Read the passage and its setting
Proverbs 23:29–35, King James Version
Italic words were supplied in the English translation for clarity.
Proverbs 23:29–35
Appetite, intoxication, desire, and self-government — Who hath woe? who hath sorrow? who hath contentions? who…
The Main Point
contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
What Is Happening Here?
Proverbs 23:29–35 opens with “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath…” and closes with “They have stricken me, shalt thou say, and I was not sick; they have beaten me,….” Those endpoints show the unit's movement from opening claim to reviewed close.
Context That Shapes This Passage
How does this passage relate?
Proverbs 23:29–35In “Appetite, intoxication, desire, and self-government — Who hath woe? who hath sorrow? who hath contentions? who…,” the complete unit develops this passage-specific claim: contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
Why this relationship fits: The reviewed reasoning path begins, “Opening (23:29): the unit contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”.” and concludes, “Close (23:35): the unit opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”, creating the next supported pause.”
How does this passage relate?
Proverbs 23:29–35Proverbs 23:29–35 is the reviewed unit “Appetite, intoxication, desire, and self-government — Who hath woe? who hath sorrow? who hath contentions? who….” Its parallel lines, repeated address, comparison, or local cluster controls how each verse contributes without borrowing a neighboring unit's subject.
Why this relationship fits: The unit opens “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath…” and closes “They have stricken me, shalt thou say, and I was not sick; they have beaten me,….”
What earlier material does it rely on?
Proverbs 23:26–28Proverbs 23:29–35 continues the earlier movement “Family teaching, responsibility, and mutual care — My son, give me thine heart, and let thine eyes observe…” by carrying “Appetite, intoxication, desire, and self-government — Who hath woe? who hath sorrow? who hath contentions? who….”
Why this relationship fits: The earlier unit ends “She also lieth in wait as for a prey, and increaseth the transgressors among…,” and this unit opens “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who….”
Where does this sit in the whole book?
Proverbs as a wholeProverbs 23:29–35 belongs to “Sayings of the wise.” Longer admonitions address attention, social power, debt, appetite, wealth, boundaries, vulnerable people, discipline, envy, resilience, witness, and neighbor-love. This unit contributes appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life through its own received wording and form.
Why this relationship fits: The received sequence places Proverbs 23:29–35 inside Proverbs 22:17–24:22; this unit opens “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath…” and closes “They have stricken me, shalt thou say, and I was not sick; they have beaten me,….” The unit's reviewed main point is: contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
Follow the Wisdom Collection
See why this section appears here and how the author's wisdom movement leads to its meaning.
Why Is This Passage Here?
Proverbs 23:29–35 continues “Family teaching, responsibility, and mutual care — My son, give me thine heart, and let thine eyes observe…” by carrying “Appetite, intoxication, desire, and self-government — Who hath woe? who hath sorrow? who hath contentions? who…” within the same sustained discourse, admonition, numbered form, or poem.
Follow the Saying or Discourse
Opening (23:29): the unit contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”.
Development (23:29–35): adjacent lines test appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life through parallelism, contrast, motive, image, or consequence.
Close (23:35): the unit opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”, creating the next supported pause.
Why This Interpretation Fits
Exact verse-level work
Every line in Proverbs 23:29–35 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Sayings of the wise”: Longer admonitions address attention, social power, debt, appetite, wealth, boundaries, vulnerable people, discipline, envy, resilience, witness, and neighbor-love.
Proverbial proportion
The unit's instruction and observations concern appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life; they describe moral direction without explaining every exceptional outcome.
Understand the Meaning and Its Boundaries
Clarify the words that matter and keep the conclusion no broader than the passage allows.
What the Passage Is Not Saying
Reading Proverbs 23:29–35 as edited wisdom rather than a detached formula rules out these uses:
The saying does not diagnose addiction, shame bodies or appetite, guarantee control through willpower, or deny medical and community support.
The saying does not promise a financial return, compel giving under manipulation, erase prudent limits, or let charity substitute for justice.
The saying does not provide a scientific taxonomy, sanction cruelty to animals, or make one poetic comparison a law of nature or society.
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 23:29–35.
Context check: Within sayings of the wise, contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
What Remains True Today
Unexamined appetite can narrow judgment and make people, resources, and responsibilities easier to neglect. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
Respond and Remember
Let the meaning shape life carefully, then practice explaining the section in context.
How This Should Shape Us
Why these applications follow
Proverbs 23:29–35 applies appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life through the people, action, comparison, and consequence named in its complete movement.
Within sayings of the wise, contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Unexamined appetite can narrow judgment and make people, resources, and responsibilities easier to neglect. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
How does the application follow proportionately?
Set realistic limits, reduce access to known hazards, seek support early, and respond to compulsive use without stigma. Identify the concrete need, preserve the recipient's agency, give transparently, and combine immediate help with fair structures. Name the exact feature being compared, observe its limits, and test whether the analogy clarifies rather than stereotypes. In 23:29–35, let the concrete wording “Who hath woe? who hath sorrow? who hath…” keep that response tied to the people, action, comparison, or consequence actually named.
A Concrete Example
If substance use is producing conflict, injury, secrecy, or loss of control, seek medical or community support and reduce immediate risks without treating the poem as a diagnosis.
Teach It Back
Explain Proverbs 23:29–35 in your own words. Identify its form and collection, trace one line from role through contextual meaning and enduring truth to application, name one uncertainty, and reject one misuse explicitly.
Your explanation stays in this browser. It is not sent or saved.
Go Deeper
The main explanation above stands on its own. Open these optional sections for fuller language, history, disagreements, and source locations.
Read it sentence by sentenceEach line inside the larger movement
Exact verse-level work
Every line in Proverbs 23:29–35 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Sayings of the wise”: Longer admonitions address attention, social power, debt, appetite, wealth, boundaries, vulnerable people, discipline, envy, resilience, witness, and neighbor-love.
Proverbial proportion
The unit's instruction and observations concern appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life; they describe moral direction without explaining every exceptional outcome.
Original-language wording and grammarTechnical detail appears only where it helps
No individual Hebrew or KJV expression in Proverbs 23:29–35 needs a separate lexical card beyond the complete saying or discourse explanation.
What the first readers would have understoodRelevant history and culture
Edited wisdom and social setting
This unit belongs to sayings of the wise. Aitken's printed pages 405-422 and the book-specific sources identify family, community, agricultural, commercial, scribal, court, and royal settings as relevant possibilities without proving one setting for every saying.
How certain? probableWhy translations sometimes differMaterial translation choices
No older-English term in this unit requires a separate reader note after reading the complete KJV line in context.
Earlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Israelite wisdom setting
The unit's first horizon is Israel's wisdom collection under fear of the LORD. Torah-shaped justice, creation, household teaching, royal responsibility, and community life may inform the language, but no cross-reference overrides this unit's own parallelism and collection role.
How certain? probableHow this connects with the rest of ScriptureThe passage's own meaning remains primary
Responsible canonical location
Within the received book, Longer admonitions address attention, social power, debt, appetite, wealth, boundaries, vulnerable people, discipline, envy, resilience, witness, and neighbor-love. This local unit is read through that movement before broader canonical comparison.
How certain? probableTextual variantsManuscript differences only when they affect meaning
Material textual or translation question
The complete NET notes attached to Proverbs 23:29–35 were inspected alongside MorphHB. No unreviewed alternative replaces the pinned KJV; any verse whose wording materially affects interpretation carries an expanded Lens and visible uncertainty rather than a silent emendation.
How certain? probableWhere careful interpreters disagreeThe strongest options and their difficulties
Where do careful readers disagree?
Best judgment: Interpreters disagree over how much literary meaning adjacent sentence sayings gain from small clusters. This package treats Proverbs 23:29–35 as a useful local cluster while preserving each saying's independent force and marking the boundary as revisable.
How certain? probableTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
The unit places practical wisdom under a moral order answerable to the LORD: Unexamined appetite can narrow judgment and make people, resources, and responsibilities easier to neglect. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical.
How certain? strongTheological contribution
Within Sayings of the wise, contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
How certain? strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
The saying does not diagnose addiction, shame bodies or appetite, guarantee control through willpower, or deny medical and community support.
A compact saying is easy to detach and universalize.
Within sayings of the wise, contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Unexamined appetite can narrow judgment and make people, resources, and responsibilities easier to neglect. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
The saying does not promise a financial return, compel giving under manipulation, erase prudent limits, or let charity substitute for justice.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within sayings of the wise, contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Unexamined appetite can narrow judgment and make people, resources, and responsibilities easier to neglect. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
The saying does not provide a scientific taxonomy, sanction cruelty to animals, or make one poetic comparison a law of nature or society.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within sayings of the wise, contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Unexamined appetite can narrow judgment and make people, resources, and responsibilities easier to neglect. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 23:29–35.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within sayings of the wise, contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Unexamined appetite can narrow judgment and make people, resources, and responsibilities easier to neglect. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Creaturely and everyday observations train analogy and proportion; the comparison teaches a feature without making every detail identical. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: contributes the claim, image, or instruction “Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath…”; by 23:35, it opens with “They have stricken me, shalt thou say, and I was not…” and develops the line through “when shall I awake? I will seek it yet again”. Together the unit concentrates on appetite, intoxication, desire, and self-government, generosity, neighbor-care, and material responsibility, observational wisdom drawn from creatures and ordinary life within “Sayings of the wise.”
Research trail and exact locationsThe source record behind this section
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Proverbs 23:29–35, repository-pinned eng-kjv2006 USFM-derived corpus
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 23:29-23:35
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
NET Bible Proverbs PDF, printed pp. 1152-1156, exact tc/tn/sn entries attached to 23:29–35
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 23:29–35 and the Sayings of the wise outline
Supports: Abstract-level control for the dispute over individual-saying, small-cluster, and collection context; no uninspected detailed claim.
Weeks, ‘Context in the Sayings Collections,’ Early Israelite Wisdom (2000), official abstract and chapter pp. 20-40; methodological question applied to Proverbs 23:29–35
Supports: One historical-social account of poverty, wealth, interest, oppression, labor, and differing evaluations within the collection.
Wittenberg, ‘Situational context of statements concerning poverty and wealth,’ Scriptura 21, pp. 1-23, especially the sayings and redactional comparison relevant to Proverbs 23:29–35
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Exact location: Proverbs 23:29–35, repository-pinned eng-kjv2006 USFM-derived corpus
Open source ↗hebrew text and morphology
Open Scriptures Hebrew Bible: Proverbs
Open Scriptures
Open Scriptures, release 2.2
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Exact location: Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 23:29-23:35
Open source ↗translation and translator notes
NET Bible: Proverbs with translators' notes
Biblical Studies Press
Biblical Studies Press, 2006
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
Exact location: NET Bible Proverbs PDF, printed pp. 1152-1156, exact tc/tn/sn entries attached to 23:29–35
Open source ↗modern critical commentary
Proverbs
K. T. Aitken
Oxford University Press, in The Oxford Bible Commentary, 2001
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Exact location: Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 23:29–35 and the Sayings of the wise outline
Open source ↗scholarly monograph chapter abstract and metadata
Context in the Sayings Collections
Stuart Weeks
Oxford University Press, in Early Israelite Wisdom, 2000
Supports: Abstract-level control for the dispute over individual-saying, small-cluster, and collection context; no uninspected detailed claim.
Exact location: Weeks, ‘Context in the Sayings Collections,’ Early Israelite Wisdom (2000), official abstract and chapter pp. 20-40; methodological question applied to Proverbs 23:29–35
Open source ↗peer reviewed open access journal article
The situational context of statements concerning poverty and wealth in the Book of Proverbs
G. H. Wittenberg
Scriptura 21, 1987; open archive 2020
Supports: One historical-social account of poverty, wealth, interest, oppression, labor, and differing evaluations within the collection.
Exact location: Wittenberg, ‘Situational context of statements concerning poverty and wealth,’ Scriptura 21, pp. 1-23, especially the sayings and redactional comparison relevant to Proverbs 23:29–35
Open source ↗