The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.

Because of the cold the sluggard would not plough: he shall beg therefore in the summer, and it shall not be given him.

The sluggard will not plough by reason of the winter; he shall beg in harvest, and have nothing.

The slothful will not plow by reason of the winter; therefore he shall beg in harvest, and have nothing.

Because of winter the slothful plougheth not, He asketh in harvest, and there is nothing.

The hater of work will not do his ploughing because of the winter; so at the time of grain-cutting he will be requesting food and will get nothing.

The sluggard will not plow when winter setteth in; therefore he shall beg in harvest, and have nothing.

Because of the cold, the lazy one was not willing to plough. Therefore, in the summer, he will beg, and it will not be given to him.

Plowing time in Palestine is in November and December, when the wind blows commonly from the North.

The sluggard will not plough - For other parts of this character, see the preceding chapter, Proverbs 19 (note). It is seldom that there is a season of very cold weather in Palestine; very cold days sometimes occur, with wind, rain, and sleet. They begin their ploughing in the latter end of September, and sow their early wheat by the middle of October. And this is often the case in England itself. The meaning of the proverb is: the slothful man, under the pretense of unfavorable weather, neglects cultivating his land till the proper time is elapsed.

The sluggard will not plough by reason of the cold,.... Or, "in the cold"; in the time of cold, as Aben Ezra; in the time of autumn, which is the time of ploughing, when it begins to be cold weather, and winter is drawing on: and this is discouraging to the sluggard, who does not care to take his hands out of his bosom to feed himself, and much less to plough; see Proverbs 19:24;
therefore shall he beg in harvest, and have nothing; he shall ask of those who have ploughed and sowed, and are now reaping and gathering in their increase at harvest time; but they shall give him nothing; for such as will not work should not eat; and if a man will not plough and sow, he cannot expect to reap, nor should he be encouraged in begging. This holds good in spiritual things; such who have been slothful and sluggish about their spiritual affairs, unconcerned for the grace of God, and indolent in the use of means, or performance of duty, will ask when too late, or of wrong persons, and shall not have it; as the foolish virgins ask oil of the wise, when the bridegroom is come; and the rich man for water from Abraham, when in hell, Matthew 25:8.

He who labours and endures hardship in his seed-time for eternity, will be properly diligent as to his earthly business.

shall . . . beg--literally, "ask" (in this sense, Psalm 109:10).

4 At the beginning of the harvest the sluggard plougheth not;
And so when he cometh to the reaping-time there is nothing.
Many translators (Symmachus, Jerome, Luther) and interpreters (e.g., Rashi, Zckler) explain: propter frigus; but חרף is, according to its verbal import, not a synon. of קר and צנּה, but means gathering = the time of gathering (synon. אסיף), from חרף, carpere,
(Note: Vid., Fleischer in Levy's Chald. Wrterbuch, i. 426.)
as harvest, the time of the καρπίζειν, the plucking off of the fruit; but the harvest is the beginning of the old Eastern agricultural year, for in Palestine and Syria the time of ploughing and sowing with the harvest or early rains (חריף = יורה, Nehemiah 7:24; Ezra 2:18) followed the fruit harvest from October to December. The מן is thus not that of cause but of time. Thus rendered, it may mean the beginning of an event and onwards (e.g., 1-Samuel 30:25), as well as its termination and onwards (Leviticus 27:17): here of the harvest and its ingathering and onwards. In 4b, the Chethı̂b and Kerı̂ vary as at Proverbs 18:17. The fut. ישׁאל would denote what stands before the sluggard; the perf. שׁאלו places him in the midst of this, and besides has this in its favour, that, interpreted as perf. hypotheticum, it makes the absence of an object to שׁאל more tenable. The Chethı̂b, ושׁאל, is not to be read after Psalm 109:10 : he will beg in harvest - in vain (Jerome, Luther), to which Hitzig well remarks: Why in vain? Amid the joy of harvest people dispense most liberally; and the right time for begging comes later. Hitzig conjecturally arrives at the translation:
"A pannier the sluggard provideth not;
Seeketh to borrow in harvest, and nothing cometh of it."
But leaving out of view the "pannier," the meaning "to obtain something as a loan," which שׁאל from the connection may bear, is here altogether imaginary. Let one imagine to himself an indolent owner of land, who does not trouble himself about the filling and sowing of his fields at the right time and with diligence, but leaves this to his people, who do only as much as is commanded them: such an one asks, when now the harvest-time has come, about the ingathering; but he receives the answer, that the land has lain unploughed, because he had not commanded it to be ploughed. When he asks, there is nothing, he asks in vain (ואין, as at Proverbs 14:6; Proverbs 13:4). Meri rightly explains מחרף by מתחלת זמן החרישׁה, and 4b by: "so then, when he asks at harvest time, he will find nothing;" on the other hand, the lxx and Aram. think on חרף, carpere conviciis, as also in Codd. here and there is found the meaningless מחרף.