Proverbs 23:3 — Word Study
WLCאַל־ תִּ֭תְאָיו לְמַטְעַמּוֹתָ֑יו וְ֝ה֗וּא לֶ֣חֶם כְּזָבִֽים׃
BSADo notʼal [refrain from, let not be] his delicaciesmaṭʻam [fine food, dainties, deceitful meat] for thathûwʼ foodlechem [bread, provision] is deceptivekâzâb [can be, proves to be, deceitful, lying, false]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תִּ֭תְאָיו | you crave | Verb, Piel, jussive second person masculine plural |
| לְמַטְעַמּוֹתָ֑יו | for dainties his | Preposition, noun common feminine plural construct, suffix |
| וְ֝ה֗וּא | and it | Conjunction, pronoun |
| לֶ֣חֶם | [is] food of | Noun common, masculine singular construct |
| כְּזָבִֽים׃ | lies | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not crave his delicacies, for that food is deceptive. |
| KJV | Be not desirous of his dainties: for they are deceitful meat. |
| ASV | Be not desirous of his dainties; Seeing they are deceitful food. |
| YLT | Have no desire to his dainties, seeing it [is] lying food. |
| WEB | Don’t be desirous of his dainties, since they are deceitful food. |
| BBE | Have no desire for his delicate food, for it is the bread of deceit. |
The translations agree on the meaning of תִּ֭תְאָיו as 'crave'.
The sentence has a clear main clause with supporting phrases that clarify the subject and its deceptive nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbאָוָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 23:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Wealth and Restraintgenerated
Proverbs 23:3 advises against craving the delicacies of those who might deceive. This warning is part of a broader teaching on the dangers of excess and the importance of self-control, as seen in the surrounding verses. The text encourages readers to be wise and discerning in their desires, particularly regarding wealth and indulgence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:6 | Do not eat the bread of a stingy man, and do not crave his delicacies; |
| 2 | Psalm 141:4 | Do not let my heart be drawn to any evil thing or take part in works of wickedness with men who do iniquity; let me not feast on their delicacies. |
| 3 | Daniel 1:8 | But Daniel made up his mind that he would not defile himself with the king’s food or wine. So he asked the chief official for permission not to defile himself. |
| 4 | Luke 21:34 | But watch yourselves, or your hearts will be weighed down by dissipation, drunkenness, and the worries of life—and that day will spring upon you suddenly like a snare. |
| 5 | Ephesians 4:22 | to put off your former way of life, your old self, which is being corrupted by its deceitful desires; |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — תִּ֭תְאָיו, tit.'ogenerated
The verb אָוָה (avah) is a Piel form meaning to desire or crave, indicating a strong emotional longing. It captures the essence of wanting something intensely, often with negative connotations when linked to greed or lust.
In this context, it warns against the desire for rich foods that may lead to deception. The jussive form suggests a strong prohibition, emphasizing the need for restraint in the face of temptation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses crave for תִּ֭תְאָיו.
Sentence Structuregenerated
The main clause is governed by the finite verb תִּ֭תְאָיו, you crave, followed by a prepositional phrase that specifies what is craved, and a clause that describes the nature of that food.
The structure highlights the warning against desire, with the emphasis on the verb indicating the action that should be avoided.
Septuagint Backgroundgenerated
The Septuagint translates אַל as μὴ, maintaining the prohibition against craving. This choice aligns with the Hebrew intent of negation.
The Greek word ψευδοῦς for כְּזָבִֽים indicates a focus on falsehood, reinforcing the idea that the food in question is deceitful.
In plain words — the whole versegenerated
Proverbs 23:3 warns us not to desire the fine foods of others, as they can be deceptive. The verse teaches the importance of being cautious about what we crave, especially when it comes to wealth and luxury.
Frequently Asked Questionsgenerated
To crave delicacies means to have a strong desire for fine or rich foods, often associated with luxury and indulgence.
Craving these foods is considered deceptive because it can lead to false expectations about wealth and satisfaction, often resulting in disappointment.
Practicing restraint involves being aware of your desires and making conscious choices to prioritize what is truly beneficial over what is merely tempting.
The broader message is to exercise wisdom and self-control in the face of temptations, particularly those related to wealth and indulgence.
Reflection Questionsgenerated
- What are some areas in my life where I need to exercise restraint?
- How can I differentiate between healthy desires and those that may lead to deception?
- What practical steps can I take to avoid being misled by appearances?
- In what ways can I cultivate a mindset of contentment rather than craving more?
The early church on this verse — how the Fathers read it
Bede comments on this verse, advising against desiring the words of those who deceive with sweet falsehoods.
Do not desire his delicacies, etc. Which is to say openly, do not desire to listen to the words of him who is accustomed to deceive his listeners with the sweetness of false doctrines.Early Church Fathers on Proverbs 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not desirous of his dainties,.... His savoury food, which is very grateful to the taste, his rich provisions and royal dainties; do not lust after them, as the word (s) signifies, in an immoderate
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not desirous of his dainties: for they are deceitful meat. Be not desirous of his dainties; for they are deceitful meat. Intimacy with an absolute king is a hazardous privilege.
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEither because they do not yield thee that satisfaction which thou didst expect from them, but rather load thee with ill humours, and the seeds of divers diseases; or because they are not provided for thee with sincerity and good will, but with some evil design upon thee, either to discover and betray thee, or to enslave thee. See Poole ",7".
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:3 Be not desirous of his dainties: for they [are] deceitful meat.Ver. 3. Be not desirous of his dainties.] It is a shame for a saint to be a slave to his palate. Isaac loved venison too, too well; the disciples are cautioned by Christ, who well enough knew where they were weakest. For they are deceitful meat.] There is a hook under that bait; it may prove as dangerous as Jonathan’ s honey, of which he had no sooner tasted but his head was forfeited. There is a deceitfulness in sin, a lie in vanity, transit voluptas, manet dolor - dolor est etiam ipsa voluptas.
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Deceitful meat.—Not offered out of friendship and love to thee; for an unguarded word spoken in the insecurity of the festive hour might bring ruin to thee.
Read Charles John Ellicott on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges3. Maurer quotes in illustration of these verses (1–3): “Keep thee from the man that hath power to kill, And thou shalt have no suspicion of the fear of death: And if thou come unto him, commit no fault, Lest he take away thy life: Know surely that thou goest about in the midst of snares, And walkest upon the battlements of a city.” Sir 9:13.
Read Cambridge on Proverbs 23 →Albert Barnes1798–1870Barnes' Notes on the BibleDainties ... deceitful meat - Such as “savory meat,” venison Genesis 27:4, offered not from genuine hospitality, but with some by-ends.
Read Albert Barnes on Proverbs 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1-3. When thou sittest to eat with a ruler — The first three verses of this chapter are closely connected, and pertain to one and the same topic.What — Some render who.
Read Daniel Denison Whedon on Proverbs 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Do not crave his delicacies, for that food is deceptive.
Don’t be desirous of his dainties, since they are deceitful food.
Do not crave his delicacies, for that food is deceptive.
Do not crave that ruler’s delicacies, for that food is deceptive.
Tyndale line
Be not desirous of his dainties: for they are deceitful meat.
Be not desirous of his dainties; Seeing they are deceitful food.
Be not desirous of his dainties; seeing they are deceitful meat.
Be not desirous of his dainties: for they are deceitful food.
Be not desirous of his deintie meates: for it is a deceiuable meate.
Strictly literal
Be not desirous of his dainties; for they are deceitful food.
Have no desire to his dainties, seeing it [is] lying food.
Have no desire to his delicacies, seeing it [is] lying food.
Do not long for his savory meats; they are deceitful food.
Do not crave his delicacies, for it is the food of lies.
From the Latin
Be not desirous of his meats, in which is the bread of deceit.
Simplified
Don't be greedy for his fancy food, for it's offered with deceptive motives.
Have no desire for his delicate food, for it is the bread of deceit.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with a close correspondence between the Hebrew and Greek texts. The Septuagint maintains the meaning without significant variation.
אַל־ תִּ֭תְאָיו לְמַטְעַמּוֹתָ֑יו וְ֝ה֗וּא לֶ֣חֶם כְּזָבִֽים׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 23:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
אָוָה (avah) is a primitive root meaning to desire or wish for. It encompasses a range of meanings including to covet, long for, and lust after, often relating to bodily appetites. The verb appears in various forms, such as in the Piel and Hithpael stems, which indicate different nuances of desire.
[אָוָה] vb. incline, desire
Pi. desire
Hithp. desire, long for, lust after
base
H183 [אָוָה] incline, desire . desire
. desire, long for, lust after
183 'avah aw-vaw'
a primitive root; to wish for:--covet, (greatly) desire, be
desirous, long, lust (after).
אָוָה (a.vah) — to desire.
1) desire, incline, covet, wait longingly, wish, sigh, want, be greedy, prefer
1a) (Piel) to desire, crave (food and drink)
1b) (Hithpael) to desire, long for, lust after (of bodily appetites)
HVpj2mp — Verb · Piel · jussive second person masculine pluralHVpj2mp
מַטְעָם (mat`am) refers to tasty or savory food, specifically delicacies or dainties. The word is only used in the plural form, indicating a range of delectable foods. It is derived from another Hebrew root, but the entries do not provide further details on its usage in the Old Testament.
[מַטְעָם] n.m. only pl. tasty or savoury food, dainties
base
H4303 [מַטְעָם] only pl. tasty or savoury food, dainties
4303 mat`am mat-am'
or (feminine) matiammah {mat-am-maw'}; from 2938; a
delicacy:--dainty (meat), savoury meat.
see HEBREW for 02938
מַטְעָם (mat.am) — delicacy.
tasty or savory food, delectable food, dainties
Prep | N-mp | Suff — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כָּזָב (kazab) refers to a lie or falsehood, encompassing meanings like deceit and untruth. It is derived from a root that suggests the concept of deception. The entries consistently describe it as a term for falsehood without significant disagreement among lexicons.
כָּזָב n.m. lie, falsehood, deceptive thing
base
H3577 כָּזָב lie, falsehood, deceptive thing
3577 kazab kaw-zawb'
from 3576; falsehood; literally (untruth) or figuratively
(idol):--deceitful, false, leasing, + liar, lie, lying.
see HEBREW for 03576
כָּזָב (ka.zav) — lie.
a lie, untruth, falsehood, deceptive thing
N-mp — Noun common · masculine plural absoluteHNcmpa