Discovery BoxProverbs 23:6-35
Context23:6 Do not eat the food of a stingy person, 1
do not crave his delicacies;
23:7 for he is 2 like someone calculating the cost 3 in his mind. 4
“Eat and drink,” he says to you,
but his heart is not with you;
23:8 you will vomit up 5 the little bit you have eaten,
and will have wasted your pleasant words. 6
23:9 Do not speak in the ears of a fool, 7
for he will despise the wisdom of your words. 8
23:10 Do not move an ancient boundary stone,
or take over 9 the fields of the fatherless,
23:11 for their Protector 10 is strong;
he will plead their case against you. 11
23:12 Apply 12 your heart to instruction
and your ears to the words of knowledge.
23:13 Do not withhold discipline from a child;
even if you strike him with the rod, he will not die.
23:14 If you strike 13 him with the rod,
you will deliver him 14 from death. 15
23:15 My child, 16 if your heart is wise,
then my heart also will be glad;
when your lips speak what is right. 18
23:17 Do not let your heart envy 19 sinners,
but rather be zealous in fearing the Lord 20 all the time.
23:18 For surely there is a future, 21
and your hope will not be cut off. 22
23:19 Listen, my child, 23 and be wise,
and guide your heart on the right way.
23:20 Do not spend time 24 among drunkards, 25
among those who eat too much 26 meat,
23:21 because drunkards and gluttons become impoverished,
and drowsiness 27 clothes them with rags. 28
23:22 Listen to your father who begot you,
and do not despise your mother when she is old.
23:23 Acquire 29 truth and do not sell it –
wisdom, and discipline, and understanding.
23:24 The father of a righteous person will rejoice greatly; 30
whoever fathers a wise child 31 will have joy in him.
23:25 May your father and your mother have joy;
may she who bore you rejoice. 32
23:26 Give me your heart, my son, 33
and let your eyes observe my ways;
23:27 for a prostitute is like 34 a deep pit;
a harlot 35 is like 36 a narrow well. 37
23:28 Indeed, she lies in wait like a robber, 38
and increases the unfaithful 39 among men. 40
23:29 Who has woe? 41 Who has sorrow?
Who has contentions? Who has complaints?
Who has wounds without cause? Who has dullness 42 of the eyes?
23:30 Those who linger over wine,
those who go looking for mixed wine. 43
23:31 Do not look on the wine when it is red,
when it sparkles 44 in the cup,
when it goes down smoothly. 45
23:32 Afterward 46 it bites like a snake,
and stings like a viper.
23:33 Your eyes will see strange things, 47
and your mind will speak perverse things.
23:34 And you will be like one who lies down in the midst 48 of the sea,
and like one who lies down on the top of the rigging. 49
23:35 You will say, 50 “They have struck me, but I am not harmed!
They beat me, but I did not know it! 51
When will I awake? I will look for another drink.” 52
[23:6] 1 tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good – even though he may appear to be a host.
[23:7] 2 tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” The Hebrew verb “to calculate” (שָׁעַר, sha’ar) with a change of vocalization and of sibilant would yield “hair” (שֵׂעָר, se’ar) – “like a hair in the throat [נֶפֶשׁ, nefesh], so is he.” This would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb “to calculate” in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.
[23:7] 3 tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
[23:8] 5 sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.
[23:8] 6 tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”
[23:9] 7 sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.
[23:9] 8 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.
[23:10] 9 tn Or “encroach on” (NIV, NRSV); Heb “go into.”
[23:11] 10 tn The participle גֹּאֵל (go’el) describes a “kinsman redeemer.” Some English versions explicitly cite “God” (e.g., NCV, CEV) or “the Lord” (e.g. TEV).
[23:11] 11 sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).
[23:12] 12 tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”
[23:14] 13 tn Or “punish” (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV).
[23:14] 14 tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
[23:14] 15 tn The term שְׁאוֹל (shÿ’ol, “Sheol”) in this context probably means “death” (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB “the nether world”). In the wisdom of other lands, Ahiqar 6:82 says, “If I strike you, my son, you will not die.” The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the “death” mentioned here could be social as well as physical.
[23:15] 16 tn Heb “my son,” although the context does not limit this exhortation to male children.
[23:16] 17 tn Heb “my kidneys”; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV “my inmost being.”
[23:16] 18 sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.
[23:17] 19 tn The verb in this line is אַל־יְקַנֵּא (’al-yÿqanne’), the Piel jussive negated. The verb means “to be jealous, to be zealous”; it describes passionate intensity for something. In English, if the object is illegitimate, it is called “envy”; if it is correct, it is called “zeal.” Here the warning is not to envy the sinners. The second colon could use the verb in the positive sense to mean “but rather let your passion burn for the fear of the
[23:17] 20 tn Heb “the fear of the
[23:18] 21 tn Heb “end” (so KJV); ASV “a reward.”
[23:18] 22 sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the
[23:19] 23 tn Heb “my son,” but the immediate context does not limit this to male children.
[23:20] 24 tn Heb “do not be among,” but in the sense of “associate with” (TEV); “join” (NIV); “consort…with” (NAB).
[23:20] 25 tn The verb סָבָא (sava’) means “to imbibe; to drink largely.” The participial construction here, סֹבְאֵי־יַיִן (sov’e-yayin), describes “drunkards” (cf. NLT) which is somewhat stronger than saying it refers to “people who drink too much” (cf. NIV, TEV).
[23:20] 26 tn The verb זָלַל (zalal) means “to be light; to be worthless; to make light of.” Making light of something came to mean “to be lavish with; to squander,” especially with regard to food. So it describes “gluttons” primarily; but in the expression there is also room for the person who wastes a lot of food as well.
[23:21] 27 tn Here “drowsiness” is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings on the ruin (cf. CEV “you will end up poor”). Likewise, “rags” is a metonymy of adjunct, associated with the poverty brought on by a dissolute lifestyle.
[23:21] 28 sn This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, 241-42).
[23:23] 29 tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”
[23:24] 30 tc The Qere reading has the imperfect יָגִיל (yagil) with the cognate accusative גִּיל (gil) which intensifies the meaning and the specific future of this verb.
[23:24] 31 tn The term “child” is supplied for the masculine singular adjective here.
[23:25] 32 tn The form תָגֵל (tagel) is clearly a short form and therefore a jussive (“may she…rejoice”); if this second verb is a jussive, then the parallel יִשְׂמַח (yismakh) should be a jussive also (“may your father and your mother have joy”).
[23:26] 33 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
[23:27] 34 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[23:27] 35 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
[23:27] 36 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[23:27] 37 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
[23:28] 38 tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.
[23:28] 39 tn The participle means “unfaithful [men]” (masculine plural); it could also be interpreted as “unfaithfulness” in the abstract sense. M. Dahood interprets it to mean “garments” (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.
[23:28] 40 sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.
[23:29] 41 sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35,” VT 28 [1978]: 102-3).
[23:29] 42 sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”
[23:30] 43 sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.
[23:31] 44 tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view.
[23:31] 45 tn The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV: “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.
[23:32] 46 tn Heb “its end”; NASB “At the last”; TEV (interpretively) “The next morning.”
[23:33] 47 tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk.
[23:34] 48 tn Heb “heart.” The idiom here means “middle”; KJV “in the midst.”
[23:34] 49 sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.
[23:35] 50 tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.
[23:35] 51 sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.
[23:35] 52 tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.
