King James Version
Proverbs 23
35 verses with commentary
Sayings of the Wise Continue
When thou sittest to eat with a ruler, consider diligently what is before thee:
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When dining with a ruler, 'consider diligently what is before thee.' The Hebrew 'biyn biyn' (consider diligently) is emphatic—understand carefully. This counsels awareness and discernment when in the presence of power. Meals with rulers involve more than food; they're political and social settings requiring wisdom. Reformed theology values prudence in all relationships, especially with those in authority. This verse warns against naiveté in power dynamics. We must be 'wise as serpents, harmless as doves' (Matthew 10:16).
And put a knife to thy throat, if thou be a man given to appetite.
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Put 'a knife to thy throat, if thou be a man given to appetite.' This vivid imagery counsels radical self-control with food, especially in the ruler's presence. The Hebrew 'baal nephesh' (given to appetite/master of desire) describes gluttony. The knife metaphor suggests treating unchecked appetite as mortally dangerous. Reformed theology recognizes gluttony as sin—failure of self-control and idolatry of physical pleasure. This applies beyond food to all appetites. We must mortify the flesh (Colossians 3:5), treating uncontrolled desire as life-threatening.
Be not desirous of his dainties: for they are deceitful meat.
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Don't desire the ruler's 'dainties: for they are deceitful meat.' The Hebrew 'matam' (dainties/delicacies) and 'lechem kazab' (bread/food of lies) warn that luxurious food from rulers may have strings attached. This isn't about the food itself but about obligations created by accepting favors from the powerful. Reformed theology warns against being bought by worldly benefits. Esau sold his birthright for stew (Genesis 25:29-34). We must not trade spiritual integrity for temporary pleasures or advantages.
Labour not to be rich: cease from thine own wisdom.
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The prohibition against laboring to be rich warns against making wealth life's primary goal. Cease from one's own wisdom means recognizing the futility of self-dependent striving for security. This doesn't condemn honest work but idolatrous pursuit of riches that displaces trust in God's provision.
Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven. set: Heb. cause thine eyes to fly upon
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Riches are compared to an eagle flying away, emphasizing their temporary and unstable nature despite appearing substantial. The rhetorical question 'Wilt thou set thine eyes upon that which is not?' exposes the folly of fixing hope on wealth that will inevitably vanish. This vivid imagery warns against covetousness and materialism, teaching that true security cannot be found in possessions.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats:
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Don't eat the bread of one with an 'evil eye,' nor desire his 'dainty meats.' The 'evil eye' (Hebrew 'ra ayin') refers to stinginess, envy, or malicious intent. A grudging host's food brings no blessing. The parallel with verse 3 warns against meals with ulterior motives—whether from rulers or from envious hosts. Reformed theology values genuine fellowship over manipulative social transactions. We should prefer modest fellowship with sincere hearts over luxurious meals with hidden agendas.
For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee.
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The miserly person's external invitation masks an unwilling heart—their calculation betrays their grudging generosity. This warns against receiving hospitality from those who give resentfully. It also challenges us to examine our own motives for giving, ensuring generosity flows from love, not compulsion.
The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
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The morsel you've eaten from a stingy host 'shalt thou vomit up,' and lose 'thy sweet words.' Eating with a grudging host becomes nauseating when you realize his true heart. Your pleasant conversation ('sweet words') is wasted on someone who resents your presence. This teaches that fellowship requires mutual goodwill. Reformed theology values genuine Christian community over superficial social interactions. We should invest our fellowship and words in relationships characterized by sincere love, not in contexts where we're resented.
Speak not in the ears of a fool: for he will despise the wisdom of thy words.
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This proverb warns against wasting wisdom on those determined to reject it. 'Speak not in the ears of a fool' (אַל־תְּדַבֵּר בְּאָזְנֵי כְסִיל/al-tedabber be'ozney kesil) commands withholding pearls from swine (Matthew 7:6). The fool (כְּסִיל/kesil) is not merely ignorant but morally obstinate—he 'despises' (יָבוּז/yavuz, scorns/disdains) wisdom. 'The wisdom of thy words' (לְשֵׂכֶל מִלֶּיךָ/lesekhel mileykha, the insight/understanding of your words) refers to genuine, valuable instruction. The principle is stewardship of truth: don't cast what's sacred to those who will trample it. Jesus instructed disciples to shake dust off their feet when towns rejected the gospel (Matthew 10:14). Paul turned from rejecting Jews to responsive Gentiles (Acts 13:46). This doesn't mean abandoning evangelism but recognizing when continued engagement proves fruitless. Some hearts are so hardened that further testimony only increases their condemnation (Matthew 13:10-15). Discernment determines when to persist and when to move on.
Remove not the old landmark; and enter not into the fields of the fatherless: landmark: or, bound
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This command echoes 22:28 but adds a specific victim: the fatherless. 'Remove not the old landmark' (אַל־תַּסֵּג גְּבוּל עוֹלָם/al-taseg gevul olam) prohibits moving ancient boundary stones. 'Enter not into the fields of the fatherless' (וּבִשְׂדֵי יְתוֹמִים אַל־תָּבֹא/uvisedey yetomim al-tavo) warns against seizing orphans' property. The fatherless were particularly vulnerable—without paternal protection or advocacy, they faced exploitation. God repeatedly commands special care for orphans, widows, and foreigners (Exodus 22:22-24; Deuteronomy 24:17; 27:19). Oppressing orphans violates covenant faithfulness and provokes divine wrath. James defines 'pure religion' as visiting 'the fatherless and widows in their affliction' (James 1:27). The gospel reveals believers as adopted sons through Christ (Romans 8:15; Galatians 4:5; Ephesians 1:5). We were spiritual orphans, alienated from God, but He made us heirs (Romans 8:17). This should create compassion for the fatherless and commitment to defending the defenseless.
For their redeemer is mighty; he shall plead their cause with thee.
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This verse grounds the previous warning in God's character as defender of the fatherless. 'Their redeemer is mighty' (גֹּאֲלָם חָזָק/go'alam chazaq, their kinsman-redeemer is strong) identifies God as the ultimate גֹּאֵל (go'el), the family advocate who protects and avenges. In Israel, the kinsman-redeemer had three primary duties: buy back family land sold due to poverty (Leviticus 25:25), marry a widowed relative to preserve the family line (Ruth 3-4), and avenge murdered family members (Numbers 35:19). God assumes this role for the fatherless who lack human advocates. 'He shall plead their cause with thee' (הוּא־יָרִיב אֶת־רִיבָם אִתָּךְ/hu-yariv et-rivam ittakh, He Himself will contend their case against you) warns that God personally prosecutes those who exploit orphans. This echoes Psalm 68:5: 'A father of the fatherless... is God in his holy habitation.' Jesus is the ultimate Redeemer who purchased us from slavery to sin (1 Peter 1:18-19).
Apply thine heart unto instruction, and thine ears to the words of knowledge.
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This verse commands intentional learning. 'Apply thine heart unto instruction' (הָבִיאָה לַמּוּסָר לִבֶּךָ/havi'ah lamussar libekha, bring your heart to discipline/correction) requires active engagement, not passive exposure. The 'heart' (לֵב/lev) in Hebrew thinking represents the control center—mind, will, emotions. Applying the heart means wholehearted commitment to learning. The parallel 'thine ears to the words of knowledge' (אָזְנֶךָ לְאִמְרֵי־דָעַת/oznekha le'imrey-da'at) indicates attentive listening to wise instruction. This describes discipleship—deliberate submission to teaching that transforms thinking and behavior. Jesus commanded: 'Take my yoke upon you, and learn of me' (Matthew 11:29). Paul urged: 'be not conformed to this world: but be ye transformed by the renewing of your mind' (Romans 12:2). Learning God's truth requires diligence (2 Timothy 2:15), not spiritual passivity.
Withhold not correction from the child: for if thou beatest him with the rod, he shall not die.
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'Withhold not correction from the child' commands parents to discipline children consistently and appropriately. The second clause addresses parental fear: 'if thou beatest him with the rod, he shall not die.' Physical discipline, properly administered, isn't harmful but beneficial. Modern society recoils from corporal punishment, but biblical wisdom affirms its necessity. The 'rod' isn't abuse but controlled correction that teaches consequences. Verse 14 explains the stakes: such discipline delivers the soul from hell. Faithful discipline aims at the child's eternal good, not parental convenience. Love disciplines; false love indulges. Parents must overcome sentimentality and fear to fulfill their duty of correcting children toward righteousness.
Thou shalt beat him with the rod, and shalt deliver his soul from hell.
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Proper discipline 'shall deliver his soul from hell'—the stakes are eternal. Physical correction aims at spiritual salvation by training children in righteousness, teaching consequences, and breaking stubborn will. This doesn't mean discipline saves (only Christ does), but faithful parenting is a means God uses to bring children to faith. Discipline teaches that actions have consequences, authority must be obeyed, and sin brings punishment—preparing hearts for gospel truth. Parents who refuse discipline risk their children's souls. Hebrews 12:5-11 applies this principle to God's fatherly discipline of believers. Earthly discipline reflects and teaches about divine discipline aimed at holiness and ultimate blessing.
My son, if thine heart be wise, my heart shall rejoice, even mine. even: or, even I will rejoice
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This verse expresses parental joy in a child's wisdom. 'My son, if thine heart be wise' (בְּנִי אִם־חָכַם לִבֶּךָ/beni im-chakham libekha, my son, if your heart is wise) establishes the condition. 'My heart shall rejoice, even mine' (יִשְׂמַח לִבִּי גַּם־אָנִי/yismach libbi gam-ani, my heart will rejoice, yes, mine) emphasizes the deep personal satisfaction wise children bring parents. The repetition 'even mine' underscores how profoundly children's choices affect parents. This reflects God's relationship with His children—our faithfulness brings Him joy (Zephaniah 3:17; Luke 15:7), while rebellion grieves Him (Ephesians 4:30). Proverbs repeatedly emphasizes this theme (10:1; 15:20; 23:24-25; 27:11; 29:3). Parents cannot control children's choices, but they profoundly experience their consequences. Wise children honor parents (Exodus 20:12); foolish children bring grief (Proverbs 17:25). This motivates parental instruction and children's obedience.
Yea, my reins shall rejoice, when thy lips speak right things.
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This verse continues the previous thought, intensifying the parental joy theme. 'My reins shall rejoice' (וְתַעֲלֹזְנָה כִלְיוֹתַי/veta'aloznah khilyotay, literally 'my kidneys will exult') uses Hebrew idiom where 'kidneys/reins' represent innermost being—emotions, conscience, deepest self. The Septuagint translates this as 'my lips' (anticipating the verse's second half), but the Hebrew emphasizes visceral, profound joy. 'When thy lips speak right things' (בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים/bedabber sefateykha mesharim, when your lips speak uprightness/integrity) identifies the cause: children whose speech reflects wisdom and righteousness. Speech reveals character (Luke 6:45). Right speech indicates a transformed heart. Parents rejoice not merely in children's external success but in their godly character. This echoes 3 John 1:4: 'I have no greater joy than to hear that my children walk in truth.'
Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.
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Envying sinners betrays spiritual perspective—they may prosper temporarily but face eternal judgment. Instead, fear the LORD continually, focusing on covenant relationship rather than comparative outcomes. This anticipates Psalm 73's resolution of why the wicked prosper while the righteous suffer.
For surely there is an end; and thine expectation shall not be cut off. end: or, reward
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The promise 'surely there is an end' (or 'surely there is a future') assures believers that God's purposes will prevail. Current circumstances aren't ultimate; hope ('expectation') will be fulfilled. This provides antidote to envy (v. 17) by establishing certainty of future vindication. The wicked's prosperity is temporary; the righteous's reward is certain. God will complete His purposes; believers' hope will not be 'cut off' (disappointed). This doesn't promise earthly prosperity but eternal blessing. The 'end' encompasses both earthly vindication and eternal glory. Believers can endure present hardship by faith that God's promises are sure. Our expectation is not in vain; Christ will return and make all things right.
Do Not Envy Sinners
Hear thou, my son, and be wise, and guide thine heart in the way.
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'Hear thou, my son, and be wise, and guide thine heart in the way'—this fatherly appeal calls for attentive listening that produces wisdom and intentional direction of the heart toward righteousness. Wisdom requires both receiving instruction and applying it to guide one's inner life. The heart naturally wanders toward folly; conscious effort must redirect it toward God's ways. This isn't self-salvation but describes the believer's active response to grace. Having received a new heart, we must 'guide' (direct, keep) it in wisdom's path through Scripture, prayer, fellowship, and obedience. Sanctification requires both God's power and human responsibility. Hear, be wise, and guide your heart—these verbs demand active participation in growth.
Be not among winebibbers ; among riotous eaters of flesh: of flesh: Heb. of their flesh
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'Be not among winebibbers' and 'riotous eaters of flesh' warns against association with drunkards and gluttons. Such people pursue sensual indulgence, making pleasure ultimate. The warning isn't merely about substances but about character—those who organize life around gratification demonstrate spiritual bankruptcy. Believers must not form close bonds with such people or adopt their values. While we engage sinners evangelistically, we don't embrace their lifestyles or make them our intimate companions. Paul echoes this: 'Bad company corrupts good character' (1 Corinthians 15:33). Friendship shapes character; choosing companions wisely is essential to pursuing godliness. Avoid those whose lives center on fleshly indulgence.
For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.
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Drunkards and gluttons 'shall come to poverty'—excessive indulgence produces economic ruin. 'Drowsiness' (stupor from overconsumption) leads to wearing 'rags' (poverty's marker). This continues the warning from verse 20 by describing consequences. Those who pursue pleasure squander resources and neglect productive work, inevitably ending in want. The principle extends beyond literal drunkenness to any form of excess that prioritizes gratification over stewardship. Self-control is a fruit of the Spirit; lack of it demonstrates carnality. Believers must practice moderation in all things, stewarding resources wisely and avoiding enslavement to appetites. Discipline yourself or reap discipline's consequences.
Hearken unto thy father that begat thee, and despise not thy mother when she is old.
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Honoring parents extends to caring for them in old age, not despising their weakness or diminished capacity. This application of the fifth commandment shows covenant faithfulness across the lifespan. Despising aging parents violates their God-given dignity and one's foundational obligations.
Buy the truth, and sell it not; also wisdom, and instruction, and understanding.
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'Buy the truth, and sell it not'—acquire wisdom at any cost and never trade it away. Truth is the most valuable possession, worth any price to obtain. Once possessed, never relinquish it regardless of offered incentives or pressures. The verse includes 'wisdom, instruction, and understanding'—comprehensive intellectual and moral formation in God's ways. This commands prioritizing truth above all earthly goods. Invest time, money, and effort in learning Scripture and theology. When truth conflicts with profit, relationships, or comfort, choose truth. The Reformers exemplified this: 'Here I stand; I can do no other.' Truth is not negotiable. Having found it, guard it jealously against all attempts to steal or trade it away.
The father of the righteous shall greatly rejoice: and he that begetteth a wise child shall have joy of him.
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This proverb parallels verse 15, emphasizing parental joy in righteous children. 'The father of the righteous shall greatly rejoice' (גִּיל יָגִיל אֲבִי צַדִּיק/gil yagil avi tsaddiq, greatly rejoice will the father of a righteous one) uses intensive verb form indicating exuberant joy. 'He that begetteth a wise child' (וְיוֹלֵד חָכָם/veyoled chakham, one who fathers a wise son) provides the parallel cause. 'Shall have joy of him' (יִשְׂמַח־בּוֹ/yismach-bo, will rejoice in him) indicates ongoing satisfaction. This reverses Proverbs 10:1: 'a foolish son is the heaviness of his mother.' The contrast is stark—wisdom brings joy; folly brings grief. This motivates both parents (to teach wisdom) and children (to pursue it). Ultimately, this points to God's joy in His children. He rejoices over believers 'with singing' (Zephaniah 3:17). Our sanctification brings Him glory (John 15:8).
Thy father and thy mother shall be glad, and she that bare thee shall rejoice.
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This verse concludes the parental joy theme, extending it to both parents. 'Thy father and thy mother shall be glad' (יִשְׂמַח־אָבִיךָ וְאִמֶּךָ/yismach-avikha ve'immekha, your father and your mother will rejoice) emphasizes both parents' shared investment in children's wisdom. 'She that bare thee shall rejoice' (וְתָגֵל יוֹלַדְתֶּךָ/vetagel yoladtekha, she who gave you birth will exult) specifically honors mothers, acknowledging their unique bond and sacrifice. This echoes the fifth commandment's dual address: 'Honour thy father and thy mother' (Exodus 20:12). Both parents deserve honor; both experience joy or grief based on children's choices. The verse motivates children toward wisdom by appealing to love and gratitude. Reformed theology emphasizes that we honor parents not because they're perfect but because God commands it and established family structure for our good.
My son, give me thine heart, and let thine eyes observe my ways.
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'My son, give me thine heart, and let thine eyes observe my ways'—this fatherly appeal (ultimately God's) requests complete devotion. Giving one's heart means total commitment of affections, will, and allegiance. Observing God's ways means carefully studying and imitating His character and commands. Heart-giving must precede and enable way-following. External conformity without heart transformation is worthless; God desires truth in the inward parts. The greatest commandment is to love God with all your heart (Matthew 22:37). This is conversion's essence: transferring heart allegiance from self and sin to God. Having given hearts to God, we naturally observe and follow His ways.
For a whore is a deep ditch; and a strange woman is a narrow pit.
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This verse employs stark imagery to warn against sexual immorality. 'A whore is a deep ditch' (כִּי־שׁוּחָה עֲמֻקָּה זוֹנָה/ki-shuchah amuqqah zonah, for a deep pit is a prostitute) and 'a strange woman is a narrow pit' (וּבְאֵר צָרָה נָכְרִיָּה/uv'er tzarah nokhriyyah, a narrow well is an adulteress) depict sexual sin as a trap from which escape is nearly impossible. The 'deep ditch' suggests falling in is easy but climbing out extraordinarily difficult. The 'narrow pit' intensifies this—confined space makes escape even more hopeless. This echoes 22:14 and reflects Proverbs' consistent warnings against sexual immorality (2:16-19; 5:3-23; 6:24-35; 7:6-27; 23:28). Sexual sin uniquely enslaves (1 Corinthians 6:18). It destroys marriages, families, reputations, health, and spiritual vitality. Yet Christ offers hope—He welcomed and transformed sexual sinners (Luke 7:36-50; John 4:1-42; 8:1-11). The gospel promises: 'such were some of you: but ye are washed' (1 Corinthians 6:11).
She also lieth in wait as for a prey, and increaseth the transgressors among men. as for: or, as a robber
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This verse continues the previous warning, depicting sexual immorality as predatory. 'She also lieth in wait as for a prey' (אַף־הִיא כְּחֶתֶף תֶּאֱרֹב/af-hi kechetef te'erov, indeed she lies in ambush like a robber) portrays the adulteress as hunter stalking victims. This isn't mutual consent but predatory destruction. 'Increaseth the transgressors among men' (וּבוֹגְדִים בְּאָדָם תּוֹסִף/uvogedim be'adam tosif, she increases the treacherous/faithless among mankind) reveals sexual sin's multiplying effect. One adulterous person corrupts many, spreading unfaithfulness like contagion. This echoes the 'strange woman' passages in Proverbs 7, where she hunts young men to their destruction. Sexual temptation often appears as opportunity but is actually ambush. Joseph understood this when Potiphar's wife propositioned him—he fled (Genesis 39:12). Paul commanded: 'Flee fornication' (1 Corinthians 6:18). Resistance requires recognizing the danger and actively fleeing, not flirting with temptation.
Woe to Those Who Linger Over Wine
Who hath woe? who hath sorrow? who hath contentions ? who hath babbling? who hath wounds without cause? who hath redness of eyes?
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'Who hath woe? Who hath sorrow?' begins a vivid description of the drunkard's misery. The rhetorical questions catalogue suffering: woe, sorrow, contentions, babbling, wounds, red eyes. The answer comes in verse 30: 'They that tarry long at the wine.' Drunkenness produces comprehensive devastation—relational conflict ('contentions'), incoherent speech ('babbling'), physical injury ('wounds without cause'), and bloodshot eyes. What begins as pleasure ends in misery. Alcohol promises escape but delivers bondage and suffering. While Scripture permits moderate wine consumption, it consistently warns against drunkenness. Believers must exercise self-control and avoid enslaving themselves to any substance. Don't seek comfort or joy in bottles; find satisfaction in God alone.
They that tarry long at the wine; they that go to seek mixed wine.
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The answer to verse 29's questions: 'They that tarry long at the wine' and 'seek mixed wine' (strong drink) experience all that misery. 'Tarrying long' indicates not casual consumption but excessive indulgence. 'Seeking mixed wine' suggests pursuit of stronger intoxication. These people organize life around drinking, making it a priority and pursuit. The result is the catalogue of woes described in verse 29. This warns against not merely drunkenness but the lifestyle that leads to it—making alcohol a focus rather than occasional refreshment. Believers must not be mastered by anything except Christ (1 Corinthians 6:12). Whatever controls you besides God is an idol requiring repentance.
Look not thou upon the wine when it is red, when it giveth his colour in the cup , when it moveth itself aright.
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'Look not thou upon the wine when it is red'—don't be enticed by wine's appealing appearance and smoothness. The verse describes wine's attractiveness: red color, sparkle in the cup, smooth taste. But verse 32 warns of the result: it 'biteth like a serpent.' Don't be deceived by initial pleasure; consider the outcome. This applies beyond alcohol to all sin—it appears attractive but delivers death. The serpent metaphor recalls Eden's deception. Sin promises satisfaction but brings bondage and destruction. Believers must look beyond immediate gratification to ultimate consequences. Train yourself to see sin's ugliness beneath attractive packaging. Develop taste for righteousness rather than being enticed by evil's superficial appeal.
At the last it biteth like a serpent, and stingeth like an adder. an: or, a cockatrice
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Wine that appears smooth and attractive (v. 31) ultimately 'biteth like a serpent, and stingeth like an adder.' Initial pleasure transforms to pain and poison. The serpent imagery evokes both danger and satanic deception—what appears harmless proves deadly. Drunkenness may begin pleasantly but ends in addiction, impaired judgment, health destruction, and spiritual death. The principle extends to all sin: momentary pleasure conceals lasting harm. Satan still deceives through attractive packaging on poison. Believers must look at sin through gospel lenses, seeing its true nature as rebellion against God and destroyer of souls. Don't be deceived by smooth beginnings; remember serpentine endings.
Thine eyes shall behold strange women, and thine heart shall utter perverse things.
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This verse describes alcohol's effects on perception and speech. 'Thine eyes shall behold strange women' (עֵינֶיךָ יִרְאוּ זָרוֹת/eynekha yir'u zarot, your eyes will see strange things/foreign women) indicates distorted vision and lowered inhibitions. Alcohol impairs judgment, making sin appear attractive. 'Thine heart shall utter perverse things' (וְלִבְּךָ יְדַבֵּר תַּהְפֻּכוֹת/velibekha yedabber tahpukhot, your heart will speak perverse/twisted things) reveals how drunkenness corrupts speech and thought. The 'heart' (mind/will) produces speech reflecting inner corruption. This is part of Proverbs 23:29-35's extended warning against drunkenness. The passage begins: 'Who hath woe? who hath sorrow?... They that tarry long at the wine' (23:29-30). Alcohol brings misery, violence, and foolishness. While the Bible doesn't forbid all alcohol consumption, it repeatedly warns against drunkenness (Proverbs 20:1; 31:4-5; Isaiah 5:11; Ephesians 5:18). Paul commands: 'be not drunk with wine... but be filled with the Spirit' (Ephesians 5:18).
Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast. the midst: Heb. the heart of the sea
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This verse continues describing drunkenness's effects through vivid imagery. 'Thou shalt be as he that lieth down in the midst of the sea' (וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם/vehayita kheshokhev belev-yam, you will be like one lying in the heart of the sea) depicts drowning—helplessness, disorientation, danger. 'Or as he that lieth upon the top of a mast' (וְכְשֹׁכֵב בְּרֹאשׁ חִבֵּל/vekheshokhev berosh chibbel, or like one lying atop a mast) adds vertigo and precarious instability. Both images convey loss of control and imminent peril. The drunk person feels this way—the room spins, equilibrium fails, danger looms but can't be processed. This isn't recreational fun but dangerous stupor. The passage concludes with the drunk's tragic statement: 'when shall I awake? I will seek it yet again' (verse 35)—demonstrating addiction's grip. This warns not merely against occasional overindulgence but against alcohol's enslaving power.
They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. I felt: Heb. I knew it not
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This verse concludes the drunkenness warning with tragic irony. The drunk speaks: 'They have stricken me... and I was not sick; they have beaten me, and I felt it not' (הִכּוּנִי בַל־חָלִיתִי הֲלָמוּנִי בַּל־יָדָעְתִּי/hikkuni val-chaliti halamuni val-yada'ti, they struck me—I didn't become ill; they beat me—I didn't know it) describes alcohol's numbing effect. Physical harm goes unfelt due to intoxication. This seems advantageous but is actually dangerous—pain signals injury requiring attention. The drunk's final words reveal addiction: 'when shall I awake? I will seek it yet again' (מָתַי אָקִיץ אוֹסִיף אֲבַקְשֶׁנּוּ עוֹד/matay aqitz osif avaqshennu od, when will I wake up? I will add—I will seek it again). Despite misery, injury, and consequences, the drunk plans to drink again. This depicts addiction's enslaving power. Paul warns: 'be not drunk with wine, wherein is excess' (Ephesians 5:18). The Greek ἀσωτία (asotia, excess/debauchery) indicates ruinous wastefulness.