It is possible to take these three verses together as a warning against treachery lurking in the dainties of a royal table. In that case, in Proverbs 23:1 we should render consider diligently what (mg.) is set before thee, and in Proverbs 23:2 continue, For thou wilt put (mg.). But possibly the general interpretation represented by RV is more suitable, and Proverbs 23:3 has come in by error from Proverbs 23:6, where it more naturally belongs.
Proverbs 23:4 f. The uncertainty of riches. The general sense is clear, but the text is in disorder, as RVm shows.
Proverbs 23:6-8. Against eating with a grudging host. This was apparently a double quatrain in its original form, but has suffered in transmission like many of the quatrains in this section. The last line is restored from Proverbs 23:3 b. The Heb. of Proverbs 23:7 a is very doubtful and evidently defective. Toy conjectures as he deals with himself (that is, grudgingly), so he deals with thee. Proverbs 23:8 b probably belongs to the next quatrain.
Proverbs 23:9. The uselessness of teaching a fool. Here also the quatrain may be restored by supplying Proverbs 23:4 b for the second line, and Proverbs 23:8 b for the fourth line. It will then run: Speak not in the hearing of a fool, cease from thy wisdom, for he will despise the wisdom of thy sayings, and thou wilt lose thy pleasant words.
Proverbs 23:10 f. Against removing the landmark of the poor. Possibly in Proverbs 23:10 we should read the landmark of the widow.
Proverbs 23:11. redeemer: cf. Ruth 2:20 *, Ruth 4:3 f.; Leviticus 25:25 f. The conception passes over to God (cf. Job 19:25).
Proverbs 23:17 f. A quatrain on the fear of the Lord. Proverbs 23:17 b is defective in Heb., and is unjustifiable. A slight change gives the imperative fear thou Yahweh, etc.
Proverbs 23:18 a also appears to be in disorder. The Heb. words rendered for surely always indicate a strong adversative. Either one word must be dropped, giving for there is an end, or a verb must be inserted with the LXX, but if thou keep her (wisdom) there is, etc. Although Toy does not admit it, end may refer to a future life, since some aphorisms of Pr. may represent the Pharisaic individualistic eschatology, with its hope of a future life in the Messianic kingdom, as well as the purely national eschatology of the earlier type.
Proverbs 23:19-21. A six-line strophe containing two positive commands to exercise prudence, two prohibitions against drunkenness and gluttony, and two statements of the effects of these vices. drowsiness (Proverbs 23:21 b): the general benumbing of the faculties following on excess.
Proverbs 23:22-26. A series of exhortations to wisdom and attention to parental advice. This section interrupts the series of aphorisms and seems rather to form an introduction to a collection similar to those introducing the discourses in Proverbs 23:2-6.
Proverbs 23:27 f. The subject of the harlot is resumed.
Proverbs 23:28 b. Possibly we should read and she multiplies treacheries against men, gaining a better parallelism.
Proverbs 23:29-35. A short poem of five quatrains depicting vividly the effects of drunkenness.
Proverbs 23:29 a. Lit. Who has Oh! who has Alas!
Proverbs 23:29 c. redness: or dulness (cf. Genesis 49:12 *).
Proverbs 23:30 b. Those who go to test mixed wine (cf. mg.) are connoisseurs.
Proverbs 23:31 c. Lit. it goes straight i.e. probably, it goes down smoothly, as RV. The clause destroys the quatrain, and may have been a marginal note from Ca. Proverbs 7:9.
Proverbs 23:34. upon the top of a mast is a conjecture. LXX as a pilot in a heavy sea may represent the original text.