From the Latin
Labour not to be rich: but set bounds to thy prudence.
Simplified
Don't wear yourself out trying to get rich—be wise enough not to bother!
Take no care to get wealth; let there be an end to your desire for money.
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 in their wording for this verse, with all words matched. This consistency indicates a shared understanding of the text's message across these ancient translations.
אַל־ תִּיגַ֥ע לְֽהַעֲשִׁ֑יר מִֽבִּינָתְךָ֥ חֲדָֽל׃
5 of the 5 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 23:4
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
יָגֵעַ (yaga`) is a Hebrew verb that encompasses the concepts of toil and weariness. It can mean to labor or grow tired, with various forms indicating different nuances, such as causing weariness or making someone toil. The entries consistently highlight its association with exhaustion and labor.
[יָגֵעַ, יָגַע] vb. toil, grow or be weary
Qal
toil, labour
grow or be weary
Pi. weary, make weary
Hiph. make to toil
base
H3021 יָגֵעַ, יָגַע toil, grow or be weary
3021 yaga` yaw-gah'
a primitive root; properly, to gasp; hence, to be exhausted,
to tire, to toil:--faint, (make to) labour, (be) weary.
יָגֵעַ (ya.ga) — be weary/toil.
1) to toil, labour, grow weary, be weary
1a) (Qal)
1a1) to toil, labour
1a2) to grow weary, be weary
1b) (Piel) to weary, make weary, cause to go toilsomely
1c) (Hiphil) to make to toil, make weary, cause to be weary
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
la'-ber (yeghia`, `amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of De 26:7; Jos 7:3; Re 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (ma`aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (Ge 35:16,17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yeghia`,
עָשַׁר (ashar) is a Hebrew verb meaning to be or become rich. It encompasses various forms, including the Qal (to become rich), Hiphil (to make rich), and Hithpael (to enrich oneself). The term appears in contexts related to wealth accumulation, as noted in 1 Kings 22:48. The entries collectively emphasize the act of gaining or pretending to have riches.
[עָשַׁר] vb. be or become rich
Qal I have become rich
Hiph.
make rich
gain riches
Hithp. one enriching himself.
base
H6238 עָשַׁר be or become rich
6238 `ashar aw-shar'
a primitive root; properly, to accumulate; chiefly
(specifically) to grow (causatively, make) rich:--be(-come,
en-, make, make self, wax) rich, make (1 Kings 22:48 marg).
See 6240.
see HEBREW for 06240
עָשַׁר (a.shar) — to enrich.
1) to be or become rich or wealthy, enrich, pretend to be rich
1a) (Qal) to be or become rich
1b) (Hiphil)
1b1) to make rich
1b2) to gain riches
1c) (Hithpael) to enrich oneself, pretend to be rich
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
rich'-ez, rich'-iz: Used to render the following Hebrew and Greek words:
(1) `Osher, which should, perhaps, be considered the most general word, as it is the most often used (Ge 31:16; Ec 4:8; Jer 9:23). It looks at riches simply as riches, without regard to any particular feature. Alongside this would go the Greek ploutos (Mt 13:22; Eph 2:7).
(2) Chocen (Pr 27:24; Jer 20:5), nekhacim and rekhush (Ge 36:7; Da…
→ General scriptures concerning De 6:10-12; 8:10-18; 31:20; 32:15; 1Sa 2:7; Ps 37:16; Pr 10:2,22; 11:4,28; 13:7,8; 14:24; 15:6,16,17; 16:8; 19:4; 21:6; 23:4,5; 27:23,24; 28:8,20,22; 30:8,9; Ec 5:9-20; 6:1,2; 7:11,12; 10:19; Isa 5:8; Jer 48:36; Ho 12:8; Mt 6:19-21; 13:22; 19:16-29; Mr 4:19; 10:17-25; Lu…
בִּינָה (biynah) means understanding and encompasses the act, faculty, and object of knowledge, even personified in some contexts. It is derived from the root meaning to discern or comprehend. The Aramaic equivalent is בִּינָה (H0999).
בִּינָה n.f. understanding
the act
the faculty
the object of knowledge
personified
base
H998 בִּינָה understanding . the act
. the faculty
. the object of knowledge
. personified
998 biynah bee-naw'
from 995; understanding:--knowledge, meaning, X perfectly,
understanding, wisdom.
see HEBREW for 0995
בִּינָה (bi.nah) — understanding.
1) understanding, discernment
1a) act
1b) faculty
1c) object
1d) personified
Aramaic equivalent: bi.nah (בִּינָה "understanding" H0999)
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (