NOT GIVING TO DOGS & SWINE
by Jeremy Chance Springfield
7/1/2022
Yeshua’s ministry had only just begun when He sat down upon a mountain near the Sea of Galilee and began teaching His disciples the inner workings of a life of faith as a follower of the Messiah. Recorded in the 5th-7th chapters of the Gospel of Matthew, the lengthy discourse is known popularly as the “Sermon on the Mount.” It is one of the most-examined and taught on passages of Yeshua’s ministry—and for good reason. The message is full of incredible insight and application of the Word for anyone desiring to pattern their life in a truly Messianic form.
Although it has been the focus of countless discussions and messages for many intuitive minds, the depths of its content have still yet to be fully sounded. Much can be gleaned by just one more eye from a sincere believer being set upon the holy words our Messiah uttered atop that mount and seeking from the Spirit further understanding. So much remains to be understood!
In this respect, one single statement from the message can yield unimagined insight that is not so readily acquired if merely approached within the reach attained by traditional views of the subject.
Such an example is that found in Matthew 7:6, in a poetic passage that is beautifully quotable but holds an even greater depth and application of unexpected value. The popular King James Version reading is provided here for an initial examination of what Messiah said.
In this respect, one single statement from the message can yield unimagined insight that is not so readily acquired if merely approached within the reach attained by traditional views of the subject.
Such an example is that found in Matthew 7:6, in a poetic passage that is beautifully quotable but holds an even greater depth and application of unexpected value. The popular King James Version reading is provided here for an initial examination of what Messiah said.
Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. (KJV)
The typical explanation of this declaration is that a believer should not offer holy or precious truths to someone who will disdain the content so graciously given to them. To be sure, this perspective is not altogether wrong, but rather, the issue is that it provides only the shallowest of meaning to what is an absolutely significant assertion by the Messiah. In no way is this a judgment against those teaching it in its traditionally understood way, but rather, it is brought up to showcase the reality of the limits that interpretations can reach if offered without a surer grasp of the context behind what Scripture has preserved. Yeshua’s words are powerful and built upon sure truths laid forth in Hebrew Scripture, and when the proper nature of this statement is revealed, it becomes a key unlocking exactly what was originally being intended by the Messiah—allowing the believer to apply these truths to our own situation in a way that will be even more effective in our own lives.
To appreciate that nature, we must first be reminded that Yeshua spoke and taught largely in the Aramaic tongue. In fact, those who initially wrote of His deeds and ministry also did so in that same tongue. Preserved in the ancient text of the New Testament known as the Peshitta, which records His words in their original Aramaic language, we find that a single term in this statement holds the necessary detail to help unlock what He really meant by these poetic words. I have translated those Aramaic words into modern English in the following quote from Matthew 7:6.
The reader will notice in the above English that I have left untranslated one term written in its Aramaic script. It is the word that is popularly rendered into English versions with the term “holy.” In Aramaic, this would be pronounced QUDSHA. If read as such, the Aramaic text aligns with the Greek that ultimately gives us the popular rendering of this verse.
That Aramaic term, however, possesses within itself a polysemous nature: it can be read in two different ways. “Holy” is the traditionally established definition, of course. In this form of QUDSHA it is read as an adjective. The secondary way to read the Aramaic term is as a noun. When approached in that manner, the word is altered slightly only in pronunciation: QUDASHE—in this pronunciation it carries the new meaning of “earrings.”
That Aramaic term, however, possesses within itself a polysemous nature: it can be read in two different ways. “Holy” is the traditionally established definition, of course. In this form of QUDSHA it is read as an adjective. The secondary way to read the Aramaic term is as a noun. When approached in that manner, the word is altered slightly only in pronunciation: QUDASHE—in this pronunciation it carries the new meaning of “earrings.”
It would thus be rendered in my translation from the Aramaic as such:
Do not give earrings to dogs, and neither cast your jewels before swine, lest they tread on them with their feet, and turn to pierce you.
It is my proposal that reading the Aramaic as “earrings” provides for conveying the original and correct intention of the word’s use by the Messiah. The reasons behind this are as follows:
Semitic poetry is very commonly presented as a parallelism: a thought is presented, and then a secondary thought is presented that essentially confirms the thought first presented. Almost any psalm or proverb in Scripture will showcase this aspect of Hebraic poetry. In this case, translating the term as “earrings” creates the Semitic parallelism that is a popular feature of Biblical Jewish poetry and proverbs: “earring / dog” parallels with “jewels / swine.” In contrast, the traditional reading of “holy / dog” does not parallel with “pearls / swine.”
The Greek form of “holy” is used grammatically in what is called a substantival adjective. This is an adjective that stands in place for a noun. Therefore, any Greek-based translation will be forced to render the Greek with some explanation, such as was seen above with the KJV’s reading of: “Give not that which is holy unto the dogs…” The italicized words in the phrase are not found in the Greek text of the passage. They are added by the translator because a straightforward rendering of what is in the text of: “Give not holy unto dogs” just doesn’t make sense. Although that is the English reading of the Greek, further help must be provided to make logical sense of the preserved text.
In contrast to the Greek, the Aramaic Peshitta’s text reads in such a way that it is grammatically wrong to translate it like it is found in the Greek. That is because in Aramaic, like in many other languages around the world, proper grammar mandates that the adjective follows after the noun. This can be seen in the very similar construction of RUCHA D’QUDSHA—“The Spirit of Holiness.” The reading of the Aramaic is often proposed to be understood as TETHLUN QUDSHA “…give [what is] holy…” The problem is that this makes the adjective standing alone without a noun to which it links. This is improper Aramaic grammar. However, if the term is approached as a noun instead of an adjective—“earrings” rather than “holy”—then the grammar immediately shifts to being correct: “…give earrings...”
Additionally, the term translated as “give” in the Aramaic, being TETHLUN, might also be suffering from a mistaken reading. The reason to think this may be the situation is that reading the passage as “give / dogs” does not immediately parallel with “cast / swine,” except only in a very generic sense. This is because “give” is profoundly obscure in terms of detailing the method of the action, as opposed to “cast,” the literal Aramaic of which very pointedly means “to throw downwards.” It is possible that the Aramaic term read as TETHLUN is being misread, when in actuality it could be TITHLUN, which has the definition of “hang.” If read in this manner, the parallelism becomes even further fortified in its structure: “hang / earrings / dogs” parallels seamlessly with “cast / jewels / swine.” It is really quite amazing how effortlessly it fits!
The reader should also notice that I have altered the reading of “pearls” to reflect the Aramaic term MARGANITHA “jewel.” While the word can be used in specific instances to refer to a pearl, without distinction it signifies a generic jewel of some type. Although the traditional rendering of “pearls” would otherwise be of no reason to note a change, the reader will discover as this study develops that the nuance does play into a better assessment of what Yeshua was originally teaching, therefore, “jewel” is the term of choice I have decided upon to reflect a clearer concept that will be dealt with shortly.
When carefully assessed from the Aramaic text, this deceptively simple statement comes to be seen as having a much greater significance than just as a succinct poetic assertion—far more so than typically understood. Getting that original reading down correctly is vital, for doing so opens up the words of Messiah here to make so much more sense than ever before.
To appreciate this aspect, it is necessary to back up slightly in the text to what is recorded in Matthew 7:1-5. As the Aramaic of the Peshitta reads:
To appreciate this aspect, it is necessary to back up slightly in the text to what is recorded in Matthew 7:1-5. As the Aramaic of the Peshitta reads:
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1 “Do not judge, that you not be judged,
2 for by the judgment that you are judging you shall be judged, and the measure that you are measuring shall be measured to you. 3 Yet, why do you see the twig that is in the eye of your brother, and yet the beam that is in your eye you do not examine? |
4 Or how do you say to your brother, ‘You must allow me to take out the twig from your eye!’ And see! a beam is in your own eye!
5 Receiver of faces! You must take out first the beam from your eye, and afterwards, [when] you shall examine clearly, take out the twig from the eye of your brother.”
5 Receiver of faces! You must take out first the beam from your eye, and afterwards, [when] you shall examine clearly, take out the twig from the eye of your brother.”
The context that precedes Yeshua’s words concerning what should not be given to “dogs” and “swine” is focused on the topic of judgment and reproof. These statements are very clear in their intent. If someone does not desire to be judged, they should take care to not be so quick to judge others, for how we judge will be used to judge us. If someone seeks to reprove another of a perceived sin, that judgment must first be turned back upon one’s self to make sure there is nothing accusing us in our own lives of that same type of failure. In these direct statements the believer is equipped with how to properly judge someone in the hopes to restore them to a higher spiritual standing.
Then comes the words of Matthew 7:6. In the vast majority of discussion on this passage, it is approached in isolation from the content that comes before it. Essentially, it is largely addressed as if Yeshua has changed the subject matter from what He has being dealing with up to this point in Matthew 7, and has broached a new notion: taking care concerning with whom you should share a holy and precious matter.
The truth, however, is that Matthew 7:6 is the culmination of what Yeshua had to say about the topic of judgment and the believer engaging in reproof with another person. This link is solidly made by properly understanding the Semitic parallelism of the verse when read correctly in the Aramaic of the Peshitta text.
This can be seen by bringing into the topic a sentiment from King Solomon’s own wisdom. In Proverbs 25:12, we read a statement that aligns startlingly well with what Yeshua said in Matthew 7:6.
The truth, however, is that Matthew 7:6 is the culmination of what Yeshua had to say about the topic of judgment and the believer engaging in reproof with another person. This link is solidly made by properly understanding the Semitic parallelism of the verse when read correctly in the Aramaic of the Peshitta text.
This can be seen by bringing into the topic a sentiment from King Solomon’s own wisdom. In Proverbs 25:12, we read a statement that aligns startlingly well with what Yeshua said in Matthew 7:6.
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An earring of gold and a jeweled necklace of fine gold is a wise reprover upon a hearing ear.
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These words form the foundation for Yeshua’s assertion: an earring and a bejeweled trinket are compared to a wise reproof. Once the Aramaic of Matthew is properly understood, it becomes obvious that Yeshua was building upon this very Hebrew proverb to make His claim about the purpose of reproving those in need of correction.
With this insight in place, it clarifies for us once and for all what the “earrings and jewels” are that Yeshua commanded us not to present to “dogs and swine”: they are symbols for words of reproof and correction! They are not merely valuable spiritual insights of any generic status like it is commonly taught, but rather, they consist of necessary corrective information given in the hopes that the receiver will grow closer into conformity to the Biblical expectations of a believer.
With this insight in place, it clarifies for us once and for all what the “earrings and jewels” are that Yeshua commanded us not to present to “dogs and swine”: they are symbols for words of reproof and correction! They are not merely valuable spiritual insights of any generic status like it is commonly taught, but rather, they consist of necessary corrective information given in the hopes that the receiver will grow closer into conformity to the Biblical expectations of a believer.
This concept of properly reproving those in need of correction is discussed in a fascinating quote from the Talmud Bavli, in tractate Arachin 16b, which cites the words of Yeshua Himself that are preserved in Matthew 7.
Rabbi Tarfon lived in first century Israel only a few decades after Yeshua’s ministry had been completed. His quotation of what Yeshua taught is amazing and shows that the reach of His teachings was broad and impactful even beyond His immediate followers.
Notice also that the latter part of the assertion in the Talmudic quote suggests that proper reproof was already a doubtful thing in that time. Discernment must be a key factor in judgment, so that our words are those of edification and healing and never destructive. This is seen exemplified elsewhere in Proverbs 9:8.
Notice also that the latter part of the assertion in the Talmudic quote suggests that proper reproof was already a doubtful thing in that time. Discernment must be a key factor in judgment, so that our words are those of edification and healing and never destructive. This is seen exemplified elsewhere in Proverbs 9:8.
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Do not reprove a scorner, lest he shall hate you; you must reprove a wise man, and he shall love you.
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Reproof must be handed out to one who is capable of receiving it. This allows the benefit of the reproof to be actualized. Giving reproof to one who is incapable of receiving it will only backfire and produce negative results. This is the sentiment of Yeshua’s words in Matthew 7:6.
It is also seen quite blatantly stated in the Talmud Bavli, tractate Yevamot 65b.
It is also seen quite blatantly stated in the Talmud Bavli, tractate Yevamot 65b.
Using the passage from Proverbs 9:8 as its basis, the rabbis asserted that it is equally incumbent upon followers of the Most High to not present reproof when it is known that it will not be accepted and applied. While this may seem antithetical to the very need for reproof and judgment, it aligns seamlessly with what Yeshua states in Matthew 7:6. We are not to give earrings and jewels (words of reproof) to "dogs and swine," that is, those who will not appreciate them—and if such is done, the result will be dangerous for the one who shares them.
This unfortunate truth is one that Scripture reveals in astounding ways, as it will provide further details for us to appreciate what Yeshua was truly teaching about in these words from the Sermon on the Mount.
Consider Proverbs 11:22.
Consider Proverbs 11:22.
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An earring of gold in a swine’s snout [is as] a woman [who] is beautiful and has set aside discretion.
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In this passage, the earring is shown as being in the snout of a swine, and in this manner is compared to a woman who has spurned discernment and reason. Knowing that the term “earring” is a symbol for a word of reproof, this can then be interpreted as one who has a semblance of wisdom and understanding, but in reality, is not making use of it—a hypocrite in every respect.
The concept is developed further in Ezekiel 16, where the Creator addresses Israel through the imagery of a woman whom He adorns in royal finery. The verse of our interest is 16:12.
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And I set a ring upon your nose, and earrings upon your ears, and a crown of beauty on your head.
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The Hebrew here yields some subtle variations in translating what was originally intended. While one can offer proposed answers based on if some of the terms were meant literally or more figuratively, the ancient Semitic versions of the above passage offer some further insight to steer us in the right direction.
The Aramaic of the Peshitta to this verse reads very similar to the Hebrew, with but a slight difference worth considering.
The Aramaic of the Peshitta to this verse reads very similar to the Hebrew, with but a slight difference worth considering.
This rendering tells us the “ring” is actually a “gem” set upon the face, and thus aligns—along with the inclusion of the earrings—back to the “earrings” and “jewels” of Matthew 7:6. Israel, as the beloved of the Most High, is one who can receive and accept reproof for sins, and thus be elevated from the pitfalls of our transgressions.
This concept is further developed by looking at the Targum Yonatan to Ezekiel 16:12, which explained the passage in a much different—but still similar—manner.
This concept is further developed by looking at the Targum Yonatan to Ezekiel 16:12, which explained the passage in a much different—but still similar—manner.
In this interpretation, which is far more metaphorical in nature, the targumist transforms the “reproof” terminology of gems and earrings into the objects that brought help and succor to the children of Israel in the wilderness: the golden ark of the covenant enshrining the tablets that defined a life of wisdom and blessing, the clouds that hung overhead as shade for an entire nation, and the way-finder angel who led the people in discretion to their destinations.
The concept of Israel as a woman decked in earrings and jewels by the direct involvement of the Holy One shows that His people are meant to receive and apply the words of reproof that aide us to be who He desires us to be in this fallen world—a testimony against the onslaught of the wicked who scorn His wisdom.
When we fail to receive that all-important transformation that comes with being righteously reproved, we succumb to perversion and the warping of all that we have been taught. This image is portrayed strikingly well for us in Hosea 2:13.
The concept of Israel as a woman decked in earrings and jewels by the direct involvement of the Holy One shows that His people are meant to receive and apply the words of reproof that aide us to be who He desires us to be in this fallen world—a testimony against the onslaught of the wicked who scorn His wisdom.
When we fail to receive that all-important transformation that comes with being righteously reproved, we succumb to perversion and the warping of all that we have been taught. This image is portrayed strikingly well for us in Hosea 2:13.
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‘And I shall visit upon her the days of the Ba’als, wherein she burned [incense] for them, and she adorned her earrings, and her jeweled necklaces, and went after her lovers, and forgot Me,’ says YHWH.
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Notice here that Israel is depicted with earrings and jeweled necklaces and acting in wanton disregard for the fealty she expressed at Sinai, going forth into the spiritual perils of idolatry.
Looking at the wording of the Targum Yonatan to the above verse, it is seen to use the same two words as Yeshua did—“earrings” and “jewels.” This highlights once more His recourse to the Word in attempting to convey the seriousness of judgments of reproof and the manner in which they must be doled out.
Looking at the wording of the Targum Yonatan to the above verse, it is seen to use the same two words as Yeshua did—“earrings” and “jewels.” This highlights once more His recourse to the Word in attempting to convey the seriousness of judgments of reproof and the manner in which they must be doled out.
In this case, the word MARGALYATHAHA “jewels” is merely another way to say the already encountered MARGANITHA “jewels,” where the Aramaic has merely interchanged the letter Nun (N) with the letter Lamed (L)—a common feature found in Hebrew and Aramaic vocabulary.
This concept of a woman adorned with earrings and jewels but misappropriating their purpose is taken to its most extreme end in the imagery of Revelation 17:4.
This concept of a woman adorned with earrings and jewels but misappropriating their purpose is taken to its most extreme end in the imagery of Revelation 17:4.
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And the woman was arrayed [with] purple and crimson, gilded with gold, and goodly gems and jewels, and a cup of gold upon her hand, and [it was] full of impurity, and the defilement of harlotry.
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In this depiction of the “end-time harlot,” she who sits upon the satanic beast is described with lavish clothing and trinkets that once again utilize the Aramaic terms already encountered in this study that are of interest to the topic from Matthew 7:6. Although bedecked with such ornaments, she fails to put them to their righteous purpose, scorning all honor and calls to repentance, and remains devoted to her myriads of lovers.
She is symbol for those vile ones who flout the Words that can restore them, as the apostle Paul explained so well in 2nd Timothy 3:1-5.
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1 Yet know you this: that in the latter days there shall come hard times,
2 and the sons of men shall be lovers of their own souls, and lovers of silver; boasters, proud, revilers, of no conviction towards their own men, deserters of goodness, wicked, 3 eaters of slander, servants to lust, savage, haters of the good, 4 traitors, rash, prideful, lovers of lust more than lovers of the Deity, 5 that have for them the appearance of the fear of the Deity, and yet from His power are distanced. These who are thus, you must thrust away from yourselves. |
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Atop the beast she sits, but her scorning of reproof does not keep her safe from the danger the symbolic creature entails. Daniel 7:7 first depicts this very beast and along with showcasing the terrible horror it will wreak, it provides a detail worth noting.
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After this, I saw in the visions of the night, and behold! a fourth beast that was fearsome, and mighty, and exceedingly strong, and incredible teeth of iron. It consumed and shattered, and with its feet tread the remnants. And it was distinct from all the beasts that were prior to it, and it had ten horns.
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Not only does it bring destruction, it treads on what it has destroyed.
It is in this description that the words of Yeshua from Matthew 7:6 are recalled for their sagacious nature: those who unfortunately receive words of reproof but do not take them to heart will turn and attack with deadly prowess and trample whatever has the misfortune to remain. This is the very fate of the harlot who possesses those earrings and jewels with an ungrateful discretion, as Revelation 17:16 reveals.
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And the ten horns that you saw for the beast—these shall hate the harlot, and they shall desolate her, and make her naked, and her flesh they shall eat, and they shall burn her with fire.
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In an ironic twist, the harlot herself is unprotected from the rage of the beast. Just like the dogs and swine mentioned in Yeshua’s words, the beast turns on her for her hypocritical spirit, destroying and treading on all that she stood for, until nothing is left of her spiritual scandal.
In all of this we can easily perceive the wisdom of Yeshua’s words. Reproof is necessary for every follower of the Most High. It may not be pleasant, but it is vital to have a heart willing to accept the judgments of our actions so that we can make the corrections that will transform us closer into the Image we are called to represent in this earth.
In all of this we can easily perceive the wisdom of Yeshua’s words. Reproof is necessary for every follower of the Most High. It may not be pleasant, but it is vital to have a heart willing to accept the judgments of our actions so that we can make the corrections that will transform us closer into the Image we are called to represent in this earth.
With that comes the reality that not all are willing to receive the hard words of edification. Therefore, we must know when to speak the words that upbuild, and when to refrain so that such words are not used against us to tear us down. Yeshua’s own words as recorded elsewhere in Matthew thus take on a new appreciation. In Matthew 13:10-13, we can see why He taught in the reserved manner in which He did.
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10 And his students, they drew near, and they said to him, “Why do you speak in allegories with them?”
11 And he replied, and said to them, “Unto you it is given to know the secret council of the Kingdom of the heavens, yet, to them it is not given. |
12 For to him who has, to him it shall be given, and it shall be abounding to him!
13 And to him that has not, then also that which he has shall be taken from him. Because of this I speak with them in allegories: on account that they see, and do not see, and they hear, and do not hear, and do not understand.”
13 And to him that has not, then also that which he has shall be taken from him. Because of this I speak with them in allegories: on account that they see, and do not see, and they hear, and do not hear, and do not understand.”
Yeshua lived what He taught. His own actions exemplified the teachings He so powerfully taught to His students. He provided instructions to the public and in private to His disciples, and He tailored them in such a way that His words of reproof were given to the ears that would hear and withheld from the ones that would refuse the worth of what He was sharing.
In like manner, spiritual discretion must inform all our judgments, so that those to whom it has been given will receive and apply the true treasures from heaven that our Father so graciously seeks to give.
All study contents Copyright Jeremy Chance Springfield, except for graphics and images, which are Copyright their respective creators.