Amsal 23:1-11

23:1 When you sit down to eat with a ruler,

consider carefully ¹  what ²  is before you,

23:2 and put a knife to your throat ³ 

if you possess a large appetite. ⁴ 

23:3 Do not crave that ruler’s ⁵  delicacies,

for ⁶  that food is deceptive. ⁷ 

23:4 Do not wear yourself out to become rich;

be wise enough to restrain yourself. ⁸ 

23:5 When you gaze upon riches, ⁹  they are gone,

for they surely make wings for themselves,

and fly off into the sky like an eagle! ¹⁰ 

23:6 Do not eat the food of a stingy person, ¹¹ 

do not crave his delicacies;

23:7 for he is ¹²  like someone calculating the cost ¹³  in his mind. ¹⁴ 

“Eat and drink,” he says to you,

but his heart is not with you;

23:8 you will vomit up ¹⁵  the little bit you have eaten,

and will have wasted your pleasant words. ¹⁶ 

23:9 Do not speak in the ears of a fool, ¹⁷ 

for he will despise the wisdom of your words. ¹⁸ 

23:10 Do not move an ancient boundary stone,

or take over ¹⁹  the fields of the fatherless,

23:11 for their Protector ²⁰  is strong;

he will plead their case against you. ²¹ 

[23:1]  ¹ tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”

[23:1]  ² tn Or “who,” referring to the ruler (so ASV, NAB, TEV).

[23:2]  ³ sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.

[23:2]  ⁴ tn Heb “lord of appetite.” The idiom בַּעַל נֶפֶשׁ (ba’al nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.

[23:3]  ⁵ tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.

[23:3]  ⁶ sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”

[23:3]  ⁷ sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3).

[23:4]  ⁸ tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).

[23:5]  ⁹ tc The Kethib is הֲתָעוּף (hata’uf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hata’if) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone – when you think you are close, it slips away.

[23:5]  tn The term “riches” is not in the Hebrew text, but is supplied in the translation based on the previous verse.

[23:5]  ¹⁰ sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.

[23:6]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[23:7]  ¹⁴ tn Heb “soul.”

[23:8]  ¹⁵ 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]  ¹⁶ tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”

[23:8]  sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.

[23:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “encroach on” (NIV, NRSV); Heb “go into.”

[23:11]  ²⁰ 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]  sn The Hebrew term describes a “kinsman-redeemer.” That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering (“redeeming”) the relative from bondage. If there was no human “kinsman redeemer,” then the defenseless had to rely on God to perform these actions (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41–63). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the Lord is probably the Protector of these people who will champion their cause and set things right.

[23:11]  ²¹ 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).