Proverbs 24:13

“My son, eat thou honey, because [it is] good, etc.] It is good for food; there was plenty of it in Palestine, and it was eaten for food, not only by children, but grown persons; and was very nourishing, strengthening, and refreshing to them, as Samson, Jonathan, John the Baptist, and others; and is good for medicine, is healthful and salutary, and useful in many diseases: it is saidf662 to conduce much to prolong life and preserve from diseases; it has been observed that those who have much used it have lived to a great age; and the honeycomb, [which is] sweet to thy taste; because it is so, as all honey is, and especially that which is immediately squeezed or drops from the honeycomb; this…”

“As delicious food whets the appetite, so should the rewards of wisdom excite us to seek it.”

“Honey entered largely into the diet of Hebrew children Isaiah 7:15, so that it was as natural an emblem for the purest and simplest wisdom, as the “sincere milk of the word” was to the New Testament writers. The learner hears what seems to be a rule of diet - then Proverbs 24:14 the parable is explained. return to 'Top of Page'”

“Eat - This is not a command, but a concession, and is only here expressed to illustrate the following verse. Honey in those parts was an usual food. Proverbs 24:14”

“24:13-14 Saying 26: Both honey and wisdom are sweet. Wisdom improves the soul, enhancing opportunities for the future.”

“eat: Pro 25:16, Pro 25:27; Sol 5:1; Isa 7:15; Mat 3:4 to thy taste: Heb. upon thy palate Proverbs 24:14”

“The proverb now following stands in no obvious relation with the preceding. But in both a commencement is made with two lines, which contain, in the former, the principal thought; in this here, its reason: 13 My son, eat honey, for it is good, And honeycomb is sweet to thy taste. 14 So apprehend wisdom for thy soul; When thou hast found it, there is a future, And thy hope is not destroyed. After its nearest fundamental thought, טוב, Arab. ṭejjib, means that which smells and tastes well; honey (דּבשׁ, from דּבשׁ, to be thick, consistent) has, besides, according to the old idea (e.g., in the Koran), healing virtue, as in general bitterness is viewed as a property of the poisonous, and…”