Proverbs 6:27 — Word Study
WLCהֲיַחְתֶּ֤ה אִ֓ישׁ אֵ֬שׁ בְּחֵיק֑וֹ וּ֝בְגָדָ֗יו לֹ֣א תִשָּׂרַֽפְנָה׃
BSACan a manʼîysh [take in his bosom, scoop into his lap] embracechâthâh▸ fireʼêsh [flames, burning coals] and his clothesbeged [garments, robes] notlôʼ [under no circumstances] be burnedsâraph▸ [set on fire, kindled]
| Greek | English | Parsing |
|---|---|---|
| הֲיַחְתֶּ֤ה | ¿ will he snatch up | Particle, verb qal imperfect third person masculine singular |
| אִ֓ישׁ | a man | Noun common, masculine singular absolute |
| אֵ֬שׁ | fire | Noun common, both singular absolute |
| בְּחֵיק֑וֹ | in bosom his | Preposition, noun common masculine singular construct, suffix |
| וּ֝בְגָדָ֗יו | and garments his | Conjunction, noun common masculine plural construct, suffix |
| לֹ֣א | not | Particle |
| תִשָּׂרַֽפְנָה׃ | will they be burned? | Verb, Niphal, imperfect third person feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Can a man embrace fire and his clothes not be burned? |
| KJV | Can a man take fire in his bosom, and his clothes not be burned? |
| ASV | Can a man take fire in his bosom, And his clothes not be burned? |
| YLT | Doth a man take fire into his bosom, And are his garments not burnt? |
| WEB | Can a man scoop fire into his lap, and his clothes not be burned? |
| BBE | May a man take fire to his breast without burning his clothing? |
Translations agree on the imagery of fire in this verse, emphasizing the inherent danger.
The sentence consists of a main clause and several subordinate phrases, emphasizing the rhetorical nature of the question.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbשָׂרַף
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 6:27
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 — Warnings Against Adulterygenerated
Proverbs 6:27 presents a rhetorical question that illustrates the futility of trying to engage with danger without facing the consequences. This verse is part of a larger warning about the perils of infidelity, which continues in the following verses, emphasizing the inevitable repercussions of such actions. The surrounding context builds a case against the allure of temptation and the wisdom of avoiding it altogether.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 31:9–12 | If my heart has been enticed by my neighbor’s wife, or I have lurked at his door, |
| 2 | Hosea 7:4–7 | They are all adulterers, like an oven heated by a baker who needs not stoke the fire from the kneading to the rising of the dough. |
| 3 | James 3:5 | In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חָתָה, ha.yach.Tehgenerated
The verb חָתָה (chathah) means 'to snatch up' and is often used in contexts involving heat or flames. It implies a quick action, such as grabbing something dangerous, like fire or coals. The parsing indicates it is a third person masculine singular verb in the imperfect tense, suggesting an ongoing action or potentiality.
In this verse, it emphasizes the absurdity of a man attempting to embrace fire, which inherently suggests danger and destruction. The use of this verb highlights the foolishness of reckless behavior.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase embrace fire and is consistent with the KJV and ASV.
Sentence Structuregenerated
The main verb יַחְתֶּ֤ה (yachteh), meaning 'will he snatch up', governs the entire sentence, with the subject אִ֓ישׁ (ish), meaning 'a man', directly connected to it. The structure of the sentence emphasizes a rhetorical question about the consequences of foolish actions.
The sentence is built around this main clause, with the object אֵ֬שׁ (esh), meaning 'fire', serving as the focal point of danger, while the adverbial לֹ֣א (lo') negates the possibility of escaping harm.
Septuagint Backgroundgenerated
In the Septuagint, חָתָה is rendered as ἀποδήσει (apodēsei), which suggests a broader interpretation of 'to let go' or 'to release.' This choice indicates a shift from the act of snatching up to the concept of being consumed by the fire.
The translation choice reflects a nuanced understanding of the dangers of temptation, emphasizing the consequences of engaging with something harmful.
In plain words — the whole versegenerated
Proverbs 6:27 asks if a man can embrace fire without getting burned. The verse illustrates the foolishness of engaging in dangerous behavior, especially in the context of infidelity. It warns that such actions will lead to inevitable consequences.
Frequently Asked Questionsgenerated
The main message is that engaging in dangerous or sinful behavior, like infidelity, will lead to harmful consequences.
Fire symbolizes danger and destruction, illustrating the risks of embracing temptation without considering the outcomes.
To embrace something in this context means to take it in or engage with it closely, often without regard for the risks involved.
The question is rhetorical to emphasize the absurdity of trying to engage with something dangerous without facing the consequences.
Reflection Questionsgenerated
- What are some dangers in my life that I might be ignoring or embracing?
- How can I apply the wisdom of this proverb to my own choices and actions?
- In what ways can I be more aware of the consequences of my decisions?
- How does this verse challenge me to think about my relationships and commitments?
The early church on this verse — how the Fathers read it
Bede comments on this verse, using it to illustrate the dangers of engaging with temptation and the importance of steadfast faith.
Can a man hide fire in his bosom, etc.? It is permitted only to him who is solidified in the Catholic faith, such that he cannot be separated from it by the sweetness of words or cunning, to read the books of heretics.Early Church Fathers on Proverbs 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 6:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCan a man take fire in his bosom,.... A whore is compared to fire, and is so called by the poets (o); and it is a saying of Pythagoras, "it is a like thing to fall into fire and into a woman (p);''
Read John Gill on Proverbs 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCan a man take fire in his bosom, and his clothes not be burned? Can a man take fire in his bosom (i:e., in the fold of his garment, across the bosom or lap), and his clothes not be burnt?
Read Robert Jamieson on Proverbs 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe question implies a denial; he cannot escape burning. No more can he who burns in lust avoid destruction.
Read Matthew Poole on Proverbs 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 6:27 Can a man take fire in his bosom, and his clothes not be burned?Ver. 27. Can a man take fire?] Lest any man should reply, ‘ I will see to myself, and save one from the afore named mischiefs; I have more wit than to trust any harlot, and more skill than to let it come abroad to my disgrace and detriment’ ; the wise man answers, that it is as possible to take a live coal from the hearth, and bear it in a man’ s bosom without burning his clothes, or to walk upon fire without scorching his feet, as to attempt anything in this kind and to escape Scot free. Flagitium et flagellum sicut acus et filum. Sin and punishment go linked together with chains of adamant. Thy clothes will…
Read John Trapp on Proverbs 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Can a man take fire] These were proverbial expressions, the meaning of which was plain to every capacity.
Read AdamClarke on Proverbs 6 →CambridgeThe Cambridge Bible for Schools and CollegesFourteenth Address. Chap. 6. Proverbs 6:20-35. The Evil WomanThe holy memories and sanctions of the family are invoked (Proverbs 6:20-23) to give weight to another earnest warning against the sin which destroys the purity and saps the foundations of family life (Proverbs 6:24-35).
Read Cambridge on Proverbs 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27-29. Take fire — Kindle, or keep up a fire — a forcible way of saying that this sin cannot go unpunished; the dreadful consequences will, sooner or later, inevitably follow.
Read Daniel Denison Whedon on Proverbs 6 →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
Can a man embrace fire and his clothes not be burned?
Can a man scoop fire into his lap, and his clothes not be burned?
Can a man embrace fire and his clothes not be burned?
Can a man hold fire against his chest without burning his clothes?
Tyndale line
Can a man take fire in his bosom, and his clothes not be burned?
Can a man take fire in his bosom, And his clothes not be burned?
Can a man take fire in his bosom, and his clothes not be burned?
Can a man take fire in his bosom, and his clothes not be burned?
Can a man take fire in his bosome, and his clothes not be burnt?
Strictly literal
Can a man take fire in his bosom, and his garments not be burned?
Doth a man take fire into his bosom, And are his garments not burnt?
Does a man take fire into his bosom, || And are his garments not burned?
Can a man gather up fire in his lap, and shall his clothes not be burnt?
Can a man carry a fire against his chest without burning his clothes?
From the Latin
Can a man hide fire in his bosom, and his garments not burn?
Simplified
Can you put fire in your lap and not burn your clothes?
May a man take fire to his breast without burning his clothing?
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 on the wording of this verse, with all seven words matching in the Hebrew text. This consistency indicates a shared understanding of the proverb's message across different traditions.
הֲיַחְתֶּ֤ה אִ֓ישׁ אֵ֬שׁ בְּחֵיק֑וֹ וּ֝בְגָדָ֗יו לֹ֣א תִשָּׂרַֽפְנָה׃
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 6:27
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.
חָתָה (chathah) is a Hebrew verb meaning to snatch up or take hold of, particularly in reference to fire or coals. The entries indicate that it conveys the idea of seizing or picking up, often in a context involving heat or flames.
[חָתָה] vb. snatch up, usu. fire, coals
base
H2846 [חָתָה] snatch up, usu. fire, coals
2846 chathah khaw-thaw'
a primitive root; to lay hold of; especially to pick up
fire:--heap, take (away).
חָתָה (cha.tah) — to snatch up.
(Qal) to take hold of, seize, take away, pile up, snatch up (coals)
Part | V-Qal-Imperf-3ms — Particle · verb qal imperfect third person masculine singularHTi/Vqi3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
N-cs — Noun common · both singular absoluteHNcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
חֵיק (cheq) means 'bosom' and can refer to the literal or figurative sense of being enclosed, such as in the body or in garments. It encompasses meanings like embrace, lap, and secret, indicating a sense of intimacy or closeness. The entries suggest a range of uses, including physical and metaphorical contexts.
חֵיק, חֵק n.[m.] bosom
of fold of garment, at breast
carry in bosom
bosom as part of body
base
H2436 חֵיק, חֵק bosom
2436 cheyq khake
or cheq {khake}; and chowq {khoke}; from an unused root,
apparently meaning to inclose; the bosom (literally or
figuratively):--bosom, bottom, lap, midst, within.
חֵיק (cheq) — bosom: embrace.
: embrace/chest
bosom, hollow, bottom, midst
חֵיק (cheq) — bosom: garment.
: garment
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: lap.
: lap/base
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
חֵיק (cheq) — bosom: secret.
: secret
bosom, hollow, bottom, midst
A sub-meaning of cheq (חֵיק ": embrace" H2436)
HR/Ncmsc/Sp3ms — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp3ms
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
The Hebrew word שָׂרַף (*saraph*) is a primitive root meaning 'to burn.' It encompasses various forms, including Qal (to burn), Niphal (to be burned), Piel (burner), and Pual (to be burnt up). The entries suggest a focus on the act of burning and its implications, with no significant disagreements noted among the lexicons.
שָׂרַף 117 vb. burn
Qal burn
Niph. be burned
Pi. his burner, usu. one burning him, but prob. burning spices for him
Pu. it was burnt up (and gone).
base
H8313 שָׂרַף burn
8313 saraph saw-raf'
a primitive root; to be (causatively, set) on fire:--(cause
to, make a) burn((-ing), up) kindle, X utterly.
שָׂרַף (sa.raph) — to burn.
1) to burn
1a) (Qal) to burn
1b) (Niphal) to be burned
1c) (Piel) burner, burning (participle)
1d) (Pual) to be burnt up, be burned
Also means: sa.raph (סָרַף "to burn" H5635)
V-Niphal-Imperf-3fp — Verb · Niphal · imperfect third person feminine pluralHVNi3fp