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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: 1-6. Вступительное увещание к хранению заповедей Божиих и вообще к стяжанию мудрости, как оплоту против обольщения женою прелюбодейною. 6-9. Образ неразумного юноши. 10-20. Блудница ласками и лукавыми обещаниями прельщает неразумного. 21-23. Последствия обольщения. 24-27. Заключительное увещание
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is, as of several before, to warn young men against the lusts of the flesh. Solomon remembered of what ill consequence it was to his father, perhaps found himself, and perceived his son, addicted to it, or at least had observed how many hopeful young men among his subjects had been ruined by those lusts; and therefore he thought he could never say enough to dissuade men from them, that "every one may possess his vessel in sanctification and honour, and not in the lusts of uncleanness." In this chapter we have, I. A general exhortation to get our minds principled and governed by the world of God, as a sovereign antidote against this sin, ver. 1-5. II. A particular representation of the great danger which unwary young men are in of being inveigled into this snare, ver. 6-23. III. A serious caution inferred thence, in the close, to take heed of all approaches towards this sin, ver. 24-27. We should all pray, "Lord, lead us not into this temptation."
Adam Clarke: Commentary on the Bible - 1831
A farther exhortation to acquire wisdom, in order to be preserved from impure connections, Pro 7:1-5. The character of a harlot, and her conduct towards a youth who fell into her snare, vv. 6-23. Solemn exhortations to avoid this evil, Pro 7:24-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Pro 7:1, Solomon persuades to a sincere and kind familiarity with wisdom; Pro 7:6, In an example of his own experience, he shews, Pro 7:10, the cunning of a harlot; Pro 7:22, and the desperate simplicity of a young wanton; Pro 7:24, He dehorteth from such wickedness.
John Gill
INTRODUCTION TO PROVERBS 7
The sum of this chapter is to exhort men to attend to the doctrines and precepts of Wisdom, in order to avoid the adulterous woman; the exhortation to keep them with care, affection, and delight, in order to answer the end, is in Prov 7:1. A story is told, of Solomon's own knowledge, of a young man ensnared and ruined by a lewd woman; it begins Prov 7:6. The young man is described as foolish, and as throwing himself in the way of temptation, Prov 7:7; the harlot that met him is described by her attire, her subtlety, her voice, her inconstancy, her impudence, and pretensions to piety, Prov 7:10. The arguments she made use of to prevail upon him to go with her are taken partly from the elegance of her bed, the softness of it, and its sweet perfume, and satiety of love to be enjoyed in it, Prov 7:15; and partly from the absence of her husband, who was gone a long journey, and had made provision for it for a certain time, Prov 7:19. By which arguments she prevailed upon him to his utter ruin: which is illustrated by the similes of an ox going to the slaughter, a fool to the stocks, and a bird to the snare, Prov 7:21. And the chapter is concluded with an exhortation to hearken to the words of Wisdom, and to avoid the ways and paths of the harlot, by which many and mighty persons have been ruined; they being the direct road to hell and death, Prov 7:24.
7:17:1: Որդեակ՝ պահեա՛ զբանս իմ, եւ զպատուիրանս իմ ծածկեա՛ յանձին քում։ Որդեակ՝ պատուեա՛ զՏէր՝ եւ զօրացիր, եւ բա՛ց ՚ի նմանէ յայլ ումեքէ մի՛ երկնչիր[7902]։ [7902] Ոմանք. Եւ զօրասջիր. կամ՝ զօրասցիս... մի՛ երկնչիցիս։
1 Որդեա՛կ, պահի՛ր իմ խօսքերը եւ իմ պատուիրանները պահպանի՛ր քո մէջ: Որդեա՛կ, պատուի՛ր Տիրոջը եւ զօրացի՛ր, եւ բացի նրանից ուրիշ ոչ ոքից մի՛ երկնչիր:
7 Որդեա՛կ իմ, պահէ՛ իմ խօսքերս Ու իմ պատուիրանքներս քու քովդ ծածկէ։
Որդեակ, պահեա զբանս իմ, եւ զպատուիրանս իմ ծածկեա յանձին քում: [95]Որդեակ, պատուեա զՏէր եւ զօրացիր, եւ բաց ի նմանէ յայլ ումեքէ մի՛ երկնչիր:

7:1: Որդեակ՝ պահեա՛ զբանս իմ, եւ զպատուիրանս իմ ծածկեա՛ յանձին քում։ Որդեակ՝ պատուեա՛ զՏէր՝ եւ զօրացիր, եւ բա՛ց ՚ի նմանէ յայլ ումեքէ մի՛ երկնչիր[7902]։
[7902] Ոմանք. Եւ զօրասջիր. կամ՝ զօրասցիս... մի՛ երկնչիցիս։
1 Որդեա՛կ, պահի՛ր իմ խօսքերը եւ իմ պատուիրանները պահպանի՛ր քո մէջ: Որդեա՛կ, պատուի՛ր Տիրոջը եւ զօրացի՛ր, եւ բացի նրանից ուրիշ ոչ ոքից մի՛ երկնչիր:
7 Որդեա՛կ իմ, պահէ՛ իմ խօսքերս Ու իմ պատուիրանքներս քու քովդ ծածկէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:17:1 Сын мой! храни слова мои и заповеди мои сокрой у себя. [Сын мой! чти Господа, и укрепишься, и кроме Его не бойся никого.]
7:1 υἱέ υιος son φύλασσε φυλασσω guard; keep ἐμοὺς εμος mine; my own λόγους λογος word; log τὰς ο the δὲ δε though; while ἐμὰς εμος mine; my own ἐντολὰς εντολη direction; injunction κρύψον κρυπτω hide παρὰ παρα from; by σεαυτῷ σεαυτου of yourself [a] υἱέ υιος son τίμα τιμαω honor; value τὸν ο the κύριον κυριος lord; master καὶ και and; even ἰσχύσεις ισχυω have means; have force πλὴν πλην besides; only δὲ δε though; while αὐτοῦ αυτος he; him μὴ μη not φοβοῦ φοβεω afraid; fear ἄλλον αλλος another; else
7:1 בְּ֭נִי ˈbᵊnî בֵּן son שְׁמֹ֣ר šᵊmˈōr שׁמר keep אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word וּ֝ ˈû וְ and מִצְוֹתַ֗י miṣwōṯˈay מִצְוָה commandment תִּצְפֹּ֥ן tiṣpˌōn צפן hide אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
7:1. fili mi custodi sermones meos et praecepta mea reconde tibiMy son, keep my words, and lay up my precepts with thee. Son,
1. My son, keep my words, and lay up my commandments with thee.
7:1. My son, guard my words and conceal my precepts within you.
7:1. My son, keep my words, and lay up my commandments with thee.
[104] My son, keep my words, and lay up my commandments with thee:

7:1 Сын мой! храни слова мои и заповеди мои сокрой у себя. [Сын мой! чти Господа, и укрепишься, и кроме Его не бойся никого.]
7:1
υἱέ υιος son
φύλασσε φυλασσω guard; keep
ἐμοὺς εμος mine; my own
λόγους λογος word; log
τὰς ο the
δὲ δε though; while
ἐμὰς εμος mine; my own
ἐντολὰς εντολη direction; injunction
κρύψον κρυπτω hide
παρὰ παρα from; by
σεαυτῷ σεαυτου of yourself

[a]
υἱέ υιος son
τίμα τιμαω honor; value
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ἰσχύσεις ισχυω have means; have force
πλὴν πλην besides; only
δὲ δε though; while
αὐτοῦ αυτος he; him
μὴ μη not
φοβοῦ φοβεω afraid; fear
ἄλλον αλλος another; else
7:1
בְּ֭נִי ˈbᵊnî בֵּן son
שְׁמֹ֣ר šᵊmˈōr שׁמר keep
אֲמָרָ֑י ʔᵃmārˈāy אֵמֶר word
וּ֝ ˈû וְ and
מִצְוֹתַ֗י miṣwōṯˈay מִצְוָה commandment
תִּצְפֹּ֥ן tiṣpˌōn צפן hide
אִתָּֽךְ׃ ʔittˈāḵ אֵת together with
7:1. fili mi custodi sermones meos et praecepta mea reconde tibi
My son, keep my words, and lay up my precepts with thee. Son,
7:1. My son, guard my words and conceal my precepts within you.
7:1. My son, keep my words, and lay up my commandments with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Общее введение к последующему увещанию против увлечений соблазнами распутной жены имеет и в содержании и в форме много общего с прежними подобными же вводными замечаниями Премудрого (I:8; II:1; VI:20; частнее ср. ст. 2: и IV:4; ст. 3: и III:3). В тексте LXX слав. в начале ст. 2: есть добавление: υιέ τίμα τόν Κύριον, καί ισχύσεις, πλήν δέ αυτου̃ μή φοβου̃ άλλον, сыне, чти Господа, и укрепишися! кроме же Его не бойся иного. Хотя эти слова и не встречаются в других переводах, и, на первый взгляд, как бы несколько прерывают течение речи, однако, ввиду аналогичных мест книги Притчей (I:7; III:7), возможно что эти слова были и в еврейском оригинале, бывшем у LXX.

Наставление в ст. 4: - назвать мудрость сестрою, а разум - родным (свойственником) характерно как вообще для семитического образа представления отношений между лицами и предметами (напр., Иов XVII:14; ХХХ:29); но и особенно для ветхозаветно-библейского учения о премудрости (сн. Прем VIII:2; Сир XV:2): мудрость должна стать возлюбленным другом искателя ее, предметом его любви и вожделения. Цель мудрости, - без сомнения, благоустроение всей жизни человека, но здесь (ст. 5) указывается лишь одна из целей и одно из проявлений мудрости: мудрость дает возможность ревнителю ее устоять против обольщений прелюбодейной жены.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 My son, keep my words, and lay up my commandments with thee. 2 Keep my commandments, and live; and my law as the apple of thine eye. 3 Bind them upon thy fingers, write them upon the table of thine heart. 4 Say unto wisdom, Thou art my sister; and call understanding thy kinswoman: 5 That they may keep thee from the strange woman, from the stranger which flattereth with her words.
These verses are an introduction to his warning against fleshly lusts, much the same with that, ch. vi. 20, &c., and ending (v. 5) as that did (v. 24), To keep thee from the strange woman; that is it he aims at; only there he had said, Keep thy father's commandment, here (which comes all to one), Keep my commandments, for he speaks to us as unto sons. He speaks in God's name; for it is God's commandments that we are to keep, his words, his law. The word of God must be to us, 1. As that which we are most careful of. We must keep it as our treasure; we must lay up God's commandments with us, lay them up safely, that we may not be robbed of them by the wicked one, v. 1. We must keep it as our life: Keep my commandments and live (v. 2), not only, "Keep them, and you shall live;" but, "Keep them as you would your life, as those that cannot live without them." It would be death to a good man to be deprived of the word of God, for by it he lives, and not by bread alone. 2. As that which we are most tender of: Keep my law as the apple of thy eye. A little thing offends the eye, and therefore nature has so well guarded it. We pray, with David, that God would keep us as the apple of his eye (Ps. xvii. 8), that our lives and comforts may be precious in his sight; and they shall be so (Zech. ii. 8) if we be in like manner tender of his law and afraid of the least violation of it. Those who reproach strict and circumspect walking, as needless preciseness, consider not that the law is to be kept as the apple of the eye, for indeed it is the apple of our eye; the law is light; the law in the heart is the eye of the soul. 3. As that which we are proud of and would be ever mindful of (v. 3): "Bind them upon thy fingers; let them be precious to thee; look upon them as an ornament, as a diamond-ring, as the signet on thy right hand; wear them continually as thy wedding-ring, the badge of thy espousals to God. Look upon the word of God as putting an honour upon thee, as an ensign of thy dignity. Bind them on thy fingers, that they may be constant memorandums to thee of thy duty, that thou mayest have them always in view, as that which is graven upon the palms of thy hands." 4. As that which we are fond of and are ever thinking of: Write them upon the table of thy heart, as the names of the friends we dearly love, we say, are written in our hearts. let the word of God dwell richly in us, and be written there where it will be always at hand to be read. Where sin was written (Jer. xvii. 1) let the word of God be written. It is the matter of a promise (Heb. viii. 10, I will write my law in their hearts), which makes the precept practicable and easy. 5. As that which we are intimately acquainted and conversant with (v. 4): "Say unto wisdom, Thou art my sister, whom I dearly love and take delight in; and call understanding thy kinswoman, to whom thou art nearly allied, and for whom thou hast a pure affection; call her thy friend, whom thou courtest." We must make the word of God familiar to us, consult it, and consult its honour, and take a pleasure in conversing with it. 6. As that which we make use of for our defence and armour, to keep us from the strange woman, from sin, that flattering but destroying thing, that adulteress; particularly from the sin of uncleanness, v. 5. Let the word of God confirm our dread of that sin and our resolutions against it; let it discover to us its fallacies and suggest to us answers to all its flatteries.
Adam Clarke: Commentary on the Bible - 1831
7:1: My son, keep my words - See Pro 2:1.
Albert Barnes: Notes on the Bible - 1834
7:1: The harlot adulteress of an Eastern city is contrasted with the true feminine ideal of the Wisdom who is to be the "sister" and "kinswoman" Pro 7:4 of the young man as he goes on his way through life. See Prov. 8 in the introduction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: My son: Pro 1:8, Pro 3:1
keep: Luk 8:15, Luk 11:28; Joh 14:23, Joh 15:20; Rev 1:3, Rev 22:9
lay: Pro 2:1-7, Pro 10:14; Deu 11:28; Job 22:22
Carl Friedrich Keil and Franz Delitzsch
7:1
The introduction first counsels in general to a true appreciation of these well-considered life-rules of wisdom.
1 My son, keep my words,
And treasure up my commandments with thee.
2 Keep my commandments, and thou shalt live;
And my instruction as the apple of thine eye.
3 Wind them about thy fingers,
Write them on the tablet of thy heart.
The lxx has after Prov 7:1 another distich; but it here disturbs the connection. Regarding צפן, vid., at Prov 2:1; אתּך refers, as there, to the sphere of one's own character, and that subjectively. Regarding the imper. וחיה, which must here be translated according to its sense as a conclusion, because it comes in between the objects governed by שׁמר, vid., at Prov 4:4. There וחיה is punctuated with Silluk; here, according to Kimchi (Michlol 125a), with Segol-Athnach, וחיה, as in the Cod. Erfurt. 2 and 3, and in the editions of Athias and Clodius, so that the word belongs to the class פתחין באתנח (with short instead of long vowel by the pausal accent): no reason for this is to be perceived, especially as (Prov 4:4) the Tsere (ê from aj) which is characteristic of the imper. remains unchanged. Regarding אישׁון העין, Arab. insân el-'ain, the little man of the eye, i.e., the apple of the eye, named from the miniature portrait of him who looks into it being reflected from it, vid., at Ps 17:8; the ending ôn is here diminutive, like Syr. achuno, little brother, beruno, little son, and the like. On Prov 7:3, vid., at Prov 6:21; Prov 3:3. The תפילין שׁל יד
(Note: תפילין, prayer-fillets, phylacteries.)
were wound seven times round the left arm and seven times round the middle finger. The writing on the table of the heart may be regarded as referring to Deut 6:9 (the Mezuzoth).
(Note: = the door-posts, afterwards used by the Jews to denote the passages of Scripture written on the door-posts.)
John Gill
7:1 My son, keep my words,.... Doctrines and instructions; which, as a father to a son, or a master to his scholars, he had delivered; these he would have him observe and attend to;
and lay up my commandments with thee: as a treasure in his heart, to be brought out upon occasion; to be kept as valuable, and made use of as an antidote against and a preservative from sinning; see Ps 119:11. The Septuagint and Arabic versions add, what is not in the Hebrew text,
"son, honour the Lord, and thou shalt be strong;''
the Arabic adds,
"and he shall strengthen thee; and fear none besides him.''
Robert Jamieson, A. R. Fausset and David Brown
7:1 The subject continued, by a delineation of the arts of strange women, as a caution to the unwary. (Pro. 7:1-27)
Similar calls (Prov 3:1-3; Prov 4:10, &c.).
7:27:2: Որդեակ՝ պահեա՛ զպատուիրանս իմ եւ կեցցես. եւ զբանս իմ իբրեւ զբի՛բ աչաց։
2 Որդեա՛կ, պահի՛ր իմ պատուիրանները եւ դու կ’ապրես, պահպանի՛ր իմ խօսքերը, ինչպէս աչքի բիբը:
2 Իմ պատուիրանքներս պահէ որպէս զի ապրիս Ու իմ օրէնքիս քու աչքերուդ բիբին պէս նայէ՛։
Որդեակ,`` պահեա զպատուիրանս իմ եւ կեցցես, եւ զբանս իմ իբրեւ զբիբ աչաց:

7:2: Որդեակ՝ պահեա՛ զպատուիրանս իմ եւ կեցցես. եւ զբանս իմ իբրեւ զբի՛բ աչաց։
2 Որդեա՛կ, պահի՛ր իմ պատուիրանները եւ դու կ’ապրես, պահպանի՛ր իմ խօսքերը, ինչպէս աչքի բիբը:
2 Իմ պատուիրանքներս պահէ որպէս զի ապրիս Ու իմ օրէնքիս քու աչքերուդ բիբին պէս նայէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 Храни заповеди мои и живи, и учение мое, как зрачок глаз твоих.
7:2 φύλαξον φυλασσω guard; keep ἐμὰς εμος mine; my own ἐντολάς εντολη direction; injunction καὶ και and; even βιώσεις βιοω fare; have a lifestyle τοὺς ο the δὲ δε though; while ἐμοὺς εμος mine; my own λόγους λογος word; log ὥσπερ ωσπερ just as κόρας κορη eye
7:2 שְׁמֹ֣ר šᵊmˈōr שׁמר keep מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment וֶ we וְ and חְיֵ֑ה ḥᵊyˈē חיה be alive וְ֝ ˈw וְ and תֹורָתִ֗י ṯôrāṯˈî תֹּורָה instruction כְּ kᵊ כְּ as אִישֹׁ֥ון ʔîšˌôn אִישֹׁון pupil of eye עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
7:2. serva mandata mea et vives et legem meam quasi pupillam oculi tuiKeep my commandments, and thou shalt live: and my law as the apple of thy eye:
2. Keep my commandments and live; and my law as the apple of thine eye.
7:2. Son, preserve my commandments, and you shall live. And keep my law as the pupil of your eye.
7:2. Keep my commandments, and live; and my law as the apple of thine eye.
Keep my commandments, and live; and my law as the apple of thine eye:

7:2 Храни заповеди мои и живи, и учение мое, как зрачок глаз твоих.
7:2
φύλαξον φυλασσω guard; keep
ἐμὰς εμος mine; my own
ἐντολάς εντολη direction; injunction
καὶ και and; even
βιώσεις βιοω fare; have a lifestyle
τοὺς ο the
δὲ δε though; while
ἐμοὺς εμος mine; my own
λόγους λογος word; log
ὥσπερ ωσπερ just as
κόρας κορη eye
7:2
שְׁמֹ֣ר šᵊmˈōr שׁמר keep
מִצְוֹתַ֣י miṣwōṯˈay מִצְוָה commandment
וֶ we וְ and
חְיֵ֑ה ḥᵊyˈē חיה be alive
וְ֝ ˈw וְ and
תֹורָתִ֗י ṯôrāṯˈî תֹּורָה instruction
כְּ kᵊ כְּ as
אִישֹׁ֥ון ʔîšˌôn אִישֹׁון pupil of eye
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
7:2. serva mandata mea et vives et legem meam quasi pupillam oculi tui
Keep my commandments, and thou shalt live: and my law as the apple of thy eye:
7:2. Son, preserve my commandments, and you shall live. And keep my law as the pupil of your eye.
7:2. Keep my commandments, and live; and my law as the apple of thine eye.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:2: As the apple of thine eye - As the pupil of the eye, which is of such essential necessity to sight, and so easily injured.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: Keep: Pro 4:13; Lev 18:5; Isa 55:3; Joh 12:49, Joh 12:50, Joh 14:21, Joh 15:14; Jo1 2:3, Jo1 2:4; Jo1 5:1-3; Rev 22:14
as the: As the pupil of the eye, the hole or the opening of the uveous coat, or iris, through which the rays of light pass, and falling upon the retina, there depict every object in its natural colour, as upon a piece of white paper. Now the pupil of the eye being essentially necessary to sight, and easily injured, it is not only, in common with the other parts, deeply entrenched in the skull, ramparted with the forehead and cheek bones, defended by the eyebrows, eyelids, and eyelashes, and placed so as to be best protected by the hands, but, by a wonderful mechanism, is contracted or dilated by the muscular power of the iris, without which an excess of light would cause instant blindness. Deu 32:10; Psa 17:8; Zac 2:8
Geneva 1599
7:2 Keep my commandments, and live; and my law as the (a) apple of thy eye.
(a) By this diversity of words, he means that nothing should be so dear to us as the word of God, nor that we look on anything more nor mind anything so much.
John Gill
7:2 Keep my commandments and live,.... Not the commandments of the law only, but the commandments of Christ; and even the doctrines of Christ are so called, as faith in him, and love to the saints, 1Jn 3:23; which is the way to live comfortably, peaceably, pleasantly, and honourably;
and my law as the apple of thine eye; the doctrine of Christ, the law of the Lord, that goes out of Zion; which should be as dear to men as the apple of their eye, and as carefully preserved, that the least injury is not done to it; it should be kept inviolate.
John Wesley
7:2 Live - Thou shalt live. Eye - With all possible care and diligence.
Robert Jamieson, A. R. Fausset and David Brown
7:2 apple . . . eye--pupil of eye, a custody (Prov 4:23) of special value.
7:37:3: Յե՛ռ զնոսա ընդ մատունս քո. եւ գրեա՛ յընդարձակութիւն սրտի քոյ։
3 Կապի՛ր դրանք քո մատներին եւ գրի՛ր սրտիդ տախտակի վրայ:
3 Զանոնք մատներուդ վրայ կապէ, Զանոնք սրտիդ տախտակին վրայ գրէ՛։
Յեռ զնոսա ընդ մատունս քո, եւ գրեա յընդարձակութիւն սրտի քո:

7:3: Յե՛ռ զնոսա ընդ մատունս քո. եւ գրեա՛ յընդարձակութիւն սրտի քոյ։
3 Կապի՛ր դրանք քո մատներին եւ գրի՛ր սրտիդ տախտակի վրայ:
3 Զանոնք մատներուդ վրայ կապէ, Զանոնք սրտիդ տախտակին վրայ գրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 Навяжи их на персты твои, напиши их на скрижали сердца твоего.
7:3 περίθου περιτιθημι put around / on δὲ δε though; while αὐτοὺς αυτος he; him σοῖς σος your δακτύλοις δακτυλος finger ἐπίγραψον επιγραφω inscribe δὲ δε though; while ἐπὶ επι in; on τὸ ο the πλάτος πλατος breadth τῆς ο the καρδίας καρδια heart σου σου of you; your
7:3 קָשְׁרֵ֥ם qošrˌēm קשׁר tie עַל־ ʕal- עַל upon אֶצְבְּעֹתֶ֑יךָ ʔeṣbᵊʕōṯˈeʸḵā אֶצְבַּע finger כָּ֝תְבֵ֗ם ˈkāṯᵊvˈēm כתב write עַל־ ʕal- עַל upon ל֥וּחַ lˌûₐḥ לוּחַ tablet לִבֶּֽךָ׃ libbˈeḵā לֵב heart
7:3. liga eam in digitis tuis scribe illam in tabulis cordis tuiBind it upon thy fingers, write it upon the tables of thy heart.
3. Bind them upon thy fingers; write them upon the table of thine heart.
7:3. Bind it with your fingers; write it on the tablets of your heart.
7:3. Bind them upon thy fingers, write them upon the table of thine heart.
Bind them upon thy fingers, write them upon the table of thine heart:

7:3 Навяжи их на персты твои, напиши их на скрижали сердца твоего.
7:3
περίθου περιτιθημι put around / on
δὲ δε though; while
αὐτοὺς αυτος he; him
σοῖς σος your
δακτύλοις δακτυλος finger
ἐπίγραψον επιγραφω inscribe
δὲ δε though; while
ἐπὶ επι in; on
τὸ ο the
πλάτος πλατος breadth
τῆς ο the
καρδίας καρδια heart
σου σου of you; your
7:3
קָשְׁרֵ֥ם qošrˌēm קשׁר tie
עַל־ ʕal- עַל upon
אֶצְבְּעֹתֶ֑יךָ ʔeṣbᵊʕōṯˈeʸḵā אֶצְבַּע finger
כָּ֝תְבֵ֗ם ˈkāṯᵊvˈēm כתב write
עַל־ ʕal- עַל upon
ל֥וּחַ lˌûₐḥ לוּחַ tablet
לִבֶּֽךָ׃ libbˈeḵā לֵב heart
7:3. liga eam in digitis tuis scribe illam in tabulis cordis tui
Bind it upon thy fingers, write it upon the tables of thy heart.
7:3. Bind it with your fingers; write it on the tablets of your heart.
7:3. Bind them upon thy fingers, write them upon the table of thine heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: Bind them upon thy fingers - See on Pro 3:3 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Pro 3:3, Pro 6:21; Deu 6:8, Deu 6:9, Deu 11:18-20; Isa 30:8; Jer 17:1, Jer 31:33; Co2 3:3
John Gill
7:3 Bind them upon thy fingers,.... Let the above words and doctrines be as ready and familiar as if they were at the fingers' ends; or let them be always fresh in memory, as a piece of thread is tied about the fingers, to put in mind of anything to be done; or let them be as rings upon the fingers, both memorial and ornamental: or put into practice the things taught and commanded; the fingers being the instruments of action, and especially of doing things nicely and accurately;
write them upon the table of thine heart; that they may be strong in the memory, deep in the affection, and abiding in the understanding and will; see Prov 3:3.
John Wesley
7:3 Bind them - As a ring which is continually in a man's eye.
Robert Jamieson, A. R. Fausset and David Brown
7:3 Bind . . . fingers--as inscriptions on rings.
7:47:4: Ասա՛ զիմաստութիւն քո՛յր քեզ լինել, եւ զհանճա՛ր արա քեզ ծանօթ[7903]. [7903] Ոսկան. Ասա՛ իմաստութեան... կոչեա՛ քեզ ծա՛՛։ Ոմանք. Եւ զհանճար անձին քում ծանօթ։
4 Իմաստութեանն ասա՛, որ քեզ քոյր լինի, եւ խելքը թող դառնայ քո մտերիմը,
4 Իմաստութեան ըսէ. «Դուն իմ քոյրս ես» Ու հանճարը «Բարեկամ» կոչէ,
Ասա զիմաստութիւն քոյր քեզ լինել, եւ զհանճար արա քեզ ծանօթ:

7:4: Ասա՛ զիմաստութիւն քո՛յր քեզ լինել, եւ զհանճա՛ր արա քեզ ծանօթ[7903].
[7903] Ոսկան. Ասա՛ իմաստութեան... կոչեա՛ քեզ ծա՛՛։ Ոմանք. Եւ զհանճար անձին քում ծանօթ։
4 Իմաստութեանն ասա՛, որ քեզ քոյր լինի, եւ խելքը թող դառնայ քո մտերիմը,
4 Իմաստութեան ըսէ. «Դուն իմ քոյրս ես» Ու հանճարը «Բարեկամ» կոչէ,
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 Скажи мудрости: > и разум назови родным твоим,
7:4 εἶπον επω say; speak τὴν ο the σοφίαν σοφια wisdom σὴν σος your ἀδελφὴν αδελφη sister εἶναι ειμι be τὴν ο the δὲ δε though; while φρόνησιν φρονησις prudence; insight γνώριμον γνωριμος preserve; acquire σεαυτῷ σεαυτου of yourself
7:4 אֱמֹ֣ר ʔᵉmˈōr אמר say לַֽ֭ ˈlˈa לְ to † הַ the חָכְמָה ḥoḵmˌā חָכְמָה wisdom אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister אָ֑תְּ ʔˈāt אַתְּ you וּ֝ ˈû וְ and מֹדָ֗ע mōḏˈāʕ מֹדָע kinsman לַ la לְ to † הַ the בִּינָ֥ה bbînˌā בִּינָה understanding תִקְרָֽא׃ ṯiqrˈā קרא call
7:4. dic sapientiae soror mea es et prudentiam voca amicam tuamSay to wisdom: Thou art my sister: and call prudence thy friend,
4. Say unto wisdom, Thou art my sister; and call understanding kinswoman:
7:4. Say to wisdom, “You are my sister,” and call prudence your friend.
7:4. Say unto wisdom, Thou [art] my sister; and call understanding [thy] kinswoman:
Say unto wisdom, Thou [art] my sister; and call understanding [thy] kinswoman:

7:4 Скажи мудрости: <<ты сестра моя!>> и разум назови родным твоим,
7:4
εἶπον επω say; speak
τὴν ο the
σοφίαν σοφια wisdom
σὴν σος your
ἀδελφὴν αδελφη sister
εἶναι ειμι be
τὴν ο the
δὲ δε though; while
φρόνησιν φρονησις prudence; insight
γνώριμον γνωριμος preserve; acquire
σεαυτῷ σεαυτου of yourself
7:4
אֱמֹ֣ר ʔᵉmˈōr אמר say
לַֽ֭ ˈlˈa לְ to
הַ the
חָכְמָה ḥoḵmˌā חָכְמָה wisdom
אֲחֹ֣תִי ʔᵃḥˈōṯî אָחֹות sister
אָ֑תְּ ʔˈāt אַתְּ you
וּ֝ ˈû וְ and
מֹדָ֗ע mōḏˈāʕ מֹדָע kinsman
לַ la לְ to
הַ the
בִּינָ֥ה bbînˌā בִּינָה understanding
תִקְרָֽא׃ ṯiqrˈā קרא call
7:4. dic sapientiae soror mea es et prudentiam voca amicam tuam
Say to wisdom: Thou art my sister: and call prudence thy friend,
4. Say unto wisdom, Thou art my sister; and call understanding kinswoman:
7:4. Say to wisdom, “You are my sister,” and call prudence your friend.
7:4. Say unto wisdom, Thou [art] my sister; and call understanding [thy] kinswoman:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:4: Thou art my sister - Thou art my dearest friend, and I will treat thee as such.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: Say: Pro 2:2-4, Pro 4:6-8
Thou: Job 17:14; Sol 8:1; Mat 12:49, Mat 12:50; Luk 11:27, Luk 11:28
Carl Friedrich Keil and Franz Delitzsch
7:4
The subject-matter of this earnest warning are the admonitions of the teacher of wisdom, and through him of Wisdom herself, who in contrast to the world and its lust is the worthiest object of love, and deserves to be loved with the purest, sincerest love:
4 Say to wisdom: "Thou art my sister!"
And call understanding "Friend;"
5 That they may keep thee from the strange woman,
From the stranger who useth smooth words.
The childlike, sisterly, and friendly relationship serves also to picture forth and designate the intimate confidential relationship to natures and things which are not flesh and blood. If in Arabic the poor is called the brother of poverty, the trustworthy the brother of trustworthiness, and abu, um (אם), achu, ucht, are used in manifold ways as the expression for the interchangeable relation between two ideas; so (as also, notwithstanding Ewald, 273b, in many Hebr. proper names) that has there become national, which here, as at Job 17:14; Job 30:29, mediated by the connection of the thoughts, only first appears as a poetic venture. The figurative words of Prov 7:4 not merely lead us to think of wisdom as a personal existence of a higher order, but by this representation it is itself brought so near, that אם easily substitutes itself, Prov 2:3, in the place of אם. אחתי of Solomon's address to the bride brought home is in its connection compared with Book of Wisdom 8:2. While the ôth of אחות by no means arises from abstr. ûth, but achôth is derived from achajath, מודע (as Ruth 2:1, cf. מודעת, Prov 3:2), here by Mugrash מודע, properly means acquaintance, and then the person known, but not in the superficial sense in which this word and the Arab. ma'arfat are used (e.g., in the Arabic phrase quoted by Fleischer, kanna aṣḥaab ṣarna m'aaraf - nous tions amis, nous en sommes plus que de simples connaissances), but in the sense of familiar, confidential alliance. The infin. לשׁמרך does not need for its explanation some intermediate thought to be introduced: quod eo conducet tibi ut (Mich.), but connects itself immediately as the purpose: bind wisdom to thyself and thyself to wisdom thus closely that thou mayest therewith guard thyself. As for the rest, vid., Prov 2:16; this verse repeats itself here with the variation of one word.
John Gill
7:4 Say unto wisdom, Thou art my sister,.... Intimately acquainted, greatly beloved, and highly delighted in: this may be understood both of the Gospel, the wisdom of God in a mystery, which men should be conversant with, be strongly affected to, and take delight and pleasure in; and of Christ, the essential Wisdom of God, and who stands in the relation of a brother to his people, and should be respected as such;
and call understanding thy kinswoman; or "kinsman" (a); such Christ is in our nature, our "goel", our near kinsman, partaker of the same flesh and blood, and therefore is not ashamed to call us brethren, nor should we be ashamed to call him kinsman: moreover, his Word and Gospel, and the understanding of it, should be familiar to us; it should be well "known" (b) by us, as the word used signifies, and dwell richly in us.
(a) "cognatum", Piscator. (b) "Notam", Montanus, Michaelis.
John Wesley
7:4 And call - Acquaint and delight thyself with her.
7:57:5: զի պահեսցէ զքեզ ՚ի կնոջէ օտարէ եւ ՚ի չարէ։ Յորժամ բանիւք զքեզ ՚ի պատրանս արկանիցէ.
5 որպէսզի դրանք քեզ պահպանեն օտար ու չար կնոջից, երբ նա իր խօսքերով հրապուրի քեզ:
5 Որպէս զի քեզ օտար կնոջմէն, Շողոքորթութեամբ խօսող օտար կնոջմէն, պահեն։
զի պահեսցէ զքեզ ի կնոջէ օտարէ [96]եւ ի չարէ``, յորժամ բանիւք զքեզ ի պատրանս արկանիցէ:

7:5: զի պահեսցէ զքեզ ՚ի կնոջէ օտարէ եւ ՚ի չարէ։ Յորժամ բանիւք զքեզ ՚ի պատրանս արկանիցէ.
5 որպէսզի դրանք քեզ պահպանեն օտար ու չար կնոջից, երբ նա իր խօսքերով հրապուրի քեզ:
5 Որպէս զի քեզ օտար կնոջմէն, Շողոքորթութեամբ խօսող օտար կնոջմէն, պահեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 чтобы они охраняли тебя от жены другого, от чужой, которая умягчает слова свои.
7:5 ἵνα ινα so; that σε σε.1 you τηρήσῃ τηρεω keep ἀπὸ απο from; away γυναικὸς γυνη woman; wife ἀλλοτρίας αλλοτριος another's; stranger καὶ και and; even πονηρᾶς πονηρος harmful; malignant ἐάν εαν and if; unless σε σε.1 you λόγοις λογος word; log τοῖς ο the πρὸς προς to; toward χάριν χαρις grace; regards ἐμβάληται εμβαλλω inject; cast in
7:5 לִ֭ ˈli לְ to שְׁמָרְךָ šᵊmārᵊḵˌā שׁמר keep מֵ mē מִן from אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman זָרָ֑ה zārˈā זָר strange מִ֝ ˈmi מִן from נָּכְרִיָּ֗ה nnoḵriyyˈā נָכְרִי foreign אֲמָרֶ֥יהָ ʔᵃmārˌeʸhā אֵמֶר word הֶחֱלִֽיקָה׃ heḥᵉlˈîqā חלק be smooth
7:5. ut custodiat te a muliere extranea et ab aliena quae verba sua dulcia facitThat she may keep thee from the woman that is not thine, and from the stranger who sweeteneth her words.
5. That they may keep thee from the strange woman, from the stranger which flattereth with her words.
7:5. So may she guard you from the woman who is an outsider, and from the stranger who sweetens her words.
7:5. That they may keep thee from the strange woman, from the stranger [which] flattereth with her words.
That they may keep thee from the strange woman, from the stranger [which] flattereth with her words:

7:5 чтобы они охраняли тебя от жены другого, от чужой, которая умягчает слова свои.
7:5
ἵνα ινα so; that
σε σε.1 you
τηρήσῃ τηρεω keep
ἀπὸ απο from; away
γυναικὸς γυνη woman; wife
ἀλλοτρίας αλλοτριος another's; stranger
καὶ και and; even
πονηρᾶς πονηρος harmful; malignant
ἐάν εαν and if; unless
σε σε.1 you
λόγοις λογος word; log
τοῖς ο the
πρὸς προς to; toward
χάριν χαρις grace; regards
ἐμβάληται εμβαλλω inject; cast in
7:5
לִ֭ ˈli לְ to
שְׁמָרְךָ šᵊmārᵊḵˌā שׁמר keep
מֵ מִן from
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
זָרָ֑ה zārˈā זָר strange
מִ֝ ˈmi מִן from
נָּכְרִיָּ֗ה nnoḵriyyˈā נָכְרִי foreign
אֲמָרֶ֥יהָ ʔᵃmārˌeʸhā אֵמֶר word
הֶחֱלִֽיקָה׃ heḥᵉlˈîqā חלק be smooth
7:5. ut custodiat te a muliere extranea et ab aliena quae verba sua dulcia facit
That she may keep thee from the woman that is not thine, and from the stranger who sweeteneth her words.
7:5. So may she guard you from the woman who is an outsider, and from the stranger who sweetens her words.
7:5. That they may keep thee from the strange woman, from the stranger [which] flattereth with her words.
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Adam Clarke: Commentary on the Bible - 1831
7:5: The strange woman - The prostitute, the adulteress.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: Pro 2:16, Pro 5:3, Pro 6:24
John Gill
7:5 That they may keep thee from the strange woman,.... Nothing has a greater tendency than Christ and his Gospel, and an intimate acquaintance with them, and a retention of them, to keep from all sin, from all fleshly lusts, from the sin of uncleanness; and also from all the errors, heresies, idolatry, superstition, and will worship, of the whore of Rome; a stranger to God and true godliness, to Christ and his truths, the Spirit and his operations;
from the stranger which flattereth with her words; See Gill on Prov 2:16; see Gill on Prov 5:3, and see Gill on Prov 6:24.
Robert Jamieson, A. R. Fausset and David Brown
7:5 The design of the teaching (compare Prov 2:16; Prov 6:24).
7:67:6: ՚ի պատուհանից տան իւրոյ ՚ի հրապարակս կարկառեալ։
6 Իր տան պատուհանից աչքը ճանապարհին յառած՝
6 Վասն զի իմ տանս պատուհանէն, Իմ վանդակէս նայեցայ
Ի պատուհանից տան [97]իւրոյ ի հրապարակս կարկառեալ:

7:6: ՚ի պատուհանից տան իւրոյ ՚ի հրապարակս կարկառեալ։
6 Իր տան պատուհանից աչքը ճանապարհին յառած՝
6 Վասն զի իմ տանս պատուհանէն, Իմ վանդակէս նայեցայ
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 Вот, однажды смотрел я в окно дома моего, сквозь решетку мою,
7:6 ἀπὸ απο from; away γὰρ γαρ for θυρίδος θυρις window ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household αὐτῆς αυτος he; him εἰς εις into; for τὰς ο the πλατείας πλατυς broad; street παρακύπτουσα παρακυπτω stoop near; lean over
7:6 כִּ֭י ˈkî כִּי that בְּ bᵊ בְּ in חַלֹּ֣ון ḥallˈôn חַלֹּון window בֵּיתִ֑י bêṯˈî בַּיִת house בְּעַ֖ד bᵊʕˌaḏ בַּעַד distance אֶשְׁנַבִּ֣י ʔešnabbˈî אֶשְׁנָב window נִשְׁקָֽפְתִּי׃ nišqˈāfᵊttî שׁקף look
7:6. de fenestra enim domus meae per cancellos prospexiFor I looked out of the window of my house through the lattice,
6. For at the window of my house I looked forth through my lattice;
7:6. For I gaze from the window of my house, through the lattice,
7:6. For at the window of my house I looked through my casement,
For at the window of my house I looked through my casement:

7:6 Вот, однажды смотрел я в окно дома моего, сквозь решетку мою,
7:6
ἀπὸ απο from; away
γὰρ γαρ for
θυρίδος θυρις window
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
αὐτῆς αυτος he; him
εἰς εις into; for
τὰς ο the
πλατείας πλατυς broad; street
παρακύπτουσα παρακυπτω stoop near; lean over
7:6
כִּ֭י ˈkî כִּי that
בְּ bᵊ בְּ in
חַלֹּ֣ון ḥallˈôn חַלֹּון window
בֵּיתִ֑י bêṯˈî בַּיִת house
בְּעַ֖ד bᵊʕˌaḏ בַּעַד distance
אֶשְׁנַבִּ֣י ʔešnabbˈî אֶשְׁנָב window
נִשְׁקָֽפְתִּי׃ nišqˈāfᵊttî שׁקף look
7:6. de fenestra enim domus meae per cancellos prospexi
For I looked out of the window of my house through the lattice,
7:6. For I gaze from the window of my house, through the lattice,
7:6. For at the window of my house I looked through my casement,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Совершенно противоположен правилам мудрости образ действий юноши безумного: он вовсе не держится предписываемых мудростью правил - удалять путь свой от жены прелюбодейной и не приближаться к двери дома ее (V:8), или - изгонять из сердца всякое похотливое увлечение красивой внешностью блудницы (VI:5); напротив, он намеренно направляется к дому ее (VII:8), видимо исполненный похоти к ней и преступных намерений, удовлетворению которых (содействует случай предвиденной, быть может, встречи (ст. 9, по-видимому, указывает на то, что юноша усиленно искал приключений) с женой блудницею, обольстительные приемы которой сейчас изображаются, ст. 10-20.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 For at the window of my house I looked through my casement, 7 And beheld among the simple ones, I discerned among the youths, a young man void of understanding, 8 Passing through the street near her corner; and he went the way to her house, 9 In the twilight, in the evening, in the black and dark night: 10 And, behold, there met him a woman with the attire of an harlot, and subtil of heart. 11 (She is loud and stubborn; her feet abide not in her house: 12 Now is she without, now in the streets, and lieth in wait at every corner.) 13 So she caught him, and kissed him, and with an impudent face said unto him, 14 I have peace offerings with me; this day have I paid my vows. 15 Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. 16 I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt. 17 I have perfumed my bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of love until the morning: let us solace ourselves with loves. 19 For the goodman is not at home, he is gone a long journey: 20 He hath taken a bag of money with him, and will come home at the day appointed. 21 With her much fair speech she caused him to yield, with the flattering of her lips she forced him. 22 He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; 23 Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.
Solomon here, to enforce the caution he had given against the sin of whoredom, tells a story of a young man that was ruined to all intents and purposes by the enticements of an adulterous woman. Such a story as this would serve the lewd profane poets of our age to make a play of, and the harlot with them would be a heroine; nothing would be so entertaining to the audience, nor give them so much diversion, as her arts of beguiling the young gentleman and drawing in the country squire; her conquests would be celebrated as the triumphs of wit and love, and the comedy would conclude very pleasantly; and every young man that saw it acted would covet to be so picked up. Thus fools make a mock at sin. But Solomon here relates it, and all wise and good men read it, as a very melancholy story. The impudence of the adulterous woman is very justly looked upon, by all that have any sparks of virtue in them, with the highest indignation, and the easiness of the young man with the tenderest compassion; and the story concludes with sad reflections, enough to make all that read and hear it afraid of the snares of fleshly lusts and careful to keep at the utmost distance from them. It is supposed to be a parable, or imagined case, but I doubt it was too true, and, which is worse, that notwithstanding the warning it gives of the fatal consequences of such wicked courses it is still too often true, and the agents for hell are still playing the same game and with similar success.
Solomon was a magistrate, and, as such, inspected the manners of his subjects, looked often through his casement, that he might see with his own eyes, and made remarks upon those who little thought his eye was upon them, that he might know the better how to make the sword he bore a terror to evil-doers. But here he writes as a minister, a prophet, who is by office a watchman, to give warning of the approach of the enemies, and especially where they lie in ambush, that we may not be ignorant of Satan's devices, but may know where to double our guard. This Solomon does here, where we may observe the account he gives,
I. Of the person tempted, and how he laid himself open to the temptation, and therefore must thank himself if it end in his destruction. 1. He was a young man, v. 7. Fleshly lusts are called youthful lusts (2 Tim. ii. 22), not to extenuate them as tricks of youth, and therefore excusable, but rather to aggravate them, as robbing God of the first and best of our time, and, by debauching the mind when it is tender, laying a foundation for a bad life ever after, and to intimate that young people ought in a special manner to fortify their resolutions against this sin. 2. He was a young man void of understanding, that went abroad into the world, not principled as he ought to have been with wisdom and the fear of God, and so ventured to sea without ballast, without pilot, cord, or compass; he knew not how to depart from evil, which is the best understanding, Job xxviii. 28. Those become an easy prey to Satan who, when they have arrived to the stature of men, have scarcely the understanding of children. 3. He kept bad company. He was a young man among the youths, a silly young man among the simple ones. If, being conscious of his own weakness, he had associated with those that were older and wiser than himself, there would have been hopes of him. Christ, at twelve years old, conversed with the doctors, to set young people an example of this. But, if those that are simple choose such for their companions as are like themselves, simple they will still be, and hardened in their simplicity. 4. He was sauntering, and had nothing to do, but passed through the street as one that knew not how to dispose of himself. One of the sins of filthy Sodom was abundance of idleness, Ezek. xvi. 49. He went in a starched stately manner, so (it is said) the word signifies. He appeared to be a nice formal fop, the top of whose accomplishments was to dress well and walk with a good air; fit game for that bird of prey to fly at. 5. He was a night-walker, that hated and scorned the business that is to be done by day-light, from which the evening calls men in to their repose; and, having fellowship with the unfruitful works of darkness, he begins to move in the twilight in the evening, v. 9. And he chooses the black and dark night as fittest for his purpose, not the moonlight nights, when he might be discovered. 6. He steered his course towards the house of one that he thought would entertain him, and that he might be merry with; he went near her corner, the way to her house (v. 8), contrary to Solomon's advice (ch. v. 8), Come not night the door of her house. Perhaps he did not know it was the way to an infamous house, but, however, it was a way that he had no business in; and when we have nothing to do the devil will quickly find us something to do. We must take heed, not only of idle days, but of idle evenings, lest they prove inlets to temptation.
II. Of the person tempting, not a common prostitute, for she was a married wife (v. 19), and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness, and yet, in the twilight of the evening, when her husband was abroad, abominably impudent. She is here described, 1. By her dress. She had the attire of a harlot (v. 10), gaudy and flaunting, to set her off as a beauty; perhaps she was painted as Jezebel, and went with her neck and breasts bare, loose, and en deshabille. The purity of the heart will show itself in the modesty of the dress, which becomes women professing godliness. 2. By her craft and management. She is subtle of heart, mistress of all the arts of wheedling, and knowing how by all her caresses to serve her own base purposes. 3. By her temper and carriage. She is loud and stubborn, talkative and self-willed, noisy and troublesome, wilful and headstrong, all tongue, and will have her saying, right or wrong, impatient of check and control, and cannot bear to be counselled, much less reproved, by husband or parents, ministers or friends. She is a daughter of Belial, that will endure no yoke. 4. By her place, not her own house; she hates the confinement and employment of that; her feet abide not there any longer than needs must. She is all for gadding abroad, changing place and company. Now is she without in the country, under pretence of taking the air, now in the streets of the city, under pretence of seeing how the market goes. She is here, and there, and every where but where she should be. She lies in wait at every corner, to pick up such as she can make a prey of. Virtue is a penance to those to whom home is a prison.
III. Of the temptation itself and the management of it. She met the young spark. Perhaps she knew him; however she knew by his fashions that he was such a one as she wished for; so she caught him about the neck and kissed him, contrary to all the rules of modesty (v. 13), and waited not for his compliments or courtship, but with an impudent face invited him not only to her house, but to her bed.
1. She courted him to sup with her (v. 14, 15): I have peace-offerings with me. Hereby she gives him to understand, (1.) Her prosperity, that she was compassed about with so many blessings that she had occasion to offer peace-offerings, in token of joy and thankfulness; she was before-hand in the world, so that he needed not fear having his pocket picked. (2.) Her profession of piety. She had been to-day at the temple, and was as well respected there as any that worshipped in the courts of the Lord. She had paid her vows, and, as she thought, made all even with God Almighty, and therefore might venture upon a new score of sins. Note, The external performances of religion, if they do not harden men against sin, harden them in it, and embolden carnal hearts to venture upon it, in hopes that when they come to count and discount with God he will be found as much in debt to them for their peace-offerings and their vows as they to him for their sins. But it is sad that a show of piety should become the shelter of iniquity (which really doubles the shame of it, and makes it more exceedingly sinful) and that men should baffle their consciences with those very things that should startle them. The Pharisees made long prayers, that they might the more plausibly carry on their covetous and mischievous provisions. The greatest part of the flesh of the peace-offerings was by the law returned back to the offerers, to feast upon with their friends, which (if they were peace-offerings of thanksgiving) was to be all eaten the same day and none of it left until the morning, Lev. vii. 15. This law of charity and generosity is abused to be a colour for gluttony and excess: "Come," says she, "come home with me, for I have good cheer enough, and only want good company to help me off with it." It was a pity that the peace-offerings should thus become, in a bad sense, sin-offerings, and that what was designed for the honour of God should become the food and fuel of a base lust. But this is not all. (4.) To strengthen the temptation, [1.] She pretends to have a very great affection for him above any man: "Therefore, because I have a good supper upon the table, I came forth to meet thee, for no friend in the world shall be so welcome to it as thou shalt, v. 15. Thou art he whom I came on purpose to seek, to seek diligently, came myself, and would not send a servant." Surely he cannot deny her his company when she put such a value upon it, and would take all this pains to obtain the favour of it. Sinners take pains to do mischief, and are as the roaring lion himself; they go about seeking to devour, and yet pretend they are seeking to oblige. [2.] She would have it thought that Providence itself countenanced her choice of him for her companion; for how quickly had she found him whom she sought!
2. She courted him to lie with her. They will sit down to eat and drink, and then rise up to play, to play the wanton, and there is a bed ready for them, where he shall find that which will be in all respects agreeable to him. To please his eye, it is decked with coverings of tapestry and carved works, exquisitely fine; he never saw the like. To please his touch, the sheets are not of home-spun cloth; they are far-fetched and dear bought; they are of fine linen of Egypt, v. 16. To gratify his smell, it is perfumed with the sweetest scents, v. 17. Come, therefore, and let us take our fill of love, v. 18. Of love, does she say? Of lust she means, brutish lust; but it is a pity that the name of love should be thus abused. True love is from heaven; this is from hell. How can those pretend to solace themselves and love one another who are really ruining themselves and one another?
3. She anticipated the objection which he might make of the danger of it. Is she not another man's wife, and what if her husband should catch them in adultery, in the very act? he will make them pay dearly for their sport, and where will the solace of their love be then? "Never fear," says she, "the good man is not at home" (v. 19); she does not call him her husband, for she forsakes the guide of her youth and forgets the covenant of her God; but "the good man of the house, whom I am weary of." Thus Potiphar's wife, when she spoke of her husband, would not call him so, but he, Gen. xxxix. 14. It is therefore with good reason taken notice of, to Sarah's praise, that she spoke respectfully of her husband, calling him lord. She pleases herself with this that he is not at home, and therefore she is melancholy if she have not some company, and therefore whatever company she has she may be free with them, for she is from under his eye, and he shall never know. But will he not return quickly? No: "he has gone a long journey, and cannot return on a sudden; he appointed the day of his return, and he never comes home sooner than he says he will. He has taken a bag of money with him, either," (1.) "To trade with, to buy goods with and he will not return till he has laid it all out. It is a pity that an honest industrious man should be thus abused, and advantage taken of his absence, when it is upon business, for the good of his family." Or, (2.) "To spend and revel with." Whether justly or not, she insinuates that he was a bad husband; so she would represent him, because she was resolved to be a bad wife, and must have that for an excuse; it is often groundlessly suggested, but is never a sufficient excuse. "He follows his pleasures, and wastes his estate abroad" (says she), "and why should not I do the same at home?"
IV. Of the success of the temptation. Promising the young man every thing that was pleasant, and impunity in the enjoyment, she gained her point, v. 21. It should seem, the youth, though very simple, had no ill design, else a word, a beck, a wink, would have served, and there would have been no need of all this harangue; but though he did not intend any such thing, nay, had something in his conscience that opposed it, yet with her much fair speech she caused him to yield. His corruptions at length triumphed over his convictions, and his resolutions were not strong enough to hold out against such artful attacks as these, but with the flattery of her lips she forced him; he could not stop his ear against such a charmer, but surrendered himself her captive. Wisdom's maidens, who plead her cause, and have reason on their side, and true and divine pleasures to invite men to, have a deaf ear turned to them, and with all their rhetoric cannot compel men to come in, but such is the dominion of sin in the hearts of men that its allurements soon prevail by falsehood and flattery. With what pity does Solomon here look upon this foolish young man, when he sees him follow the adulterous woman! (1.) He gives him up for gone; alas! he is undone. he goes to the slaughter (for houses of uncleanness are slaughter-houses to precious souls); a dart will presently strike through his liver; going without his breast-plate, he will receive his death's wound, v. 23. It is his life, his precious life, that is thus irrecoverably thrown away, he is perfectly lost to all good; his conscience is debauched; a door is opened to all other vices, and this will certainly end in his endless damnation. (2.) That which makes his case the more piteous is that he is not himself aware of his misery and danger; he goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is led to the pasture when he is led to the slaughter; the fool (that is, the drunkard, for, of all sinners, drunkards are the greatest fools) is led to the correction of the stocks, and is not sensible of the shame of it, but goes to it as if he were going to a play. The bird that hastes to the snare looks only at the bait, and promises herself a good bit from that, and considers not that it is for her life. Thus this unthinking unwary young man dreams of nothing but the pleasures he shall have in the embraces of the harlot, while really he is running headlong upon his ruin. Though Solomon does not here tell us that he put the law in execution against this base harlot, yet we have no reason to think but that he did, he was himself so affected with the mischief she did and had such an indignation at it.
Adam Clarke: Commentary on the Bible - 1831
7:6: I looked through my casement - The casement is a small aperture in a large window, or a window opening on hinges. Here it means the lattice, for they had no glass windows in the East. And the latticed windows produced a double advantage
1. Making the apartments sufficiently private; and
2. Admitting fresh air to keep them cool.
Albert Barnes: Notes on the Bible - 1834
7:6: Casement - The latticed opening of an Eastern house, overlooking the street (compare Jdg 5:28).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: at the: Gen 26:8; Sa2 6:16
casement: Eshnav, rather a lattice, so called from the Arabic shanaba, " to be cool," because of its use in keeping the apartments cool.
Carl Friedrich Keil and Franz Delitzsch
7:6
How necessary it is for the youth to guard himself by the help of wisdom against the enticements of the wanton woman, the author now shows by a reference to his own observation.
6 For through the window of my house,
From behind the lattice I looked out;
7 Then saw I among the simple ones,
Discerned among the young people, a youth devoid of understanding.
כּי refers indeed to the immediately following clause, yet it actually opens up the whole following exemplification. The connection with Prov 7:5 would be closer if instead of the extended Semitic construction it were said: nam quum ...prospicerem vidi, etc. חלּון (from חלל, to bore through) is properly a place where the wall is bored through. אשׁנב .hguor (from שׁנב = Arab. shaniba, to be agreeable, cool, fresh) is the window-lattice or lattice-window, i.e., lattice for drawing down and raising up, which keeps off the rays of the sun. נשׁקף signifies primarily to make oneself long in order to see, to stretch up or out the neck and the head, καραδοκεῖν, Arab. atall, atal'a, and tatall'a of things, imminere, to overtop, to project, to jut in; cf. Arab. askaf of the ostrich, long and bent, with respect to the neck stretching it up, sakaf, abstr. crooked length. And בּעד is thus used, as in Arab. duna, but not b'ad, is used: so placed, that one in relation to the other obstructs the avenue to another person or thing: "I looked forth from behind the lattice-window, i.e., with respect to the persons or things in the room, standing before the lattice-window, and thus looking out into the open air" (Fleischer). That it was far in the night, as we learn at Prov 7:9, does not contradict this looking out; for apart from the moon, and especially the lighting of the streets, there were star-lit nights, and to see what the narrator saw there was no night of Egyptian darkness. But because it was night 6a is not to be translated: I looked about among those devoid of experience (thus e.g., Lwenstein); but he saw among these, observed among the youths, who thus late amused themselves without, a young man whose want of understanding was manifest from what further happened. Bertheau: that I might see, is syntactically impossible. The meaning of וארא is not determined by the אבינה following, but conversely אבינה stands under the operation of ו (= אבינה, Neh 13:7), characterizing the historic aorist. Regarding פּתי, vid., at Prov 1:4. בּנים is the masc. of בּנות, Arab. benât in the meaning maiden. בבּנים has in correct texts, according to the rules of the accents, the ב raphatum.
(Note: Regarding the Targ. of Prov 7:6-7, vid., Perles, Etymologische Studien, 1871, p. 9.)
Geneva 1599
7:6 (b) For at the window of my house I looked through my casement,
(b) Solomon uses this parable to declare their folly, who allow themselves to be abused by harlots.
John Gill
7:6 For at the window of my house,.... This is either an historical account of a matter of fact known to Solomon, or a parable made by him, setting forth the cunning artifices of an harlot, the folly and weakness of a young man ensnared, and the ruin he is brought into by her. As Solomon was a public magistrate, he is here represented as a private observer of the behaviour of his subjects, as sitting in his palace at a window, at the small windows of it, as the Targum, where he could see and not be seen himself; near to which was an harlot's house; for they generally get about the courts of princes, where they make their prey;
I looked through my casement; or "lattice" (c); the Septuagint, Syriac, and Arabic versions: understand this of the harlot looking out of the window of her house and through the casement, when she spied a young man, as follows; but this agrees not with the Hebrew text, which carries it to Solomon; though a greater than he may be designed, the omniscient God, who looks through the windows and lattice of heaven, and beholds all the actions of the children of men; those that are most private, and done in the dark; and Christ the Son of God, whose "eyes are like unto aflame of fire", to look through all the darkness of Popery, represented by the Thyatirian church state; into all the intrigues of the Romish harlot, and behold all the follies of those that commit fornication with her, Rev_ 2:18.
(c) "per cancellum meum", Montanus; "per cancellos", Tigurine version, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
7:6 For--or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent.
window--or, "opening"
looked--literally, "watched earnestly" (Judg 5:28).
casement--or, "lattice."
7:77:7: Զոր տեսանիցէ յանմիտ մանկանց, զպակասամիտս յերիտասարդաց[7904]. [7904] Ոսկան. Եւ տեսանիցէ։
7 նա նայում է անմիտ պատանիներին եւ թեթեւամիտ երիտասարդներին,
7 Եւ անմիտներուն մէջ տեսայ ու Երիտասարդներուն մէջ պակասամիտ պատանի մը գտայ,
զոր տեսանիցէ`` յանմիտ մանկանց, զպակասամիտն յերիտասարդաց:

7:7: Զոր տեսանիցէ յանմիտ մանկանց, զպակասամիտս յերիտասարդաց[7904].
[7904] Ոսկան. Եւ տեսանիցէ։
7 նա նայում է անմիտ պատանիներին եւ թեթեւամիտ երիտասարդներին,
7 Եւ անմիտներուն մէջ տեսայ ու Երիտասարդներուն մէջ պակասամիտ պատանի մը գտայ,
zohrab-1805▾ eastern-1994▾ western am▾
7:77:7 и увидел среди неопытных, заметил между молодыми людьми неразумного юношу,
7:7 ὃν ος who; what ἂν αν perhaps; ever ἴδῃ οραω view; see τῶν ο the ἀφρόνων αφρων senseless τέκνων τεκνον child νεανίαν νεανιας young man ἐνδεῆ ενδεης straitened φρενῶν φρην feeling; wits
7:7 וָ wā וְ and אֵ֤רֶא ʔˈēre ראה see בַ va בְּ in † הַ the פְּתָאיִ֗ם ppᵊṯāyˈim פֶּתִי young man אָ֘בִ֤ינָה ʔˈāvˈînā בין understand בַ va בְּ in † הַ the בָּנִ֗ים bbānˈîm בֵּן son נַ֣עַר nˈaʕar נַעַר boy חֲסַר־ ḥᵃsar- חָסֵר lacking לֵֽב׃ lˈēv לֵב heart
7:7. et video parvulos considero vecordem iuvenemAnd I see little ones, I behold a foolish young man,
7. And I beheld among the simple ones, I discerned among the youths, a young man void of understanding,
7:7. and I see little ones. I consider a frenzied youth,
7:7. And beheld among the simple ones, I discerned among the youths, a young man void of understanding,
And beheld among the simple ones, I discerned among the youths, a young man void of understanding:

7:7 и увидел среди неопытных, заметил между молодыми людьми неразумного юношу,
7:7
ὃν ος who; what
ἂν αν perhaps; ever
ἴδῃ οραω view; see
τῶν ο the
ἀφρόνων αφρων senseless
τέκνων τεκνον child
νεανίαν νεανιας young man
ἐνδεῆ ενδεης straitened
φρενῶν φρην feeling; wits
7:7
וָ וְ and
אֵ֤רֶא ʔˈēre ראה see
בַ va בְּ in
הַ the
פְּתָאיִ֗ם ppᵊṯāyˈim פֶּתִי young man
אָ֘בִ֤ינָה ʔˈāvˈînā בין understand
בַ va בְּ in
הַ the
בָּנִ֗ים bbānˈîm בֵּן son
נַ֣עַר nˈaʕar נַעַר boy
חֲסַר־ ḥᵃsar- חָסֵר lacking
לֵֽב׃ lˈēv לֵב heart
7:7. et video parvulos considero vecordem iuvenem
And I see little ones, I behold a foolish young man,
7:7. and I see little ones. I consider a frenzied youth,
7:7. And beheld among the simple ones, I discerned among the youths, a young man void of understanding,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:7: Among the simple ones - The inexperienced, inconsiderate young men.
A young man void of understanding - בעל ראשאהץ חסר לב, "destitute of a heart." He had not wisdom to discern the evil intended; nor courage to resist the flatteries of the seducer.
Albert Barnes: Notes on the Bible - 1834
7:7: Simple - In the bad sense of the word (Pro 1:22 note); "open" to all impressions of evil, empty-headed and empty-hearted; lounging near the house of ill-repute, not as yet deliberately purposing to sin, but placing himself in the way of it at a time when the pure in heart would seek their home. There is a certain symbolic meaning in the picture of the gathering gloom Pro 7:9. Night is falling over the young man's life as the shadows deepen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: the simple: Pro 1:4, Pro 1:22, Pro 1:32, Pro 8:5, Pro 14:15, Pro 14:18, Pro 19:25, Pro 22:3, Pro 27:12; Psa 19:7, Psa 119:130; Rom 16:18, Rom 16:19
the youths: Heb. the sons
void: Pro 6:32, Pro 9:4, Pro 9:16, Pro 10:13, Pro 12:11, Pro 19:2, Pro 24:30; Jer 4:22; Mat 15:16
John Gill
7:7 And beheld among the simple ones,.... Such as are easily persuaded and drawn into sin; simple and foolish in things moral and spiritual, and not arrived to any ripeness of understanding in things natural and civil; have seen but little of the world, and know less of religion, and are easily imposed upon and carried away with the company they keep; such simple foolish creatures are the followers of antichrist; see Ti2 3:6;
I discerned among the youths; or "children" (d); at least in understanding, the children Jezebel, Rev_ 2:23;
a young man void of understanding; or "wanting a heart" (e); to know and fear the Lord, and not in the way to learn and improve; but in company like himself, and so in a fair way to continue foolish and simple, and destitute of the true understanding of things, and exposed to the snares delusions of such that lie in wait to deceive.
(d) "inter filios", Pagninus, &c. (e) "carentem corde", Montanus, Mercerus, Gejerus; "destitutum corde", Schultens.
Robert Jamieson, A. R. Fausset and David Brown
7:7 simple--as in Prov 1:4.
void of, &c.--(Compare Prov 6:32).
7:87:8: որ անցանիցեն ընդ հրապարակս առ ակա՛մբ գնացից տան նորա[7905]. [7905] Ոմանք. Որ անցանիցէ... առ անկեամբ գնացից տանց նորա։
8 որոնք գնում են փողոցներով, անցնում նրա տան անկեան մօտով.
8 Որ փողոցին մէջ այն կնոջ տանը անկիւնին քովէն կ’անցնէր Ու անոր տանը ճամբան բռնեց։
որ անցանիցեն ընդ հրապարակս առ անկեամբ գնացից տան նորա:

7:8: որ անցանիցեն ընդ հրապարակս առ ակա՛մբ գնացից տան նորա[7905].
[7905] Ոմանք. Որ անցանիցէ... առ անկեամբ գնացից տանց նորա։
8 որոնք գնում են փողոցներով, անցնում նրա տան անկեան մօտով.
8 Որ փողոցին մէջ այն կնոջ տանը անկիւնին քովէն կ’անցնէր Ու անոր տանը ճամբան բռնեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 переходившего площадь близ угла ее и шедшего по дороге к дому ее,
7:8 παραπορευόμενον παραπορευομαι travel by / around παρὰ παρα from; by γωνίαν γωνια corner ἐν εν in διόδοις διοδος home; household αὐτῆς αυτος he; him
7:8 עֹבֵ֣ר ʕōvˈēr עבר pass בַּ֭ ˈba בְּ in † הַ the שּׁוּק ššûq שׁוּק street אֵ֣צֶל ʔˈēṣel אֵצֶל side פִּנָּ֑הּ pinnˈāh פִּנָּה corner וְ wᵊ וְ and דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way בֵּיתָ֣הּ bêṯˈāh בַּיִת house יִצְעָֽד׃ yiṣʕˈāḏ צעד march
7:8. qui transit in platea iuxta angulum et propter viam domus illius graditurWho passeth through the street by the corner, and goeth nigh the way of her house,
8. Passing through the street near her corner, and he went the way to her house;
7:8. who crosses the street at the corner and close to the way of that house.
7:8. Passing through the street near her corner; and he went the way to her house,
Passing through the street near her corner; and he went the way to her house:

7:8 переходившего площадь близ угла ее и шедшего по дороге к дому ее,
7:8
παραπορευόμενον παραπορευομαι travel by / around
παρὰ παρα from; by
γωνίαν γωνια corner
ἐν εν in
διόδοις διοδος home; household
αὐτῆς αυτος he; him
7:8
עֹבֵ֣ר ʕōvˈēr עבר pass
בַּ֭ ˈba בְּ in
הַ the
שּׁוּק ššûq שׁוּק street
אֵ֣צֶל ʔˈēṣel אֵצֶל side
פִּנָּ֑הּ pinnˈāh פִּנָּה corner
וְ wᵊ וְ and
דֶ֖רֶךְ ḏˌereḵ דֶּרֶךְ way
בֵּיתָ֣הּ bêṯˈāh בַּיִת house
יִצְעָֽד׃ yiṣʕˈāḏ צעד march
7:8. qui transit in platea iuxta angulum et propter viam domus illius graditur
Who passeth through the street by the corner, and goeth nigh the way of her house,
7:8. who crosses the street at the corner and close to the way of that house.
7:8. Passing through the street near her corner; and he went the way to her house,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:8: He went the way to her house - She appears to have had a corner house sufficiently remarkable; and a way from the main street to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: Pro 4:14, Pro 4:15, Pro 5:8; Jdg 16:1; Sa2 11:2, Sa2 11:3; Co1 6:18; Ti2 2:22; Jde 1:23
Carl Friedrich Keil and Franz Delitzsch
7:8
Now follows, whither he saw the young fop [Laffen] then go in the darkness.
8 Going up and down the street near her corner,
And he walked along the way to her house,
9 In the twilight, when the day declined,
In the midst of the night and deep darkness.
We may interpret עבר as appos.: juvenem amentem, ambulantem, or as the predicate accus.: vidi juvenem ... ambulantem; for that one may so express himself in Hebrew (cf. e.g., Is 6:1; Dan 8:7), Hitzig unwarrantably denies. The passing over of the part. into the finite, 8b, is like Prov 2:14, Prov 2:17, and that of the inf. Prov 1:27; Prov 2:8. שׁוּק, Arab. suk (dimin. suweiḳa, to separate, from sikkat, street, alley), still means, as in former times, a broad street, a principal street, as well as an open place, a market-place where business is transacted, or according to its etymon: where cattle are driven for sale. On the street he went backwards and forwards, yet so that he kept near to her corner (i.e., of the woman whom he waited for), i.e., he never withdrew himself far from the corner of her house, and always again returned to it. The corner is named, because from that place he could always cast a look over the front of the house to see whether she whom he waited for showed herself. Regarding פּנּהּ for פּנּתהּ, vid., at Ps 27:5 : a primary form פּן has never been in use; פּנּים, Zech 14:10, is plur. of פּנּהּ. אצל (from אצל, Arab. wasl, to bind) is, as a substantive, the side (as the place where one thing connects itself with another), and thus as a preposition it means (like juxta from jungere) beside, Ital. allato. דּרכו is the object. accus., for thus are construed verbs eundi (e.g., Hab 3:12, Num. 30:17, cf. Prov 21:22).
Prov 7:9
The designations of time give the impression of progress to a climax; for Hitzig unwarrantably denies that נשׁף means the twilight; the Talmud, Berachoth 3b, correctly distinguishes תרי נשׁפי two twilights, the evening and the morning twilight. But the idea is not limited to this narrow sense, and does not need this, since the root-word נשׁף (vid., at Is 40:24) permits the extension of the idea to the whole of the cool half (evening and night) of the entire day; cf. the parallel of the adulterer who veils himself by the darkness of the night and by a mask on his countenance, Job 24:15 with Jer 13:16. However, the first group of synonyms, בּנשׁף בּערב יום (with the Cod. Frankf. 1294, to be thus punctuated), as against the second, appears to denote an earlier period of the second half of the day; for if one reads, with Hitzig, בּערב יום (after Judg 19:9), the meaning remains the same as with בּערב יום, viz., advesperascente die (Jerome), for ערב = Arab. gharab, means to go away, and particularly to go under, of the sun, and thus to become evening. He saw the youth in the twilight, as the day had declined (κέκλικεν, Lk 24:29), going backwards and forwards; and when the darkness of night had reached its middle, or its highest point, he was still in his lurking-place. אישׁון לילה, apple of the eye of the night, is, like the Pers. dili scheb, heart of the night, the poetic designation of the middle of the night. Gusset incorrectly: crepusculum in quo sicut in oculi pupilla est nigredo sublustris et quasi mistura lucis ac tenebrarum. אישׁון is, as elsewhere לב, particularly the middle; the application to the night was specially suitable, since the apple of the eye is the black part in the white of the eye (Hitzig). It is to be translated according to the accus., in pupilla noctis et caligine (not caliginis); and this was probably the meaning of the poet, for a ב is obviously to be supplied to ואפלה.
John Gill
7:8 Passing through the street near her corner,.... The house of the harlot that stood in a corner to take in persons that came both ways; to come near which is dangerous; this was putting himself in the way of temptation; or the corner of the street where she stood to pick up young men; it could be with no good design to walk the streets in the night, and to go where harlots haunt, and where they dwell or stand; or, however, it was exposing himself to danger, and, had he took the wise man's advice, would not have done it, Prov 5:8; we should abstain from all appearance of evil, and from everything that leads to sin; and as to immorality and uncleanness, so to false doctrine and false worship; the synagogues of Satan and Popish chapels should be avoided;
and he went the way to her house; that led directly to her house, which shows a bad intention; and if his design was not to commit fornication, yet to gratify his lusts by looks, dalliances, and impure discourse with her; and hither he went in a set, stately manner, as the word (f) signifies; with an air pleasing to the harlot, as a beau and fop of the town; and by which air and gait he was known by her to be a proper person to attack.
(f) "intelligitur incessus, compositus et pomposus", Piscator; "magnis et patheticis possibus", Michaelis; "est aliquid grande et audax in verbo", Schultens.
John Wesley
7:8 Passing - Idle and careless, near the corner of the street in which her house stood.
Robert Jamieson, A. R. Fausset and David Brown
7:8 her corner--where she was usually found.
went . . . house--implying, perhaps, confidence in himself by his manner, as denoted in the word
went--literally, "tread pompously."
7:97:9: եւ խօսիցի ընդ խաւար երեկոյին. յորժամ դադարեալ ՚ի մթոց գիշերոյն իցեն[7906]։ [7906] Ոմանք. Յորժամ դադարումն եւ մութ գիշերոյն իցէ։
9 նա խօսում է երեկոյի խաւարի միջից, երբ գիշերը մթնում, եւ դադարում է անցուդարձը:
9 Երբ իրիկուն եղաւ, օրը տարաժամեցաւ Ու գիշերուան մութը տիրեց։
եւ խօսիցի ընդ խաւար երեկոյին, յորժամ դադարեալ ի մթոց գիշերոյն իցեն:

7:9: եւ խօսիցի ընդ խաւար երեկոյին. յորժամ դադարեալ ՚ի մթոց գիշերոյն իցեն[7906]։
[7906] Ոմանք. Յորժամ դադարումն եւ մութ գիշերոյն իցէ։
9 նա խօսում է երեկոյի խաւարի միջից, երբ գիշերը մթնում, եւ դադարում է անցուդարձը:
9 Երբ իրիկուն եղաւ, օրը տարաժամեցաւ Ու գիշերուան մութը տիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 в сумерки в вечер дня, в ночной темноте и во мраке.
7:9 καὶ και and; even λαλοῦντα λαλεω talk; speak ἐν εν in σκότει σκοτος dark ἑσπερινῷ εσπερινος whenever; when ἂν αν perhaps; ever ἡσυχία ησυχια tranquility; quiet νυκτερινὴ νυκτερινος be καὶ και and; even γνοφώδης γνοφωδης dark; gloomy
7:9 בְּ bᵊ בְּ in נֶֽשֶׁף־ nˈešef- נֶשֶׁף breeze בְּ bᵊ בְּ in עֶ֥רֶב ʕˌerev עֶרֶב evening יֹ֑ום yˈôm יֹום day בְּ bᵊ בְּ in אִישֹׁ֥ון ʔîšˌôn אִישֹׁון pupil of eye לַ֝֗יְלָה ˈlˈaylā לַיְלָה night וַ wa וְ and אֲפֵלָֽה׃ ʔᵃfēlˈā אֲפֵלָה darkness
7:9. in obscuro advesperascente die in noctis tenebris et caligineIn the dark when it grows late, in the darkness and obscurity of the night.
9. In the twilight, in the evening of the day, in the blackness of night and the darkness.
7:9. He steps into shadows, as day becomes evening, into the darkness and gloom of the night.
7:9. In the twilight, in the evening, in the black and dark night:
In the twilight, in the evening, in the black and dark night:

7:9 в сумерки в вечер дня, в ночной темноте и во мраке.
7:9
καὶ και and; even
λαλοῦντα λαλεω talk; speak
ἐν εν in
σκότει σκοτος dark
ἑσπερινῷ εσπερινος whenever; when
ἂν αν perhaps; ever
ἡσυχία ησυχια tranquility; quiet
νυκτερινὴ νυκτερινος be
καὶ και and; even
γνοφώδης γνοφωδης dark; gloomy
7:9
בְּ bᵊ בְּ in
נֶֽשֶׁף־ nˈešef- נֶשֶׁף breeze
בְּ bᵊ בְּ in
עֶ֥רֶב ʕˌerev עֶרֶב evening
יֹ֑ום yˈôm יֹום day
בְּ bᵊ בְּ in
אִישֹׁ֥ון ʔîšˌôn אִישֹׁון pupil of eye
לַ֝֗יְלָה ˈlˈaylā לַיְלָה night
וַ wa וְ and
אֲפֵלָֽה׃ ʔᵃfēlˈā אֲפֵלָה darkness
7:9. in obscuro advesperascente die in noctis tenebris et caligine
In the dark when it grows late, in the darkness and obscurity of the night.
7:9. He steps into shadows, as day becomes evening, into the darkness and gloom of the night.
7:9. In the twilight, in the evening, in the black and dark night:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:9: In the twilight, in the evening - Some time after sun-setting; before it was quite dark.
In the black and dark night - When there were neither lamps nor moon-shine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: the twilight: Gen 39:11; Job 24:13-15; Rom 13:12-14; Eph 5:11
evening: Heb. evening of the day, Exo 12:6 *marg.
Proverbs 7:10
Geneva 1599
7:9 In the twilight, in the evening, in the (c) black and dark night:
(c) He shows that there was almost no one so impudent that they were not afraid to be seen, their consciences accusing them and causing them to seek the night to cover their filthiness.
John Gill
7:9 In the twilight, in the evening, in the black and dark night. Which is the usual time adulterers take to commit their works of darkness in, by which they think to conceal them; they being such as they themselves do not care should be seen and known, Job 24:15; their works will not bear the sun and daylight, therefore they take the twilight and when the sun is set; and choose the night, and not light nights neither, but the blackest and darkest nights, as fittest for their purpose; most likely to meet with harlots, and less liable to be seen by their neighbours; but always to be seen by the omniscient God, with whom the darkness and the light are both alike. Perhaps these several words may express the time from the young man's first setting out to his drawing nigh to the harlot's house, and his being attacked and ensnared by her; when he first set out from his own or his father's house, it was "twilight", the sun was declining; by that time he had got good part of his way the sun set, and then it was "evening"; and when he came near the harlot's house it was "black and dark night": and this may represent the gradual and progressive growth of Popery; there was first a "twilight", a decline of the purity of Gospel light and knowledge, and then the sun of the Gospel set, which brought on an "evening", and issued in the gross "darkness" of Popery, represented by the Thyatirian church state, as before observed; since that, the "morning star" of the Reformation has appeared, but this is become obscure, we are in a twilight again; it is neither day nor night with us as yet, but a dark black night is hastening on; and it is easy to observe how many, like this foolish young man, are marching on in a stately manner to the harlot's house, or are verging to Popery, whether they design it or not.
Robert Jamieson, A. R. Fausset and David Brown
7:9 The time, twilight, ending in darkness.
black . . . night--literally, "pupil," or, "eye," that is, middle of night.
7:107:10: Եւ կինն ընդ առա՛ջ լինի նմա պոռնկութեան կերպարանօք, որ յիմարեցուցանէ զմիտս երիտասարդաց՝ որ արբեալ եւ պակշոտեալ[7907]։ [7907] Ոմանք. Ընդ առաջ լինիցի նմա պոռնկութեան դիմօք։ Յօրինակին ՚ի բանս՝ Որ արբեալ եւ. ո-ն թուի քերմամբ եւ վերստին գրութեամբ անդրէն յարմարեալ, որով կարծիս տայ թէ յառաջագոյն գրեալ իցէ Սրարբեալ. որպէս օրինակ մի ունի զբանս այսպէս. Զմիտս տղայոց սրարբեալ եւ պակշոտեալ. եւ այլ օրինակ մի զնոյն թերեւս վրիպակաւ գրէ. սրբեալ եւ պագշոտեալ։
10 Այդ կինը, պոռնիկի կերպարանքով, ընդառաջ է գալիս երիտասարդներին, որ բուռն հրայրքով ու պագշոտութեամբ խելքահան անի նրանց:
10 Ահա անոր առջեւ կին մը ելաւ, Անիկա պոռնիկի կերպարանք ու նենգաւոր սիրտ մը ունէր։
եւ կինն ընդ առաջ լինի նմա պոռնկութեան կերպարանօք, [98]որ յիմարեցուցանէ զմիտս երիտասարդաց:

7:10: Եւ կինն ընդ առա՛ջ լինի նմա պոռնկութեան կերպարանօք, որ յիմարեցուցանէ զմիտս երիտասարդաց՝ որ արբեալ եւ պակշոտեալ[7907]։
[7907] Ոմանք. Ընդ առաջ լինիցի նմա պոռնկութեան դիմօք։ Յօրինակին ՚ի բանս՝ Որ արբեալ եւ. ո-ն թուի քերմամբ եւ վերստին գրութեամբ անդրէն յարմարեալ, որով կարծիս տայ թէ յառաջագոյն գրեալ իցէ Սրարբեալ. որպէս օրինակ մի ունի զբանս այսպէս. Զմիտս տղայոց սրարբեալ եւ պակշոտեալ. եւ այլ օրինակ մի զնոյն թերեւս վրիպակաւ գրէ. սրբեալ եւ պագշոտեալ։
10 Այդ կինը, պոռնիկի կերպարանքով, ընդառաջ է գալիս երիտասարդներին, որ բուռն հրայրքով ու պագշոտութեամբ խելքահան անի նրանց:
10 Ահա անոր առջեւ կին մը ելաւ, Անիկա պոռնիկի կերպարանք ու նենգաւոր սիրտ մը ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 И вот навстречу к нему женщина, в наряде блудницы, с коварным сердцем,
7:10 ἡ ο the δὲ δε though; while γυνὴ γυνη woman; wife συναντᾷ συνανταω meet with αὐτῷ αυτος he; him εἶδος ειδος aspect; shape ἔχουσα εχω have; hold πορνικόν πορνικος who; what ποιεῖ ποιεω do; make νέων νεος new; young ἐξίπτασθαι εξιπταμαι heart
7:10 וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold אִ֭שָּׁה ˈʔiššā אִשָּׁה woman לִ li לְ to קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter שִׁ֥ית šˌîṯ שִׁית garment זֹ֝ונָ֗ה ˈzônˈā זנה fornicate וּ û וְ and נְצֻ֥רַת nᵊṣˌuraṯ נצר watch לֵֽב׃ lˈēv לֵב heart
7:10. et ecce mulier occurrit illi ornatu meretricio praeparata ad capiendas animas garrula et vagaAnd behold a woman meeteth him in harlot's attire, prepared to deceive souls: talkative and wandering,
10. And, behold, there met him a woman with the attire of an harlot, and wily of heart.
7:10. And behold, a woman meets him, dressed like a harlot, prepared to captivate souls: chattering and rambling,
7:10. And, behold, there met him a woman [with] the attire of an harlot, and subtil of heart.
And, behold, there met him a woman [with] the attire of an harlot, and subtil of heart:

7:10 И вот навстречу к нему женщина, в наряде блудницы, с коварным сердцем,
7:10
ο the
δὲ δε though; while
γυνὴ γυνη woman; wife
συναντᾷ συνανταω meet with
αὐτῷ αυτος he; him
εἶδος ειδος aspect; shape
ἔχουσα εχω have; hold
πορνικόν πορνικος who; what
ποιεῖ ποιεω do; make
νέων νεος new; young
ἐξίπτασθαι εξιπταμαι heart
7:10
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
אִ֭שָּׁה ˈʔiššā אִשָּׁה woman
לִ li לְ to
קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter
שִׁ֥ית šˌîṯ שִׁית garment
זֹ֝ונָ֗ה ˈzônˈā זנה fornicate
וּ û וְ and
נְצֻ֥רַת nᵊṣˌuraṯ נצר watch
לֵֽב׃ lˈēv לֵב heart
7:10. et ecce mulier occurrit illi ornatu meretricio praeparata ad capiendas animas garrula et vaga
And behold a woman meeteth him in harlot's attire, prepared to deceive souls: talkative and wandering,
7:10. And behold, a woman meets him, dressed like a harlot, prepared to captivate souls: chattering and rambling,
7:10. And, behold, there met him a woman [with] the attire of an harlot, and subtil of heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-20: Если в гл. V беспорядочной прелюбодейной любви противопоставлялись блага любви к единой законной жене: если в гл. VI, ст. 20-35: преподавались увещания о подавлении главным образом внутренних нечистых сердечных движений, как корня и начала греха нецеломудрия, то здесь, гл. 10-20, дается подробное, конкретное изображение отвне приходящих соблазнов к нарушению седьмой заповеди десятословия, особенно же подробно изображается сама виновница мужских падений - прелюбодейная жена. Чрезвычайно конкретный образ ее смущал и еврейских и христианских толкователей книги Притчей, из которых первые даже склонялись, ввиду этого, к исключению книги Притчей из канона, а некоторые древние христианские толкователи пытались объяснять образ блудницы Притч. VII в аллегорическом смысле - безумия, нечестия, в противоположность изображаемой в гл. VIII-IX Премудрости Божией. Но хотя и нельзя отрицать возможности этого аллегорического понимания, однако, и непосредственное буквальное понимание рассматриваемого отдела вполне согласимо с боговдохновенностью книги Притчей, ибо цель картины, ст. 10-20: гл. VII - поучительная: Премудрый путем этого конкретного образа желает возбудить в ученике своем отвращение к соблазнам прелюбодеяния и внушить стойкость в целомудрии.

Прелюбодейная жена является на улице в одежде блудницы, с покрывалом (LXX: ει̃δος έχουσα πορνικόν, Vulg.: omatu meretricio, ст. 10), чтобы не приняли за замужнюю женщину (ср. Быт. XXXVIII:14: сл.; Толков. Библ. т. I, с. 216). Бесстыдство, коварство лукавство обнаруживаются во всех действиях и жестах жены (ст. 11-13); особенно же в словах ее. Желая придать приглашению своему невинный вид, она поводом к приглашению выставляет (ст. 14) религиозное торжество - принесение у нее мирной жертвы всегда соединявшейся с пиршеством (Лев. VII:11: сл.). Затем, завлекая юношу в свои сети, говорит (ст. 15-18) о роскошной обстановке предстоящего пиршества и плотских удовольствий, а последнее возможное колебание юноши побеждает упоминанием о долговременной отлучке своего мужа из дома (ст. 19-20).
Adam Clarke: Commentary on the Bible - 1831
7:10: A woman with the attire of a harlot - It appears that sitting in some open place, and covering the face, or having a veil of a peculiar kind on, was the evidence of a harlot, Gen 38:14, Gen 38:15-19. No doubt, in Solomon's time, they had other distinctions. In all other countries, and in all times. the show of their countenance did testify against them; they declared their sin as Sodom; they hid it not. However, this does not seem to have been a mere prostitute; for she was, according to her own declaration, a married woman, and kept house, Pro 7:19, if her assertions relative to this were not falsehoods, and calculated the better to render him secure, and prevent the suspicion of endangering himself by cohabiting with a common woman; which I am rather inclined to think was the case, for she was subtle of heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: the attire: Gen 38:14, Gen 38:15; Kg2 9:22, Kg2 9:30; Isa 3:16-24, Isa 23:16; Jer 4:30; Ti1 2:9; Rev 17:3-5
subtle: Gen 3:1; Co2 11:2, Co2 11:3
Proverbs 7:11
Carl Friedrich Keil and Franz Delitzsch
7:10
Finally, the young man devoid of understanding sees his waiting rewarded: like meets like.
10 And, lo, a woman coming to meet him,
In the attire of an harlot and of subtle heart.
11 Boisterous is she, and ungovernable;
Her feet have no rest in her own house.
12 At one time before her door, at another in the street,
And again at every corner she places herself on the watch.
"Prov 7:12 (Hitzig) expresses what is wont to be, instead of a single event, Prov 7:11, viz., the custom of a street harlot. But she who is spoken of is not such an one; lurking is not applicable to her (cf. Job 31:9), and, Prov 7:11, it is not meant that she is thus inclined." But Hitzig's rendering of Prov 7:11, "she was boisterous ... in her house her feet had no rest," is inaccurate, since neither היאו nor שׁכנוּ is used. Thus in Prov 7:11 and Prov 7:12 the poet gives a characteristic of the woman, introduced by הנּהו into the frame of his picture, which goes beyond that which then presented itself to his eyes. We must with Prov 7:12 reject also Prov 7:11; and even that would not be a radical improvement, since that characteristic lying behind the evident, that which was then evident begins with וּנצרת לב (and subtle in heart). We must thus suppose that the woman was not unknown to the observer here describing her. He describes her first as she then appeared. שׁית Hitzig regards as equivalent to שׁוית, similitude (from שׁוה), and why? Because שׁית does not mean "to lay against," but "to place." But Ex 33:4 shows the contrary, and justifies the meaning attire, which the word also has in Ps 73:6. Meri less suitably compares 4Kings 9:30, but rightly explains תקון (dressing, ornament), and remarks that שׁית elliptical is equivalent to בּשׁית. It is not the nominative (Bertheau), but the accusative, as תבנית, Ps 144:12, Ewald, 279d. How Hitzig reaches the translation of ונצרת לב by "and an arrow in her heart" (et saucia corde)
(Note: Virgil's Aeneid, iv. 1.)
one can only understand by reading his commentary. The usage of the language, Prov 4:23, he remarks, among other things, would stamp her as a virtuous person. As if a phrase like נצר לב could be used both sensu bono and sensu malo! One can guard his heart when he protects it carefully against moral danger, or also when he purposely conceals that which is in it. The part. נצוּר signifies, Is 1:8, besieged (blockaded), Ezek 16:12, protected, guarded, and Is 48:6; Is 65:4, concealed, hidden. Ewald, 187b, refers these three significations in the two passages in Isaiah and in the passage before us to צרר, Niph. נצר (as נגל); but (1) one would then more surely take צוּר (cf. נמּול, נבכים) as the verbal stem; (2) one reaches the idea of the concealed (the hidden) easier from that of the preserved than from that of the confined. As one says in Lat. homo occultus, tectus, abstrusus, in the sense of κρυψίνους, so it is said of that woman נצרת לב, not so much in the sense of retenta cor, h.e. quae quod in corde haberet non pandebat, Fr. retenue (Cocc.), as in the sense of custodita cor, quae intentionem cordis mentemque suam callide novit premere (Mich.): she is of a hidden mind, of a concealed nature; for she feigns fidelity to her husband and flatters her paramours as her only beloved, while in truth she loves none, and each of them is to her only a means to an end, viz., to the indulgence of her worldly sensual desire. For, as the author further describes here, she is המיּה (fem. of המה = המי, as Prov 1:21; Is 22:2), tumultuosa, externally as internally impetuous, because full of intermingling lust and deceit (opp. ἡσύχιος, 1Pet 3:4; Ti1 2:11), and סררת, self-willed, not minding the law of duty, of discretion, or of modesty (from סרר, Arab. sharr, pervicacem, malum esse). She is the very opposite of the noiseless activity and the gentle modesty of a true house-wife, rude, stubborn, and also vagrant like a beast in its season (Hos 4:14): in domo ipsius residere nequeunt pedes ejus; thus not οἰκουρός or οἰκουργός (Tit 2:5), far removed from the genuine woman - like εἴσω ἥσυχον μένειν δόμων
(Note: Eurip. Herac.) - a radt, as they call such a one in Arab. (Wnsche on Hos 12:1)
or as she is called in Aram. נפקת בּרא.
Prov 7:12
This verse shows how she conducts herself when she wanders abroad. It is no common street-walker who is designated (no "Husterin," Arab. ḳaḥbt, after which also the female demon-name (Arab.) se'alâ is explained), but that licentious married wife, who, no better than such a strumpet when she wanders abroad, hunts after lovers. The alternating פּעם (properly a stroke) Fleischer compares with the Arab. synonyms, marrt, a going over, karrt, a going back, una volta, una fiata, une fois (Orelli, Synon. der Zeit und Ewigkeit, p. 51). Regarding חוּץ, vid., at Prov 5:16 : it is the free space without, before the house-door, or also before the gate of the city; the parallelism speaks here and at Prov 1:20 more in favour of the former signification.
John Gill
7:10 And, behold, there met him a woman,.... A married woman, and an adulteress, as the following account of her shows; as soon as ever she discerned the young man before described, who she knew, by his air, walk, and dress, was a fit person for her turn, she at once set out from her house, or the corner where she stood, and met him; she did not wait till he came up and made his suit to her, but she went out, and first attacked him; wherefore the word "behold" is prefixed as a note of admiration at the impudence of the woman, and as a note of attention to observe the consequence of this affair. This woman represents the woman on a scarlet-coloured beast, the mother of harlots, who, though she pretends to be the spouse of Christ, is an arrant whore, Rev_ 17:3;
with the attire of a harlot; not with her face veiled, as Tamar was, Gen 38:14; for though that might be the sign of a harlot in the daytime, yet not in the night, as this was; rather with showy gaudy garments, such as the Athenian whores wore, or short ones, as the Romans; the word signifies one fitted to her body, neat and well shaped, to recommend her: so the woman, the whore of Rome, is said to be arrayed in purple and scarlet colour, and decked with gold, and precious stones, and pearls; signifying the outward pomp and splendour of the Romish religion, designed to captivate weak and unwary minds; see Gill on Rev_ 17:4;
and subtle of heart; mistress of all artful and intriguing methods to seduce and ensnare (g); or, "reserved of heart" (h), cautious and wary what she said, told everything that was encouraging, but kept back what was discouraging; or she kept her own heart to herself, while she stole the hearts of others; so the Targum renders it,
"which takes away the hearts of young men;''
and to the same purpose are the versions of the Septuagint, Syriac, and Arabic: the subtlety of the popes, priests, jesuits, and other emissaries of Rome, to deceive the hearts of the simple, is well known; the coming of antichrist was after the working of Satan, with all deceivableness of unrighteousness, Th2 2:9.
(g) "Fallendique vias mille ministret amor", Tibullus ad Junonem, 6. v. 12. (h) "cauta corde", Tigurine version, Mercerus: Gejerus; "retento corde", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
7:10 attire--that of harlots was sometimes peculiar.
subtile--or, "wary," "cunning."
7:117:11: Եւ ՚ի տան ո՛չ դադարեն ոտք նորա.
11 Նրա ոտքերը տանը դադար չեն առնում, եւ նա մերթ թափառում է դուրսը,
11 Անիկա աղաղակող ու անզգամ էր Ու անոր ոտքերը իր տանը մէջ չէին կենար
սրարբեալ`` եւ պակշոտեալ, ի տան ոչ դադարեն ոտք նորա:

7:11: Եւ ՚ի տան ո՛չ դադարեն ոտք նորա.
11 Նրա ոտքերը տանը դադար չեն առնում, եւ նա մերթ թափառում է դուրսը,
11 Անիկա աղաղակող ու անզգամ էր Ու անոր ոտքերը իր տանը մէջ չէին կենար
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 шумливая и необузданная; ноги ее не живут в доме ее:
7:11 ἀνεπτερωμένη αναπτεροω though; while ἐστιν ειμι be καὶ και and; even ἄσωτος ασωτος in οἴκῳ οικος home; household δὲ δε though; while οὐχ ου not ἡσυχάζουσιν ησυχαζω tranquil; keep quiet οἱ ο the πόδες πους foot; pace αὐτῆς αυτος he; him
7:11 הֹמִיָּ֣ה hōmiyyˈā המה make noise הִ֣יא hˈî הִיא she וְ wᵊ וְ and סֹרָ֑רֶת sōrˈāreṯ סרר rebel בְּ֝ ˈbᵊ בְּ in בֵיתָ֗הּ vêṯˈāh בַּיִת house לֹא־ lō- לֹא not יִשְׁכְּנ֥וּ yiškᵊnˌû שׁכן dwell רַגְלֶֽיהָ׃ raḡlˈeʸhā רֶגֶל foot
7:11. quietis inpatiens nec valens in domo consistere pedibus suisNot bearing to be quiet, not able to abide still at home,
11. She is clamorous, and wilful; her feet abide not in her house:
7:11. unwilling to bear silence, unable to keep her feet at home,
7:11. (She [is] loud and stubborn; her feet abide not in her house:
She [is] loud and stubborn; her feet abide not in her house:

7:11 шумливая и необузданная; ноги ее не живут в доме ее:
7:11
ἀνεπτερωμένη αναπτεροω though; while
ἐστιν ειμι be
καὶ και and; even
ἄσωτος ασωτος in
οἴκῳ οικος home; household
δὲ δε though; while
οὐχ ου not
ἡσυχάζουσιν ησυχαζω tranquil; keep quiet
οἱ ο the
πόδες πους foot; pace
αὐτῆς αυτος he; him
7:11
הֹמִיָּ֣ה hōmiyyˈā המה make noise
הִ֣יא hˈî הִיא she
וְ wᵊ וְ and
סֹרָ֑רֶת sōrˈāreṯ סרר rebel
בְּ֝ ˈbᵊ בְּ in
בֵיתָ֗הּ vêṯˈāh בַּיִת house
לֹא־ lō- לֹא not
יִשְׁכְּנ֥וּ yiškᵊnˌû שׁכן dwell
רַגְלֶֽיהָ׃ raḡlˈeʸhā רֶגֶל foot
7:11. quietis inpatiens nec valens in domo consistere pedibus suis
Not bearing to be quiet, not able to abide still at home,
7:11. unwilling to bear silence, unable to keep her feet at home,
7:11. (She [is] loud and stubborn; her feet abide not in her house:
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Adam Clarke: Commentary on the Bible - 1831
7:11: She is loud and stubborn - המיה homiyah, she is never at rest, always agitated; busily employed to gain her end, and this is to go into the path of error: סררת sorereth, "turning aside;" preferring any way to the right way. And, therefore, it is added, her feet abide not in her house, she gads abroad; and this disposition probably first led her to this vice.
Albert Barnes: Notes on the Bible - 1834
7:11: Loud and stubborn - Both words describe the half-animal signs of a vicious nature. Compare Hos 4:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: loud: Pro 9:13, Pro 25:24, Pro 27:14, Pro 27:15, Pro 31:10-31
her feet: Gen 18:9; Ti1 5:13, Ti1 5:14; Tit 2:5
Proverbs 7:12
Geneva 1599
7:11 (She (d) [is] loud and stubborn; her feet abide not in her house:
(d) He describes certain conditions, which are peculiar to harlots.
John Gill
7:11 She is loud and stubborn,.... "Loud"; not that her voice may be heard, and so be found by those that seek her in the dark, as Aben Ezra interprets it; but rather clamorous, noisy, and talkative, when she has got her gallant with her; pouring out foolish and unchaste words to allure and entice him; unless it is to be understood of her bawling and scolding, when within doors, at her husband, in order to get him out, and be rid of him; to whom she is "stubborn" or "rebellious", as the Targum, breaking covenant with him, and disobeying his commands; and departing from him, declining out of the way, as Jarchi; speaking rebellion, as Aben Ezra: all which agree with the whore of Rome, who is rebellious against Christ, whose spouse she professes to be; is perfidious to him, disobedient to his commandments; is gone out of the way of his truths and ordinances, and publishes and encourages everything that is contrary thereunto; as well as has a mouth speaking blasphemies, Rev_ 13:5;
her feet abide not in her house; to attend the business of it; but site is gadding abroad to seek her lovers, and bring them in; it is the character of good women that they are keepers at home, but it is the sign of a harlot to gad abroad, which is enlarged upon in Prov 7:11.
Robert Jamieson, A. R. Fausset and David Brown
7:11 loud--or, "noisy," "bustling."
stubborn--not submissive.
without . . . streets, . . . corner--(Compare Ti1 5:13; Tit 2:5).
7:127:12: Ժամանա՛կ ինչ արտաքոյ յածի եւ ժամանակ ինչ ընդ հրապարակս առ ամենայն անկեան դարանակալ լինի[7908]։ [7908] Ոմանք. Զի ժամանակ ինչ... ՚ի հրապարակս։
12 մերթ անցնում է փողոց ու հրապարակ եւ դարանամուտ է լինում ամէն պատահած անկիւնում:
12 Երբեմն՝ դուրսը, երբեմն՝ հրապարակները Եւ ամէն անկիւնի քով դարանամուտ կ’ըլլար։
զի ժամանակ ինչ արտաքոյ յածի, եւ ժամանակ ինչ ի հրապարակս առ ամենայն անկեան դարանակալ լինի:

7:12: Ժամանա՛կ ինչ արտաքոյ յածի եւ ժամանակ ինչ ընդ հրապարակս առ ամենայն անկեան դարանակալ լինի[7908]։
[7908] Ոմանք. Զի ժամանակ ինչ... ՚ի հրապարակս։
12 մերթ անցնում է փողոց ու հրապարակ եւ դարանամուտ է լինում ամէն պատահած անկիւնում:
12 Երբեմն՝ դուրսը, երբեմն՝ հրապարակները Եւ ամէն անկիւնի քով դարանամուտ կ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 то на улице, то на площадях, и у каждого угла строит она ковы.
7:12 χρόνον χρονος time; while γάρ γαρ for τινα τις anyone; someone ἔξω εξω outside ῥέμβεται ρεμβω time; while δὲ δε though; while ἐν εν in πλατείαις πλατυς broad; street παρὰ παρα from; by πᾶσαν πας all; every γωνίαν γωνια corner ἐνεδρεύει ενεδρευω ambush
7:12 פַּ֤עַם׀ pˈaʕam פַּעַם foot בַּ ba בְּ in † הַ the ח֗וּץ ḥˈûṣ חוּץ outside פַּ֥עַם pˌaʕam פַּעַם foot בָּ bā בְּ in † הַ the רְחֹבֹ֑ות rᵊḥōvˈôṯ רְחֹב open place וְ wᵊ וְ and אֵ֖צֶל ʔˌēṣel אֵצֶל side כָּל־ kol- כֹּל whole פִּנָּ֣ה pinnˈā פִּנָּה corner תֶאֱרֹֽב׃ ṯeʔᵉrˈōv ארב lie in ambush
7:12. nunc foris nunc in plateis nunc iuxta angulos insidiansNow abroad, now in the streets, now lying in wait near the corners.
12. Now she is in the streets, now in the broad places, and lieth in wait at every corner.
7:12. now outside, now in the streets, now lying in ambush near the corners.
7:12. Now [is she] without, now in the streets, and lieth in wait at every corner.)
Now [is she] without, now in the streets, and lieth in wait at every corner:

7:12 то на улице, то на площадях, и у каждого угла строит она ковы.
7:12
χρόνον χρονος time; while
γάρ γαρ for
τινα τις anyone; someone
ἔξω εξω outside
ῥέμβεται ρεμβω time; while
δὲ δε though; while
ἐν εν in
πλατείαις πλατυς broad; street
παρὰ παρα from; by
πᾶσαν πας all; every
γωνίαν γωνια corner
ἐνεδρεύει ενεδρευω ambush
7:12
פַּ֤עַם׀ pˈaʕam פַּעַם foot
בַּ ba בְּ in
הַ the
ח֗וּץ ḥˈûṣ חוּץ outside
פַּ֥עַם pˌaʕam פַּעַם foot
בָּ בְּ in
הַ the
רְחֹבֹ֑ות rᵊḥōvˈôṯ רְחֹב open place
וְ wᵊ וְ and
אֵ֖צֶל ʔˌēṣel אֵצֶל side
כָּל־ kol- כֹּל whole
פִּנָּ֣ה pinnˈā פִּנָּה corner
תֶאֱרֹֽב׃ ṯeʔᵉrˈōv ארב lie in ambush
7:12. nunc foris nunc in plateis nunc iuxta angulos insidians
Now abroad, now in the streets, now lying in wait near the corners.
7:12. now outside, now in the streets, now lying in ambush near the corners.
7:12. Now [is she] without, now in the streets, and lieth in wait at every corner.)
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Adam Clarke: Commentary on the Bible - 1831
7:12: Now is she without - She is continually exposing herself, and showing by her gait and gestures what she is, and what she wants. These two verses are a parenthesis, intended to show the character of the woman.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: Pro 9:14, Pro 23:28; Jer 2:20, Jer 2:33, Jer 2:36, Jer 3:2; Eze 16:24, Eze 16:25, Eze 16:31; Rev 18:3, Rev 18:23
Proverbs 7:13
John Gill
7:12 Now is she without,.... The word for whore is sometimes rendered in the Targum (i) one that goes abroad, or without her house; sitting or standing at the door of it, in an idle posture, and in order to invite her lovers in; and if she can get none this way, or quickly, grows impatient: she is
now in the streets; takes her walks abroad in the streets of the city, to see who she can light of, to pick up and bring home;
and lieth in wait at every corner; of the street, where more ways meet, sometimes at one corner, and sometimes at another, that she may take all that comes; sometimes she is "without" in the fields, and in the country, to see what she can meet with there; and sometimes in the "streets" of the city, and in the populous places of it, in the markets, and courts, and in every private corner, trying all ways to gain lovers, and satisfy her lust (k): all which may represent the diligence and industry, art and cunning, of the Romish emissaries to gain proselytes to their idolatrous worship, who everywhere lie in wait to deceive.
(i) Targ. Onk. in Gen. xxxiv. 31. (k) "Mille modi veneris", Ovid de Arte Amandi, l. 3. prope finem.
John Wesley
7:12 Without - Without the door of her house. Corner - Of the streets, where she might either conceal or discover herself, as she saw fit.
7:137:13: Ապա բուռն հարեալ համբուրեա՛ց զնա, եւ լրբենի երեսօք ասէ ցնա.
13 Ահա նա որսում է մէկին, գրկում եւ համբուրում նրան եւ լրբենի երեսով ասում է նրան.
13 Զանիկա բռնեց, համբուրեց Ու լիրբ երեսով անոր ըսաւ
Ապա բուռն հարեալ համբուրեաց զնա, եւ լրբենի երեսօք ասէ ցնա:

7:13: Ապա բուռն հարեալ համբուրեա՛ց զնա, եւ լրբենի երեսօք ասէ ցնա.
13 Ահա նա որսում է մէկին, գրկում եւ համբուրում նրան եւ լրբենի երեսով ասում է նրան.
13 Զանիկա բռնեց, համբուրեց Ու լիրբ երեսով անոր ըսաւ
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 Она схватила его, целовала его, и с бесстыдным лицом говорила ему:
7:13 εἶτα ειτα then ἐπιλαβομένη επιλαμβανομαι take hold / after ἐφίλησεν φιλεω like; fond of αὐτόν αυτος he; him ἀναιδεῖ αναιδης though; while προσώπῳ προσωπον face; ahead of προσεῖπεν προσειπον he; him
7:13 וְ wᵊ וְ and הֶחֱזִ֣יקָה heḥᵉzˈîqā חזק be strong בֹּ֖ו bˌô בְּ in וְ wᵊ וְ and נָ֣שְׁקָה־ nˈāšᵊqā- נשׁק kiss לֹּ֑ו llˈô לְ to הֵעֵ֥זָה hēʕˌēzā עזז be strong פָ֝נֶ֗יהָ ˈfānˈeʸhā פָּנֶה face וַ wa וְ and תֹּ֣אמַר ttˈōmar אמר say לֹֽו׃ lˈô לְ to
7:13. adprehensumque deosculatur iuvenem et procaci vultu blanditur dicensAnd catching the young man, she kisseth him, and with an impudent face, flattereth, saying:
13. So she caught him, and kissed him, with an impudent face she said unto him:
7:13. And overtaking the youth, she kisses him, and with a provocative face, she flatters him, saying:
7:13. So she caught him, and kissed him, [and] with an impudent face said unto him,
So she caught him, and kissed him, [and] with an impudent face said unto him:

7:13 Она схватила его, целовала его, и с бесстыдным лицом говорила ему:
7:13
εἶτα ειτα then
ἐπιλαβομένη επιλαμβανομαι take hold / after
ἐφίλησεν φιλεω like; fond of
αὐτόν αυτος he; him
ἀναιδεῖ αναιδης though; while
προσώπῳ προσωπον face; ahead of
προσεῖπεν προσειπον he; him
7:13
וְ wᵊ וְ and
הֶחֱזִ֣יקָה heḥᵉzˈîqā חזק be strong
בֹּ֖ו bˌô בְּ in
וְ wᵊ וְ and
נָ֣שְׁקָה־ nˈāšᵊqā- נשׁק kiss
לֹּ֑ו llˈô לְ to
הֵעֵ֥זָה hēʕˌēzā עזז be strong
פָ֝נֶ֗יהָ ˈfānˈeʸhā פָּנֶה face
וַ wa וְ and
תֹּ֣אמַר ttˈōmar אמר say
לֹֽו׃ lˈô לְ to
7:13. adprehensumque deosculatur iuvenem et procaci vultu blanditur dicens
And catching the young man, she kisseth him, and with an impudent face, flattereth, saying:
7:13. And overtaking the youth, she kisses him, and with a provocative face, she flatters him, saying:
7:13. So she caught him, and kissed him, [and] with an impudent face said unto him,
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Adam Clarke: Commentary on the Bible - 1831
7:13: So she caught him - Laid fast hold on him, and kissed him, to show that she was affectionately attached to him.
And with an impudent face - העזה פניה heezzah paneyha, "she strengthened her countenance," assumed the most confident look she could; endeavored to appear friendly and sincere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: she: Gen 39:7, Gen 39:12; Num 25:1, Num 25:6-8, Num 31:16; Eze 16:33; Rev 2:20
with an impudent face said: Heb. she strengthened her face and said, Isa 50:7; Eze 2:4, Eze 2:6, Eze 3:7-9
Proverbs 7:14
Carl Friedrich Keil and Franz Delitzsch
7:13
After this digression the poet returns to the subject, and further describes the event as observed by himself.
And she laid hold on him and kissed him;
Put on a bold brow and said to him.
The verb נשׁק is here, after its primary signification, connected with the dat.: osculum fixit ei. Thus also Gen 27:26 is construed, and the Dagesh in לּו is, as there, Dag. forte conj., after the law for which the national grammarians have coined the technical name אתי מרחיק (veniens e longinquo, "coming out of the distance," i.e., the attraction of a word following by one accented on the penult.). The penult.-accenting of נשׁקה is the consequence of the retrogression of the accent (נסוג אחור), which, here where the word from the first had the penult, only with Metheg, and thus with a half a tone, brings with it the dageshing of the לו following, as the original penultima-accenting of והחזיקה does of the בו which follows it, for the reading בּו by Lwenstein is contrary to the laws of punctuation of the Textus receptus under consideration here.
(Note: Vid., Baer's Torath Emeth, p. 29f., and Psalmen-Commentar under Ps 52:5.)
As בו and לו have received the doubling Dagesh, so on the other hand, according to Ewald, 193b, it has disappeared from העזה (written with Raphe according to Kimchi, Michlol 145a). And as נשׁקה has the tone thrown back, so the proper pausal ותּאמר is accented on the ult., but without attracting the לו following by dageshing, which is the case only when the first of the two words terminates in the sound of ā (āh). העז פניו is said of one who shows firmness of hardness of countenance (Arab. slabt alwajh), i.e., one who shows shamelessness, or, as we say, an iron forehead (Fl.).
John Gill
7:13 So she caught him, and kissed him,.... The young man that went near her corner where she was plying, or in the way to her house, where she was sitting, or standing, waiting and watching for such an opportunity, for such a person, as a prey to fasten on; and no sooner she saw him, and come up to him, but, without any ceremony or address, she laid hold upon him, as the word (l) signifies, threw her arms about his neck, and embraced him in them; and, what is unusual for women to do, kissed him, in order to stir up wanton affections and impure desires in him;
and with an impudent face; or, "and she strengthened her face" (m); rubbed her forehead, put on a brasen face, a whore's front; see Jer 3:3. And
said unto him; accosted him in the following manner, without shame or blushing.
(l) "apprehendit eum", Pagninus, Mercerus, Gejerus, Michaelis, Schultens. (m) "et roboravit facies suas", Montanus; "vultumque suum obfirmavit", Schultens, so Michaelis; "obfirmabat", Cocceius.
Robert Jamieson, A. R. Fausset and David Brown
7:13 The preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Lev 3:9, &c.). This feast she professes was prepared for him whom she boldly addresses as one sought specially to partake of it.
7:147:14: Ուխտք խաղաղութեան են ինձ. այսօր հատուցանե՛մ զաղօթս իմ։
14 «Ես խաղաղութեան ուխտ էի արել, այսօր ուխտս կատարեցի,
14 «Իմ քովս խաղաղութեան զոհեր կան, Ես այսօր իմ ուխտերս կատարեցի։
[99]Ուխտք խաղաղութեան են ինձ, այսօր հատուցանեմ [100]զաղօթս իմ:

7:14: Ուխտք խաղաղութեան են ինձ. այսօր հատուցանե՛մ զաղօթս իմ։
14 «Ես խաղաղութեան ուխտ էի արել, այսօր ուխտս կատարեցի,
14 «Իմ քովս խաղաղութեան զոհեր կան, Ես այսօր իմ ուխտերս կատարեցի։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14
7:14 θυσία θυσια immolation; sacrifice εἰρηνική ειρηνικος peaceful μοί μοι me ἐστιν ειμι be σήμερον σημερον today; present ἀποδίδωμι αποδιδωμι render; surrender τὰς ο the εὐχάς ευχη wish; vow μου μου of me; mine
7:14 זִבְחֵ֣י zivḥˈê זֶבַח sacrifice שְׁלָמִ֣ים šᵊlāmˈîm שֶׁלֶם final offer עָלָ֑י ʕālˈāy עַל upon הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day שִׁלַּ֥מְתִּי šillˌamtî שׁלם be complete נְדָרָֽי׃ nᵊḏārˈāy נֶדֶר vow
7:14. victimas pro salute debui hodie reddidi vota meaI vowed victims for prosperity, this day I have paid my vows.
14. Sacrifices of peace offerings are with me; this day have I paid my vows.
7:14. “I vowed sacrifices for well-being. Today I have repaid my vows.
7:14. [I have] peace offerings with me; this day have I payed my vows.
I have peace offerings with me; this day have I payed my vows:

7:14 <<мирная жертва у меня: сегодня я совершила обеты мои;
7:14
θυσία θυσια immolation; sacrifice
εἰρηνική ειρηνικος peaceful
μοί μοι me
ἐστιν ειμι be
σήμερον σημερον today; present
ἀποδίδωμι αποδιδωμι render; surrender
τὰς ο the
εὐχάς ευχη wish; vow
μου μου of me; mine
7:14
זִבְחֵ֣י zivḥˈê זֶבַח sacrifice
שְׁלָמִ֣ים šᵊlāmˈîm שֶׁלֶם final offer
עָלָ֑י ʕālˈāy עַל upon
הַ֝ ˈha הַ the
יֹּ֗ום yyˈôm יֹום day
שִׁלַּ֥מְתִּי šillˌamtî שׁלם be complete
נְדָרָֽי׃ nᵊḏārˈāy נֶדֶר vow
7:14. victimas pro salute debui hodie reddidi vota mea
I vowed victims for prosperity, this day I have paid my vows.
7:14. “I vowed sacrifices for well-being. Today I have repaid my vows.
7:14. [I have] peace offerings with me; this day have I payed my vows.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:14: I have peace-offerings with me - More literally, "the sacrifices of the peace-offerings are with me." Peace-offerings Mymlv shelamim, were offerings the spiritual design of which was to make peace between God and man, to make up the breach between them which sin had occasioned; see the notes on Leviticus 7 (note), where every kind of sacrifice offered under the law is explained. When the blood of these was poured out at the altar, and the fat burnt there, the breast and right shoulder were the priest's portion; but the rest of the carcass belonged to the sacrificer, who might carry it home, and make a feast to his friends. See Lev 3:1-11. Much light is cast on this place by the fact that the gods in many parts of the East are actually worshipped in brothels, and fragments of the offerings are divided among the wretches who fall into the snare of the prostitutes - Ward's Customs.
Have I payed my vows - She seems to insinuate that she had made a vow for the health and safety of this young man; and having done so, and prepared the sacrificial banquet, came actually out to seek him, that he might partake of it with her, Pro 7:15. But, as she intended to proceed farther than mere friendship, she was obliged to avail herself of the night season, and the absence of her husband.
Albert Barnes: Notes on the Bible - 1834
7:14: This pretence of a religious feast gives us an insight into some strange features of popular religion under the monarchy of Judah. The harlot uses the technical word Lev 3:1 for the "peace-offerings," and makes them the starting-point for her sin. They have to be eaten on the same day that they are offered Lev 7:15-16, and she invites her victim to the feast. She who speaks is a "foreigner" who, under a show of conformity to the religion of Israel, still retains her old notions (see Pro 2:16 note), and a feast-day to her is nothing but a time of self-indulgence, which she may invite another to share with her. If we assume, as probable, that these harlots of Jerusalem were mainly of Phoenician origin, the connection of their worship with their sin would be but the continuation of their original "cultus."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: I have peace offerings with me: Heb. Peace-offerings are upon me, Pro 15:8, Pro 17:1, Pro 21:27; Lev 7:15; Deu 12:6, Deu 12:7
this: Sa2 15:7-9; Kg1 21:9, Kg1 21:10; Joh 18:28
Proverbs 7:16
Carl Friedrich Keil and Franz Delitzsch
7:14
She laid hold on him and kissed him, both of which actions were shameless, and then, assuming the passivity and modesty befitting the woman, and disregarding morality and the law, she said to the youth:
14 "To bring peace-offerings was binding upon me,
To-day have I redeemed my vows.
15 Therefore am I come out to meet thee,
To seek thy face, and have found thee."
We have translated זבחי שׁלמים "peace-offerings," proceeding on the principle that שׁלם (sing. only Amos 5:22, and on the Phoenician altar at Marseilles) denotes contracting friendship with one (from שׁלם, to hold friendly relationship), and then the gifts having this in view; for the idea of this kind of offering is the attestation and confirmation of communion with God. But in view of the derivatives שׁלמנים and שׁלּוּם, it is perhaps more appropriate to combine שׁלם with שׁלּם, to discharge perfectly, and to translate it thank-payment-offering, or with v. Hofmann, a due-offering, where not directly thank-offering; for the proper eucharistic offering, which is the expression of thanks on a particular occasion, is removed from the species of the Shelamim by the addition of the words על־תּודה (Lev 7:12-25). The characteristic of the Shelamim is the division of the flesh of the sacrifice between Jahve and His priests on the one side, and the person (or persons) bringing it on the other side: only one part of the flesh of the sacrifice was Jahve's, consumed by fire (Lev 3:16); the priests received one part; those who brought the offering received back another part as it were from the altar of God, that they might eat it with holy joy along with their household. So here the adulteress says that there was binding upon her, in consequence of a vow she had taken, the duty of presenting peace-offerings, or offerings that were due; to-day (she reckons the day in the sense of the dies civilis from night to night) she has performed her duties, and the שׁלמי נדר have yielded much to her that she might therewith regale him, her true lover; for with על־כּן she means to say that even the prospect of the gay festival which she can prepare for him moved her thus to meet him. This address of the woman affords us a glimpse into the history of the customs of those times. The Shelamim meals degenerated in the same manner as our Kirmsen.
(Note: Kirmse = anniversary of the dedication of a church, village fte.)
Secularization lies doubly near to merrymaking when the law sanctions this, and it can conceal itself behind the mask of piety. Regarding שׁחר, a more exact word for בּקּשׁ, vid., at Prov 1:28. To seek the countenance of one is equivalent to to seek his person, himself, but yet not without reference to the wished-for look [aspectus] of the person.
Geneva 1599
7:14 [I have] (e) peace offerings with me; this (f) day have I paid my vows.
(e) Because in peace offerings a portion is returned to them that offered, she shows him that she has meat at home to make good cheer with or else she would use some cloak of holiness till she had gotten him in her snares.
(f) Which declares that harlots outwardly will seem holy and religious: both because they may better deceive others, and also thinking to observe ceremonies and offerings to make satisfaction for their sins.
John Gill
7:14 I have peace offerings with me,.... Meaning at her house. These peace offerings were of the eucharistic kind; they were offered by way of thanksgiving for favours received; the greatest part of which, all excepting the fat on the kidneys, the rump of the sheep, the breast and right shoulder, which were the priest's, were returned to the offerers to feast upon with their friends, and were to be eaten the same day, Lev 7:11. This she said to show that she was no common strumpet, or that prostituted herself for gain; that she was a sufficient housewife, had a considerable affluence of life, her substance greatly increased, for which she had made her thank offering that day; that she wanted nothing of him but his company, and the enjoyment of him; and that she had good cheer to regale him with. She was properly "a holy" religious harlot, as the word sometimes signifies; and such is the church of Rome, which makes great pretensions to devotion and religion, yet is the mother of harlots, and abominations of the earth, Rev_ 17:5;
this day have I paid my vows; not on account of the young man, and for his health, and for meeting with him; for those vows were not now made to be paid, but were made and paid already: but her vows of peace offerings and thanksgivings, which, as she had promised, she had performed. Under this point may be reckoned the vows of virginity and celibacy, through a show of which the most shocking iniquities are committed by the members of the church of Rome.
John Wesley
7:14 Offerings - I have paid my peace - offerings which I had vowed. Whereby she signifies, that she had plentiful provisions at her house for his entertainment. For the peace - offerings were to be of the best flesh, Lev 22:21, and a considerable part of these offerings fell to the offerer's share.
7:157:15: Սմին իրի իսկ ելի ընդ առաջ քո. ցանկացեալ երեսաց քոց գտի զքեզ[7909]։ [7909] Ոսկան. Նմին իրի իսկ ե՛՛։
15 դրա համար էլ ընդառաջ ելայ քեզ՝ երեսդ տեսնելու համար, եւ ահա գտայ քեզ:
15 Անոր համար ելայ քեզ դիմաւորելու, Քու երեսդ փնտռելու ու քեզ գտայ։
սմին իրի իսկ ելի ընդ առաջ քո. ցանկացեալ երեսաց քոց` գտի զքեզ:

7:15: Սմին իրի իսկ ելի ընդ առաջ քո. ցանկացեալ երեսաց քոց գտի զքեզ[7909]։
[7909] Ոսկան. Նմին իրի իսկ ե՛՛։
15 դրա համար էլ ընդառաջ ելայ քեզ՝ երեսդ տեսնելու համար, եւ ահա գտայ քեզ:
15 Անոր համար ելայ քեզ դիմաւորելու, Քու երեսդ փնտռելու ու քեզ գտայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:157:15 поэтому и вышла навстречу тебе, чтобы отыскать тебя, и нашла тебя;
7:15 ἕνεκα ενεκα for the sake of; on account of τούτου ουτος this; he ἐξῆλθον εξερχομαι come out; go out εἰς εις into; for συνάντησίν συναντησις meeting σοι σοι you ποθοῦσα ποθεω the σὸν σος your πρόσωπον προσωπον face; ahead of εὕρηκά ευρισκω find σε σε.1 you
7:15 עַל־ ʕal- עַל upon כֵּ֭ן ˈkēn כֵּן thus יָצָ֣אתִי yāṣˈāṯî יצא go out לִ li לְ to קְרָאתֶ֑ךָ qᵊrāṯˈeḵā קרא encounter לְ lᵊ לְ to שַׁחֵ֥ר šaḥˌēr שׁחר look for פָּ֝נֶ֗יךָ ˈpānˈeʸḵā פָּנֶה face וָ wā וְ and אֶמְצָאֶֽךָּ׃ ʔemṣāʔˈekkā מצא find
7:15. idcirco egressa sum in occursum tuum desiderans te videre et repperiTherefore I am come out to meet thee, desirous to see thee, and I have found thee.
15. Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.
7:15. Because of this, I have gone out to meet you, desiring to see you, and I have found you.
7:15. Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.
Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee:

7:15 поэтому и вышла навстречу тебе, чтобы отыскать тебя, и нашла тебя;
7:15
ἕνεκα ενεκα for the sake of; on account of
τούτου ουτος this; he
ἐξῆλθον εξερχομαι come out; go out
εἰς εις into; for
συνάντησίν συναντησις meeting
σοι σοι you
ποθοῦσα ποθεω the
σὸν σος your
πρόσωπον προσωπον face; ahead of
εὕρηκά ευρισκω find
σε σε.1 you
7:15
עַל־ ʕal- עַל upon
כֵּ֭ן ˈkēn כֵּן thus
יָצָ֣אתִי yāṣˈāṯî יצא go out
לִ li לְ to
קְרָאתֶ֑ךָ qᵊrāṯˈeḵā קרא encounter
לְ lᵊ לְ to
שַׁחֵ֥ר šaḥˌēr שׁחר look for
פָּ֝נֶ֗יךָ ˈpānˈeʸḵā פָּנֶה face
וָ וְ and
אֶמְצָאֶֽךָּ׃ ʔemṣāʔˈekkā מצא find
7:15. idcirco egressa sum in occursum tuum desiderans te videre et repperi
Therefore I am come out to meet thee, desirous to see thee, and I have found thee.
7:15. Because of this, I have gone out to meet you, desiring to see you, and I have found you.
7:15. Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
7:15 Therefore came I forth to meet thee,.... Having so much good cheer at home, and none to eat of it with her; and having so fond and affectionate a regard to this young man, as she pretended; he being the only person in her thoughts, whom she hoped to meet with, and whose company she desired, and his only; though, had she met any other, she would have said the same things to them. Aben Ezra, upon Prov 7:14, says, she told him lies; probably that might be true; but this was no doubt a lie; and it is no unusual thing for the whore of Rome to speak lies in hypocrisy, Ti1 4:2;
diligently to seek thy face; which of all faces she desired to see, being most lovely to her; with the comeliness of which she was exceedingly taken and ravished, and got up betimes in the morning, as the word (n) signifies, even before day, to seek for him;
and I have found thee; which she speaks with a rapture and ecstasy of joy; blessing herself on this happy occasion, that she should come out so opportunely, and find him so quickly; intimating, that it was a kind providence, and that the thing was of God: so conversions to the antichristian church, which are the artifice of hell, are ascribed to the divine Being.
(n) "ad quaerendum mane", Montanus.
7:167:16: Երիզապատ պնդեցի զգահոյս իմ։ Պաստառալի՛ր Եգիպտացւովք զարդարեցի[7910]։ [7910] Ոմանք. Զգահոյս իմ. Եգիպտացի պաստառակալօք լցեալ զարդարեցի։
16 Ես գահաւորակս պատել եմ ծածկոցներով, զարդարել եգիպտական ճոխ կտաւներով,
16 Իմ անկողինս ծածկոցներով զարդարեր եմ, Եգիպտոսի ծաղկանկար բեհեզով։
Երիզապատ պնդեցի զգահոյս իմ, պաստառալիր Եգիպտացւովք զարդարեցի:

7:16: Երիզապատ պնդեցի զգահոյս իմ։ Պաստառալի՛ր Եգիպտացւովք զարդարեցի[7910]։
[7910] Ոմանք. Զգահոյս իմ. Եգիպտացի պաստառակալօք լցեալ զարդարեցի։
16 Ես գահաւորակս պատել եմ ծածկոցներով, զարդարել եգիպտական ճոխ կտաւներով,
16 Իմ անկողինս ծածկոցներով զարդարեր եմ, Եգիպտոսի ծաղկանկար բեհեզով։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 коврами я убрала постель мою, разноцветными тканями Египетскими;
7:16 κειρίαις κειρια bandage; wrapping τέτακα τεινω the κλίνην κλινη bed μου μου of me; mine ἀμφιτάποις αμφιταπος though; while ἔστρωκα στρωννυμι spread; make a bed τοῖς ο the ἀπ᾿ απο from; away Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
7:16 מַ֭רְבַדִּים ˈmarᵊvaddîm מַרְבַדִּים coverlets רָבַ֣דְתִּי rāvˈaḏtî רבד prepare עַרְשִׂ֑י ʕarśˈî עֶרֶשׂ couch חֲ֝טֻבֹ֗ות ˈḥᵃṭuvˈôṯ חטב be coloured אֵט֥וּן ʔēṭˌûn אֵטוּן linen מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:16. intexui funibus lectum meum stravi tapetibus pictis ex AegyptoI have woven my bed with cords, I have covered it with painted tapestry, brought from Egypt.
16. I have spread my couch with carpets of tapestry, with striped cloths of the yarn of Egypt.
7:16. I have woven my bed with cords. I have strewn it with embroidered tapestries from Egypt.
7:16. I have decked my bed with coverings of tapestry, with carved [works], with fine linen of Egypt.
I have decked my bed with coverings of tapestry, with carved [works], with fine linen of Egypt:

7:16 коврами я убрала постель мою, разноцветными тканями Египетскими;
7:16
κειρίαις κειρια bandage; wrapping
τέτακα τεινω the
κλίνην κλινη bed
μου μου of me; mine
ἀμφιτάποις αμφιταπος though; while
ἔστρωκα στρωννυμι spread; make a bed
τοῖς ο the
ἀπ᾿ απο from; away
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
7:16
מַ֭רְבַדִּים ˈmarᵊvaddîm מַרְבַדִּים coverlets
רָבַ֣דְתִּי rāvˈaḏtî רבד prepare
עַרְשִׂ֑י ʕarśˈî עֶרֶשׂ couch
חֲ֝טֻבֹ֗ות ˈḥᵃṭuvˈôṯ חטב be coloured
אֵט֥וּן ʔēṭˌûn אֵטוּן linen
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
7:16. intexui funibus lectum meum stravi tapetibus pictis ex Aegypto
I have woven my bed with cords, I have covered it with painted tapestry, brought from Egypt.
7:16. I have woven my bed with cords. I have strewn it with embroidered tapestries from Egypt.
7:16. I have decked my bed with coverings of tapestry, with carved [works], with fine linen of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:16: I have decked my bed - ערשי arsi, "my couch or sofa;" distinguished from משכבי mishcabi, "my bed," Pro 7:17, the place to sleep on, as the other was the place to recline on at meals. The tapestry, מרבדים marbaddim, mentioned here seems to refer to the covering of the sofa; exquisitely woven and figured cloth. חטבות אטון chatuboth etun, the Targum translates painted carpets, such as were manufactured in Egypt; some kind of embroidered or embossed stuff is apparently meant.
Albert Barnes: Notes on the Bible - 1834
7:16: The words point to the art and commerce which flourished under Solomon.
Carved works - Most commentators take the original as meaning "striped coverlets of linen of Egypt."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: decked: Sol 1:16, Sol 3:7-10; Rev 2:22
fine: Kg1 10:28; Isa 19:9; Eze 27:7
Proverbs 7:17
Carl Friedrich Keil and Franz Delitzsch
7:16
Thus she found him, and described to him the enjoyment which awaited him in eating and drinking, then in the pleasures of love.
16 "My bed have I spread with cushions,
Variegated coverlets, Egyptian linen;
17 I have sprinkled my couch
With myrrh, aloes, and cinnamon.
18 Come then, we will intoxicate ourselves with love till the morning,
And will satisfy ourselves in love."
The noun ערשׂ, from ערשׂ, = Arab. 'arash, aedificare, fabricari, signifies generally the wooden frame; thus not so much the bed within as the erected bed-place (cf. Arab. 'arsh, throne, and 'arysh, arbour). This bedstead she had richly and beautifully cushioned, that it might be soft and agreeable. רבד, from רב, signifies to lay on or apply closely, thus either vincire (whence the name of the necklace, Gen 41:42) or sternere (different from רפד, Job 17:13, which acquires the meaning sternere from the root-meaning to raise up from under, sublevare), whence מרבדּים, cushions, pillows, stragulae. Bttcher punctuates מרבדּים incorrectly; the ב remains aspirated, and the connection of the syllables is looser than in מרבּה, Ewald, 88d. The צטבות beginning the second half-verse is in no case an adjective to מרבדים, in every case only appos., probably an independent conception; not derived from חטב (cogn. חצב), to hew wood (whence Arab. ḥaṭab, fire-wood), according to which Kimchi, and with him the Graec. Venet. (περιξύστοις), understands it of the carefully polished bed-poles or bed-boards, but from חטב = Arab. khaṭeba, to be streaked, of diverse colours (vid., under Ps 144:12), whence the Syriac machṭabto, a figured (striped, checkered) garment. Hitzig finds the idea of coloured or variegated here unsuitable, but without justice; for the pleasantness of a bed is augmented not only by its softness, but also by the impression which its costliness makes on the eye. The following אטוּן מצרים stands in an appositional relation to חטבות, as when one says in Arabic taub-un dı̂bâg'-un, a garment brocade = of brocade. אטוּן (after the Syr. for אטוּן, as אמוּן) signifies in the Targum the cord (e.g., Jer 38:6), like the Arab. ṭunub, Syr. (e.g., Is 54:2) tûnob; the root is טן, not in the sense of to bind, to wind (Deitr.), but in the sense of to stretch; the thread or cord is named from the extension in regard to length, and אטון is thus thread-work, whether in weaving or spinning.
(Note: Hence perhaps the Greek ὀθόνη, which Fick in his Vergl. Wrterbuch connects with the Arab. verb-root vadh, to bind, wind, clothe, but not without making thereto interrogation marks.)
The fame of Egyptian manufactures is still expressed in the Spanish aclabtea, fine linen cloth, which is equivalent to the modern Arabic el-ḳobṭı̂je (ḳibṭije); they had there particularly also an intimate acquaintance with the dye stuffs found in the plants and fossils of the country (Klemm's Culturgeschichte, v. 308-310).
Prov 7:17-18
These verses remind us of expressions in the Canticles. There, at Prov 4:14, are found the three names for spicery as here, and one sees that מר אהלים are not to be connected genitively: there are three things, accented as in the title-verse Prov 1:3. The myrrh, מר (Balsamodendron myrrha), belongs, like the frankincense, to the species of the Amyris, which is an exotic in Palestine not less than with us; the aromatic quality in them does not arise from the flowers or leaves, so that Song 1:13 leads us to think of a bunch of myrrh, but from the resin oozing through the bark (Gummi myrrhae or merely myrrha), consisting of bright glossy red or golden-yellow grains more or less transparent. אהלים (used by Balaam, Num 24:6) is the Semitic Old-Indian name of the alo, agaru or aguru; the aromatic quality is in the wood of the Aquilaria agallocha, especially its root (agallochum or lignum aloes) dried in the earth - in more modern use and commerce the inspissated juice of its leaves. קנּמון is κιννάμωμον (like מר, a Semitic word
(Note: Myrrh has its name מר from the bitterness of its taste, and קנם appears to be a secondary formation from קנה, whence קנה, reed; cf. the names of the cinnamon, cannella, Fr. cannelle. Cinnamum (κίνναμον) is only a shorter form for cinnamomum. Pliny, Hist. Nat. xii. 19 (42), uses both forms indiscriminately.)
that had come to the Greeks through the Phoenicians), the cinnamon, i.e., the inner rind of the Laurus cinnamomum. The myrrh is native to Arabia; the alo, as its name denotes, is Indian; the cinnamon in like manner came through Indian travellers from the east coast of Africa and Ceylon (Taprobane). All these three spices are drugs, i.e., are dry apothecaries' wares; but we are not on that account to conclude that she perfumed (Hitzig) her bed with spices, viz., burnt in a censer, an operation which, according to Song 3:6, would rather be designated קטּרתּי. The verb נוּף (only here as Kal) signifies to lift oneself up (vid., under Ps 48:13), and transitively to raise and swing hither and thither (= חניף); here with a double accusative, to besprinkle anything out of a vessel moved hither and thither. According to this sense, we must think of the three aromas as essences in the state of solution; cf. Ex 30:22-33; Esther 2:12. Hitzig's question, "Who would sprinkle bed-sheets with perfumed and thus impure water?" betrays little knowledge of the means by which even at the present day clean linen is made fragrant. The expression רוה דּודים sounds like שׁכר דודים, Song 5:1, although there דודים is probably the voc., and not, as here, the accus.; רוה is the Kal of רוּה, Prov 5:19, and signifies to drink something copiously in full draughts. The verbal form עלס for עלץ is found besides only in Job 20:18; Job 39:13; the Hithpa. signifies to enjoy oneself greatly, perhaps (since the Hithpa. is sometimes used reciprocally, vid., under Gen 2:25) with the idea of reciprocity (Targ. חר לצד). We read boohabim with Chateph-Kametz after Ben-Asher (vid., Kimchi's Lex.); the punctuation בּאהבים is that of Ben-Naphtali.
John Gill
7:16 I have decked my bed with coverings of tapestry,.... Made use of by the ancients (o) for bed clothes: beautiful ornaments, as Gersom; and precious garments, as Jarchi. She had adorned her bed with curtains and clothes, very delightful to the eye, and inviting; and had well corded it, as some interpret it, with cords of fine linen, and all to allure her lovers; she soon discovered her lustful inclinations, what her heart was upon, and says this, and more, to fire the young man's lust, and cause him to follow her: so the church of Rome adorns her places of worship in the most pompous manner; which are the beds in which she commits adultery, Rev_ 2:22; and also her images to strike the minds of people, and draw them into her idolatrous worship;
with carved works; perhaps the bed's head, tester, and posts, were all carved, and cut out of cedar wood and others, as Gersom observes; though some think: this refers to the variety of work in tapestry, which look like incisions and carvings, or the network, and agnet holes made therein: this may be very well applied to the carved work, and carved images, set up in the Romish churches;
with fine linen of Egypt; the sheets, pillows, and bolsters, made thereof, and so soft to lie upon; which was reckoned the best and finest, though not the strongest. Pliny says (p), of the linen of Egypt, that it had less strength and firmness in it (it being so fine); but bore the best price, and was the most gainful and profitable. The word used is not what is elsewhere met with, even when the linen of Egypt is mentioned, and indeed is nowhere else used: the Targum renders it, an Egyptian covering; and so most of the Oriental versions interpret it of bed coverings of tapestry painted, brought out of Egypt. The word is used in the Chaldee language for cords; and may here signify threads of linen twisted together, or linen cords, with which the harlot's bed was corded, and looked beautiful. Pliny (q) says, there were four sorts of linen in Egypt; Tanitic, Pelusiac, Butic, and Tenterytic; so called from the names and provinces where they were cultivated; and perhaps the Etun of Egypt may be the Tanitic: the fine linen, called "byssus", was brought out of India into Egypt; and is said to grow upon a tree as high as the poplar, and its leaves like a willow (r). Egypt is very properly made mention of in this account; it being one of the names of the city of Rome, of the great city, which is spiritually called Sodom and Egypt, and equal to both for lust and luxury, Rev_ 11:8.
(o) Vid. Homer. Odyss. 4. c. 299. & Odyss. 7. prope finem. (p) Nat. Hist. l. 19. c. 1. (q) Ibid. (r) Philostrat. Vit. Apollen. l. 2. c. 9.
Robert Jamieson, A. R. Fausset and David Brown
7:16 my bed--or, "couch," adorned in the costliest manner.
7:177:17: Քրքմացա՛ն պատրաստեցի զանկողինս իմ. եւ զտուն իմ կինամոմով խնկեցի[7911]։ [7911] Բազումք. Կինամոնով խնկեցի։
17 անկողինս պատրաստել եմ ու քրքում ցանել վրան, բնակարանս խնկել եմ կինամոնով,
17 Անկողնիս վրայ զմուռս, Հալուէ ու կինամոն ցաներ եմ։
քրքմացան պատրաստեցի զանկողինս իմ, եւ զտուն իմ կինամոմոնով խնկեցի:

7:17: Քրքմացա՛ն պատրաստեցի զանկողինս իմ. եւ զտուն իմ կինամոմով խնկեցի[7911]։
[7911] Բազումք. Կինամոնով խնկեցի։
17 անկողինս պատրաստել եմ ու քրքում ցանել վրան, բնակարանս խնկել եմ կինամոնով,
17 Անկողնիս վրայ զմուռս, Հալուէ ու կինամոն ցաներ եմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 спальню мою надушила смирною, алоем и корицею;
7:17 διέρραγκα διαρραινω the κοίτην κοιτη lying down; relations μου μου of me; mine κρόκῳ κροκος the δὲ δε though; while οἶκόν οικος home; household μου μου of me; mine κινναμώμῳ κινναμωμον cinnamon
7:17 נַ֥פְתִּי nˌaftî נוף besprinkle מִשְׁכָּבִ֑י miškāvˈî מִשְׁכָּב couch מֹ֥ר mˌōr מֹר myrrh אֲ֝הָלִ֗ים ˈʔᵃhālˈîm אָהָל aloe וְ wᵊ וְ and קִנָּמֹֽון׃ qinnāmˈôn קִנָּמֹון cinnamon
7:17. aspersi cubile meum murra et aloe et cinnamomoI have perfumed my bed with myrrh, aloes, and cinnamon.
17. I have perfumed my bed with myrrh, aloes, and cinnamon.
7:17. I have sprinkled my bed with myrrh, aloe, and cinnamon.
7:17. I have perfumed my bed with myrrh, aloes, and cinnamon.
I have perfumed my bed with myrrh, aloes, and cinnamon:

7:17 спальню мою надушила смирною, алоем и корицею;
7:17
διέρραγκα διαρραινω the
κοίτην κοιτη lying down; relations
μου μου of me; mine
κρόκῳ κροκος the
δὲ δε though; while
οἶκόν οικος home; household
μου μου of me; mine
κινναμώμῳ κινναμωμον cinnamon
7:17
נַ֥פְתִּי nˌaftî נוף besprinkle
מִשְׁכָּבִ֑י miškāvˈî מִשְׁכָּב couch
מֹ֥ר mˌōr מֹר myrrh
אֲ֝הָלִ֗ים ˈʔᵃhālˈîm אָהָל aloe
וְ wᵊ וְ and
קִנָּמֹֽון׃ qinnāmˈôn קִנָּמֹון cinnamon
7:17. aspersi cubile meum murra et aloe et cinnamomo
I have perfumed my bed with myrrh, aloes, and cinnamon.
7:17. I have sprinkled my bed with myrrh, aloe, and cinnamon.
7:17. I have perfumed my bed with myrrh, aloes, and cinnamon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:17: I have perfumed any bed with Myrrh - מר mor, "aloes," אהלים ahalim, and "cinnamon," קנמון kinnamon. We have taken our names from the original words; but probably the ahalim may not mean aloes, which is no perfume; but sandal wood, which is very much used in the East. She had used every means to excite the passions she wished to bring into action.
Albert Barnes: Notes on the Bible - 1834
7:17: The love of perfumes is here, as in Isa 3:24, a sign of luxurious vice.
Cinnamon - The Hebrew word is identical with the English. The spice imported by the Phoenician traders from the further East, probably from Ceylon, has kept its name through all changes of language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: perfumed: Sol 3:6; Isa 57:7-9
with: Psa 45:8; Sol 4:13, Sol 4:14
Proverbs 7:19
John Gill
7:17 I have perfumed my bed,.... As she had made it entertaining to the senses of seeing and feeling, it being showy and gaudy, soft and easy; so to the sense of smelling; and all to provoke lust, and draw into her embraces; by censing it with incense, as Donesh in Jarchi; or by sprinkling (s) a liquor, made of the following spices, on the head, posts, and sides of the bed, to remove all ill scents, and make it more acceptable; so the Targum, Vulgate Latin, Septuagint, and all the Oriental versions, render it, "I sprinkled my bed": or, it may be, by suffumigation, which women are said to use with their garments and bed clothes (t). Even this the harlot did,
with myrrh, aloes, and cinnamon; all odorous, and of a sweet smell: Horace (u) speaks of the anointed beds of such persons; and of the above spices ointments were made, with which the harlot's bed might be perfumed. Cinnamon, and odours, and ointments, and frankincense, are reckoned among the wares of Babylon, or the church of Rome, Rev_ 18:13.
(s) Plin. Nat. Hist. l. 13. c. 1. (t) Clemens Alex. Paedagog. l. 2. c. 8. p. 177. (u) "Uctis cubilibus pellicum", Epod. Ode. 5. v. 69, 70.
Robert Jamieson, A. R. Fausset and David Brown
7:17 bed--a place for sleeping.
7:187:18: Ե՛կ եւ վայելեսցուք սիրով մինչեւ ցառաւօտն. ե՛կ եւ խաղասցուք ցանկութեամբ[7912]։ [7912] Ոմանք. Մինչեւ յառաւօտ։
18 ե՛կ մինչեւ առաւօտ սէր վայելենք եւ հեշտանքի յանձնուենք.
18 Եկուր մինչեւ առտու սիրով զուարճանանք Ու ցանկութիւններով զբօսնունք
Եկ եւ վայելեսցուք սիրով մինչեւ յառաւօտն, եկ եւ խաղասցուք ցանկութեամբ:

7:18: Ե՛կ եւ վայելեսցուք սիրով մինչեւ ցառաւօտն. ե՛կ եւ խաղասցուք ցանկութեամբ[7912]։
[7912] Ոմանք. Մինչեւ յառաւօտ։
18 ե՛կ մինչեւ առաւօտ սէր վայելենք եւ հեշտանքի յանձնուենք.
18 Եկուր մինչեւ առտու սիրով զուարճանանք Ու ցանկութիւններով զբօսնունք
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 зайди, будем упиваться нежностями до утра, насладимся любовью,
7:18 ἐλθὲ ερχομαι come; go καὶ και and; even ἀπολαύσωμεν απολαυω friendship ἕως εως till; until ὄρθρου ορθρος dawn δεῦρο δευρο come on; this point καὶ και and; even ἐγκυλισθῶμεν εγκυλιω love
7:18 לְכָ֤ה lᵊḵˈā הלך walk נִרְוֶ֣ה nirwˈeh רוה drink דֹ֭דִים ˈḏōḏîm דֹּוד beloved one עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning נִ֝תְעַלְּסָ֗ה ˈniṯʕallᵊsˈā עלס enjoy בָּ bo בְּ in אֳהָבִֽים׃ ʔᵒhāvˈîm אֹהַב display of love
7:18. veni inebriemur uberibus donec inlucescat dies et fruamur cupitis amplexibusCome, let us be inebriated with the breasts, and let us enjoy the desired embraces, till the day appear.
18. Come, let us take our fill of love until the morning; let us solace ourselves with loves.
7:18. Come, let us be inebriated in abundance, and let us delight in the embraces of desire, until the day begins to dawn.
7:18. Come, let us take our fill of love until the morning: let us solace ourselves with loves.
Come, let us take our fill of love until the morning: let us solace ourselves with loves:

7:18 зайди, будем упиваться нежностями до утра, насладимся любовью,
7:18
ἐλθὲ ερχομαι come; go
καὶ και and; even
ἀπολαύσωμεν απολαυω friendship
ἕως εως till; until
ὄρθρου ορθρος dawn
δεῦρο δευρο come on; this point
καὶ και and; even
ἐγκυλισθῶμεν εγκυλιω love
7:18
לְכָ֤ה lᵊḵˈā הלך walk
נִרְוֶ֣ה nirwˈeh רוה drink
דֹ֭דִים ˈḏōḏîm דֹּוד beloved one
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
נִ֝תְעַלְּסָ֗ה ˈniṯʕallᵊsˈā עלס enjoy
בָּ bo בְּ in
אֳהָבִֽים׃ ʔᵒhāvˈîm אֹהַב display of love
7:18. veni inebriemur uberibus donec inlucescat dies et fruamur cupitis amplexibus
Come, let us be inebriated with the breasts, and let us enjoy the desired embraces, till the day appear.
7:18. Come, let us be inebriated in abundance, and let us delight in the embraces of desire, until the day begins to dawn.
7:18. Come, let us take our fill of love until the morning: let us solace ourselves with loves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:18: Come, let us take our fill of love - נרוה דדים nirveh dodim, "Let us revel in the breasts;" and then it is added, "Let us solace ourselves with loves," נתעלסה באהבים nithallesah boohabim; "let us gratify each other with loves, with the utmost delights." This does not half express the original; but I forbear. The speech shows the brazen face of this woman, well translated by the Vulgate, "Veni, inebriemur uberibus; et fruamur cupidinis amplexibus." And the Septuagint has expressed the spirit of it: Ελθε, και απολαυσωμεν φιλιας - δευρο, και εγκυλισθωμεν ερωτι. "Veni, et fruamur amicitia - Veni, et colluctemur cupidine." Though varied in the words, all the versions have expressed the same thing. In the old MS. Bible, the speech of this woman is as follows: I have arrayed with cordis my litil bed, and spred with peyntid tapetis of Egipt: I have springid my ligginge place with mirre and aloes and calelcum, and be we inwardly drunken with Tetis, and use we the coveytied clippingis to the tyme that the dai wax light. The original itself is too gross to be literally translated; but quite in character as coming from the mouth of an abandoned woman.
John Gill
7:18 Come, let us take our fill of love until the morning,.... Taking him by the hand, and pulling him along, she says, "come"; let us not stand here in the streets, but let us go within, and after supper to bed; and there enjoy ourselves, till "inebriated" with love, as the word (w) signifies: so the poet (x) speaks of "ebrios ocellos", "eyes drunk", that is, with love; and so continue till the morning light, the night being the fittest season for those works of darkness: this expresses the insatiableness of her lust;
let us solace ourselves with loves; mutual love, not lawful, but criminal; more properly lusts; denoting the abundance of it, and the pleasure promised in it, which is very short lived, and bitterness in the end.
(w) "inebriemur", Pagninus, Montanus, Mercerus, Piscator, Gejerus, Michaelis, Schultens. (x) Catullus de Acme, Ep. 43. c. 11.
Robert Jamieson, A. R. Fausset and David Brown
7:18 There is no fear of discovery.
7:197:19: Զի ո՛չ է այր իմ ՚ի տան. այլ գնացեալ է ճանապարհ հեռի[7913]։ [7913] Ոսկան. ՚Ի ճանապարհ հեռի։
19 իմ ամուսինը տանը չէ, հեռու ճանապարհ է գնացել,
19 Վասն զի ամուսինս տունը չէ, Անիկա հեռու ճամբայ գնաց։
զի ոչ է այր իմ ի տան, այլ գնացեալ է ճանապարհ հեռի:

7:19: Զի ո՛չ է այր իմ ՚ի տան. այլ գնացեալ է ճանապարհ հեռի[7913]։
[7913] Ոսկան. ՚Ի ճանապարհ հեռի։
19 իմ ամուսինը տանը չէ, հեռու ճանապարհ է գնացել,
19 Վասն զի ամուսինս տունը չէ, Անիկա հեռու ճամբայ գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 потому что мужа нет дома: он отправился в дальнюю дорогу;
7:19 οὐ ου not γὰρ γαρ for πάρεστιν παρειμι here; present ὁ ο the ἀνήρ ανηρ man; husband μου μου of me; mine ἐν εν in οἴκῳ οικος home; household πεπόρευται πορευομαι travel; go δὲ δε though; while ὁδὸν οδος way; journey μακρὰν μακρος long
7:19 כִּ֤י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in בֵיתֹ֑ו vêṯˈô בַּיִת house הָ֝לַ֗ךְ ˈhālˈaḵ הלך walk בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way מֵ mē מִן from רָחֹֽוק׃ rāḥˈôq רָחֹוק remote
7:19. non est enim vir in domo sua abiit via longissimaFor my husband is not at home, he is gone a very long journey.
19. For the goodman is not at home, he is gone a long journey:
7:19. For my husband is not in his house. He has gone away on a very long journey.
7:19. For the goodman [is] not at home, he is gone a long journey:
For the goodman [is] not at home, he is gone a long journey:

7:19 потому что мужа нет дома: он отправился в дальнюю дорогу;
7:19
οὐ ου not
γὰρ γαρ for
πάρεστιν παρειμι here; present
ο the
ἀνήρ ανηρ man; husband
μου μου of me; mine
ἐν εν in
οἴκῳ οικος home; household
πεπόρευται πορευομαι travel; go
δὲ δε though; while
ὁδὸν οδος way; journey
μακρὰν μακρος long
7:19
כִּ֤י kˈî כִּי that
אֵ֣ין ʔˈên אַיִן [NEG]
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
בֵיתֹ֑ו vêṯˈô בַּיִת house
הָ֝לַ֗ךְ ˈhālˈaḵ הלך walk
בְּ bᵊ בְּ in
דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way
מֵ מִן from
רָחֹֽוק׃ rāḥˈôq רָחֹוק remote
7:19. non est enim vir in domo sua abiit via longissima
For my husband is not at home, he is gone a very long journey.
7:19. For my husband is not in his house. He has gone away on a very long journey.
7:19. For the goodman [is] not at home, he is gone a long journey:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:19: For the good man - Literally, "For the man is not in his house."
Albert Barnes: Notes on the Bible - 1834
7:19: The reference to the husband is probably a blind. The use of the word "goodman" is due to the wish of the English translators to give a colloquial character to this part of their Version. The Hebrew is merely "the man." A touch of scorn may be noticed in the form of speech: not "my husband," but simply "the man."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: the goodman: Mat 20:11, Mat 24:43; Luk 12:39
he: Mat 24:48; Mar 13:34-36; Luk 12:45, Luk 12:46
Proverbs 7:20
Carl Friedrich Keil and Franz Delitzsch
7:19
The adulteress now deprives the youth of all fear; the circumstances under which her invitation is given are as favourable as possible.
19 "For the man is not at home,
He has gone on a long journey.
20 He has taken the purse with him:
He will not return home till the day of the full moon."
Tit is true that the article stands in האישׁ, Arab. alm'ar-fat, i.e., serves to define the word: the man, to whom here κατ ̓ ̓ξοχήν and alone reference can be made, viz., the husband of the adulteress (Fl.); but on the other side it is characteristic that she does not say אישׁי (as e.g., Gen 29:32), but ignores the relation of love and duty in which she is placed to him, and speaks of him as one standing at a distance from her (Aben-Ezra). Erroneously Vogel reads בּבּית after the Targ. instead of בּביתו. We say in Hebr. אינו בביתו, il n'est pas chez soi, as we say לקח בּידו, il a pris avec soi (cf. Jer 38:10). מרחוק Hitzig seeks to connect with the verb, which, after Is 17:13; Is 22:3, is possible; for the Hebr. מרחוק (ממּרחק), far off, has frequently the meaning from afar, for the measure of length is determined not from the point of departure outward, but from the end, as e.g., Homer, Il. ii. 456; ἕκαθεν δέ τε φαίνεται αὐγή, from afar the gleam is seen, i.e., shines hither from the distance. Similarly we say in French, il vient du cot du nord, he comes from the north, as well as il va du cot du nord, he goes northwards. But as we do not say: he has gone on a journey far off, but: on a distant journey, so here מרחוק is virtually an adj. (vid., under Is 5:26) equivalent to רחוקה (Num 9:10): a journey which is distant = such as from it he has a long way back. Michaelis has well remarked here: ut timorem ei penitus adimat, veluti per gradus incedit. He has undertaken a journey to a remote point, but yet more: he has taken money with him, has thus business to detain him; and still further: he has even determined the distant time of his return. צרור־הכּסף .nruter (thus to be written after Ben-Asher, vid., Baer's Torath Emeth, p. 41) is the purse (from צרר, to bind together), not one of many, but that which is his own. The terminus precedes 20b to emphasize the lateness; vid., on כּסא under Ps 81:4. Graec. Venet. τῇ ἡμέρᾳ τοῦ καιροῦ, after Kimchi and others, who derive כסא (כסה) from the root כס, to reckon, and regard it as denoting only a definite time. But the two passages require a special idea; and the Syr. ḳêso, which in 3Kings 12:32; 2Chron 7:10, designates the time from the 15th day of the month, shows that the word denotes not, according to the Talmud, the new moon (or the new year's day), when the moon's disk begins to cover itself, i.e., to fill (יתכסה), but the full moon, when it is covered, i.e., filled; so that thus the time of the night-scene here described is not that of the last quarter of the moon (Ewald), in which it rises at midnight, but that of the new moon (Hitzig), when the night is without moonlight. Since the derivation of the word from כסא (כסה), to cover, gives the satisfactory idea of the covering or filling of the moon's disk, we do not seek after any other; Dietrich fixes on the root-idea of roundness, and Hitzig of vision (כסא = סכה, שׂכה, vid., on the contrary, under Ps 143:9). The ל is that of time at which, in which, about which, anything is done; it is more indefinite than בּ would be. He will not return for some fourteen days.
John Gill
7:19 For the good man is not at home,.... Or, "for the man is not in his house" (y). She does not say, "my man", or "my husband"; though the Septuagint. Syriac, and Arabic versions so render it; lest this should throw some difficulty in the young man's way, or remind herself of her conjugal obligation; but "the man", by way of contempt, as disowning him for her husband, or, however, having no regard for him in comparison of others: and this she says to encourage the young man to go with her; since her husband was gone, and show as alone, and mistress of the house;
he is gone a long journey; or, "a way afar off" (z); into a distant country, and therefore need not fears return of him that night; she was prepared to answer all objections. The good man of the house may be understood of Christ, who is gone into a far country, to heaven, to take a kingdom to himself, and return, Lk 19:12; and in the mean while the church of Rome, who professes herself the true church and spouse of Christ, is committing fornication with the kings of the earth; and has set up another in his room and stead, whom she calls Christ's vicar on earth; and flatters herself and her lovers with impunity, from his distance from her, and his vicar having a right to do as he pleases.
(y) "quia non est vir in domo suo", Pagninus, Montanus, Mercerus, &c. (z) "in via longinqua", Pagninus, Junius & Tremellius, Piscator, Mercerus, Cocceius, Gejerus, Schultens; "in via a longinquo", Montanus.
7:207:20: Զքսակն արծաթոյ ՚ի ձեռին իւրում առեալ, յետ բազում ժամանակաց՝ թէ՛ ուրեք գայցէ ՚ի տուն[7914]։ [7914] Ոմանք. Առեալ է. յետ բազում աւուրց... գայցէ ՚ի տուն իւր։
20 իր փողի քսակն էլ վերցրել է հետը եւ շատ օրեր անց, թերեւս, տուն գայ»:
20 Ստակին քսակը իրեն հետ առաւ Եւ լուսնին լրման* օրը տուն պիտի դառնայ»։
զքսակն արծաթոյ ի ձեռին իւրում առեալ, յետ բազում աւուրց թէ ուրեք գայցէ ի տուն իւր:

7:20: Զքսակն արծաթոյ ՚ի ձեռին իւրում առեալ, յետ բազում ժամանակաց՝ թէ՛ ուրեք գայցէ ՚ի տուն[7914]։
[7914] Ոմանք. Առեալ է. յետ բազում աւուրց... գայցէ ՚ի տուն իւր։
20 իր փողի քսակն էլ վերցրել է հետը եւ շատ օրեր անց, թերեւս, տուն գայ»:
20 Ստակին քսակը իրեն հետ առաւ Եւ լուսնին լրման* օրը տուն պիտի դառնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20 кошелек серебра взял с собою; придет домой ко дню полнолуния>>.
7:20 ἔνδεσμον ενδεσμος silver piece; money λαβὼν λαμβανω take; get ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him δι᾿ δια through; because of ἡμερῶν ημερα day πολλῶν πολυς much; many ἐπανήξει επανηκω into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him
7:20 צְֽרֹור־ ṣᵊˈrôr- צְרֹור bag הַ֭ ˈha הַ the כֶּסֶף kkesˌef כֶּסֶף silver לָקַ֣ח lāqˈaḥ לקח take בְּ bᵊ בְּ in יָדֹ֑ו yāḏˈô יָד hand לְ lᵊ לְ to יֹ֥ום yˌôm יֹום day הַ֝ ˈha הַ the כֵּ֗סֶא kkˈēse כֶּסֶא full moon יָבֹ֥א yāvˌō בוא come בֵיתֹֽו׃ vêṯˈô בַּיִת house
7:20. sacculum pecuniae secum tulit in die plenae lunae reversurus est domum suamHe took with him a bag of money: he will return home the day of the full moon.
20. He hath taken a bag of money with him; he will come home at the full moon.
7:20. He took with him a bag of money. He will return to his house on the day of the full moon.”
7:20. He hath taken a bag of money with him, [and] will come home at the day appointed.
He hath taken a bag of money with him, [and] will come home at the day appointed:

7:20 кошелек серебра взял с собою; придет домой ко дню полнолуния>>.
7:20
ἔνδεσμον ενδεσμος silver piece; money
λαβὼν λαμβανω take; get
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
δι᾿ δια through; because of
ἡμερῶν ημερα day
πολλῶν πολυς much; many
ἐπανήξει επανηκω into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
7:20
צְֽרֹור־ ṣᵊˈrôr- צְרֹור bag
הַ֭ ˈha הַ the
כֶּסֶף kkesˌef כֶּסֶף silver
לָקַ֣ח lāqˈaḥ לקח take
בְּ bᵊ בְּ in
יָדֹ֑ו yāḏˈô יָד hand
לְ lᵊ לְ to
יֹ֥ום yˌôm יֹום day
הַ֝ ˈha הַ the
כֵּ֗סֶא kkˈēse כֶּסֶא full moon
יָבֹ֥א yāvˌō בוא come
בֵיתֹֽו׃ vêṯˈô בַּיִת house
7:20. sacculum pecuniae secum tulit in die plenae lunae reversurus est domum suam
He took with him a bag of money: he will return home the day of the full moon.
7:20. He took with him a bag of money. He will return to his house on the day of the full moon.”
7:20. He hath taken a bag of money with him, [and] will come home at the day appointed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:20: He hath taken - Literally, "The money bag he hath taken in his hand." He is gone a journey of itinerant merchandising. This seems to be what is intended.
And will come home at the day appointed - ליום הכסא leyom hakkase, the time fixed for a return from such a journey. The Vulgate says, "at the full moon." The Targum, "the day of the assembly." In other words, He will return by the approaching festival.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: with him: Heb. in his hand
the day appointed: or, the new moon, Ch2 2:4
Proverbs 7:21
John Gill
7:20 He hath taken a bag of money with him,.... Or, "in his hand" (a); either for merchandise, as Gersom; or for defraying: the charges of his journey; and both suppose length of time: if for merchandise, it required time to purchase goods, and see them packed up and sent away; or if for his journey, since it was not a few pieces of money he put in his pocket to defray expenses, but a bag of it he carried in his hand, it shows that he should be out a considerable time;
and will come home at the day appointed; and not before: Aben Ezra interprets it, at the beginning of the month, at the new moon, when the moon is covered (b), which Horace (c) calls "tricessima sabbata": but rather it is to be understood of the full moon, as Aquila and the Vulgate Latin version render it; when it is light all night, and so a proper time for travelling home again. Gersom takes it to mean the beginning of the year, when the holy blessed God, parabolically speaking, sits upon a throne to judge the world in righteousness: the Targum calls it the day of the congregation; some fixed festival day, when the congregation meets together; and at such a festival, or appointed time, this good man had fixed for his return, and when, and not before, he would. This she says to remove all fears from the young man of being surprised and caught by her husband. There is an appointed time for Christ's second coming, when he will certainly come, and not before; and which is supposed to be at a great distance of time: and therefore wicked men and seducers, and such as the apostate church of Rome make use of to encourage themselves in their wickedness, in hopes of impunity, put the evil day far away from them; but in the appointed time Christ will come, and call his servants to an account, good and bad.
(a) "in manu sua", Pagninus, Montanus, Mercerus, Gejerus, Michaelis. (b) "in die plenae lunae", V. L. Michaelis; "novilunii", so some in Vatablus, Piscator; "ad diem interlunii", Cocceius, Schultens. (c) Satirar. l. 1. Sat. 9. v. 69.
John Wesley
7:20 Hath taken - Which is an evidence that he designs to stay a considerable time. At the day - So that we need not fear any surprise.
Robert Jamieson, A. R. Fausset and David Brown
7:20 the day appointed--perhaps, literally, "a full moon," that is, a fortnight's time (compare Prov 7:19).
7:217:21: Եւ մոլորեցո՛յց զնա բազում բանիւք, եւ խեղդիւք շրթանց իւրոց վարանեա՛ց զնա[7915]։ [7915] Ոմանք. Զնա բազում խօսիւք։
21 Եւ այսպիսի բազում խօսքերով մոլորեցնում է նրան, խեղդող շուրթերով կաշկանդում նրան,
21 Այսպէս իր շատ խօսքերովը զանիկա հրապուրեց Ու իր շրթունքներուն շողոքորթութիւնովը զանիկա գրաւեց։
Եւ մոլորեցոյց զնա բազում բանիւք, եւ խեղդիւք շրթանց իւրոց վարանեաց զնա:

7:21: Եւ մոլորեցո՛յց զնա բազում բանիւք, եւ խեղդիւք շրթանց իւրոց վարանեա՛ց զնա[7915]։
[7915] Ոմանք. Զնա բազում խօսիւք։
21 Եւ այսպիսի բազում խօսքերով մոլորեցնում է նրան, խեղդող շուրթերով կաշկանդում նրան,
21 Այսպէս իր շատ խօսքերովը զանիկա հրապուրեց Ու իր շրթունքներուն շողոքորթութիւնովը զանիկա գրաւեց։
zohrab-1805▾ eastern-1994▾ western am▾
7:217:21 Множеством ласковых слов она увлекла его, мягкостью уст своих овладела им.
7:21 ἀπεπλάνησεν αποπλαναω lead astray δὲ δε though; while αὐτὸν αυτος he; him πολλῇ πολυς much; many ὁμιλίᾳ ομιλια company βρόχοις βροχος noose τε τε both; and τοῖς ο the ἀπὸ απο from; away χειλέων χειλος lip; shore ἐξώκειλεν εξοκελλω he; him
7:21 הִ֭טַּתּוּ ˈhiṭṭattû נטה extend בְּ bᵊ בְּ in רֹ֣ב rˈōv רֹב multitude לִקְחָ֑הּ liqḥˈāh לֶקַח teaching בְּ bᵊ בְּ in חֵ֥לֶק ḥˌēleq חֵלֶק smoothness שְׂ֝פָתֶ֗יהָ ˈśᵊfāṯˈeʸhā שָׂפָה lip תַּדִּיחֶֽנּוּ׃ taddîḥˈennû נדח wield
7:21. inretivit eum multis sermonibus et blanditiis labiorum protraxit illumShe entangled him with many words, and drew him away with the flattery of her lips.
21. With her much fair speech she causeth him to yield, with the flattering of her lips she forceth him away.
7:21. She enmeshed him with many words, and she drew him forward with the flattery of her lips.
7:21. With her much fair speech she caused him to yield, with the flattering of her lips she forced him.
With her much fair speech she caused him to yield, with the flattering of her lips she forced him:

7:21 Множеством ласковых слов она увлекла его, мягкостью уст своих овладела им.
7:21
ἀπεπλάνησεν αποπλαναω lead astray
δὲ δε though; while
αὐτὸν αυτος he; him
πολλῇ πολυς much; many
ὁμιλίᾳ ομιλια company
βρόχοις βροχος noose
τε τε both; and
τοῖς ο the
ἀπὸ απο from; away
χειλέων χειλος lip; shore
ἐξώκειλεν εξοκελλω he; him
7:21
הִ֭טַּתּוּ ˈhiṭṭattû נטה extend
בְּ bᵊ בְּ in
רֹ֣ב rˈōv רֹב multitude
לִקְחָ֑הּ liqḥˈāh לֶקַח teaching
בְּ bᵊ בְּ in
חֵ֥לֶק ḥˌēleq חֵלֶק smoothness
שְׂ֝פָתֶ֗יהָ ˈśᵊfāṯˈeʸhā שָׂפָה lip
תַּדִּיחֶֽנּוּ׃ taddîḥˈennû נדח wield
7:21. inretivit eum multis sermonibus et blanditiis labiorum protraxit illum
She entangled him with many words, and drew him away with the flattery of her lips.
7:21. She enmeshed him with many words, and she drew him forward with the flattery of her lips.
7:21. With her much fair speech she caused him to yield, with the flattering of her lips she forced him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Хитрые речи блудницы, хорошо рассчитанные на податливость чувственной природы человека, особенно юноши, увенчиваются успехом; после некоторых колебаний юноша безвольно отдается в руки губительницы и предается животным наслаждениям, губящим и тело и душу.
Adam Clarke: Commentary on the Bible - 1831
7:21: With her much fair speech - With her blandishments and lascivious talk, she overcame all his scruples, and constrained him to yield.
Albert Barnes: Notes on the Bible - 1834
7:21: Fair speech - The Hebrew word is usually translated "doctrine," or "learning" Pro 1:5; Pro 4:2; Pro 9:9; possibly it is used here in keen irony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: With her: Pro 7:5, Pro 5:3; Jdg 16:15-17; Psa 12:2
forced: Sa1 28:23; Kg2 4:8; Luk 14:23, Luk 24:29; Act 16:15; Co2 5:14
Proverbs 7:22
Carl Friedrich Keil and Franz Delitzsch
7:21
The result: -
21 She beguiled him by the fulness of her talking,
By the smoothness of her lips she drew him away.
Here is a climax. First she brought him to yield, overcoming the resistance of his mind to the last point (cf. 3Kings 11:3); then drove him, or, as we say, hurried him wholly away, viz., from the right path or conduct (cf. Deut 13:6, Deut 13:11). With הטּתּוּ (= הטּתהוּ) as the chief factum, the past imperf. is interchanged, 21b. Regarding לקח, see above, p. 56. Here is the rhetoric of sin (Zckler); and perhaps the לקח of 20a has suggested this antiphrastic לקח to the author (Hitzig), as חלק (the inverted לקח, formed like שׁפל, which is the abstr. of שׁפל as that is of חלק) and תּדּיחנּוּ are reciprocally conditioned, for the idea of the slippery (Ps 73:18) connects itself with חלק.
John Gill
7:21 With her much fair speech she caused him to yield,.... Or, "to decline" from the right way: or, "inclined him" (d); his ear to listen to her, and his heart to go after her and along with her. This she did, by using a great many words, by her prolixity, and by some taking and striking expressions; lewd women are generally very talkative (e). It may be rendered, "by her much doctrine" (f), as the word is in Prov 4:2; so Jezebel calls herself a prophetess, and sets up for a teacher of men; and, by her false doctrine, deceives some that are called the servants of Christ to commit fornication, and eat things sacrificed to idols, Rev_ 2:20;
with the flattering of her lips she forced him; to go along with her, not against his will, but with it: though at first there was some reluctance, conscience rose up and opposed; but her words, which were smoother than oil, found a way into his heart, and prevailed upon him to yield to her entreaties; he could no longer withstand her attacks, but surrendered to her; her charming voice, and flattering lips, had more effect upon him than her kisses; notwithstanding these he was reluctant, but could stand it out no longer against her alluring words and soothing language. With this compare the deceivableness of unrighteousness in them that perish through antichrist, Th2 2:10.
(d) "declinare facit eum", Pagninus, Montanus, Vatablus, Gejerus; "flexit", Tigurine version, Junius & Tremellius, Piscator, Mercerus, Michaelin; "inclinavit illum", Cocceius. (e) "Verbosa gaudet Venus Ioquela", Catullus ad Camer. Ep. 53. v. 20. (f) "multitudine discipline suae", Junius & Tremellius, Piscator; "doctrinae suae", Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
7:21 caused . . . yield--or, "inclines."
flattering--(Compare Prov 5:3).
forced him--by persuasion overcoming his scruples.
7:227:22: Եւ նա գնա՛ց զկնի նորա յիմարեալ՝ իբրեւ արջառ ՚ի սպանումն, եւ իբրեւ զշուն տոռամբ[7916]. [7916] Օրինակ մի. Շուն ՚ի տոռն։
22 եւ նա յիմարացած գնում է կնոջ յետեւից, ինչպէս արջառը՝ սպանդանոց, կամ շունը՝ թոկը վզին,
22 Երիտասարդն ալ շիտակ կնոջ ետեւէն, Սպանդանոց գացող արջառի պէս, Պատժուելու գացող կապուած յիմարի մը պէս կ’երթայ
Եւ նա գնաց զկնի նորա [101]յիմարեալ` իբրեւ զարջառ ի սպանումն, եւ իբրեւ [102]զշուն տոռամբ:

7:22: Եւ նա գնա՛ց զկնի նորա յիմարեալ՝ իբրեւ արջառ ՚ի սպանումն, եւ իբրեւ զշուն տոռամբ[7916].
[7916] Օրինակ մի. Շուն ՚ի տոռն։
22 եւ նա յիմարացած գնում է կնոջ յետեւից, ինչպէս արջառը՝ սպանդանոց, կամ շունը՝ թոկը վզին,
22 Երիտասարդն ալ շիտակ կնոջ ետեւէն, Սպանդանոց գացող արջառի պէս, Պատժուելու գացող կապուած յիմարի մը պէս կ’երթայ
zohrab-1805▾ eastern-1994▾ western am▾
7:227:22 Тотчас он пошел за нею, как вол идет на убой, [и как пес на цепь,] и как олень на выстрел,
7:22 ὁ ο the δὲ δε though; while ἐπηκολούθησεν επακολουθεω follow after αὐτῇ αυτος he; him κεπφωθείς κεπφοομαι just as δὲ δε though; while βοῦς βους ox ἐπὶ επι in; on σφαγὴν σφαγη slaughter ἄγεται αγω lead; pass καὶ και and; even ὥσπερ ωσπερ just as κύων κυων dog ἐπὶ επι in; on δεσμοὺς δεσμος bond; confinement
7:22 הֹ֤ולֵ֥ךְ hˈôlˌēḵ הלך walk אַחֲרֶ֗יהָ ʔaḥᵃrˈeʸhā אַחַר after פִּ֫תְאֹ֥ם pˈiṯʔˌōm פִּתְאֹם suddenly כְּ֭ ˈkᵊ כְּ as שֹׁור šôr שֹׁור bullock אֶל־ ʔel- אֶל to טָ֣בַח ṭˈāvaḥ טֶבַח slaughtering יָבֹ֑וא yāvˈô בוא come וּ֝ ˈû וְ and כְ ḵᵊ כְּ as עֶ֗כֶס ʕˈeḵes עֶכֶס anklet אֶל־ ʔel- אֶל to מוּסַ֥ר mûsˌar מוּסָר chastening אֱוִֽיל׃ ʔᵉwˈîl אֱוִיל foolish
7:22. statim eam sequitur quasi bos ductus ad victimam et quasi agnus lasciviens et ignorans quod ad vincula stultus trahaturImmediately he followeth her as an ox led to be a victim, and as a lamb playing the wanton, and not knowing that he is drawn like a fool to bonds,
22. He goeth after her straightway, as an ox goeth to the slaughter, or as fetters to the correction of the fool;
7:22. Immediately, he follows her, like an ox being led to the sacrifice, and like a lamb acting lasciviously, and not knowing that he is being drawn foolishly into chains,
7:22. He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;
He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks:

7:22 Тотчас он пошел за нею, как вол идет на убой, [и как пес на цепь,] и как олень на выстрел,
7:22
ο the
δὲ δε though; while
ἐπηκολούθησεν επακολουθεω follow after
αὐτῇ αυτος he; him
κεπφωθείς κεπφοομαι just as
δὲ δε though; while
βοῦς βους ox
ἐπὶ επι in; on
σφαγὴν σφαγη slaughter
ἄγεται αγω lead; pass
καὶ και and; even
ὥσπερ ωσπερ just as
κύων κυων dog
ἐπὶ επι in; on
δεσμοὺς δεσμος bond; confinement
7:22
הֹ֤ולֵ֥ךְ hˈôlˌēḵ הלך walk
אַחֲרֶ֗יהָ ʔaḥᵃrˈeʸhā אַחַר after
פִּ֫תְאֹ֥ם pˈiṯʔˌōm פִּתְאֹם suddenly
כְּ֭ ˈkᵊ כְּ as
שֹׁור šôr שֹׁור bullock
אֶל־ ʔel- אֶל to
טָ֣בַח ṭˈāvaḥ טֶבַח slaughtering
יָבֹ֑וא yāvˈô בוא come
וּ֝ ˈû וְ and
כְ ḵᵊ כְּ as
עֶ֗כֶס ʕˈeḵes עֶכֶס anklet
אֶל־ ʔel- אֶל to
מוּסַ֥ר mûsˌar מוּסָר chastening
אֱוִֽיל׃ ʔᵉwˈîl אֱוִיל foolish
7:22. statim eam sequitur quasi bos ductus ad victimam et quasi agnus lasciviens et ignorans quod ad vincula stultus trahatur
Immediately he followeth her as an ox led to be a victim, and as a lamb playing the wanton, and not knowing that he is drawn like a fool to bonds,
7:22. Immediately, he follows her, like an ox being led to the sacrifice, and like a lamb acting lasciviously, and not knowing that he is being drawn foolishly into chains,
7:22. He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:22: As an ox goeth to the slaughter - The original of this and the following verse has been variously translated. Dr. Grey corrects and translates thus: "He goeth after her straightway, as an Ox goeth to the Slaughter; as a Dog to the Chain; and as a Deer till the Dart strike through his liver; as a Bird hasteneth to the Snare, and knoweth not that it is for its life." Very slight alterations in the Hebrew text produce these differences; but it is not necessary to pursue them; all serve to mark the stupidity and folly of the man who is led away by enticing women or who lives a life of intemperance.
Albert Barnes: Notes on the Bible - 1834
7:22: As a fool ... - literally, "As a fetter to the correction of a fool," the order of which is inverted in the King James Version The Septuagint, followed by the Syriac Version, has another reading, and interprets the clause: "As a dog, enticed by food, goes to the chain that is to bind him, so does the youth go to the temptress." None of the attempts of commentators to get a meaning out of the present text are in any degree satisfactory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: straightway: Heb. suddenly
as an: Act 14:13
as a: Dr. Grey, making a slight alteration in the text, renders, "as a dog to the chain, and as a deer, till a dart strike through his liver;" and Dr. Hunt, "Or as a hart boundeth into the toils, till a dart strike through his liver." The LXX, Chaldee, Syriac, and Arabic, concur in this interpretation. The circumstance of the dart, as applied to the deer, is beautiful and proper, which otherwise we are at a loss to dispose of; and this creature, of all others, was the most proper to be noticed on this occasion; for the usual representation which the Egyptians made of a man overthrown by flattery and fair speeches was the picture of a heart captivated and ensnared by the sound of music.
the correction: Job 13:27; Jer 20:2; Act 16:24
Proverbs 7:23
Carl Friedrich Keil and Franz Delitzsch
7:22
What followed: -
22 So he goes after her at once
As an ox which goeth to the slaughter-house,
And as one bereft of reason to the restraint of fetters,
23 As a bird hastens to the net,
Without knowing that his life is at stake -
Till the arrow pierces his liver.
The part. הולך (thus to be accentuated according to the rule in Baer's Torath Emeth, p. 25, with Mercha to the tone-syllable and Mahpach to the preceding open syllable) preserves the idea of the fool's going after her. פּתאם (suddenly) fixes the point, when he all at once resolves to betake himself to the rendezvous in the house of the adulteress, now a κεπφωθείς, as the lxx translates, i.e., as we say, a simpleton who has gone on the lime-twig. He follows her as an ox goes to the slaughter-house, unconscious that he is going thither to be slaughtered; the lxx ungrammatically destroying the attributive clause: ὥσπερ δὲ βοῦς ἐπὶ σφαγὴν ἄγεται. The difficulties in וּכעכס (thus punctuated, after Kimchi, with a double Segol, and not וכעכס, as is frequently the case) multiply, and it is not to be reconciled with the traditional text. The ox appears to require another beast as a side-piece; and accordingly the lxx, Syr., and Targ. find in עכס a dog (to which from אויל they also pick out איּל, a stag), Jerome a lamb (et quasi agnus כבשׂ), Rashi a venomous serpent (perhaps after ἔχις?), Lwenstein and Malbim a rattlesnake (נחשׁ מצלצל after עכּס); but all this is mere conjecture. Symmachus' σκιρτῶν (ἐπὶ δεσμῶν ἄφρων) is without support, and, like the favourite rendering of Schelling, et sicut saliens in vinculum cervus (איל), is unsuitable on account of the unsemitic position of the words. The noun עכס, plur. עכסים, signifies, Is 3:18, an anklet as a female ornament (whence Is 3:16 the denom. עכּס, to make a tinkling of the anklets). In itself the word only means the fetter, compes, from עכס, Arab. 'akas, 'akash, contrahere, constringere (vid., Fleischer under Is 59:5); and that it can also be used of any kind of means of checking free movement, the Arab. 'ikâs, as the name of a cord with which the camel is made fast by the head and forefeet, shows. With this signification the interpretation is: et velut pedic (= וכבעכס) implicatus ad castigationem stulti, he follows her as if (bound) with a fetter to the punishment of the fool, i.e., of himself (Michaelis, Fleischer, and others). Otherwise Luther, who first translated "in a fetter," but afterwards (supplying ל, not ב): "and as if to fetters, where one corrects fools." But the ellipsis is harsh, and the parallelism leads us to expect a living being in the place of עכס. Now since, according to Gesenius, עכס, fetter, can be equivalent to a fettered one neither at Is 17:5; Is 21:17, nor Prov 23:28 (according to which עכס must at least have an active personal signification), we transpose the nouns of the clause and write וכאויל אל־מוּסר עכס, he follows her as a fool (Psychol. p. 292) to correction (restraint) with fetters; or if אויל is to be understood not so much physically as morally, and refers to self-destroying conduct (Ps 107:7): as a madman, i.e., a criminal, to chains. The one figure denotes the fate into which he rushes, like a beast devoid of reason, as the loss of life; and the other denotes the fate to which he permits himself to be led by that woman, like a criminal by the officer, as the loss of freedom and of honour.
Prov 7:23
The confusion into which the text has fallen is continued in this verse. For the figure of the deadly arrow connects itself neither with that of the ox which goes to the slaughter-house, nor with that of the madman who is put in chains: the former is not killed by being shot; and with the latter, the object is to render him harmless, not to put him to death. The lxx therefore converts אויל into איל, a stag, and connects the shooting with an arrow with this: ἢ ὡς ἔλαφος τοξεύματι πεπληγὼς εἰς τὸ ἧπαρ. But we need no encroachment on the text itself, only a correct placing of its members. The three thoughts, Prov 7:23, reach a right conclusion and issue, if with כּמהר צפּור אל־פּח (here Mercha-mahpach) a new departure is begun with a comparison: he follows her with eager desires, like as a bird hastens to the snare (vid., regarding פח, a snare, and מוקשׁ, a noose, under Is 8:15). What then follows is a continuation of 22a. The subject is again the youth, whose way is compared to that of an ox going to the slaughter, of a culprit in chains, and of a fool; and he knows not (non novit, as Prov 4:19; Prov 9:18, and according to the sense, non curat, Prov 3:6; Prov 5:6) that it is done at the risk of his life (בנפשׁו as 3Kings 2:23; Num 17:3), that his life is the price with which this kind of love is bought (הוּא, neut., as not merely Eccles 2:1 and the like, but also e.g., Lev 10:3; Esther 9:1) - that does not concern him till (עד = עד אשׁר or עד כי) the arrow breaks or pierces through (פּלּח as Job 16:13) his liver, i.e., till he receives the death-wound, from which, if not immediately, yet at length he certainly dies. Elsewhere the part of the body struck with a deadly wound is called the reins or loins (Job, etc.), or the gall-bladder (Job 20:25); here the liver, which is called כּבד, Arab. kebid, perhaps as the organ in which sorrowful and painful affections make themselves felt (cf. Aeschylus, Agam. 801: δῆγμα λύπης ἐφ ̓ ἧπαρ προσικνεῖται), especially the latter, because the passion of sensual love, according to the idea of the ancients, reflected itself in the liver. He who is love-sick has jecur ulcerosum (Horace, Od. i. 25. 15); he is diseased in his liver (Psychol. p. 268). But the arrow is not here the arrow of love which makes love-sick, but the arrow of death, which slays him who is ensnared in sinful love. The befooled youth continues the disreputable relation into which he has entered till it terminates in adultery and in lingering disease upon his body, remorse in his soul, and dishonour to his name, speedily ending in inevitable ruin both spiritually and temporally.
Geneva 1599
7:22 He goeth after her quickly, as an (g) ox goeth to the slaughter, or (h) as a fool to the correction of the stocks;
(g) Which thinking he goes to the pasture goes willingly to his own destruction.
(h) Who goes cheerfully, not knowing that he will be chastised.
John Gill
7:22 He goeth after her straightway,.... Or "suddenly" (g); and inconsiderately, giving himself no time to think of what would be the sad consequences of it;
as an ox goeth to the slaughter; as senseless and stupid as that; and as ignorant of the issue as that is, led by the butcher, as if it was going to a pasture, when it is going to the slaughter house. So such persons as are ensnared by harlots; they follow them in a view of pleasure, but it ends in ruin; if not in the loss of bodily life, by the revengeful husband or civil magistrate; yet in the destruction of their immortal souls;
or as a fool to the correction of the stocks; a drunken besotted fool, who, while he is leading to the stocks, is insensible whither he is going; but when he has been there awhile, and is come out of his drunken fit, then he is sensible of his punishment and his shame. Or, "as the stocks are for the correction of a fool" (h): or, as a man goes to "the stocks, to the correction of a fool" (i); so the young man went after the harlot: or, as "one fettered" (k), goes thither, bound hand and foot; he cannot help himself, nor avoid the shame. It denotes both the power of sin, there is no withstanding its allurements and blandishments, when once given way to, and the shame that attends or follows it. The Targum is,
"as a dog to a chain;''
and so the Septuagint, Syriac, and Arabic versions.
(g) "subito", Baynus, Junius & Tremellius, Piscator, Gejerus, Michaelis. (h) "sicut compes ad castigationem stulti", Pagninus, Montanus, Baynus. (i) "Abiens post cam, quasi veniens ad compedes ad castigationem stultorum", Gejerus. (k) "Velut compeditus", Junius & Tremellius; "velut in compede ibat", Michaelis; "tanquam constricto ad pedes capite", Schultens.
John Wesley
7:22 As an ox - Going to it securely, as if it were going to a good pasture.
Robert Jamieson, A. R. Fausset and David Brown
7:22 straightway--quickly, either as ignorant of danger, or incapable of resistance.
7:237:23: կամ իբրեւ զեղջիւրու հարեալ նետիւ ընդ լերդակողմն. եւ փութայ իբրեւ զհաւ ՚ի ծաւղակս, եւ ո՛չ գիտէ թէ զոգին հալածական տանի[7917]։ [7917] Ոմանք. Նետիւ ՚ի լերդակողմն. կամ՝ զլերդակողմն։ Ոմանք. Ոչ գիտէ թէ վասն անձին կորստեան ընթանայ։
23 կամ ինչպէս լեարդը նետով խոցուած եղջերուն. թռչնի նման նա շտապում է դէպի ծուղակը եւ չի գիտակցում, որ կորստի է մատնում իր հոգին:
23 Մինչեւ որ նետը անոր լեարդը ծակէ, Ինչպէս թռչուն մը արտորալով դէպի ծուղակը կ’երթայ Ու չի գիտեր թէ դէպի իր անձին կորուստը կ’երթայ։
կամ իբրեւ զեղջիւրու հարեալ նետիւ ընդ լերդակողմն``. եւ փութայ իբրեւ զհաւ ի ծօղակս, եւ ոչ գիտէ եթէ վասն անձին կորստեան ընթանայ:

7:23: կամ իբրեւ զեղջիւրու հարեալ նետիւ ընդ լերդակողմն. եւ փութայ իբրեւ զհաւ ՚ի ծաւղակս, եւ ո՛չ գիտէ թէ զոգին հալածական տանի[7917]։
[7917] Ոմանք. Նետիւ ՚ի լերդակողմն. կամ՝ զլերդակողմն։ Ոմանք. Ոչ գիտէ թէ վասն անձին կորստեան ընթանայ։
23 կամ ինչպէս լեարդը նետով խոցուած եղջերուն. թռչնի նման նա շտապում է դէպի ծուղակը եւ չի գիտակցում, որ կորստի է մատնում իր հոգին:
23 Մինչեւ որ նետը անոր լեարդը ծակէ, Ինչպէս թռչուն մը արտորալով դէպի ծուղակը կ’երթայ Ու չի գիտեր թէ դէպի իր անձին կորուստը կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:237:23 доколе стрела не пронзит печени его; как птичка кидается в силки, и не знает, что они на погибель ее.
7:23 ἢ η or; than ὡς ως.1 as; how ἔλαφος ελαφος plague; strike εἰς εις into; for τὸ ο the ἧπαρ ηπαρ hurry δὲ δε though; while ὥσπερ ωσπερ just as ὄρνεον ορνεον fowl εἰς εις into; for παγίδα παγις trap οὐκ ου not εἰδὼς οιδα aware ὅτι οτι since; that περὶ περι about; around ψυχῆς ψυχη soul τρέχει τρεχω run
7:23 עַ֤ד ʕˈaḏ עַד unto יְפַלַּ֪ח yᵊfallˈaḥ פלח cleave חֵ֡ץ ḥˈēṣ חֵץ arrow כְּֽבֵדֹ֗ו kᵊˈvēḏˈô כָּבֵד liver כְּ kᵊ כְּ as מַהֵ֣ר mahˈēr מהר hasten צִפֹּ֣ור ṣippˈôr צִפֹּור bird אֶל־ ʔel- אֶל to פָּ֑ח pˈāḥ פַּח bird-trap וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָ֝דַ֗ע ˈyāḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul הֽוּא׃ פ hˈû . f הוּא he
7:23. donec transfigat sagitta iecur eius velut si avis festinet ad laqueum et nescit quia de periculo animae illius agiturTill the arrow pierce his liver: as if a bird should make haste to the snare, and knoweth not that his life is in danger.
23. Till an arrow strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.
7:23. until the arrow pierces his liver. It is just as if a bird were to hurry into the snare. And he does not know that his actions endanger his own soul.
7:23. Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it [is] for his life.
Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it [is] for his life:

7:23 доколе стрела не пронзит печени его; как птичка кидается в силки, и не знает, что они на погибель ее.
7:23
η or; than
ὡς ως.1 as; how
ἔλαφος ελαφος plague; strike
εἰς εις into; for
τὸ ο the
ἧπαρ ηπαρ hurry
δὲ δε though; while
ὥσπερ ωσπερ just as
ὄρνεον ορνεον fowl
εἰς εις into; for
παγίδα παγις trap
οὐκ ου not
εἰδὼς οιδα aware
ὅτι οτι since; that
περὶ περι about; around
ψυχῆς ψυχη soul
τρέχει τρεχω run
7:23
עַ֤ד ʕˈaḏ עַד unto
יְפַלַּ֪ח yᵊfallˈaḥ פלח cleave
חֵ֡ץ ḥˈēṣ חֵץ arrow
כְּֽבֵדֹ֗ו kᵊˈvēḏˈô כָּבֵד liver
כְּ kᵊ כְּ as
מַהֵ֣ר mahˈēr מהר hasten
צִפֹּ֣ור ṣippˈôr צִפֹּור bird
אֶל־ ʔel- אֶל to
פָּ֑ח pˈāḥ פַּח bird-trap
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָ֝דַ֗ע ˈyāḏˈaʕ ידע know
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
נַפְשֹׁ֥ו nafšˌô נֶפֶשׁ soul
הֽוּא׃ פ hˈû . f הוּא he
7:23. donec transfigat sagitta iecur eius velut si avis festinet ad laqueum et nescit quia de periculo animae illius agitur
Till the arrow pierce his liver: as if a bird should make haste to the snare, and knoweth not that his life is in danger.
7:23. until the arrow pierces his liver. It is just as if a bird were to hurry into the snare. And he does not know that his actions endanger his own soul.
7:23. Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it [is] for his life.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:23: The first clause does not connect itself very clearly with the foregoing, and is probably affected by the corrupt text which makes it perplexing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: a dart: Num 25:8, Num 25:9
as a bird: Pro 1:17; Ecc 9:12
knoweth: Pro 9:18
Proverbs 7:24
John Gill
7:23 Till a dart strike through his liver,.... The fountain of blood, and so of life; which, being pierced through and poured out, is certain death, Lam 2:11; the meaning is, till he is slain either by the hand of God, or by the civil magistrate, or by the jealous husband; and be thrust through by him, as Zimri and Cozbi were by Phinehas. The "liver" may be particularly mentioned, not only for the reason before given, but because it is the seat of lust (l); so he is stricken in the part where his lust begins, where he has been smitten by Cupid's darts: or this dart through the liver may denote some disease, infecting the blood through sinful lust. The Targum is,
"as an hart into whose liver an arrow flies;''
or is wounded by an arrow in the liver, as the Septuagint, Syriac, and Arabic versions: and so the meaning is, that this young man went as swiftly after the harlot as a hart does when it is wounded;
as a bird hasteth to the snare; it has its eye upon the bait, and flies swiftly to that, insensible of the snare that is laid for it;
and knoweth not that it is for his life; the bird knows not that the snare is set for its life, as Jarchi; or the fool knows not that it is for his soul; that it shall die, which hates correction, as Aben Ezra. The man that goes after the harlot knows not, or does not consider, that it is to the destruction of his precious and immortal soul; so the Targum,
"he knows not that it tends to the death of his soul;''
and to the same sense the Syriac and Arabic versions; the second death, which adulterers and idolaters shall have their part in, Rev_ 21:8. The souls of men, and the ruin of them, are what the whore of Rome deals in, Rev_ 18:13; she goes into perdition, into the bottomless pit, herself, and carries all her worshippers with her, Rev_ 17:8.
(l) "Spleu ridere facit, cogit amare jecur", Ovid. "Si torrere jecur quaeris idoneum", Horat. Carmin. l. 4. Ode 1. v. 12. "Cum tibi flagrans amor et libido saeviet circa jecur ulcerosum". lbid l. 1. Ode 25. v. 13, 15.
John Wesley
7:23 His liver - His vital parts, 'till his life be lost.
Robert Jamieson, A. R. Fausset and David Brown
7:23 Till--He is now caught (Prov 6:26).
7:247:24: Արդ որդեակ՝ լո՛ւր ինձ. եւ անսա՛ բանից բերանոյ իմոյ[7918]։ [7918] Յօրինակին պակասէր. Արդ որդեակ։
24 Արդ, լսի՛ր ինձ, որդեա՛կ, եւ հնազա՛նդ եղիր իմ խօսքերին:
24 Հիմա, ո՛վ որդիներ, ինծի մտի՛կ ըրէք Ու իմ բերնիս խօսքերուն ականջ դրէք։
Արդ, որդեակ, լուր ինձ, եւ անսա բանից բերանոյ իմոյ:

7:24: Արդ որդեակ՝ լո՛ւր ինձ. եւ անսա՛ բանից բերանոյ իմոյ[7918]։
[7918] Յօրինակին պակասէր. Արդ որդեակ։
24 Արդ, լսի՛ր ինձ, որդեա՛կ, եւ հնազա՛նդ եղիր իմ խօսքերին:
24 Հիմա, ո՛վ որդիներ, ինծի մտի՛կ ըրէք Ու իմ բերնիս խօսքերուն ականջ դրէք։
zohrab-1805▾ eastern-1994▾ western am▾
7:247:24 Итак, дети, слушайте меня и внимайте словам уст моих.
7:24 νῦν νυν now; present οὖν ουν then υἱέ υιος son ἄκουέ ακουω hear μου μου of me; mine καὶ και and; even πρόσεχε προσεχω pay attention; beware ῥήμασιν ρημα statement; phrase στόματός στομα mouth; edge μου μου of me; mine
7:24 וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now בָ֭נִים ˈvānîm בֵּן son שִׁמְעוּ־ šimʕû- שׁמע hear לִ֑י lˈî לְ to וְ֝ ˈw וְ and הַקְשִׁ֗יבוּ haqšˈîvû קשׁב give attention לְ lᵊ לְ to אִמְרֵי־ ʔimrê- אֵמֶר word פִֽי׃ fˈî פֶּה mouth
7:24. nunc ergo fili audi me et adtende verba oris meiNow, therefore, my son, hear me, and attend to the words of my mouth.
24. Now therefore, sons, hearken unto me, and attend to the words of my mouth.
7:24. Therefore, my son, hear me now, and attend to the words of my mouth.
7:24. Hearken unto me now therefore, O ye children, and attend to the words of my mouth.
Hearken unto me now therefore, O ye children, and attend to the words of my mouth:

7:24 Итак, дети, слушайте меня и внимайте словам уст моих.
7:24
νῦν νυν now; present
οὖν ουν then
υἱέ υιος son
ἄκουέ ακουω hear
μου μου of me; mine
καὶ και and; even
πρόσεχε προσεχω pay attention; beware
ῥήμασιν ρημα statement; phrase
στόματός στομα mouth; edge
μου μου of me; mine
7:24
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
בָ֭נִים ˈvānîm בֵּן son
שִׁמְעוּ־ šimʕû- שׁמע hear
לִ֑י lˈî לְ to
וְ֝ ˈw וְ and
הַקְשִׁ֗יבוּ haqšˈîvû קשׁב give attention
לְ lᵊ לְ to
אִמְרֵי־ ʔimrê- אֵמֶר word
פִֽי׃ fˈî פֶּה mouth
7:24. nunc ergo fili audi me et adtende verba oris mei
Now, therefore, my son, hear me, and attend to the words of my mouth.
7:24. Therefore, my son, hear me now, and attend to the words of my mouth.
7:24. Hearken unto me now therefore, O ye children, and attend to the words of my mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-27: Тем убедительнее являются заключительные увещания избегать соблазна всякого вообще вида прелюбодеяния, конечные результаты которого всегда одни и те же; временная и вечная гибель.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24 Hearken unto me now therefore, O ye children, and attend to the words of my mouth. 25 Let not thine heart decline to her ways, go not astray in her paths. 26 For she hath cast down many wounded: yea, many strong men have been slain by her. 27 Her house is the way to hell, going down to the chambers of death.
We have here the application of the foregoing story: "Hearken to me therefore, and not to such seducers (v. 24); give ear to a father, and not to an enemy." 1. "Take good counsel when it is given you. Let not thy heart decline to her ways (v. 25); never leave the paths of virtue, though strait and narrow, solitary and up-hill, for the way of the adulteress, though green, and broad, and crowded with company. Do not only keep thy feet from those ways, but let not so much as thy heart incline to them; never harbour a disposition this way, nor think otherwise than with abhorrence of such wicked practices as these. Let reason, and conscience, and the fear of God ruling in the heart, check the inclinations of the sensual appetite. If thou goest in her paths, in any of the paths that lead to this sin, thou goest astray, thou art out of the right way, the safe way; therefore take heed, go not astray, lest thou wander endlessly." 2. "Take fair warning when it is given you." (1.) "Look back, and see what mischief this sin has done. The adulteress has been the ruin not of here and there one, but she has cast down many wounded." Thousands have been undone, now and for ever, by this sin; and those not only the weak and simple youths, such as he was of whom he had now spoken, but many strong men have been slain by her, v. 26. Herein, perhaps, he has an eye especially to Samson, who was slain by this sin, and perhaps to David too, who by this sin entailed a sword upon his house, though so far the Lord took it away that he himself should not die. These were men not only of great bodily strength, but of eminent wisdom and courage, and yet their fleshly lusts prevailed over them. Howl, fir-trees, if the cedars be shaken. Let him that thinks he stands take heed lest he fall. (2.) "Look forward with an eye of faith, and see what will be in the end of it," v. 27. Her house, though richly decked and furnished, and called a house of pleasure, is the way to hell; and her chambers are the stair-case that goes down to the chambers of death and everlasting darkness. The cup of fornication must shortly be exchanged for the cup of trembling; and the flames of lust, if not quenched by repentance and mortification, will burn to the lowest hell. Therefore stand in awe and sin not.
Adam Clarke: Commentary on the Bible - 1831
7:24: Hearken unto me now, therefore, O ye children - Ye that are young and inexperienced, seriously consider the example set before your eyes, and take warning at another's expense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: O: Pro 4:1, Pro 5:7, Pro 8:32, Pro 8:33; Co1 4:14, Co1 4:15; Gal 4:19; Jo1 2:1
Proverbs 7:25
Carl Friedrich Keil and Franz Delitzsch
7:24
With ועתּה, as at Prov 5:7, the author now brings his narrative to a close, adding the exhortation deduced from it:
24 And now, ye children, give ear unto me,
And observe the words of my mouth!
25 Let not thine heart incline to her ways,
And stray not in her paths.
The verb שׂטה (whence jēst, like jēt, Prov 4:15, with long ē from i) the author uses also of departure from a wicked way (Prov 4:15); but here, where the portraiture of a faithless wife (a סוטה) is presented, the word used in the law of jealousy, Num 5, for the trespass of an אשׁת אישׁ is specially appropriate. שׂטה is interchanged with תּעה (cf. Gen 21:14): wander not on her paths, which would be the consequence of straying on them. Theodotion: καὶ μὴ πλανηθῇς ἐν ἀτραποῖς αὐτῆς, with καί, as also Syr., Targ., and Jerome. The Masora reckons this verse to the 25 which have אל at the beginning and ואל at the middle of each clause (vid., Baer in the Luth. Zeitschrift, 1865, p. 587); the text of Norzi has therefore correctly ואל, which is found also in good MSS (e.g., the Erfurt, 2 and 3).
John Gill
7:24 Hearken unto me now therefore, O ye children,.... The Septuagint, Vulgate Latin, and Arabic versions, read, in the singular number, "my son", in the same manner as the chapter begins; but it is in the plural number in the Hebrew text; and so read the Targum and Syriac version, "children", the children of Solomon; not only those of his own body, but all such that put themselves under his instruction, or were willing to take his advice: it may be extended to all the children of men, for all are interested herein; especially such who profess to be the children of God and of Christ, the followers of wisdom. This is the epilogue, or application of the above story. Since this is the case, that young men are in danger of being ensnared and brought to ruin by this harlot, therefore take the advice of the wisest of men, even of Wisdom herself;
and attend to the words of my mouth; the doctrines of Christ; the best preservative from the allurements of the whore of Rome.
Robert Jamieson, A. R. Fausset and David Brown
7:24 The inferential admonition is followed (Prov 7:26-27), by a more general allegation of the evils of this vice.
7:257:25: Մի՛ խոտորեսցի սիրտ քո ՚ի ճանապարհս նորա, եւ մի՛ մոլորիցիս ՚ի շաւիղս նորա[7919]։ [7919] Բազումք. Մոլորեսցիս ՚ի շաւ՛՛։
25 Սիրտդ մի՛ շեղիր դէպի նրա տան ճանապարհները եւ մի՛ մոլորուիր նրա շաւիղներում,
25 Քու սիրտդ դէպի անոր ճամբաները թող չխոտորի Եւ անոր շաւիղներուն մէջ թող չմոլորի։
Մի՛ խոտորեսցի սիրտ քո ի ճանապարհս նորա, եւ մի՛ մոլորեսցիս ի շաւիղս նորա:

7:25: Մի՛ խոտորեսցի սիրտ քո ՚ի ճանապարհս նորա, եւ մի՛ մոլորիցիս ՚ի շաւիղս նորա[7919]։
[7919] Բազումք. Մոլորեսցիս ՚ի շաւ՛՛։
25 Սիրտդ մի՛ շեղիր դէպի նրա տան ճանապարհները եւ մի՛ մոլորուիր նրա շաւիղներում,
25 Քու սիրտդ դէպի անոր ճամբաները թող չխոտորի Եւ անոր շաւիղներուն մէջ թող չմոլորի։
zohrab-1805▾ eastern-1994▾ western am▾
7:257:25 Да не уклоняется сердце твое на пути ее, не блуждай по стезям ее,
7:25 μὴ μη not ἐκκλινάτω εκκλινω deviate; avoid εἰς εις into; for τὰς ο the ὁδοὺς οδος way; journey αὐτῆς αυτος he; him ἡ ο the καρδία καρδια heart σου σου of you; your
7:25 אַל־ ʔal- אַל not יֵ֣שְׂטְ yˈēśṭ שׂטה turn aside אֶל־ ʔel- אֶל to דְּרָכֶ֣יהָ dᵊrāḵˈeʸhā דֶּרֶךְ way לִבֶּ֑ךָ libbˈeḵā לֵב heart אַל־ ʔal- אַל not תֵּ֝תַע ˈtēṯaʕ תעה err בִּ bi בְּ in נְתִיבֹותֶֽיהָ׃ nᵊṯîvôṯˈeʸhā נְתִיבָה path
7:25. ne abstrahatur in viis illius mens tua neque decipiaris semitis eiusLet not thy mind be drawn away in her ways: neither be thou deceived with her paths.
25. Let not thine heart decline to her ways, go not astray in her paths.
7:25. Do not let your mind be pulled into her ways. And do not be deceived by her paths.
7:25. Let not thine heart decline to her ways, go not astray in her paths.
Let not thine heart decline to her ways, go not astray in her paths:

7:25 Да не уклоняется сердце твое на пути ее, не блуждай по стезям ее,
7:25
μὴ μη not
ἐκκλινάτω εκκλινω deviate; avoid
εἰς εις into; for
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῆς αυτος he; him
ο the
καρδία καρδια heart
σου σου of you; your
7:25
אַל־ ʔal- אַל not
יֵ֣שְׂטְ yˈēśṭ שׂטה turn aside
אֶל־ ʔel- אֶל to
דְּרָכֶ֣יהָ dᵊrāḵˈeʸhā דֶּרֶךְ way
לִבֶּ֑ךָ libbˈeḵā לֵב heart
אַל־ ʔal- אַל not
תֵּ֝תַע ˈtēṯaʕ תעה err
בִּ bi בְּ in
נְתִיבֹותֶֽיהָ׃ nᵊṯîvôṯˈeʸhā נְתִיבָה path
7:25. ne abstrahatur in viis illius mens tua neque decipiaris semitis eius
Let not thy mind be drawn away in her ways: neither be thou deceived with her paths.
7:25. Do not let your mind be pulled into her ways. And do not be deceived by her paths.
7:25. Let not thine heart decline to her ways, go not astray in her paths.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: thine: Pro 4:14, Pro 4:15, Pro 5:8, Pro 6:25, Pro 23:31-33; Mat 5:28
go: Pro 5:23; Psa 119:176; Isa 53:6
Proverbs 7:26
John Gill
7:25 Let not thine heart decline to her ways,.... Or turn not aside from the right way, the path of truth and holiness, to those of the whorish woman, that lead to ruin and destruction; do not so much as think of going out of the one into the other; let there not be the least wandering thought, affection, or disposition of the mind thereunto; stop and check the first motion of the heart, which leads to a compliance with her, and seems to be directed to her ways, or to betray any love and liking of them;
go not astray in her paths; for whoever walks in her paths goes astray from God and his law; from Christ and his Gospel; and from the true church of God; and from the right paths of faith, duty and worship.
7:267:26: Զի զբազո՛ւմս տապաստ արկեալ է նորա խոցոտելով, եւ անթիւ են սպանեալք ՚ի նմանէ։
26 որովհետեւ խոցոտելով՝ նա շատերին է դիտապաստ արել, եւ անթիւ են նրա կողմից սպանուածները:
26 Վասն զի անիկա շատերը խոցոտեց ու կործանեց Ու անոր բոլոր մեռցուցած մարդիկը զօրաւոր էին։
Զի զբազումս տապաստ արկեալ է նորա խոցոտելով, եւ [103]անթիւ են`` սպանեալք ի նմանէ:

7:26: Զի զբազո՛ւմս տապաստ արկեալ է նորա խոցոտելով, եւ անթիւ են սպանեալք ՚ի նմանէ։
26 որովհետեւ խոցոտելով՝ նա շատերին է դիտապաստ արել, եւ անթիւ են նրա կողմից սպանուածները:
26 Վասն զի անիկա շատերը խոցոտեց ու կործանեց Ու անոր բոլոր մեռցուցած մարդիկը զօրաւոր էին։
zohrab-1805▾ eastern-1994▾ western am▾
7:267:26 потому что многих повергла она ранеными, и много сильных убиты ею:
7:26 πολλοὺς πολυς much; many γὰρ γαρ for τρώσασα τιτρωσκω cast down; lay down καὶ και and; even ἀναρίθμητοί αναριθμητος innumerable εἰσιν ειμι be οὓς ος who; what πεφόνευκεν φονευω murder
7:26 כִּֽי־ kˈî- כִּי that רַבִּ֣ים rabbˈîm רַב much חֲלָלִ֣ים ḥᵃlālˈîm חָלָל pierced הִפִּ֑ילָה hippˈîlā נפל fall וַ֝ ˈwa וְ and עֲצֻמִ֗ים ʕᵃṣumˈîm עָצוּם mighty כָּל־ kol- כֹּל whole הֲרֻגֶֽיהָ׃ hᵃruḡˈeʸhā הרג kill
7:26. multos enim vulneratos deiecit et fortissimi quique interfecti sunt ab eaFor she hath cast down many wounded, and the strongest have been slain by her.
26. For she hath cast down many wounded: yea, all her slain are a mighty host.
7:26. For she has tossed aside many wounded, and some of those who were very strong have been slain by her.
7:26. For she hath cast down many wounded: yea, many strong [men] have been slain by her.
For she hath cast down many wounded: yea, many strong [men] have been slain by her:

7:26 потому что многих повергла она ранеными, и много сильных убиты ею:
7:26
πολλοὺς πολυς much; many
γὰρ γαρ for
τρώσασα τιτρωσκω cast down; lay down
καὶ και and; even
ἀναρίθμητοί αναριθμητος innumerable
εἰσιν ειμι be
οὓς ος who; what
πεφόνευκεν φονευω murder
7:26
כִּֽי־ kˈî- כִּי that
רַבִּ֣ים rabbˈîm רַב much
חֲלָלִ֣ים ḥᵃlālˈîm חָלָל pierced
הִפִּ֑ילָה hippˈîlā נפל fall
וַ֝ ˈwa וְ and
עֲצֻמִ֗ים ʕᵃṣumˈîm עָצוּם mighty
כָּל־ kol- כֹּל whole
הֲרֻגֶֽיהָ׃ hᵃruḡˈeʸhā הרג kill
7:26. multos enim vulneratos deiecit et fortissimi quique interfecti sunt ab ea
For she hath cast down many wounded, and the strongest have been slain by her.
7:26. For she has tossed aside many wounded, and some of those who were very strong have been slain by her.
7:26. For she hath cast down many wounded: yea, many strong [men] have been slain by her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:26: For she hath cast down many wounded: yea, many strong men have been slain by her - That is, such like women have been the ruin of many. חללים chalalim, which we render wounded, also signifies solsliers or men of war; and עצמים atsumim, which we render strong men, may be translated heroes. Many of those who have distinguished themselves in the field and in the cabinet have been overcome and destroyed by their mistresses. History is full of such examples.
Albert Barnes: Notes on the Bible - 1834
7:26: The house of the harlot is now likened to a field of battle strewn with the corpses of the many slain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: Pro 6:33; Jdg 16:21; Sa2 3:6-8, Sa2 3:27, Sa2 12:9-11; Kg1 11:1, Kg1 11:2; Neh 13:26; Co1 10:8; Co2 12:21; Pe1 2:11
Proverbs 7:27
Carl Friedrich Keil and Franz Delitzsch
7:26
The admonition, having its motive in that which goes before, is now founded on the emphatic finale:
26 For many are the slain whom she hath caused to fall,
And many are her slain.
27 A multiplicity of ways to help is her house,
Going down to the chambers of death.
The translation "for many slain has she laid low" (Syr., Targ., Jerome, Luther) is also syntactically possible; for רבּים can be placed before its substantive after the manner of the demonstratives and numerals (e.g., Neh 9:28, cf. אחד, Song 4:9), and the accentuation which requires two servants (the usual two Munachs) to the Athnach appears indeed thus to construe it. It is otherwise if רבים here meant magni (thus e.g., Ralbag, and recently Bertheau), and not multi; but רבים and עצמים stand elsewhere in connection with each other in the signification many and numerous, Ps 35:18; Joel 2:2; Mic 4:3. "Her slain" are those slain by her; the part. pass. is connected with the genitive of the actor, e.g., Prov 9:18; cf. (Arab.) ḳatyl âlmḥabbt, of one whom love kills (Fl.). With Prov 7:27 cf. Prov 2:18; Prov 9:18. In 27a, בּיתהּ is not equivalent to בביתה after Prov 8:2, also not elliptical and equivalent to דרכי ביתה; the former is unnecessary, the latter is in no case established by Ps 45:7; Ezra 10:13, nor by Deut 8:15; 4Kings 23:17 (see, on the other hand, Philippi's Status Constructus, pp. 87-93). Rightly Hitzig has: her house forms a multiplicity of ways to hell, in so far as adultery leads by a diversity of ways to hell. Similarly the subject and the predicate vary in number, Prov 16:25; Ps 110:3; Job 26:13; Dan 9:23, and frequently. If one is once in her house, he may go in this or in that way, but surely his path is to destruction: it consists of many steps to hell, such as lead down (דרך, fem. Is 37:34, masc. Is 30:21) to the extreme depths of death (cf. Job 9:9, "chambers of the south" = its remotest regions veiling themselves in the invisible); for חדר (Arab. khiddr) is the part of the tent or the house removed farthest back, and the most private (Fl.). These חדרי־מות, cf. עמקי שׁאול, Prov 9:18, approach to the conception of גּיהנּם, which is afterwards distinguished from שאול.
Geneva 1599
7:26 For she hath cast down many wounded: yea, many (i) strong [men] have been slain by her.
(i) Neither wit nor strength can deliver them who fall into the hands of the harlot.
John Gill
7:26 For she hath cast down many wounded,.... Wounded in their name, character, and reputation; in their bodies by diseases; and in their souls by guilt, shame, and horror, through a compliance with her sinful lusts: these she "cast down" from the honours they were possessed of, from the health they enjoyed, and from the peace and tranquillity of mind they formerly felt within them. And not a single person, as the young man instanced in, or a few only, but "many"; great multitudes, hundreds and thousands, and those not weak, and foolish, and inconstant, as he might be thought to be; but such as were "great" (m) and mighty, as the word also signifies; men of great riches, and wisdom, and courage; as soldiers (n), mighty men of war, such as wound and kill others; which seems the true sense of the word here used: and therefore none ought to trust in themselves, nor trust themselves in her company, nor in the least decline to her ways; and especially such as are weak and unskilful, and ignorant of her devices, as the "children" here addressed;
yea, many strong men have been slain by her; men famous for martial exploits, as Samson and others, have been overcome by her: some of great fortitude of mind have not been able to withstand her, she has prevailed over them; and others of robust constitutions have been weakened by diseases, contracted through incontinency with her; and some have suffered death by her means, either from her husband, or her gallants, or the civil magistrate: and of these there have been "innumerable" instances; so the word (o) for "strong men" sometimes signifies; and so it is here rendered in the Septuagint and Arabic versions, "and innumerable are they whom she has slain". All the world have wondered after the whore of Rome; kings of the earth and mighty men have committed fornication with her; high and low, rich and poor, have been ruined by her; thousands have gone to hell by her means; and some of the sycophants of Rome have even said, that if the pope of Rome should send thousands to hell, of which they seem themselves to be conscious, no one should say to him, What dost thou?
(m) "multos magnosque", Gejerus. (n) See Dr. Kennicott's Dissert. 1. p. 110. (o) Sept. so Arab. "numerosi", Junius & Tremellius, Piscator, Amama, Cocceius, Michaelis, Schultens; so Bootius, Animadv. l. 4. c. 11. s. 2.
Robert Jamieson, A. R. Fausset and David Brown
7:26 Even the mightiest fail to resist her deathly allurements.
7:277:27: Ճանապարհք դժոխո՛ց են տուն նորա. որ իջուցանեն ՚ի շտեմարանս մահու[7920]։[7920] Ոսկան. Որք իջուսցեն ՚ի շտե՛՛։
27 Դժոխքի ուղիներն են նրա տունը, որոնք իջեցնում են դէպի մահուան շտեմարանները:
27 Անոր տունը դժոխքին ճամբան է, ան մահուան շտեմարանները կ’իջնէ։
Ճանապարհք դժոխոց են տուն նորա, որ իջուցանեն ի շտեմարանս մահու:

7:27: Ճանապարհք դժոխո՛ց են տուն նորա. որ իջուցանեն ՚ի շտեմարանս մահու[7920]։
[7920] Ոսկան. Որք իջուսցեն ՚ի շտե՛՛։
27 Դժոխքի ուղիներն են նրա տունը, որոնք իջեցնում են դէպի մահուան շտեմարանները:
27 Անոր տունը դժոխքին ճամբան է, ան մահուան շտեմարանները կ’իջնէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:277:27 дом ее пути в преисподнюю, нисходящие во внутренние жилища смерти.
7:27 ὁδοὶ οδος way; journey ᾅδου αδης Hades ὁ ο the οἶκος οικος home; household αὐτῆς αυτος he; him κατάγουσαι καταγω lead down; draw up εἰς εις into; for τὰ ο the ταμίεια ταμειον chamber τοῦ ο the θανάτου θανατος death
7:27 דַּרְכֵ֣י darᵊḵˈê דֶּרֶךְ way שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world בֵּיתָ֑הּ bêṯˈāh בַּיִת house יֹ֝רְדֹ֗ות ˈyōrᵊḏˈôṯ ירד descend אֶל־ ʔel- אֶל to חַדְרֵי־ ḥaḏrê- חֶדֶר room מָֽוֶת׃ פ mˈāweṯ . f מָוֶת death
7:27. viae inferi domus eius penetrantes interiora mortisHer house is the way to hell, reaching even to the inner chambers of death.
27. Her house is the way to Sheol, going down to the chambers of death.
7:27. Her household is the way to Hell, reaching even to the inner places of death.
7:27. Her house [is] the way to hell, going down to the chambers of death.
Her house [is] the way to hell, going down to the chambers of death:

7:27 дом ее пути в преисподнюю, нисходящие во внутренние жилища смерти.
7:27
ὁδοὶ οδος way; journey
ᾅδου αδης Hades
ο the
οἶκος οικος home; household
αὐτῆς αυτος he; him
κατάγουσαι καταγω lead down; draw up
εἰς εις into; for
τὰ ο the
ταμίεια ταμειον chamber
τοῦ ο the
θανάτου θανατος death
7:27
דַּרְכֵ֣י darᵊḵˈê דֶּרֶךְ way
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
בֵּיתָ֑הּ bêṯˈāh בַּיִת house
יֹ֝רְדֹ֗ות ˈyōrᵊḏˈôṯ ירד descend
אֶל־ ʔel- אֶל to
חַדְרֵי־ ḥaḏrê- חֶדֶר room
מָֽוֶת׃ פ mˈāweṯ . f מָוֶת death
7:27. viae inferi domus eius penetrantes interiora mortis
Her house is the way to hell, reaching even to the inner chambers of death.
7:27. Her household is the way to Hell, reaching even to the inner places of death.
7:27. Her house [is] the way to hell, going down to the chambers of death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:27: Her house is the way to hell - שאול sheol, the pit, the grave, the place of the dead, the eternal and infernal world. And they who, through such, fall into the grave, descend lower, into the chambers of death; the place where pleasure is at an end, and illusion mocks no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: Pro 2:18, Pro 2:19, Pro 5:5, Pro 9:18; Ecc 7:26
John Gill
7:27 Her house is the way to hell,.... Or "ways" (p); the broad highway to it; either to the grave, as "sheol" often signifies; or to hell itself, the place of the damned: to go into her house, and commit wickedness with her, is to take a step to destruction, a large stride towards hell; and, if grace prevent not, will bring a man thither. Who would go into such a house, and much less dwell there, which is the very suburbs of hell?
going down to the chambers of death; to enter her chamber, to step into her bed, howsoever decked and adorned, entertaining and inviting it is, not only leads to the chambers of the grave, as the Targum; but to the lowest and innermost parts of hell; the apartments of the second death, the lot of all unclean and idolatrous persons, without repentance and faith. The Phoenicians called Pluto, the god of hell, by the name of Moth (q), a word similar to this used here; and so those chambers are no other than the chambers of hell. Plautus (r) also calls the gate of a whore's house the gate of hell; which agrees with the first clause of the verse.
(p) "viae", Pagninus, Montanus, Junius & Tremellius, Piscator, &c. (q) Sanchoniatho apud Euseb. Praepar. Evangel. l. 1. p. 38. (r) "Januam hane orci", Bacchides, Act. 3. Sc. 1. v. 1.