Proverbs · Chapter 7

Verse 1. My son, keep my words] See Proverbs 2:1.

Verse 1. Keep my words—lay up my commandments. These terms being of constant occurrence in the didactic scriptures, will be found explained in the beginning of the hundred and nineteenth psalm.

WISDOM, AND TO WALK IN THE PATHS OF PURITY, 1-27.

Such is the importance of the subject discussed in the latter part of the last chapter, as also in the second and fifth chapters, that the teacher continues, with increasing earnestness, to warn his pupils against the seductive wiles of dissolute women. Therefore, after an exhortation, such as we have before met with, to cleave lovingly to wisdom as a preservative against such sins, (verses 1-5,) he paints in vivid colors the character of an impudent adulteress in her too successful efforts to ensnare an unsophisticated youth. (Verses 6-21.) The fatal consequences are exhibited in the subsequent verses.

1. Keep… lay up my commandments — Treasure them up in thy mind, as in a storehouse. For similar forms see Proverbs 1:18; 2:1; 6:20.

V. 2. Live-Thou shalt live. Eye-With all possible care and diligence.

Verse 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.

Verses 2-4. Keep my commandments, and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. And my law as the apple of thine eye — With all possible care and diligence, as men guard that most noble and necessary, and therefore highly-esteemed and beloved part of the body from all danger, yea, even from the least mote. Bind them upon thy fingers — As a ring which is put upon them, and is continually in a man’s eye. Constantly remember and meditate upon them. Write them, &c. — Fix them in thy mind and affection: see on Proverbs 3:3. Say unto wisdom, Thou art my sister — The name of sister is a name of friendship, often used between the husband and wife, and denotes the chaste love which he should have to wisdom. Call understanding thy kinswoman — The LXX. render it, thn de fronhsin gnwrimon peripoihsai seautw, Acquire to thyself prudence for an acquaintance; while other foolish young men seek wanton mistresses, whom they frequently call sisters, or kinswomen, let wisdom be thy mistress; acquaint and delight thyself with her. Say to her, Thou art my sister, my spouse, my beloved: let her have the command of thy heart, and the conduct of thy life.

Ver. 2. Keep—my law, as the apple of thine eye; a most precious, beautiful, and tender sense. The idea is often repeated, as in Deuteronomy 32:10. Psalm 17:8.

2. Apple of thine eye — Ëyny[ ˆwvya, (ishon enecha,) the little man of the eye, referring to the reflected image in the eye. The Greeks called it korh, or korasion, the damsel, or little damsel: the Latins pupa, or pupilla, of the same meaning; from whence came our word pupil (of the eye.) The sense is, Guard or keep my instructions, as you do the sight of your eyes. Comp. Proverbs 4:4; Deuteronomy 32:10; Psalm 17:8; Lamentations 2:18; Zechariah 2:12.

V. 3. Bind them-As a ring which is continually in a man’s eye.

Verse 3. Bind them upon thy fingers] See on Proverbs 3:3.

Verses 2-4. Keep my commandments, and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. And my law as the apple of thine eye — With all possible care and diligence, as men guard that most noble and necessary, and therefore highly-esteemed and beloved part of the body from all danger, yea, even from the least mote. Bind them upon thy fingers — As a ring which is put upon them, and is continually in a man’s eye. Constantly remember and meditate upon them. Write them, &c. — Fix them in thy mind and affection: see on Proverbs 3:3. Say unto wisdom, Thou art my sister — The name of sister is a name of friendship, often used between the husband and wife, and denotes the chaste love which he should have to wisdom. Call understanding thy kinswoman — The LXX. render it, thn de fronhsin gnwrimon peripoihsai seautw, Acquire to thyself prudence for an acquaintance; while other foolish young men seek wanton mistresses, whom they frequently call sisters, or kinswomen, let wisdom be thy mistress; acquaint and delight thyself with her. Say to her, Thou art my sister, my spouse, my beloved: let her have the command of thy heart, and the conduct of thy life.

Ver. 3. Bind them upon thy fingers, as the phylacteries. Deuteronomy 6:8. Love them, have them always at hand, and ready in thy mind. Love the holy scriptures, and wisdom will love you.

3. Bind them upon thy fingers — Supposed to refer to rings with large signets, containing inscriptions of important maxims. Comp. Proverbs 3:3; Song of Solomon 8:6. In later days these were written upon phylacteries, or borders of the garments. Comp. Exodus 13:9, 16; Deuteronomy 6:8; 11:18; Jeremiah 22:24; Haggai 2:23.

V. 4. And call-Acquaint and delight thyself with her.

Verse 4. Thou art my sister] Thou art my dearest friend, and I will treat thee as such.

Verses 2-4. Keep my commandments, and live — That is, thou shalt live. It is a promise in the form of a command, as Proverbs 3:25. And my law as the apple of thine eye — With all possible care and diligence, as men guard that most noble and necessary, and therefore highly-esteemed and beloved part of the body from all danger, yea, even from the least mote. Bind them upon thy fingers — As a ring which is put upon them, and is continually in a man’s eye. Constantly remember and meditate upon them. Write them, &c. — Fix them in thy mind and affection: see on Proverbs 3:3. Say unto wisdom, Thou art my sister — The name of sister is a name of friendship, often used between the husband and wife, and denotes the chaste love which he should have to wisdom. Call understanding thy kinswoman — The LXX. render it, thn de fronhsin gnwrimon peripoihsai seautw, Acquire to thyself prudence for an acquaintance; while other foolish young men seek wanton mistresses, whom they frequently call sisters, or kinswomen, let wisdom be thy mistress; acquaint and delight thyself with her. Say to her, Thou art my sister, my spouse, my beloved: let her have the command of thy heart, and the conduct of thy life.

Ver. 4. Say unto wisdom, Thou art my sister. Claim with her the nearest affinity: her value is far above rubies. She is the spirit and power of God, a pure influence or emanation of the divine glory. No spot of impurity can touch her: she is the brightness of everlasting light, the unspotted mirror of divine omnipotence. It is this hallowed affinity with wisdom, this genuine conversion of the soul to God, which alone can save youth from an unhallowed affinity with the profane character, here contrasted with wisdom.

4. My sister… kinswoman — Or familiar acquaintance; that is, respect, love, and cherish her. Cp. Job 17:14; 30:29; also, Psalm 55:13; 88:8.

Verse 5. The strange woman] The prostitute, the adulteress.

Verse 5. That they may keep thee from the strange woman — One reason why Solomon so often cautions his disciple in this manner, and inculcates upon him the important duty of shunning all acquaintance with lewd women, probably was because he observed those vices to abound more than they had formerly done in his time, in which peace and prosperity had made way for luxury and uncleanness.

Ver. 5. The strange woman—flattereth with her words. A woman in meretricious array, exposing herself in the shades of night, faithless to her husband, and abandoned to vice. Canst thou, oh pupil of divine wisdom, forget the lovely virgin to whom thou art betrothed, whose society is so pleasant, whose graces are brilliant, whose virtues elevate thy soul. Canst thou, I say, leave a wife, lovely in innocence, for one whose body is all corruption, and whose soul is the seat of every sin? Oh no! Let the graceless, let the incorrigible go after her, as the ox goes to the slaughter, and be hurried away with an untimely death.

5. Keep (or guard) thee — This is the special reason why so much attention should be paid to wisdom and discernment. Strange woman — The vile or voluptuous woman.

Verse 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.

Verses 6-10. For I looked through my casement — Hebrew, ybnva d[b, per fenestellam meam, my little window, or lattice, rather. For “in Palestine they had no glass to their windows: they closed them with lattices or curtains.” This may either be considered as an historical relation, or a parabolical representation of that which frequently happened. I beheld among the simple ones — Among the fools; a young man void of understanding — bl rsj, destitute of a heart, a body without a mind, one as ignorant and foolish as they; one whose youth, and heat, and strength, made him more subject to those passions which are termed by the apostle youthful lusts, and who wanted both judgment and experience, as well as grace, to keep him from such courses. Passing through the street — Sauntering and idle, perhaps in quest of amusement; near her corner — The corner of the street where the adulteress lived. And he went the way to her house — Walked carelessly on till he came near her house. “It is not said that he intended to visit her, or even that he knew she lived there; but he was loitering about in a place where he had no business, and at an unseasonable hour.” — Scott. In the evening — When, the day-labour being ended, he was at leisure for any thing; and when such strumpets used, and, alas! still use, to walk abroad for prey; in the black and dark night — Hebrew, hlpaw hlyl ˆwvyab, when night and darkness were yet in embryo, or just beginning, as Dr. Waterland interprets the words. And behold, there met him a woman — Thus through idleness he was led into temptation. This woman was not a prostitute, for she was a married woman, (verse 19,) and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness. She was now, however, dressed in the attire of a harlot — And her carriage and conduct were agreeable to her quality and design; and she was subtle of heart — As she showed in her following discourse, wherein she proposes all things which might invite him to comply with her desire, and conceals whatsoever might discourage him.

6. Casement — Lattice or window-slats, like our Venetian blinds, made to keep out the sun and rain, but to admit the air. The Israelites had no glass. Looked through — The original implies to bend forward or lean over, as people often do in looking from a window. It describes close and interested watching and listening. Comp. Judges 5:28; Psalm 14:2.

Verse 7. Among the simple ones] The inexperienced, inconsiderate young men.

A young man void of understanding] bl rsj chasar leb, “destitute of a heart.” He had not wisdom to discern the evil intended; nor courage to resist the flatteries of the seducer.

Verses 6-10. For I looked through my casement — Hebrew, ybnva d[b, per fenestellam meam, my little window, or lattice, rather. For “in Palestine they had no glass to their windows: they closed them with lattices or curtains.” This may either be considered as an historical relation, or a parabolical representation of that which frequently happened. I beheld among the simple ones — Among the fools; a young man void of understanding — bl rsj, destitute of a heart, a body without a mind, one as ignorant and foolish as they; one whose youth, and heat, and strength, made him more subject to those passions which are termed by the apostle youthful lusts, and who wanted both judgment and experience, as well as grace, to keep him from such courses. Passing through the street — Sauntering and idle, perhaps in quest of amusement; near her corner — The corner of the street where the adulteress lived. And he went the way to her house — Walked carelessly on till he came near her house. “It is not said that he intended to visit her, or even that he knew she lived there; but he was loitering about in a place where he had no business, and at an unseasonable hour.” — Scott. In the evening — When, the day-labour being ended, he was at leisure for any thing; and when such strumpets used, and, alas! still use, to walk abroad for prey; in the black and dark night — Hebrew, hlpaw hlyl ˆwvyab, when night and darkness were yet in embryo, or just beginning, as Dr. Waterland interprets the words. And behold, there met him a woman — Thus through idleness he was led into temptation. This woman was not a prostitute, for she was a married woman, (verse 19,) and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness. She was now, however, dressed in the attire of a harlot — And her carriage and conduct were agreeable to her quality and design; and she was subtle of heart — As she showed in her following discourse, wherein she proposes all things which might invite him to comply with her desire, and conceals whatsoever might discourage him.

7. And beheld — The Septuagint takes these verbs in the third person singular feminine; she looked, she beheld, etc. The idea is, that the wanton looked forth in order to observe. Simple ones — The inexperienced, untaught; as opposed to that culture, discipline, and self restraint which the teacher is inculcating. Youths — Hebrew, sons. A young man void of understanding — Literally, a boy without a heart; that is, without, or deficient in, intelligence, not, perhaps, naturally so, but as being uninstructed, not having been trained to self-restraint. See note on Proverbs 1:2, word, musar. With the Hebrews the heart was the seat of intelligence as well as of the affections. The word r[n, (na’har,) boy, is about equivalent to our word youth, or young man, being used much in the same way; sometimes even of those of full age. So a military officer addresses his command as boys. So the foreman of a body of workmen. The term is often applied to servants of any age. A like usage obtains in various languages.

V. 8. Passing-Idle and careless, near the corner of the street in which her house stood.

Verse 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.

Verses 6-10. For I looked through my casement — Hebrew, ybnva d[b, per fenestellam meam, my little window, or lattice, rather. For “in Palestine they had no glass to their windows: they closed them with lattices or curtains.” This may either be considered as an historical relation, or a parabolical representation of that which frequently happened. I beheld among the simple ones — Among the fools; a young man void of understanding — bl rsj, destitute of a heart, a body without a mind, one as ignorant and foolish as they; one whose youth, and heat, and strength, made him more subject to those passions which are termed by the apostle youthful lusts, and who wanted both judgment and experience, as well as grace, to keep him from such courses. Passing through the street — Sauntering and idle, perhaps in quest of amusement; near her corner — The corner of the street where the adulteress lived. And he went the way to her house — Walked carelessly on till he came near her house. “It is not said that he intended to visit her, or even that he knew she lived there; but he was loitering about in a place where he had no business, and at an unseasonable hour.” — Scott. In the evening — When, the day-labour being ended, he was at leisure for any thing; and when such strumpets used, and, alas! still use, to walk abroad for prey; in the black and dark night — Hebrew, hlpaw hlyl ˆwvyab, when night and darkness were yet in embryo, or just beginning, as Dr. Waterland interprets the words. And behold, there met him a woman — Thus through idleness he was led into temptation. This woman was not a prostitute, for she was a married woman, (verse 19,) and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness. She was now, however, dressed in the attire of a harlot — And her carriage and conduct were agreeable to her quality and design; and she was subtle of heart — As she showed in her following discourse, wherein she proposes all things which might invite him to comply with her desire, and conceals whatsoever might discourage him.

8. Street — “Back street.” — Miller. Near her corner — Where she dwelt. Zockler, “near a corner.” To (or, toward) her house — He was sauntering along towards her house.

Verse 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.

Verses 6-10. For I looked through my casement — Hebrew, ybnva d[b, per fenestellam meam, my little window, or lattice, rather. For “in Palestine they had no glass to their windows: they closed them with lattices or curtains.” This may either be considered as an historical relation, or a parabolical representation of that which frequently happened. I beheld among the simple ones — Among the fools; a young man void of understanding — bl rsj, destitute of a heart, a body without a mind, one as ignorant and foolish as they; one whose youth, and heat, and strength, made him more subject to those passions which are termed by the apostle youthful lusts, and who wanted both judgment and experience, as well as grace, to keep him from such courses. Passing through the street — Sauntering and idle, perhaps in quest of amusement; near her corner — The corner of the street where the adulteress lived. And he went the way to her house — Walked carelessly on till he came near her house. “It is not said that he intended to visit her, or even that he knew she lived there; but he was loitering about in a place where he had no business, and at an unseasonable hour.” — Scott. In the evening — When, the day-labour being ended, he was at leisure for any thing; and when such strumpets used, and, alas! still use, to walk abroad for prey; in the black and dark night — Hebrew, hlpaw hlyl ˆwvyab, when night and darkness were yet in embryo, or just beginning, as Dr. Waterland interprets the words. And behold, there met him a woman — Thus through idleness he was led into temptation. This woman was not a prostitute, for she was a married woman, (verse 19,) and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness. She was now, however, dressed in the attire of a harlot — And her carriage and conduct were agreeable to her quality and design; and she was subtle of heart — As she showed in her following discourse, wherein she proposes all things which might invite him to comply with her desire, and conceals whatsoever might discourage him.

9. In the twilight… dark night — A difficult verse, on account of the seeming contrariety of terms. On the one hand, twilight, evening; on the other, the black and dark night, literally, the pupil of the eye of night — midnight. (See Proverbs 20:20, and note there.) The critics pass it over lightly, explaining terms, but doing little to reconcile them. Perhaps the terms may indicate progression. The scene begins in the evening, but continues into the darkness of midnight. Zockler says, “ãvn, (nesheph,) rendered ‘twilight,’ strictly means the later period of evening darkness, from nine till twelve.” (See Job 7:4; 24:15.) The sense of the word is, however, indefinite. Another suggestion: we may understand the teacher thus: “This we may imagine to have occurred either in the twilight of the evening, or in the thick darkness of the night.” “In the twilight, in the evening, when the night began to be black and dark.” — Geneva Bible.

Verse 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, Genesis 38:14, 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, Proverbs 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.

Verses 6-10. For I looked through my casement — Hebrew, ybnva d[b, per fenestellam meam, my little window, or lattice, rather. For “in Palestine they had no glass to their windows: they closed them with lattices or curtains.” This may either be considered as an historical relation, or a parabolical representation of that which frequently happened. I beheld among the simple ones — Among the fools; a young man void of understanding — bl rsj, destitute of a heart, a body without a mind, one as ignorant and foolish as they; one whose youth, and heat, and strength, made him more subject to those passions which are termed by the apostle youthful lusts, and who wanted both judgment and experience, as well as grace, to keep him from such courses. Passing through the street — Sauntering and idle, perhaps in quest of amusement; near her corner — The corner of the street where the adulteress lived. And he went the way to her house — Walked carelessly on till he came near her house. “It is not said that he intended to visit her, or even that he knew she lived there; but he was loitering about in a place where he had no business, and at an unseasonable hour.” — Scott. In the evening — When, the day-labour being ended, he was at leisure for any thing; and when such strumpets used, and, alas! still use, to walk abroad for prey; in the black and dark night — Hebrew, hlpaw hlyl ˆwvyab, when night and darkness were yet in embryo, or just beginning, as Dr. Waterland interprets the words. And behold, there met him a woman — Thus through idleness he was led into temptation. This woman was not a prostitute, for she was a married woman, (verse 19,) and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness. She was now, however, dressed in the attire of a harlot — And her carriage and conduct were agreeable to her quality and design; and she was subtle of heart — As she showed in her following discourse, wherein she proposes all things which might invite him to comply with her desire, and conceals whatsoever might discourage him.

10. Attire of a harlot — Such persons usually have some means of making their character known. Their dress or manner shows what they are. tyv, (shith,) rendered attire, means something put on, some particular article, possibly, which indicated her occupation. Comp. Genesis 38:15,

19. Subtile of heart — The idea may be, rather, guarded or reserved of heart; that is, having no affection, though pretending to much. “Wary of mind.” — Stuart. “Hidden in heart.” — Miller. Instead of “attire,” the Geneva has, “behaviour.”

Verse 11. She is loud and stubborn] hymh homiyah, she is never at rest, always agitated; busily employed to gain her end, and this is to go into the path of error: trrs 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.

Verses 11, 12. She is loud, &c. — Here the wise man draws her character. trrsw ayh hymh, She is clamorous and obstinate, or refractory. She is full of talk, self-willed, disobedient to her husband, rebellious against God, and incorrigible by any admonitions of ministers or friends. Her feet abide not in her house — She minds not her business, which lies in her own house, but gives herself wholly up to idleness and pleasure, which she seeks in gadding abroad, and in changing her place and company. Now she is without — Standing, or waiting nigh the door of her house; now in the streets — In places of resort; and lieth in wait at every corner — To pick up such as she can make a prey of.

11, 12. Loud… stubborn — Or, reckless, turbulent, and refractory; in Hosea 4:16, rendered backsliding. The idea is that of a wild heifer that will not submit to the yoke; this woman will not be restrained, but is ever gadding about — always a bad sign, in woman or man; whereas chastity is associated (Titus 2:5) with keeping at home.

V. 12. Without-Without the door of her house. Corner-Of the streets, where she might either conceal or discover herself, as she saw fit.

Verse 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.

Verses 11, 12. She is loud, &c. — Here the wise man draws her character. trrsw ayh hymh, She is clamorous and obstinate, or refractory. She is full of talk, self-willed, disobedient to her husband, rebellious against God, and incorrigible by any admonitions of ministers or friends. Her feet abide not in her house — She minds not her business, which lies in her own house, but gives herself wholly up to idleness and pleasure, which she seeks in gadding abroad, and in changing her place and company. Now she is without — Standing, or waiting nigh the door of her house; now in the streets — In places of resort; and lieth in wait at every corner — To pick up such as she can make a prey of.

11, 12. Loud… stubborn — Or, reckless, turbulent, and refractory; in Hosea 4:16, rendered backsliding. The idea is that of a wild heifer that will not submit to the yoke; this woman will not be restrained, but is ever gadding about — always a bad sign, in woman or man; whereas chastity is associated (Titus 2:5) with keeping at home.

Verse 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] hynp העזה heezzah paneyha, “she strengthened her countenance,” assumed the most confident look she could; endeavoured to appear friendly and sincere.

13. Impudent face — Literally, made strong her face; put on a bold, familiar air.

V. 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, Leviticus 22:21, and a considerable part of these offerings fell to the offerer’s share.

Verse 14. I have peace-offerings with me] More literally, “the sacrifices of the peace-offerings are with me.” Peace-offerings, שלמים 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 Clarke’s notes on “Le 7:38”, 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 Leviticus 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, Proverbs 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.

Verse 14. I have peace-offerings with me — “I am a woman happy in many blessings, which God hath bestowed upon me, and for which I have given him solemn thanks this very day; and, as religion and custom bind me, I have provided as good a feast as those sacrifices, which I formerly vowed, and have now paid, would afford, having no want of any thing, but of some good company at home to rejoice with me.” This woman’s conduct was the more abominable, as she covered her lewdness with the mask of piety and devotion. There were three sorts of peace-offerings, as appears by Leviticus 7:11-16; and Bishop Patrick is of opinion that those here mentioned were offerings of thanksgiving for blessings already obtained, and not of prayer for blessings not yet received, because the woman was so solicitous to have company at her feast upon this very day. It is well known that such sacrifices were to be of the best, either of bullocks, or sheep, or goats, (Leviticus 3:1, 6, 12,) and that the greatest part of them fell to the share of the person who offered them that he might feast with God. “It will not appear wonderful,” says Mr. Scott, “that these sacred ordinances should give occasion to carnal feasts attended with every vice, when we reflect how all kinds of sensuality are indulged in,” among professing Christians in our day, “under pretence of commemorating the nativity of Christ, who was manifested to destroy the works of the devil.”

Ver. 14. I have peace-offerings, as at the new moon; a delicious supper at home. These embraces are followed by disease, by murder, and the immolation of the soul in hell.

14. Peace offerings with me — Most critics prefer, are upon me, or, have been upon me; that is, are due, or have been due, in the fulfillment of vows. Comp. Leviticus 3:1, 3, 6, 9. Conant prefers peace offerings are by me; the feast is already prepared. Of these peace sacrifices the worshipper partook. The breast and the right shoulder belonged to the priest; the rest of the carcass the worshipper might carry home to enjoy with his friends. It had to be eaten the same day. (See Leviticus 7:15, 16.) This vile woman, whether Hebrew, or, as others suppose, Phoenician, pretends to piety and religious vows; that she had that day offered sacrifices, with a portion of which she had made a rich feast in token of her joy and gratitude for the blessings of providence, and only waited some good company to participate in her pleasant cheer.

Verses 15-20. Therefore came I forth to meet thee — As not being able to take any pleasure in my feast without thy company; and I have found thee — By a happy providence of God complying with my desires, to my great joy, I have found thee speedily and most opportunely. Thus this wicked woman pretended that she came forth on purpose to meet this youth, from a peculiar affection, as if she had had a prior acquaintance and intimacy with him. I have decked my bed, &c. — She desires to inflame his lusts by the mention of the bed, and by its ornaments and perfumes. The good man is not at home — Whom she does not call her husband, lest the mention of that name should awaken his conscience or discretion. He hath taken a bag of money with him — Which is an evidence he designs to go far, and to stay a considerable time; and will come home at the day appointed — Or, at the day of full moon, as Dr. Waterland translates askh µwy, Houbigant renders the clause, Nor will he return to his house before the full moon. The woman plainly gives this as a reason for removing all apprehensions and fears of detection from the simple youth she is soliciting to destruction.

15. Came I… to meet thee — She either knew who he was, or pretended to do so. She counted herself happy in finding the very man she was seeking!

Verse 16. I have decked my bed] ycr[ arsi, “my couch or sofa;” distinguished from ybkvm mishcabi, “my bed,” Proverbs 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. ˆwca twbcj chatuboth etun, the Targum translates painted carpets, such as were manufactured in Egypt; some kind of embroidered or embossed stuff is apparently meant.

Verses 15-20. Therefore came I forth to meet thee — As not being able to take any pleasure in my feast without thy company; and I have found thee — By a happy providence of God complying with my desires, to my great joy, I have found thee speedily and most opportunely. Thus this wicked woman pretended that she came forth on purpose to meet this youth, from a peculiar affection, as if she had had a prior acquaintance and intimacy with him. I have decked my bed, &c. — She desires to inflame his lusts by the mention of the bed, and by its ornaments and perfumes. The good man is not at home — Whom she does not call her husband, lest the mention of that name should awaken his conscience or discretion. He hath taken a bag of money with him — Which is an evidence he designs to go far, and to stay a considerable time; and will come home at the day appointed — Or, at the day of full moon, as Dr. Waterland translates askh µwy, Houbigant renders the clause, Nor will he return to his house before the full moon. The woman plainly gives this as a reason for removing all apprehensions and fears of detection from the simple youth she is soliciting to destruction.

16. I have decked my bed — Stuart renders, “With coverlets have I strewed my couch; with tapestry of Egyptian thread.” Zockler, “Tapestry have I spread upon my couch; variegated coverlets of Egyptian linen.” Miller, “Striped with the yarn of Egypt.” Tapestry — Some kind of embroidered cloth, parti-coloured or figured. Egypt was famous for its fine linen, thread, and yarns. The meaning is, that she had ornamented her couch or sofa with the very best and most costly of coverings. Carved works — Most commentators take these words to mean striped or embroidered coverlets. It is probable that the couch here means the sofa or mattress on which they reclined at meals.

Verse 17. I have perfumed any bed with Myrrh] rm mor, “aloes,” אהלים ahalim, and “cinnamon,” ˆwmnq 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.

Verses 15-20. Therefore came I forth to meet thee — As not being able to take any pleasure in my feast without thy company; and I have found thee — By a happy providence of God complying with my desires, to my great joy, I have found thee speedily and most opportunely. Thus this wicked woman pretended that she came forth on purpose to meet this youth, from a peculiar affection, as if she had had a prior acquaintance and intimacy with him. I have decked my bed, &c. — She desires to inflame his lusts by the mention of the bed, and by its ornaments and perfumes. The good man is not at home — Whom she does not call her husband, lest the mention of that name should awaken his conscience or discretion. He hath taken a bag of money with him — Which is an evidence he designs to go far, and to stay a considerable time; and will come home at the day appointed — Or, at the day of full moon, as Dr. Waterland translates askh µwy, Houbigant renders the clause, Nor will he return to his house before the full moon. The woman plainly gives this as a reason for removing all apprehensions and fears of detection from the simple youth she is soliciting to destruction.

17. My bed — ybkvm, (mishkabhi;) meaning the place to sleep on, as the couch or sofa, of verse 16, is the place to recline upon. Myrrh, aloes, and cinnamon — Our words are nearly the same as the Hebrew; ˆwmnqw µylha rm, (mor, ahalim, kinnamon.) The fluid extracts are generally supposed to be intended; but Zockler thinks the dry spices, in small bits, were strewed upon the bed. Comp. Psalm 45:8; Song of Solomon 3:6; 4:4; 10:11. The love of perfumes is very great in the Orientals, but is here, as in Isaiah 3:24, associated with luxurious vice. Aloes — Lign Aloes, said to be very resinous and fragrant.

Verse 18. Come, let us take our fill of love] דדים hwrn nirveh dodim, “Let us revel in the breasts;” and then it is added, “Let us solace ourselves with loves,” באהבים hsl[tn 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: Elqe, kai apolauswmen filiav&deuro, kai egkulisqwmen erwti. “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 canelcum, 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.

Verses 15-20. Therefore came I forth to meet thee — As not being able to take any pleasure in my feast without thy company; and I have found thee — By a happy providence of God complying with my desires, to my great joy, I have found thee speedily and most opportunely. Thus this wicked woman pretended that she came forth on purpose to meet this youth, from a peculiar affection, as if she had had a prior acquaintance and intimacy with him. I have decked my bed, &c. — She desires to inflame his lusts by the mention of the bed, and by its ornaments and perfumes. The good man is not at home — Whom she does not call her husband, lest the mention of that name should awaken his conscience or discretion. He hath taken a bag of money with him — Which is an evidence he designs to go far, and to stay a considerable time; and will come home at the day appointed — Or, at the day of full moon, as Dr. Waterland translates askh µwy, Houbigant renders the clause, Nor will he return to his house before the full moon. The woman plainly gives this as a reason for removing all apprehensions and fears of detection from the simple youth she is soliciting to destruction.

18. Let us take — Literally, let us drink. The verse needs no comment. Our translation is sufficiently literal, and is better than the Septuagint, Vulgate, and others.

Verse 19. For the good man] Literally, “For the man is not in his house.”

Verses 15-20. Therefore came I forth to meet thee — As not being able to take any pleasure in my feast without thy company; and I have found thee — By a happy providence of God complying with my desires, to my great joy, I have found thee speedily and most opportunely. Thus this wicked woman pretended that she came forth on purpose to meet this youth, from a peculiar affection, as if she had had a prior acquaintance and intimacy with him. I have decked my bed, &c. — She desires to inflame his lusts by the mention of the bed, and by its ornaments and perfumes. The good man is not at home — Whom she does not call her husband, lest the mention of that name should awaken his conscience or discretion. He hath taken a bag of money with him — Which is an evidence he designs to go far, and to stay a considerable time; and will come home at the day appointed — Or, at the day of full moon, as Dr. Waterland translates askh µwy, Houbigant renders the clause, Nor will he return to his house before the full moon. The woman plainly gives this as a reason for removing all apprehensions and fears of detection from the simple youth she is soliciting to destruction.

19, 20. The goodman — vyah, (haish,) the man, that is, of the house. Geneva Bible, “housband.” She pretends that she has a husband, or father, but that he is out of the way. This is said to assure her paramour of safe and uninterrupted enjoyment. Gone a long journey — Literally, gone in the way, afar off. The bag of money — quite a bundle — is mentioned, to correspond with the long journey. At the day appointed — Many of the best critics prefer, at the full moon. Comp. Psalm 81:3.

V. 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.

Verse 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.] askh ליום 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.

Verses 15-20. Therefore came I forth to meet thee — As not being able to take any pleasure in my feast without thy company; and I have found thee — By a happy providence of God complying with my desires, to my great joy, I have found thee speedily and most opportunely. Thus this wicked woman pretended that she came forth on purpose to meet this youth, from a peculiar affection, as if she had had a prior acquaintance and intimacy with him. I have decked my bed, &c. — She desires to inflame his lusts by the mention of the bed, and by its ornaments and perfumes. The good man is not at home — Whom she does not call her husband, lest the mention of that name should awaken his conscience or discretion. He hath taken a bag of money with him — Which is an evidence he designs to go far, and to stay a considerable time; and will come home at the day appointed — Or, at the day of full moon, as Dr. Waterland translates askh µwy, Houbigant renders the clause, Nor will he return to his house before the full moon. The woman plainly gives this as a reason for removing all apprehensions and fears of detection from the simple youth she is soliciting to destruction.

19, 20. The goodman — vyah, (haish,) the man, that is, of the house. Geneva Bible, “housband.” She pretends that she has a husband, or father, but that he is out of the way. This is said to assure her paramour of safe and uninterrupted enjoyment. Gone a long journey — Literally, gone in the way, afar off. The bag of money — quite a bundle — is mentioned, to correspond with the long journey. At the day appointed — Many of the best critics prefer, at the full moon. Comp. Psalm 81:3.

Verse 21. With her much fair speech] With her blandishments and lascivious talk, she overcame all his scruples, and constrained him to yield.

Verses 21-23. With her much fair speech — Which implies that her alluring words were more effectual with him than her impudent kisses, which possibly had a little alienated his mind from her; she caused him to yield — By this expression Solomon signifies that no provocation to sin is a sufficient excuse for it. With the flattering of her lips she forced him — She prevailed over him; which argues that there was some reluctance in his judgment, or conscience, against yielding to her. He goeth after her straightway — Without delay or consideration; as an ox goeth to the slaughter — Going to it securely, as if it were going to a good pasture; or as a fool to the correction of the stocks — Or, which is more agreeable to the order of the words in the Hebrew text, as one in fetters, that is, bound with fetters, to the correction of a fool, namely, to receive such correction, or punishment, as belongs to fools. Which may imply, either, 1st, That he hath no more sense of the shame and mischief which he is bringing upon himself than a fool; or, 2d, That he can no more resist the temptation, or avoid the danger, than a man fast tied with chains and fetters can free himself, although his impotency be merely of a moral nature, and therefore voluntary. Till a dart strike through his liver — That is, his vital parts, whereof the liver is one. Till his life be lost, as it is explained in the next clause; as a bird hasteth to the snare — Like a silly bird, which, being greedy of the food laid to entice it, never minds the snare that is laid together with it; so he, eagerly longing to partake of her feast, and the following delights, had not so much as a thought that this was a design upon his life, and would not end but in miseries in finitely greater than all his joys. Dr. Grey, making a slight alteration in the text, renders these verses thus: “He goeth straightway, as an ox goeth to the slaughter, as a dog to the chain, and as a deer, till a dart strike through his liver: as a bird hasteth,” &c. “He considers the passage as including four similes, the ox, the dog, the deer, the bird; each of them filly resembling the case of a youth, reduced by an adulterous woman, and hastening to ruin without fear or thought. The circumstance of the dart, as applied to the deer, is beautiful and proper, which otherwise we are at a loss to dispose of. The LXX. and Syriac read, as a dog to the chains, or as a stag pierced through his liver with a dart.”

21. Much fair speech — Literally, her much taking; a word sometimes rendered learning, as in Proverbs 1:5; 4:2; 9:9. Miller quaintly says, “Her taking ways.” Caused him to yield — The idea is, that she played the orator with him, effectually arousing his passions and leading him captive.

V. 22. As an ox-Going to it securely, as if it were going to a good pasture.

Verse 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.

Verses 21-23. With her much fair speech — Which implies that her alluring words were more effectual with him than her impudent kisses, which possibly had a little alienated his mind from her; she caused him to yield — By this expression Solomon signifies that no provocation to sin is a sufficient excuse for it. With the flattering of her lips she forced him — She prevailed over him; which argues that there was some reluctance in his judgment, or conscience, against yielding to her. He goeth after her straightway — Without delay or consideration; as an ox goeth to the slaughter — Going to it securely, as if it were going to a good pasture; or as a fool to the correction of the stocks — Or, which is more agreeable to the order of the words in the Hebrew text, as one in fetters, that is, bound with fetters, to the correction of a fool, namely, to receive such correction, or punishment, as belongs to fools. Which may imply, either, 1st, That he hath no more sense of the shame and mischief which he is bringing upon himself than a fool; or, 2d, That he can no more resist the temptation, or avoid the danger, than a man fast tied with chains and fetters can free himself, although his impotency be merely of a moral nature, and therefore voluntary. Till a dart strike through his liver — That is, his vital parts, whereof the liver is one. Till his life be lost, as it is explained in the next clause; as a bird hasteth to the snare — Like a silly bird, which, being greedy of the food laid to entice it, never minds the snare that is laid together with it; so he, eagerly longing to partake of her feast, and the following delights, had not so much as a thought that this was a design upon his life, and would not end but in miseries in finitely greater than all his joys. Dr. Grey, making a slight alteration in the text, renders these verses thus: “He goeth straightway, as an ox goeth to the slaughter, as a dog to the chain, and as a deer, till a dart strike through his liver: as a bird hasteth,” &c. “He considers the passage as including four similes, the ox, the dog, the deer, the bird; each of them filly resembling the case of a youth, reduced by an adulterous woman, and hastening to ruin without fear or thought. The circumstance of the dart, as applied to the deer, is beautiful and proper, which otherwise we are at a loss to dispose of. The LXX. and Syriac read, as a dog to the chains, or as a stag pierced through his liver with a dart.”

Ver. 22, 23. Or as a fool to the correction of the stocks, till a dart strike through his liver. The LXX read, as a dog to his halter, or as a stag pierced with a dart through his liver.

22, 23. He goeth after her — The participle Ëlwh, (holekh,) goeth, involves its own nominative, which may as well be an indefinite one, he who, or whoever; and the teacher may not so much intend to give historically the fate of this particular youth, as the general results of such indulgence. Such a conclusion to a poetic narrative — a sudden transition from the particular to the general — is altogether in the Hebrew manner. See Judges 5:31. These verses are somewhat involved, and obscure as to the particular meaning and relations of the several clauses. But the general meaning is plain enough, which is, that unexpected and terrible evils will speedily overtake him that yields to unlawful hast. Miller renders the last clause, “And knows not that he is in its very throat.” Compare Isaiah 5:14; and Habakkuk 2:5, in the original. There is a general impression among the critics that these verses have somehow been disturbed. By the aid of the versions something like the following has been proposed as approximating to the true reading: —

1. He goeth after her straightway, —

2. As an ox goeth to the slaughter,

3. As a dog goeth to the halter,

4. As a stag, till a dart pierce his liver,

5. As a bird hasteth to the snare, —

6. And knoweth not that it is for his life.

The first and sixth lines form a parallelism, and state the proposition. If these be read consecutively, the sense and connexion will be perceived: — He goeth after her straightway,

And knoweth not that it is for his life.

The intervening four lines give the illustrations or similes. Such artistic constructions occur elsewhere in the Hebrew poets. Psalm 84:6, 7, is regarded as a similar example of a six line stanza, the first and the last forming a parallelism or continuous sense; and the intervening lines showing the progress from the beginning to the end of the action. The progress of the motion in this passage may be observed: With her much fair speech or “taking ways” she bent his will: with the flattering of her lips she forced him to go after her, slowly, (1) as the ox to the slaughter; (2) as a dog to his chains; (3) as a stag with greater swiftness to the place where the arrow pierces him; (4) and lastly, as a bird flying with greater rapidity into the snare.

This arrangement of the passage is made by a comparison of various Versions, the Septuagint, Chaldee, Syriac, Arabic, etc. It does not receive the sanction of critics generally.

The paraphrase of good Bishop Patrick is quaint and characteristic: “He made not the least objection, but away he went immediately, and followed her, like a great calf (as we speak in our language) or a stupid ox, that fancies he is led to the pasture when he is going to be killed, or like a fool who takes it for an ornament when the stocks are brought for his correction, to be clapt upon his legs.”

V. 23. His liver-His vital parts, ‘till his life be lost.

Verses 21-23. With her much fair speech — Which implies that her alluring words were more effectual with him than her impudent kisses, which possibly had a little alienated his mind from her; she caused him to yield — By this expression Solomon signifies that no provocation to sin is a sufficient excuse for it. With the flattering of her lips she forced him — She prevailed over him; which argues that there was some reluctance in his judgment, or conscience, against yielding to her. He goeth after her straightway — Without delay or consideration; as an ox goeth to the slaughter — Going to it securely, as if it were going to a good pasture; or as a fool to the correction of the stocks — Or, which is more agreeable to the order of the words in the Hebrew text, as one in fetters, that is, bound with fetters, to the correction of a fool, namely, to receive such correction, or punishment, as belongs to fools. Which may imply, either, 1st, That he hath no more sense of the shame and mischief which he is bringing upon himself than a fool; or, 2d, That he can no more resist the temptation, or avoid the danger, than a man fast tied with chains and fetters can free himself, although his impotency be merely of a moral nature, and therefore voluntary. Till a dart strike through his liver — That is, his vital parts, whereof the liver is one. Till his life be lost, as it is explained in the next clause; as a bird hasteth to the snare — Like a silly bird, which, being greedy of the food laid to entice it, never minds the snare that is laid together with it; so he, eagerly longing to partake of her feast, and the following delights, had not so much as a thought that this was a design upon his life, and would not end but in miseries in finitely greater than all his joys. Dr. Grey, making a slight alteration in the text, renders these verses thus: “He goeth straightway, as an ox goeth to the slaughter, as a dog to the chain, and as a deer, till a dart strike through his liver: as a bird hasteth,” &c. “He considers the passage as including four similes, the ox, the dog, the deer, the bird; each of them filly resembling the case of a youth, reduced by an adulterous woman, and hastening to ruin without fear or thought. The circumstance of the dart, as applied to the deer, is beautiful and proper, which otherwise we are at a loss to dispose of. The LXX. and Syriac read, as a dog to the chains, or as a stag pierced through his liver with a dart.”

Ver. 22, 23. Or as a fool to the correction of the stocks, till a dart strike through his liver. The LXX read, as a dog to his halter, or as a stag pierced with a dart through his liver.

22, 23. He goeth after her — The participle Ëlwh, (holekh,) goeth, involves its own nominative, which may as well be an indefinite one, he who, or whoever; and the teacher may not so much intend to give historically the fate of this particular youth, as the general results of such indulgence. Such a conclusion to a poetic narrative — a sudden transition from the particular to the general — is altogether in the Hebrew manner. See Judges 5:31. These verses are somewhat involved, and obscure as to the particular meaning and relations of the several clauses. But the general meaning is plain enough, which is, that unexpected and terrible evils will speedily overtake him that yields to unlawful hast. Miller renders the last clause, “And knows not that he is in its very throat.” Compare Isaiah 5:14; and Habakkuk 2:5, in the original. There is a general impression among the critics that these verses have somehow been disturbed. By the aid of the versions something like the following has been proposed as approximating to the true reading: —

1. He goeth after her straightway, —

2. As an ox goeth to the slaughter,

3. As a dog goeth to the halter,

4. As a stag, till a dart pierce his liver,

5. As a bird hasteth to the snare, —

6. And knoweth not that it is for his life.

The first and sixth lines form a parallelism, and state the proposition. If these be read consecutively, the sense and connexion will be perceived: — He goeth after her straightway,

And knoweth not that it is for his life.

The intervening four lines give the illustrations or similes. Such artistic constructions occur elsewhere in the Hebrew poets. Psalm 84:6, 7, is regarded as a similar example of a six line stanza, the first and the last forming a parallelism or continuous sense; and the intervening lines showing the progress from the beginning to the end of the action. The progress of the motion in this passage may be observed: With her much fair speech or “taking ways” she bent his will: with the flattering of her lips she forced him to go after her, slowly, (1) as the ox to the slaughter; (2) as a dog to his chains; (3) as a stag with greater swiftness to the place where the arrow pierces him; (4) and lastly, as a bird flying with greater rapidity into the snare.

This arrangement of the passage is made by a comparison of various Versions, the Septuagint, Chaldee, Syriac, Arabic, etc. It does not receive the sanction of critics generally.

The paraphrase of good Bishop Patrick is quaint and characteristic: “He made not the least objection, but away he went immediately, and followed her, like a great calf (as we speak in our language) or a stupid ox, that fancies he is led to the pasture when he is going to be killed, or like a fool who takes it for an ornament when the stocks are brought for his correction, to be clapt upon his legs.”

Verse 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.

Verses 24-27. Hearken unto me now therefore — “This is a true representation, my dear children, of the folly and danger of these lewd courses, in which youth is prone to be engaged; and therefore do not look upon it as an idle speculation, but give diligent heed unto it, and be ruled by my advice.” Let not thy heart decline, &c. — “Let not one of you so much as entertain a thought of going to such a woman, much less of consenting to her enticements.” Go not astray in her paths — Do not leave the right and straight way, to go into such crooked paths as hers are. For she hath cast down many wounded — “Do not presume on being safe in such courses, and of making a good retreat at last; for many have been the examples of no mean persons who have fallen in their reputation, their estates, their health, their comforts of life, and, in truth, have utterly perished” by an adulterous woman. “Innumerable are the mighty whom she hath brought to ruin.” The translation of the LXX. is, “She hath cast down many whom she hath wounded; and they whom she hath slain are innumerable.” Her house is the way to hell — “In short, to follow her unto her house is the direct way to hell: every step taken to her bed is, in truth, a going down to the dismal chambers of death, and to the most horrid miseries.” — Bishop Patrick. Calmet justly observes, that “Solomon had no need to go further than his own family for unhappy examples of the ill effects of lust. He was, indeed, himself, afterward, a sad proof of what he here says. How many lions hath the weakness of woman tamed, who, though mean and miserable herself, makes a prey of the great ones of the earth!”

24, 25. Hearken, etc. — These verses contain an earnest and affectionate exhortation by the teacher to avoid the evils on which he has been discoursing.

Verses 24-27. Hearken unto me now therefore — “This is a true representation, my dear children, of the folly and danger of these lewd courses, in which youth is prone to be engaged; and therefore do not look upon it as an idle speculation, but give diligent heed unto it, and be ruled by my advice.” Let not thy heart decline, &c. — “Let not one of you so much as entertain a thought of going to such a woman, much less of consenting to her enticements.” Go not astray in her paths — Do not leave the right and straight way, to go into such crooked paths as hers are. For she hath cast down many wounded — “Do not presume on being safe in such courses, and of making a good retreat at last; for many have been the examples of no mean persons who have fallen in their reputation, their estates, their health, their comforts of life, and, in truth, have utterly perished” by an adulterous woman. “Innumerable are the mighty whom she hath brought to ruin.” The translation of the LXX. is, “She hath cast down many whom she hath wounded; and they whom she hath slain are innumerable.” Her house is the way to hell — “In short, to follow her unto her house is the direct way to hell: every step taken to her bed is, in truth, a going down to the dismal chambers of death, and to the most horrid miseries.” — Bishop Patrick. Calmet justly observes, that “Solomon had no need to go further than his own family for unhappy examples of the ill effects of lust. He was, indeed, himself, afterward, a sad proof of what he here says. How many lions hath the weakness of woman tamed, who, though mean and miserable herself, makes a prey of the great ones of the earth!”

24, 25. Hearken, etc. — These verses contain an earnest and affectionate exhortation by the teacher to avoid the evils on which he has been discoursing.

Verse 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 soldiers or men of war; and µymx[ 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.

Verses 24-27. Hearken unto me now therefore — “This is a true representation, my dear children, of the folly and danger of these lewd courses, in which youth is prone to be engaged; and therefore do not look upon it as an idle speculation, but give diligent heed unto it, and be ruled by my advice.” Let not thy heart decline, &c. — “Let not one of you so much as entertain a thought of going to such a woman, much less of consenting to her enticements.” Go not astray in her paths — Do not leave the right and straight way, to go into such crooked paths as hers are. For she hath cast down many wounded — “Do not presume on being safe in such courses, and of making a good retreat at last; for many have been the examples of no mean persons who have fallen in their reputation, their estates, their health, their comforts of life, and, in truth, have utterly perished” by an adulterous woman. “Innumerable are the mighty whom she hath brought to ruin.” The translation of the LXX. is, “She hath cast down many whom she hath wounded; and they whom she hath slain are innumerable.” Her house is the way to hell — “In short, to follow her unto her house is the direct way to hell: every step taken to her bed is, in truth, a going down to the dismal chambers of death, and to the most horrid miseries.” — Bishop Patrick. Calmet justly observes, that “Solomon had no need to go further than his own family for unhappy examples of the ill effects of lust. He was, indeed, himself, afterward, a sad proof of what he here says. How many lions hath the weakness of woman tamed, who, though mean and miserable herself, makes a prey of the great ones of the earth!”

Ver. 26. Many strong ones have been slain by her. The way to hell is her house: ver. 27. In war, the conquerors boast of their trophies; but here is the conqueror of heroes, here is glory lost in shame; here is nobility and honour, here is wealth and fortune, here is literature and science— I do not say, men of the sacerdotal habit, all lying prostrate at the feet of a harlot. Hear how she boasts in her songs, and in her wine, of the great ones bowed at her feet. But short is her song; death is at the door, and hell follows after.

26. For she — That is, such women. She is taken representatively. The sentiment is: Innumerable mighty men, or mighty hosts, have thus been brought to ruin. If the strong are slain, how can you escape, if enticed into the snare? Miller, “For mighty men, when polluted, she has hurled down,” etc. “The most valiant heroes, the most puissant soldiers, that never yielded, but stood undaunted against all other assaults, have generally been vanquished, and frequently destroyed, by the allurements of women.” — Hammond. The fall of Hannibal’s army in Italy is an example in point. Compare Numbers 22:5, etc.; 25:1, etc.

Verse 27. Her house is the way to hell] lwav 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. PROVERBS

Verses 24-27. Hearken unto me now therefore — “This is a true representation, my dear children, of the folly and danger of these lewd courses, in which youth is prone to be engaged; and therefore do not look upon it as an idle speculation, but give diligent heed unto it, and be ruled by my advice.” Let not thy heart decline, &c. — “Let not one of you so much as entertain a thought of going to such a woman, much less of consenting to her enticements.” Go not astray in her paths — Do not leave the right and straight way, to go into such crooked paths as hers are. For she hath cast down many wounded — “Do not presume on being safe in such courses, and of making a good retreat at last; for many have been the examples of no mean persons who have fallen in their reputation, their estates, their health, their comforts of life, and, in truth, have utterly perished” by an adulterous woman. “Innumerable are the mighty whom she hath brought to ruin.” The translation of the LXX. is, “She hath cast down many whom she hath wounded; and they whom she hath slain are innumerable.” Her house is the way to hell — “In short, to follow her unto her house is the direct way to hell: every step taken to her bed is, in truth, a going down to the dismal chambers of death, and to the most horrid miseries.” — Bishop Patrick. Calmet justly observes, that “Solomon had no need to go further than his own family for unhappy examples of the ill effects of lust. He was, indeed, himself, afterward, a sad proof of what he here says. How many lions hath the weakness of woman tamed, who, though mean and miserable herself, makes a prey of the great ones of the earth!”

27. Her house is the way to hell — lwav, (sheol,) the infernal world. It is the way par excellence — the surest and most direct road to perdition. Comp. Proverbs 2:18; 9:18; 16:25. Miller renders, “The ways to sheol are at her house.”

Commentators generally regard this woman as the representative of the adulteress. It is more probable that she is the type of dissolute women in general. Her tricks and ways are rather those of the open harlot than of the secret adulteress. True, she speaks of the man of the house as being absent, as if she had a husband, but this may be only a specimen of the artifice commonly used to give assurance of safety.