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Selected Verse: Ecclesiates 12:11 - Strong Concordance

Verse	Translation	Text
Ec 12:11	Strong Concordance	The words [01697] of the wise [02450] are as goads [01861], and as nails [04930] fastened [05193] by the masters [01167] of assemblies [0627], which are given [05414] from one [0259] shepherd [07462].
	King James	The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
goads--piercing deeply into the mind (Act 2:37; Act 9:5; Heb 4:12); evidently inspired words, as the end of the verse proves. fastened--rather, on account of the Hebrew genders, (The words) "are fastened (in the memory) like nails" [HOLDEN]. masters of assemblies--rather, "the masters of collections (that is, collectors of inspired sayings, Pro 25:1), are given ('have published them as proceeding' [HOLDEN]) from one Shepherd," namely, the Spirit of Jesus Christ [WEISS], (Eze 37:24). However, the mention of "goads" favors the English Version, "masters of assemblies," namely, under-shepherds, inspired by the Chief Shepherd (Pe1 5:2-4). SCHMIDT translates, "The masters of assemblies are fastened (made sure) as nails," so Isa 22:23.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

goads--piercing deeply into the mind (Act 2:37; Act 9:5; Heb 4:12); evidently inspired words, as the end of the verse proves.

fastened--rather, on account of the Hebrew genders, (The words) "are fastened (in the memory) like nails" [HOLDEN].

masters of assemblies--rather, "the masters of collections (that is, collectors of inspired sayings, Pro 25:1), are given ('have published them as proceeding' [HOLDEN]) from one Shepherd," namely, the Spirit of Jesus Christ [WEISS], (Eze 37:24). However, the mention of "goads" favors the English Version, "masters of assemblies," namely, under-shepherds, inspired by the Chief Shepherd (Pe1 5:2-4). SCHMIDT translates, "The masters of assemblies are fastened (made sure) as nails," so Isa 22:23.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
From the words of Koheleth the author comes to the words of the wise man in general; so that what he says of the latter finds its application to himself and his book: "Words of the wise are as like goads, and like fastened nails which are put together in collections - they are given by one shepherd." The lxx, Aq., and Theod. translate darvonoth by βούκεντρα, the Venet. by βουπλῆγες; and that is also correct. The word is one of three found in the Jerus. Gemara, Sanhedrin x. 1, to designate a rod for driving (oxen) - דרבן (from דרב, to sharpen, to point), מלמד (from למד, to adjust, teach, exercise), and מרדּע (from רדע, to hold back, repellere); we read ka-dārevonoth; Gesen., Ewald, Hitz., and others are in error in reading dorvonoth; for the so-called light Metheg, which under certain circumstances can be changed into an accent, and the Kametz chatuph exclude one another. (Note: The Kametz is the Kametz gadhol (opp. Kametz chatuph), and may for this reason have the accent Munach instead of Metheg. Vid., Michlol 153b, 182b. The case is the same as at Gen 39:3, where mimmachoraath is to be read. Cf. Baer's Metheg-Setz. 27 and 18.) If דרבן is the goad, the point of comparison is that which is to be excited intellectually and morally. Incorrectly, Gesen., Hitz., and others: like goads, because easily and deeply impressing themselves on the heart as well as on the memory. For goads, aculei, the Hebrews use the word קוצים; darevonoth also are goads, but designed for driving on, thus stimuli (Jerome); and is there a more natural commendation for the proverbs of the wise men than that they incite to self-reflection, and urge to all kinds of noble effort? Divre and darevonoth have the same three commencing consonants, and, both for the ear and the eye, form a paronomasia. In the following comparison, it is a question whether ba'ale asuppoth (plur. of ba'al asuppoth, or of the double plur. ba'al asuppah, like e.g., sare missim, Exo 1:11, of sar mas) is meant of persons, like ba'al hallashon, Ecc 10:11, cf. ba'al kenaphayim, Ecc 10:20, or of things, as ba'al piphiyoth, Isa 41:15; and thus, whether it is a designation parallel to חכמים or to דברי. The Talm. Jer. Sanhedrin x. 1, wavers, for there it is referred first to the members of the assemblies (viz., of the Sanedrium), and then is explained by "words which are spoken in the assembly." If we understand it of persons, as it was actually used in the Talm., then by asuppoth we must understand the societies of wise men, and by ba'ale asuppoth, of the academicians (Venet.: δεσπόται ξυναγμάτων; Luther: "masters of assemblies") belonging to such academies. But an appropriate meaning of this second comparison is not to be reached in this way. For if we translate: and as nails driven in are the members of the society, it is not easy to see what this wonderful comparison means; and what is then further said: they are given from one shepherd, reminds us indeed of Eph 4:11, but, as said of this perfectly unknown great one, is for us incomprehensible. Or if we translate, after Isa 28:1 : and (the words of the wise are) like the fastened nails of the members of the society, it is as tautological as if I should say: words of wise men are like fastened nails of wise men bound together in a society (as a confederacy, union). Quite impossible are the translations: like nails driven in by the masters of assemblies (thus e.g., Lightfoot, and recently Bullock), for the accus. with the pass. particip. may express some nearer definition, but not (as of the genit.) the effective cause; and: like a nail driven in are the (words) of the masters of assemblies (Tyler: "those of editors of collections"), for ellipt. genit., dependent on a governing word carrying forward its influence, are indeed possible, e.g., Isa 61:7, but that a governing word itself, as ba'ale, may be the governed genit. of one omitted, as here divre, is without example. (Note: Regarding this omission of the muḍâf the governing noun, where this is naturally supplied before a genitive from the preceding, cf. Samachschari's Mufaṣṣal, p. 43, l. 8-13.) It is also inconsistent to understand ba'ale asuppoth after the analogy of ba'ale masoreth (the Masoretes) and the like. It will not be meant of the persons of the wise, but of the proverbs of the wise. So far we agree with Lang and Hoelem. Lang (1874) thinks to come to a right understanding of the "much abused" expression by translating, "lords of troops," - a designation of proverbs which, being by many acknowledged and kept in remembrance, possess a kind of lordship over men's minds; but that is already inadmissible, because asuppoth designates not any multitude of men, but associations with a definite end and aim. Hoelem. is content with this idea; for he connects together "planted as leaders of assemblies," and finds therein the thought, that the words of the wise serve as seeds and as guiding lights for the expositions in the congregation; but ba'ale denotes masters, not in the sense of leaders, but of possessors; and as ba'ale berith, Gen 14:13, signifies "the confederated," ba'ale shevu'ah, Neh 6:18, "the sworn," and the frequently occurring ba'ale ha'ir, "the citizens;" so ba'ale asuppoth means, the possessors of assemblies and of the assembled themselves, or the possessors of collections and of the things collected. Thus ba'ale asuppoth will be a designation of the "words of the wise" (as in shalishim, choice men = choice proverbs, Pro 22:20, in a certain measure personified), also of those which form or constitute collections, and which stand together in order and rank (Hitz., Ewald, Elst., Zckl., and others). Of such it may properly be said, that they are like nails driven in, for they are secured against separations, - they are, so to speak, made nail-feast, they stand on one common ground; and their being fixed in such connection not only is a help to the memory, but also to the understanding of them. The Book of Koheleth itself is such an asuppah; for it contains a multitude of separate proverbs, which are thoughtfully ranged together, and are introduced into the severe, critical sermon on the nothingness of all earthly things as oases affording rest and refreshment; as similarly, in the later Talmudic literature, Haggadic parts follow long stretches of hair-splitting dialectics, and afford to the reader an agreeable repose. And when he says of the "proverbs of the wise," individually and as formed into collections: אחד נתּנוּ מרעה, i.e., they are the gift of one shepherd, he gives it to be understood that his "words of Koheleth," if not immediately written by Solomon himself, have yet one fountain with the Solomonic Book of Proverbs, - God, the one God, who guides and cares as a shepherd for all who fear Him, and suffers them to want nothing which is necessary to their spiritual support and advancement (Psa 23:1; Psa 28:9). "Mēro'eh ehad," says Grtz, "is yet obscure, since it seldom, and that only poetically, designates the Shepherd of Israel. It cannot certainly refer to Moses." Not to Moses, it is true (Targ.), nor to Solomon, as the father, the pattern, and, as it were, the patron of "the wise," but to God, who is here named the ἀρχιποίμην as spiritual preserver (provider), not without reference to the figure of a shepherd from the goad, and the figure of household economy from the nails; for רעה, in the language of the Chokma (Pro 5:21), is in meaning cogn. to the N.T. conception of edification. (Note: Vid., my Heb. Rmerbrief, p. 97.) Regarding masmeroth (iron nails), the word is not used of tent spikes (Spohn, Ginsb.), - it is masc., the sing. is משׂמר (מסמר), Arab. mismâr. נטוּעים is = תּקוּעים (cf. Dan 11:45 with Gen 31:25), post-bibl. (vid., Jer. Sanhedrin) קבוּעים (Jerome, in altum defixi). Min with the pass., as at Job 21:1; Job 28:4; Psa 37:23 (Ewald, 295b), is not synonymous with the Greek ὑπό. The lxx well: "given by those of the counsel from one shepherd." Hitzig reads מרעה, and accordingly translates: "which are given united as a pasture," but in mēro'eh ehad there lies a significant apologetic hint in favour of the collection of proverbs by the younger Solomon (Koheleth) in relation to that of the old. This is the point of the verse, and it is broken off by Hitzig's conjecture. (Note: J. F. Reimmann, in the preface to his Introduction to the Historia Litterarum antediluviana, translates, Ecc 12:11 : "The words of the wise are like hewn-out marble, and the beautiful collectanea like set diamonds, which are presented by a good friend." A Disputatio philologica by Abr. Wolf, Knigsberg 1723, contends against this παρερμεενεία.)

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

From the words of Koheleth the author comes to the words of the wise man in general; so that what he says of the latter finds its application to himself and his book: "Words of the wise are as like goads, and like fastened nails which are put together in collections - they are given by one shepherd." The lxx, Aq., and Theod. translate darvonoth by βούκεντρα, the Venet. by βουπλῆγες; and that is also correct. The word is one of three found in the Jerus. Gemara, Sanhedrin x. 1, to designate a rod for driving (oxen) - דרבן (from דרב, to sharpen, to point), מלמד (from למד, to adjust, teach, exercise), and מרדּע (from רדע, to hold back, repellere); we read ka-dārevonoth; Gesen., Ewald, Hitz., and others are in error in reading dorvonoth; for the so-called light Metheg, which under certain circumstances can be changed into an accent, and the Kametz chatuph exclude one another.

(Note: The Kametz is the Kametz gadhol (opp. Kametz chatuph), and may for this reason have the accent Munach instead of Metheg. Vid., Michlol 153b, 182b. The case is the same as at Gen 39:3, where mimmachoraath is to be read. Cf. Baer's Metheg-Setz. 27 and 18.)

If דרבן is the goad, the point of comparison is that which is to be excited intellectually and morally. Incorrectly, Gesen., Hitz., and others: like goads, because easily and deeply impressing themselves on the heart as well as on the memory. For goads, aculei, the Hebrews use the word קוצים; darevonoth also are goads, but designed for driving on, thus stimuli (Jerome); and is there a more natural commendation for the proverbs of the wise men than that they incite to self-reflection, and urge to all kinds of noble effort? Divre and darevonoth have the same three commencing consonants, and, both for the ear and the eye, form a paronomasia. In the following comparison, it is a question whether ba'ale asuppoth (plur. of ba'al asuppoth, or of the double plur. ba'al asuppah, like e.g., sare missim, Exo 1:11, of sar mas) is meant of persons, like ba'al hallashon, Ecc 10:11, cf. ba'al kenaphayim, Ecc 10:20, or of things, as ba'al piphiyoth, Isa 41:15; and thus, whether it is a designation parallel to חכמים or to דברי. The Talm. Jer. Sanhedrin x. 1, wavers, for there it is referred first to the members of the assemblies (viz., of the Sanedrium), and then is explained by "words which are spoken in the assembly." If we understand it of persons, as it was actually used in the Talm., then by asuppoth we must understand the societies of wise men, and by ba'ale asuppoth, of the academicians (Venet.: δεσπόται ξυναγμάτων; Luther: "masters of assemblies") belonging to such academies. But an appropriate meaning of this second comparison is not to be reached in this way. For if we translate: and as nails driven in are the members of the society, it is not easy to see what this wonderful comparison means; and what is then further said: they are given from one shepherd, reminds us indeed of Eph 4:11, but, as said of this perfectly unknown great one, is for us incomprehensible. Or if we translate, after Isa 28:1 : and (the words of the wise are) like the fastened nails of the members of the society, it is as tautological as if I should say: words of wise men are like fastened nails of wise men bound together in a society (as a confederacy, union). Quite impossible are the translations: like nails driven in by the masters of assemblies (thus e.g., Lightfoot, and recently Bullock), for the accus. with the pass. particip. may express some nearer definition, but not (as of the genit.) the effective cause; and: like a nail driven in are the (words) of the masters of assemblies (Tyler: "those of editors of collections"), for ellipt. genit., dependent on a governing word carrying forward its influence, are indeed possible, e.g., Isa 61:7, but that a governing word itself, as ba'ale, may be the governed genit. of one omitted, as here divre, is without example.

(Note: Regarding this omission of the muḍâf the governing noun, where this is naturally supplied before a genitive from the preceding, cf. Samachschari's Mufaṣṣal, p. 43, l. 8-13.)

It is also inconsistent to understand ba'ale asuppoth after the analogy of ba'ale masoreth (the Masoretes) and the like. It will not be meant of the persons of the wise, but of the proverbs of the wise. So far we agree with Lang and Hoelem. Lang (1874) thinks to come to a right understanding of the "much abused" expression by translating, "lords of troops," - a designation of proverbs which, being by many acknowledged and kept in remembrance, possess a kind of lordship over men's minds; but that is already inadmissible, because asuppoth designates not any multitude of men, but associations with a definite end and aim. Hoelem. is content with this idea; for he connects together "planted as leaders of assemblies," and finds therein the thought, that the words of the wise serve as seeds and as guiding lights for the expositions in the congregation; but ba'ale denotes masters, not in the sense of leaders, but of possessors; and as ba'ale berith, Gen 14:13, signifies "the confederated," ba'ale shevu'ah, Neh 6:18, "the sworn," and the frequently occurring ba'ale ha'ir, "the citizens;" so ba'ale asuppoth means, the possessors of assemblies and of the assembled themselves, or the possessors of collections and of the things collected. Thus ba'ale asuppoth will be a designation of the "words of the wise" (as in shalishim, choice men = choice proverbs, Pro 22:20, in a certain measure personified), also of those which form or constitute collections, and which stand together in order and rank (Hitz., Ewald, Elst., Zckl., and others). Of such it may properly be said, that they are like nails driven in, for they are secured against separations, - they are, so to speak, made nail-feast, they stand on one common ground; and their being fixed in such connection not only is a help to the memory, but also to the understanding of them. The Book of Koheleth itself is such an asuppah; for it contains a multitude of separate proverbs, which are thoughtfully ranged together, and are introduced into the severe, critical sermon on the nothingness of all earthly things as oases affording rest and refreshment; as similarly, in the later Talmudic literature, Haggadic parts follow long stretches of hair-splitting dialectics, and afford to the reader an agreeable repose.

And when he says of the "proverbs of the wise," individually and as formed into collections: אחד נתּנוּ מרעה, i.e., they are the gift of one shepherd, he gives it to be understood that his "words of Koheleth," if not immediately written by Solomon himself, have yet one fountain with the Solomonic Book of Proverbs, - God, the one God, who guides and cares as a shepherd for all who fear Him, and suffers them to want nothing which is necessary to their spiritual support and advancement (Psa 23:1; Psa 28:9). "Mēro'eh ehad," says Grtz, "is yet obscure, since it seldom, and that only poetically, designates the Shepherd of Israel. It cannot certainly refer to Moses." Not to Moses, it is true (Targ.), nor to Solomon, as the father, the pattern, and, as it were, the patron of "the wise," but to God, who is here named the ἀρχιποίμην as spiritual preserver (provider), not without reference to the figure of a shepherd from the goad, and the figure of household economy from the nails; for רעה, in the language of the Chokma (Pro 5:21), is in meaning cogn. to the N.T. conception of edification.

(Note: Vid., my Heb. Rmerbrief, p. 97.)

Regarding masmeroth (iron nails), the word is not used of tent spikes (Spohn, Ginsb.), - it is masc., the sing. is משׂמר (מסמר), Arab. mismâr. נטוּעים is = תּקוּעים (cf. Dan 11:45 with Gen 31:25), post-bibl. (vid., Jer. Sanhedrin) קבוּעים (Jerome, in altum defixi). Min with the pass., as at Job 21:1; Job 28:4; Psa 37:23 (Ewald, 295b), is not synonymous with the Greek ὑπό. The lxx well: "given by those of the counsel from one shepherd." Hitzig reads מרעה, and accordingly translates: "which are given united as a pasture," but in mēro'eh ehad there lies a significant apologetic hint in favour of the collection of proverbs by the younger Solomon (Koheleth) in relation to that of the old. This is the point of the verse, and it is broken off by Hitzig's conjecture.

(Note: J. F. Reimmann, in the preface to his Introduction to the Historia Litterarum antediluviana, translates, Ecc 12:11 : "The words of the wise are like hewn-out marble, and the beautiful collectanea like set diamonds, which are presented by a good friend." A Disputatio philologica by Abr. Wolf, Knigsberg 1723, contends against this παρερμεενεία.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Nails - Piercing into men's dull minds, which make powerful and abiding impressions in them. Masters - By the teachers of God's church, appointed of God for that work. Shepherd - From Christ, the great Shepherd of the church in all ages.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The words of the wise - Doctrines of faith, illustrated by suitable language, are as nails fastened by the masters of assemblies, בעלי אספות baaley asuphoth, the masters of collections, those who had made the best collections of this kind, the matter of which was of the most excellent nature; every saying sinking as deeply into the mind, by the force of the truth contained in it, as a nail well pointed does into a board, when impelled by the hammer's force. These masters of collections have been supposed to be public persons appointed by the prince himself, the sole shepherd, to see that nothing was put into the people's hands but what would be profitable for them to read; and that, when any wise man gave public instructions, a good scribe sat by to take down the words; and then the master examined what he had written, to see that it was upright, and that the words were doctrines of truth. These were something like our licensers of the press; but the existence of such is little more than conjecture. After all, masters of assemblies may mean public teachers; that which was written, the oracles of God, out of which they instructed the people; the one Shepherd, God Almighty, from whom they received their authority and unction to preach the truth; and by the energy of whose Spirit the heavenly teaching was fastened in their hearts, as a well-driven nail in a sound piece of wood.

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²³ And I will fasten [08628] him as a nail [03489] in a sure [0539] place [04725]; and he shall be for a glorious [03519] throne [03678] to his father's [01] house [01004].

² Feed [4165] the flock [4168] of God [2316] which is among [1722] you [5213], taking the oversight [1983] thereof, not [3361] by constraint [317], but [235] willingly [1596]; not [3366] for filthy lucre [147], but [235] of a ready mind [4290];
³ Neither [3366] as [5613] being lords over [2634] God's heritage [2819], but [235] being [1096] ensamples [5179] to the flock [4168].
⁴ And [2532] when the chief Shepherd [750] shall appear [5319], ye shall receive [2865] a crown [4735] of glory [1391] that fadeth not away [262].

²⁴ And David [01732] my servant [05650] shall be king [04428] over them; and they all shall have one [0259] shepherd [07462]: they shall also walk [03212] in my judgments [04941], and observe [08104] my statutes [02708], and do [06213] them.

¹ These are also proverbs [04912] of Solomon [08010], which the men [0582] of Hezekiah [02396] king [04428] of Judah [03063] copied out [06275].

¹² For [1063] the word [3056] of God [2316] is quick [2198], and [2532] powerful [1756], and [2532] sharper [5114] than [5228] any [3956] twoedged [1366] sword [3162], piercing [1338] even to [891] the dividing asunder [3311] of soul [5590] and [5037] [2532] spirit [4151], and [5037] [2532] of the joints [719] and [2532] marrow [3452], and [2532] is a discerner [2924] of the thoughts [1761] and [2532] intents [1771] of the heart [2588].

⁵ And [1161] he said [2036], Who [5101] art thou [1488], Lord [2962]? And [1161] the Lord [2962] said [2036], I [1473] am [1510] Jesus [2424] whom [3739] thou [4771] persecutest [1377]: it is hard [4642] for thee [4671] to kick [2979] against [4314] the pricks [2759].

³⁷ Now [1161] when they heard [191] this, they were pricked [2660] in their heart [2588], and [5037] said [2036] unto [4314] Peter [4074] and [2532] to the rest [3062] of the apostles [652], Men [435] and brethren [80], what [5101] shall we do [4160]?

¹¹ The words [01697] of the wise [02450] are as goads [01861], and as nails [04930] fastened [05193] by the masters [01167] of assemblies [0627], which are given [05414] from one [0259] shepherd [07462].

²³ The steps [04703] of a good man [01397] are ordered [03559] by the LORD [03068]: and he delighteth [02654] in his way [01870].

⁴ The flood [05158] breaketh out [06555] from the inhabitant [01481]; even the waters forgotten [07911] of the foot [07272]: they are dried up [01809], they are gone away [05128] from men [0582].

¹ But Job [0347] answered [06030] and said [0559],

²⁵ Then Laban [03837] overtook [05381] Jacob [03290]. Now Jacob [03290] had pitched [08628] his tent [0168] in the mount [02022]: and Laban [03837] with his brethren [0251] pitched [08628] in the mount [02022] of Gilead [01568].

⁴⁵ And he shall plant [05193] the tabernacles [0168] of his palace [0643] between the seas [03220] in the glorious [06643] holy [06944] mountain [02022]; yet he shall come [0935] to his end [07093], and none shall help [05826] him.

²¹ For the ways [01870] of man [0376] are before [05227] the eyes [05869] of the LORD [03068], and he pondereth [06424] all his goings [04570].

⁹ Save [03467] thy people [05971], and bless [01288] thine inheritance [05159]: feed [07462] them also, and lift them up [05375] for ever [05769].

¹ A Psalm [04210] of David [01732]. The LORD [03068] is my shepherd [07462]; I shall not want [02637].

²⁰ Have not I written [03789] to thee [08032] excellent things [07991] in counsels [04156] and knowledge [01847],

¹⁸ For there were many [07227] in Judah [03063] sworn [01167] [07621] unto him, because he was the son in law [02860] of Shechaniah [07935] the son [01121] of Arah [0733]; and his son [01121] Johanan [03076] had taken [03947] the daughter [01323] of Meshullam [04918] the son [01121] of Berechiah [01296].

¹³ And there came [0935] one that had escaped [06412], and told [05046] Abram [087] the Hebrew [05680]; for he dwelt [07931] in the plain [0436] of Mamre [04471] the Amorite [0567], brother [0251] of Eshcol [0812], and brother [0251] of Aner [06063]: and these were confederate [01167] [01285] with Abram [087].

⁷ For your shame [01322] ye shall have double [04932]; and for confusion [03639] they shall rejoice [07442] in their portion [02506]: therefore in their land [0776] they shall possess [03423] the double [04932]: everlasting [05769] joy [08057] shall be unto them.

¹ Woe [01945] to the crown [05850] of pride [01348], to the drunkards [07910] of Ephraim [0669], whose glorious [06643] beauty [08597] is a fading [05034] flower [06731], which are on the head [07218] of the fat [08081] valleys [01516] of them that are overcome [01986] with wine [03196]!

¹¹ And [2532] he [846] gave [1325] some [3303], apostles [652]; and [1161] some, prophets [4396]; and [1161] some, evangelists [2099]; and [1161] some, pastors [4166] and [2532] teachers [1320];

¹⁵ Behold, I will make [07760] thee a new [02319] sharp [02742] threshing [04173] instrument having [01167] teeth [06374]: thou shalt thresh [01758] the mountains [02022], and beat them small [01854], and shalt make [07760] the hills [01389] as chaff [04671].

²⁰ Curse [07043] not the king [04428], no not in thy thought [04093]; and curse [07043] not the rich [06223] in thy bedchamber [02315] [04904]: for a bird [05775] of the air [08064] shall carry [03212] the voice [06963], and that which hath [01167] wings [03671] shall tell [05046] the matter [01697].

¹¹ Surely the serpent [05175] will bite [05391] without enchantment [03908]; and a babbler [03956] [01167] is no better [03504].

¹¹ Therefore they did set [07760] over them taskmasters [04522] [08269] to afflict [06031] them with their burdens [05450]. And they built [01129] for Pharaoh [06547] treasure [04543] cities [05892], Pithom [06619] and Raamses [07486].

³ And his master [0113] saw [07200] that the LORD [03068] was with him, and that the LORD [03068] made all that he did [06213] to prosper [06743] in his hand [03027].