Proverbs 23:6
Eat you not the bread of him that has an evil eye, neither desire you his dainty meats:
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EXPOSITORY (ENGLISH BIBLE)
(6) Him that hath an evil eye.—A sordid, grudging temper.

Proverbs 23:6-8. Eat not thou the bread of him that hath an evil eye — Of an envious or covetous man, who secretly grudges thee the meat which is set before thee. For as he thinketh in his heart, so is he — Thou must not judge of him by his words, for in them he professes kindness, (as it follows,) but by the constant temper of his mind, which he hath fully discovered to all that know him by the course of his life. Eat and drink, saith he, but his heart is not with thee — He hath no sincere love to thee, but inwardly grudges thee that which he outwardly offers thee. The morsel, &c., shall thou vomit up again — When thou perceivest his churlish disposition and conduct, his meat will be loathsome to thee, and thou wilt wish that thou hadst never eaten it; and lose thy sweet words — Thy pleasant discourse, wherewith thou didst adorn his table, and design both to delight and profit him, is lost, and of no effect to him, and thou wilt be ready to repent of it. 23:1-3 God's restraints of the appetite only say, Do thyself no harm. 4,5. Be not of those that will be rich. The things of this world are not happiness and a portion for a soul; those that hold them ever so fast, cannot hold them always, cannot hold them long. 6-8. Do not make thyself burdensome to any, especially those not sincere. When we are called by God to his feast, and to let our souls delight themselves, Isa 25:6; 55:2, we may safely partake of the Bread of life. 9. It is our duty to take all fit occasions to speak of Divine things; but if what a wise man says will not be heard, let him hold his peace. 10,11. The fatherless are taken under God's special protection. He is their Redeemer, who will take their part; and he is mighty, almighty.A different danger from that of Proverbs 23:1. The hazard here is the hospitality of the purse-proud rich, avaricious or grudging even in his banquets.

Evil eye - Not with the later associations of a mysterious power for mischief, but simply, as in the margin ref. and in Matthew 20:15.

6-8. Beware of deceitful men, whose courtesies even you will repent of having accepted.

evil eye—or purpose (Pr 22:9; De 15:9; Mt 6:23).

Of him that hath an evil eye; of the envious or covetous man, who secretly grudgeth thee the meat which he sets before thee, as this phrase is used, Proverbs 28:22 Matthew 20:15; as, on the contrary, a liberal man is said to have a good eye, Proverbs 22:9. Eat thou not the bread of him that hath an evil eye,.... A sordid covetous man, that grudges every bit that is eaten, in opposition to a man of a good eye, or a bountiful one, that is liberal and generous, Proverbs 22:9; if he invites to a meal, do not accept of it, sit not down at his table to eat with him:

neither desire thou his dainty meats; or savoury food, so as to lust after it; See Gill on Proverbs 23:3.

Eat thou not the bread of him that hath an {e} evil eye, neither desire thou his delicacies:

(e) That is, covetous, as contrary a good eye is taken for liberal as in Pr 22:9.

EXEGETICAL (ORIGINAL LANGUAGES)
6. evil] i.e. grudging. See Proverbs 22:9 note, and comp. Deuteronomy 15:9; Matthew 20:15.

dainty meats] Better, dainties.Verses 6-8. - Another maxim, here a heptastich, concerning temperance. Verse 6. - Eat thou not the bread of him that hath an evil eye; the envious and jealous man, in contrast to the "good of eye" (Proverbs 22:9). Vulgate, Ne comedas cum heroine invido. Septuagint, ἀνδρὶ βασκάνῳ, the man who has the evil eye that fascinates, which, however, is a later idea; here the notion is rather of a grudging, sordid temper, that cannot bear the sight of others' happiness or prosperity (comp. Deuteronomy 15:9; Matthew 20:15). Ecclus. 16:8, Πονηρὸς ὁ βασκαίνων ὀφθαλμῳ, "The envious man hath an evil eye; he turneth away his face, and he is one who despiseth men." Dainty meats; as in ver. 3. The word (matammoth) occurs also throughout Genesis 27, where it is rendered, "savoury meat." Talmud, "To ask a favour from a miser is as if you asked wisdom from a woman, modesty from a harlot, fish on the dry land." After these four proverbs beginning with אל, a new series begins with the following tristich:

29 Seest thou a man who is expert in his calling -

     Before kings may he stand;

     Not stand before obscure men;

i.e., he can enter into the service of kings, and needs not to enter into the service of mean men equals he is entitled to claim the highest official post. חזית, in Proverbs 26:12 equals Proverbs 29:20, interchanging with ראית, is perf. hypotheticum (cf. Proverbs 24:10; Proverbs 25:16): si videris; the conclusion which might begin with דּע כּי expresses further what he who sees will have occasion to observe. Rightly Luther: Sihestu einen Man endelich (vid., at Proverbs 21:5) in seinem geschefft, u.s.w. equals seest thou a man expert in his business, etc.. מהיר denotes in all the three chief dialects one who is skilful in a manner not merely by virtue of external artistic ability, but also by means of intellectual mastery of it. התיצּב לפני, to enter on the situation of a servant before any one; cf. Job 1:6; Job 2:1. עמד לפני, 1 Samuel 16:21; 1 Kings 10:8. Along with the pausal form יתיצּב, there is also found in Codd. the form יתיצּב (the ground-form to יתיצּב, whence that pausal form is lengthened), which Ben-Bileam defends, for he reckons this word among "the pathachized pausal forms." חשׁכּים, in contrast to מלכים, are the obscuri equals ignobiles. The Targ. translate the Heb. דּל and אביון by חשׁיך and חשׁוך. Kimchi compares Jeremiah 39:10, where העם הדּלּים is translated by חשׁיכיּא (cf. 2 Kings 24:14; 2 Kings 25:12). חלכּה (חלכּה) is the old Heb. synonym in Psalm 10. The poet seems here to transfer the Aram. usus loq. into the Heb.

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