{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/pro007.htm","path":"bib/cmt/kad/pro007.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/pro007.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nThe introduction first counsels in general to a true appreciation of these well-considered life-rules of wisdom.\n1 My son, keep my words,\nAnd treasure up my commandments with thee.\n2 Keep my commandments, and thou shalt live;\nAnd my instruction as the apple of thine eye.\n3 Wind them about thy fingers,\nWrite them on the tablet of thy heart.\nThe lxx has after Pro 7:1 another distich; but it here disturbs the connection. Regarding \u05e6\u05e4\u05df, vid., at Pro 2:1; \u05d0\u05ea\u05bc\u05da refers, as there, to the sphere of one's own character, and that subjectively. Regarding the imper. \u05d5\u05d7\u05d9\u05d4, which must here be translated according to its sense as a conclusion, because it comes in between the objects governed by \u05e9\u05c1\u05de\u05e8, vid., at Pro 4:4. There \u05d5\u05d7\u05d9\u05d4 is punctuated with Silluk; here, according to Kimchi (Michlol 125a), with Segol-Athnach, \u05d5\u05d7\u05d9\u05d4, as in the Cod. Erfurt. 2 and 3, and in the editions of Athias and Clodius, so that the word belongs to the class \u05e4\u05ea\u05d7\u05d9\u05df \u05d1\u05d0\u05ea\u05e0\u05d7 (with short instead of long vowel by the pausal accent): no reason for this is to be perceived, especially as (Pro 4:4) the Tsere (\u00ea from aj) which is characteristic of the imper. remains unchanged. Regarding \u05d0\u05d9\u05e9\u05c1\u05d5\u05df \u05d4\u05e2\u05d9\u05df, Arab. ins\u00e2n 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 Psa 17:8; the ending \u00f4n is here diminutive, like Syr. achuno, little brother, beruno, little son, and the like. On Pro 7:3, vid., at Pro 6:21; Pro 3:3. The \u05ea\u05e4\u05d9\u05dc\u05d9\u05df \u05e9\u05c1\u05dc \u05d9\u05d3\n(Note: \u05ea\u05e4\u05d9\u05dc\u05d9\u05df, prayer-fillets, phylacteries.)\nwere 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 Deu 6:9 (the Mezuzoth).\n(Note: = the door-posts, afterwards used by the Jews to denote the passages of Scripture written on the door-posts.)\nThe 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:\n4 Say to wisdom: \"Thou art my sister!\"\nAnd call understanding \"Friend;\"\n5 That they may keep thee from the strange woman,\nFrom the stranger who useth smooth words.\nThe 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 (\u05d0\u05dd), 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 Pro 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 \u05d0\u05dd easily substitutes itself, Pro 2:3, in the place of \u05d0\u05dd. \u05d0\u05d7\u05ea\u05d9 of Solomon's address to the bride brought home is in its connection compared with Book of Wisdom 8:2. While the \u00f4th of \u05d0\u05d7\u05d5\u05ea by no means arises from abstr. \u00fbth, but ach\u00f4th is derived from achajath, \u05de\u05d5\u05d3\u05e2 (as Rut 2:1, cf. \u05de\u05d5\u05d3\u05e2\u05ea, Pro 3:2), here by Mugrash \u05de\u05d5\u05d3\u05e2, 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 a\u1e63\u1e25aab \u1e63arna m'aaraf - nous tions amis, nous en sommes plus que de simples connaissances), but in the sense of familiar, confidential alliance. The infin. \u05dc\u05e9\u05c1\u05de\u05e8\u05da 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., Pro 2:16; this verse repeats itself here with the variation of one word.\nHow 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.\n6 For through the window of my house,\nFrom behind the lattice I looked out;\n7 Then saw I among the simple ones,\nDiscerned among the young people, a youth devoid of understanding.\n\u05db\u05bc\u05d9 refers indeed to the immediately following clause, yet it actually opens up the whole following exemplification. The connection with Pro 7:5 would be closer if instead of the extended Semitic construction it were said: nam quum ...prospicerem vidi, etc. \u05d7\u05dc\u05bc\u05d5\u05df (from \u05d7\u05dc\u05dc, to bore through) is properly a place where the wall is bored through. \u05d0\u05e9\u05c1\u05e0\u05d1 .hguor (from \u05e9\u05c1\u05e0\u05d1 = 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. \u05e0\u05e9\u05c1\u05e7\u05e3 signifies primarily to make oneself long in order to see, to stretch up or out the neck and the head, \u03ba\u03b1\u03c1\u03b1\u03b4\u03bf\u03ba\u03b5\u1fd6\u03bd, 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 \u05d1\u05bc\u05e2\u05d3 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 Pro 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 \u05d5\u05d0\u05e8\u05d0 is not determined by the \u05d0\u05d1\u05d9\u05e0\u05d4 following, but conversely \u05d0\u05d1\u05d9\u05e0\u05d4 stands under the operation of \u05d5 (= \u05d0\u05d1\u05d9\u05e0\u05d4, Neh 13:7), characterizing the historic aorist. Regarding \u05e4\u05bc\u05ea\u05d9, vid., at Pro 1:4. \u05d1\u05bc\u05e0\u05d9\u05dd is the masc. of \u05d1\u05bc\u05e0\u05d5\u05ea, Arab. ben\u00e2t in the meaning maiden. \u05d1\u05d1\u05bc\u05e0\u05d9\u05dd has in correct texts, according to the rules of the accents, the \u05d1 raphatum.\n(Note: Regarding the Targ. of Pro 7:6-7, vid., Perles, Etymologische Studien, 1871, p. 9.)\nNow follows, whither he saw the young fop [Laffen] then go in the darkness.\n8 Going up and down the street near her corner,\nAnd he walked along the way to her house,\n9 In the twilight, when the day declined,\nIn the midst of the night and deep darkness.\nWe may interpret \u05e2\u05d1\u05e8 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., Isa 6:1; Dan 8:7), Hitzig unwarrantably denies. The passing over of the part. into the finite, 8b, is like Pro 2:14, Pro 2:17, and that of the inf. Pro 1:27; Pro 2:8. \u05e9\u05c1\u05d5\u05bc\u05e7, Arab. suk (dimin. suwei\u1e33a, 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 \u05e4\u05bc\u05e0\u05bc\u05d4\u05bc for \u05e4\u05bc\u05e0\u05bc\u05ea\u05d4\u05bc, vid., at Psa 27:5 : a primary form \u05e4\u05bc\u05df has never been in use; \u05e4\u05bc\u05e0\u05bc\u05d9\u05dd, Zac 14:10, is plur. of \u05e4\u05bc\u05e0\u05bc\u05d4\u05bc. \u05d0\u05e6\u05dc (from \u05d0\u05e6\u05dc, 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. \u05d3\u05bc\u05e8\u05db\u05d5 is the object. accus., for thus are construed verbs eundi (e.g., Hab 3:12, Num. 30:17, cf. Pro 21:22).\nThe designations of time give the impression of progress to a climax; for Hitzig unwarrantably denies that \u05e0\u05e9\u05c1\u05e3 means the twilight; the Talmud, Berachoth 3b, correctly distinguishes \u05ea\u05e8\u05d9 \u05e0\u05e9\u05c1\u05e4\u05d9 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 \u05e0\u05e9\u05c1\u05e3 (vid., at Isa 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, \u05d1\u05bc\u05e0\u05e9\u05c1\u05e3 \u05d1\u05bc\u05e2\u05e8\u05d1 \u05d9\u05d5\u05dd (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, \u05d1\u05bc\u05e2\u05e8\u05d1 \u05d9\u05d5\u05dd (after Jdg 19:9), the meaning remains the same as with \u05d1\u05bc\u05e2\u05e8\u05d1 \u05d9\u05d5\u05dd, viz., advesperascente die (Jerome), for \u05e2\u05e8\u05d1 = 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 (\u03ba\u03ad\u03ba\u03bb\u03b9\u03ba\u03b5\u03bd, Luk 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. \u05d0\u05d9\u05e9\u05c1\u05d5\u05df \u05dc\u05d9\u05dc\u05d4, 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. \u05d0\u05d9\u05e9\u05c1\u05d5\u05df is, as elsewhere \u05dc\u05d1, 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 \u05d1 is obviously to be supplied to \u05d5\u05d0\u05e4\u05dc\u05d4.\nFinally, the young man devoid of understanding sees his waiting rewarded: like meets like.\n10 And, lo, a woman coming to meet him,\nIn the attire of an harlot and of subtle heart.\n11 Boisterous is she, and ungovernable;\nHer feet have no rest in her own house.\n12 At one time before her door, at another in the street,\nAnd again at every corner she places herself on the watch.\n\"Pro 7:12 (Hitzig) expresses what is wont to be, instead of a single event, Pro 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, Pro 7:11, it is not meant that she is thus inclined.\" But Hitzig's rendering of Pro 7:11, \"she was boisterous ... in her house her feet had no rest,\" is inaccurate, since neither \u05d4\u05d9\u05d0\u05d5 nor \u05e9\u05c1\u05db\u05e0\u05d5\u05bc is used. Thus in Pro 7:11 and Pro 7:12 the poet gives a characteristic of the woman, introduced by \u05d4\u05e0\u05bc\u05d4\u05d5 into the frame of his picture, which goes beyond that which then presented itself to his eyes. We must with Pro 7:12 reject also Pro 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 \u05d5\u05bc\u05e0\u05e6\u05e8\u05ea \u05dc\u05d1 (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. \u05e9\u05c1\u05d9\u05ea Hitzig regards as equivalent to \u05e9\u05c1\u05d5\u05d9\u05ea, similitude (from \u05e9\u05c1\u05d5\u05d4), and why? Because \u05e9\u05c1\u05d9\u05ea does not mean \"to lay against,\" but \"to place.\" But Exo 33:4 shows the contrary, and justifies the meaning attire, which the word also has in Psa 73:6. Meri less suitably compares Kg2 9:30, but rightly explains \u05ea\u05e7\u05d5\u05df (dressing, ornament), and remarks that \u05e9\u05c1\u05d9\u05ea elliptical is equivalent to \u05d1\u05bc\u05e9\u05c1\u05d9\u05ea. It is not the nominative (Bertheau), but the accusative, as \u05ea\u05d1\u05e0\u05d9\u05ea, Psa 144:12, Ewald, 279d. How Hitzig reaches the translation of \u05d5\u05e0\u05e6\u05e8\u05ea \u05dc\u05d1 by \"and an arrow in her heart\" (et saucia corde)\n(Note: Virgil's Aeneid, iv. 1.)\none can only understand by reading his commentary. The usage of the language, Pro 4:23, he remarks, among other things, would stamp her as a virtuous person. As if a phrase like \u05e0\u05e6\u05e8 \u05dc\u05d1 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. \u05e0\u05e6\u05d5\u05bc\u05e8 signifies, Isa 1:8, besieged (blockaded), Eze 16:12, protected, guarded, and Isa 48:6; Isa 65:4, concealed, hidden. Ewald, 187b, refers these three significations in the two passages in Isaiah and in the passage before us to \u05e6\u05e8\u05e8, Niph. \u05e0\u05e6\u05e8 (as \u05e0\u05d2\u05dc); but (1) one would then more surely take \u05e6\u05d5\u05bc\u05e8 (cf. \u05e0\u05de\u05bc\u05d5\u05dc, \u05e0\u05d1\u05db\u05d9\u05dd) 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 \u03ba\u03c1\u03c5\u03c8\u03af\u03bd\u03bf\u03c5\u03c2, so it is said of that woman \u05e0\u05e6\u05e8\u05ea \u05dc\u05d1, 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 \u05d4\u05de\u05d9\u05bc\u05d4 (fem. of \u05d4\u05de\u05d4 = \u05d4\u05de\u05d9, as Pro 1:21; Isa 22:2), tumultuosa, externally as internally impetuous, because full of intermingling lust and deceit (opp. \u1f21\u03c3\u03cd\u03c7\u03b9\u03bf\u03c2, Pe1 3:4; Ti1 2:11), and \u05e1\u05e8\u05e8\u05ea, self-willed, not minding the law of duty, of discretion, or of modesty (from \u05e1\u05e8\u05e8, 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 \u03bf\u1f30\u03ba\u03bf\u03c5\u03c1\u03cc\u03c2 or \u03bf\u1f30\u03ba\u03bf\u03c5\u03c1\u03b3\u03cc\u03c2 (Tit 2:5), far removed from the genuine woman - like \u03b5\u1f34\u03c3\u03c9 \u1f25\u03c3\u03c5\u03c7\u03bf\u03bd \u03bc\u03ad\u03bd\u03b5\u03b9\u03bd \u03b4\u03cc\u03bc\u03c9\u03bd\n(Note: Eurip. Herac.) - a radt, as they call such a one in Arab. (Wnsche on Hos 12:1)\nor as she is called in Aram. \u05e0\u05e4\u05e7\u05ea \u05d1\u05bc\u05e8\u05d0.\nThis verse shows how she conducts herself when she wanders abroad. It is no common street-walker who is designated (no \"Husterin,\" Arab. \u1e33a\u1e25bt, after which also the female demon-name (Arab.) se'al\u00e2 is explained), but that licentious married wife, who, no better than such a strumpet when she wanders abroad, hunts after lovers. The alternating \u05e4\u05bc\u05e2\u05dd (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 \u05d7\u05d5\u05bc\u05e5, vid., at Pro 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 Pro 1:20 more in favour of the former signification.\nAfter this digression the poet returns to the subject, and further describes the event as observed by himself.\nAnd she laid hold on him and kissed him;\nPut on a bold brow and said to him.\nThe verb \u05e0\u05e9\u05c1\u05e7 is here, after its primary signification, connected with the dat.: osculum fixit ei. Thus also Gen 27:26 is construed, and the Dagesh in \u05dc\u05bc\u05d5 is, as there, Dag. forte conj., after the law for which the national grammarians have coined the technical name \u05d0\u05ea\u05d9 \u05de\u05e8\u05d7\u05d9\u05e7 (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 \u05e0\u05e9\u05c1\u05e7\u05d4 is the consequence of the retrogression of the accent (\u05e0\u05e1\u05d5\u05d2 \u05d0\u05d7\u05d5\u05e8), 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 \u05dc\u05d5 following, as the original penultima-accenting of \u05d5\u05d4\u05d7\u05d6\u05d9\u05e7\u05d4 does of the \u05d1\u05d5 which follows it, for the reading \u05d1\u05bc\u05d5 by Lwenstein is contrary to the laws of punctuation of the Textus receptus under consideration here.\n(Note: Vid., Baer's Torath Emeth, p. 29f., and Psalmen-Commentar under Psa 52:5.)\nAs \u05d1\u05d5 and \u05dc\u05d5 have received the doubling Dagesh, so on the other hand, according to Ewald, 193b, it has disappeared from \u05d4\u05e2\u05d6\u05d4 (written with Raphe according to Kimchi, Michlol 145a). And as \u05e0\u05e9\u05c1\u05e7\u05d4 has the tone thrown back, so the proper pausal \u05d5\u05ea\u05bc\u05d0\u05de\u05e8 is accented on the ult., but without attracting the \u05dc\u05d5 following by dageshing, which is the case only when the first of the two words terminates in the sound of \u0101 (\u0101h). \u05d4\u05e2\u05d6 \u05e4\u05e0\u05d9\u05d5 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.).\nShe 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:\n14 \"To bring peace-offerings was binding upon me,\nTo-day have I redeemed my vows.\n15 Therefore am I come out to meet thee,\nTo seek thy face, and have found thee.\"\nWe have translated \u05d6\u05d1\u05d7\u05d9 \u05e9\u05c1\u05dc\u05de\u05d9\u05dd \"peace-offerings,\" proceeding on the principle that \u05e9\u05c1\u05dc\u05dd (sing. only Amo 5:22, and on the Phoenician altar at Marseilles) denotes contracting friendship with one (from \u05e9\u05c1\u05dc\u05dd, 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 \u05e9\u05c1\u05dc\u05de\u05e0\u05d9\u05dd and \u05e9\u05c1\u05dc\u05bc\u05d5\u05bc\u05dd, it is perhaps more appropriate to combine \u05e9\u05c1\u05dc\u05dd with \u05e9\u05c1\u05dc\u05bc\u05dd, 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 \u05e2\u05dc\u05be\u05ea\u05bc\u05d5\u05d3\u05d4 (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 \u05e9\u05c1\u05dc\u05de\u05d9 \u05e0\u05d3\u05e8 have yielded much to her that she might therewith regale him, her true lover; for with \u05e2\u05dc\u05be\u05db\u05bc\u05df 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.\n(Note: Kirmse = anniversary of the dedication of a church, village fte.)\nSecularization lies doubly near to merrymaking when the law sanctions this, and it can conceal itself behind the mask of piety. Regarding \u05e9\u05c1\u05d7\u05e8, a more exact word for \u05d1\u05bc\u05e7\u05bc\u05e9\u05c1, vid., at Pro 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.\nThus she found him, and described to him the enjoyment which awaited him in eating and drinking, then in the pleasures of love.\n16 \"My bed have I spread with cushions,\nVariegated coverlets, Egyptian linen;\n17 I have sprinkled my couch\nWith myrrh, aloes, and cinnamon.\n18 Come then, we will intoxicate ourselves with love till the morning,\nAnd will satisfy ourselves in love.\"\nThe noun \u05e2\u05e8\u05e9\u05c2, from \u05e2\u05e8\u05e9\u05c2, = 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. \u05e8\u05d1\u05d3, from \u05e8\u05d1, signifies to lay on or apply closely, thus either vincire (whence the name of the necklace, Gen 41:42) or sternere (different from \u05e8\u05e4\u05d3, Job 17:13, which acquires the meaning sternere from the root-meaning to raise up from under, sublevare), whence \u05de\u05e8\u05d1\u05d3\u05bc\u05d9\u05dd, cushions, pillows, stragulae. Bttcher punctuates \u05de\u05e8\u05d1\u05d3\u05bc\u05d9\u05dd incorrectly; the \u05d1 remains aspirated, and the connection of the syllables is looser than in \u05de\u05e8\u05d1\u05bc\u05d4, Ewald, 88d. The \u05e6\u05d8\u05d1\u05d5\u05ea beginning the second half-verse is in no case an adjective to \u05de\u05e8\u05d1\u05d3\u05d9\u05dd, in every case only appos., probably an independent conception; not derived from \u05d7\u05d8\u05d1 (cogn. \u05d7\u05e6\u05d1), to hew wood (whence Arab. \u1e25a\u1e6dab, fire-wood), according to which Kimchi, and with him the Graec. Venet. (\u03c0\u03b5\u03c1\u03b9\u03be\u03cd\u03c3\u03c4\u03bf\u03b9\u03c2), understands it of the carefully polished bed-poles or bed-boards, but from \u05d7\u05d8\u05d1 = Arab. kha\u1e6deba, to be streaked, of diverse colours (vid., under Psa 144:12), whence the Syriac mach\u1e6dabto, 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 \u05d0\u05d8\u05d5\u05bc\u05df \u05de\u05e6\u05e8\u05d9\u05dd stands in an appositional relation to \u05d7\u05d8\u05d1\u05d5\u05ea, as when one says in Arabic taub-un d\u0131\u0302b\u00e2g'-un, a garment brocade = of brocade. \u05d0\u05d8\u05d5\u05bc\u05df (after the Syr. for \u05d0\u05d8\u05d5\u05bc\u05df, as \u05d0\u05de\u05d5\u05bc\u05df) signifies in the Targum the cord (e.g., Jer 38:6), like the Arab. \u1e6dunub, Syr. (e.g., Isa 54:2) t\u00fbnob; the root is \u05d8\u05df, 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 \u05d0\u05d8\u05d5\u05df is thus thread-work, whether in weaving or spinning.\n(Note: Hence perhaps the Greek \u1f40\u03b8\u03cc\u03bd\u03b7, which Fick in his Vergl. Wrterbuch connects with the Arab. verb-root vadh, to bind, wind, clothe, but not without making thereto interrogation marks.)\nThe fame of Egyptian manufactures is still expressed in the Spanish aclabtea, fine linen cloth, which is equivalent to the modern Arabic el-\u1e33ob\u1e6d\u0131\u0302je (\u1e33ib\u1e6dije); 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).\nThese verses remind us of expressions in the Canticles. There, at Pro 4:14, are found the three names for spicery as here, and one sees that \u05de\u05e8 \u05d0\u05d4\u05dc\u05d9\u05dd are not to be connected genitively: there are three things, accented as in the title-verse Pro 1:3. The myrrh, \u05de\u05e8 (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 Sol 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. \u05d0\u05d4\u05dc\u05d9\u05dd (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. \u05e7\u05e0\u05bc\u05de\u05d5\u05df is \u03ba\u03b9\u03bd\u03bd\u03ac\u03bc\u03c9\u03bc\u03bf\u03bd (like \u05de\u05e8, a Semitic word\n(Note: Myrrh has its name \u05de\u05e8 from the bitterness of its taste, and \u05e7\u05e0\u05dd appears to be a secondary formation from \u05e7\u05e0\u05d4, whence \u05e7\u05e0\u05d4, reed; cf. the names of the cinnamon, cannella, Fr. cannelle. Cinnamum (\u03ba\u03af\u03bd\u03bd\u03b1\u03bc\u03bf\u03bd) is only a shorter form for cinnamomum. Pliny, Hist. Nat. xii. 19 (42), uses both forms indiscriminately.)\nthat 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 Sol 3:6, would rather be designated \u05e7\u05d8\u05bc\u05e8\u05ea\u05bc\u05d9. The verb \u05e0\u05d5\u05bc\u05e3 (only here as Kal) signifies to lift oneself up (vid., under Psa 48:13), and transitively to raise and swing hither and thither (= \u05d7\u05e0\u05d9\u05e3); 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. Exo 30:22-33; Est 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 \u05e8\u05d5\u05d4 \u05d3\u05bc\u05d5\u05d3\u05d9\u05dd sounds like \u05e9\u05c1\u05db\u05e8 \u05d3\u05d5\u05d3\u05d9\u05dd, Sol 5:1, although there \u05d3\u05d5\u05d3\u05d9\u05dd is probably the voc., and not, as here, the accus.; \u05e8\u05d5\u05d4 is the Kal of \u05e8\u05d5\u05bc\u05d4, Pro 5:19, and signifies to drink something copiously in full draughts. The verbal form \u05e2\u05dc\u05e1 for \u05e2\u05dc\u05e5 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. \u05d7\u05e8 \u05dc\u05e6\u05d3). We read boohabim with Chateph-Kametz after Ben-Asher (vid., Kimchi's Lex.); the punctuation \u05d1\u05bc\u05d0\u05d4\u05d1\u05d9\u05dd is that of Ben-Naphtali.\nThe adulteress now deprives the youth of all fear; the circumstances under which her invitation is given are as favourable as possible.\n19 \"For the man is not at home,\nHe has gone on a long journey.\n20 He has taken the purse with him:\nHe will not return home till the day of the full moon.\"\nIt is true that the article stands in \u05d4\u05d0\u05d9\u05e9\u05c1, Arab. alm'ar-fat, i.e., serves to define the word: the man, to whom here \u03ba\u03b1\u03c4 \u0313 \u0313\u03be\u03bf\u03c7\u03ae\u03bd 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 \u05d0\u05d9\u05e9\u05c1\u05d9 (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 \u05d1\u05bc\u05d1\u05bc\u05d9\u05ea after the Targ. instead of \u05d1\u05bc\u05d1\u05d9\u05ea\u05d5. We say in Hebr. \u05d0\u05d9\u05e0\u05d5 \u05d1\u05d1\u05d9\u05ea\u05d5, il n'est pas chez soi, as we say \u05dc\u05e7\u05d7 \u05d1\u05bc\u05d9\u05d3\u05d5, il a pris avec soi (cf. Jer 38:10). \u05de\u05e8\u05d7\u05d5\u05e7 Hitzig seeks to connect with the verb, which, after Isa 17:13; Isa 22:3, is possible; for the Hebr. \u05de\u05e8\u05d7\u05d5\u05e7 (\u05de\u05de\u05bc\u05e8\u05d7\u05e7), 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; \u1f15\u03ba\u03b1\u03b8\u03b5\u03bd \u03b4\u03ad \u03c4\u03b5 \u03c6\u03b1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03b1\u1f50\u03b3\u03ae, 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 \u05de\u05e8\u05d7\u05d5\u05e7 is virtually an adj. (vid., under Isa 5:26) equivalent to \u05e8\u05d7\u05d5\u05e7\u05d4 (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. \u05e6\u05e8\u05d5\u05e8\u05be\u05d4\u05db\u05bc\u05e1\u05e3 .nruter (thus to be written after Ben-Asher, vid., Baer's Torath Emeth, p. 41) is the purse (from \u05e6\u05e8\u05e8, to bind together), not one of many, but that which is his own. The terminus precedes 20b to emphasize the lateness; vid., on \u05db\u05bc\u05e1\u05d0 under Psa 81:4. Graec. Venet. \u03c4\u1fc7 \u1f21\u03bc\u03ad\u03c1\u1fb3 \u03c4\u03bf\u1fe6 \u03ba\u03b1\u03b9\u03c1\u03bf\u1fe6, after Kimchi and others, who derive \u05db\u05e1\u05d0 (\u05db\u05e1\u05d4) from the root \u05db\u05e1, to reckon, and regard it as denoting only a definite time. But the two passages require a special idea; and the Syr. \u1e33\u00easo, which in Kg1 12:32; Ch2 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 (\u05d9\u05ea\u05db\u05e1\u05d4), 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 \u05db\u05e1\u05d0 (\u05db\u05e1\u05d4), 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 (\u05db\u05e1\u05d0 = \u05e1\u05db\u05d4, \u05e9\u05c2\u05db\u05d4, vid., on the contrary, under Psa 143:9). The \u05dc is that of time at which, in which, about which, anything is done; it is more indefinite than \u05d1\u05bc would be. He will not return for some fourteen days.\nThe result: -\n21 She beguiled him by the fulness of her talking,\nBy the smoothness of her lips she drew him away.\nHere is a climax. First she brought him to yield, overcoming the resistance of his mind to the last point (cf. Kg1 11:3); then drove him, or, as we say, hurried him wholly away, viz., from the right path or conduct (cf. Deu 13:6, Deu 13:11). With \u05d4\u05d8\u05bc\u05ea\u05bc\u05d5\u05bc (= \u05d4\u05d8\u05bc\u05ea\u05d4\u05d5\u05bc) as the chief factum, the past imperf. is interchanged, 21b. Regarding \u05dc\u05e7\u05d7, see above, p. 56. Here is the rhetoric of sin (Zckler); and perhaps the \u05dc\u05e7\u05d7 of 20a has suggested this antiphrastic \u05dc\u05e7\u05d7 to the author (Hitzig), as \u05d7\u05dc\u05e7 (the inverted \u05dc\u05e7\u05d7, formed like \u05e9\u05c1\u05e4\u05dc, which is the abstr. of \u05e9\u05c1\u05e4\u05dc as that is of \u05d7\u05dc\u05e7) and \u05ea\u05bc\u05d3\u05bc\u05d9\u05d7\u05e0\u05bc\u05d5\u05bc are reciprocally conditioned, for the idea of the slippery (Psa 73:18) connects itself with \u05d7\u05dc\u05e7.\nWhat followed: -\n22 So he goes after her at once\nAs an ox which goeth to the slaughter-house,\nAnd as one bereft of reason to the restraint of fetters,\n23 As a bird hastens to the net,\nWithout knowing that his life is at stake -\nTill the arrow pierces his liver.\nThe part. \u05d4\u05d5\u05dc\u05da (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. \u05e4\u05bc\u05ea\u05d0\u05dd (suddenly) fixes the point, when he all at once resolves to betake himself to the rendezvous in the house of the adulteress, now a \u03ba\u03b5\u03c0\u03c6\u03c9\u03b8\u03b5\u03af\u03c2, 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: \u1f65\u03c3\u03c0\u03b5\u03c1 \u03b4\u1f72 \u03b2\u03bf\u1fe6\u03c2 \u1f10\u03c0\u1f76 \u03c3\u03c6\u03b1\u03b3\u1f74\u03bd \u1f04\u03b3\u03b5\u03c4\u03b1\u03b9. The difficulties in \u05d5\u05bc\u05db\u05e2\u05db\u05e1 (thus punctuated, after Kimchi, with a double Segol, and not \u05d5\u05db\u05e2\u05db\u05e1, 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 \u05e2\u05db\u05e1 a dog (to which from \u05d0\u05d5\u05d9\u05dc they also pick out \u05d0\u05d9\u05bc\u05dc, a stag), Jerome a lamb (et quasi agnus \u05db\u05d1\u05e9\u05c2), Rashi a venomous serpent (perhaps after \u1f14\u03c7\u03b9\u03c2?), Lwenstein and Malbim a rattlesnake (\u05e0\u05d7\u05e9\u05c1 \u05de\u05e6\u05dc\u05e6\u05dc after \u05e2\u05db\u05bc\u05e1); but all this is mere conjecture. Symmachus' \u03c3\u03ba\u03b9\u03c1\u03c4\u1ff6\u03bd (\u1f10\u03c0\u1f76 \u03b4\u03b5\u03c3\u03bc\u1ff6\u03bd \u1f04\u03c6\u03c1\u03c9\u03bd) is without support, and, like the favourite rendering of Schelling, et sicut saliens in vinculum cervus (\u05d0\u05d9\u05dc), is unsuitable on account of the unsemitic position of the words. The noun \u05e2\u05db\u05e1, plur. \u05e2\u05db\u05e1\u05d9\u05dd, signifies, Isa 3:18, an anklet as a female ornament (whence Isa 3:16 the denom. \u05e2\u05db\u05bc\u05e1, to make a tinkling of the anklets). In itself the word only means the fetter, compes, from \u05e2\u05db\u05e1, Arab. 'akas, 'akash, contrahere, constringere (vid., Fleischer under Isa 59:5); and that it can also be used of any kind of means of checking free movement, the Arab. 'ik\u00e2s, 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 (= \u05d5\u05db\u05d1\u05e2\u05db\u05e1) 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 \u05dc, not \u05d1): \"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 \u05e2\u05db\u05e1. Now since, according to Gesenius, \u05e2\u05db\u05e1, fetter, can be equivalent to a fettered one neither at Isa 17:5; Isa 21:17, nor Pro 23:28 (according to which \u05e2\u05db\u05e1 must at least have an active personal signification), we transpose the nouns of the clause and write \u05d5\u05db\u05d0\u05d5\u05d9\u05dc \u05d0\u05dc\u05be\u05de\u05d5\u05bc\u05e1\u05e8 \u05e2\u05db\u05e1, he follows her as a fool (Psychol. p. 292) to correction (restraint) with fetters; or if \u05d0\u05d5\u05d9\u05dc is to be understood not so much physically as morally, and refers to self-destroying conduct (Psa 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.\nThe 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 \u05d0\u05d5\u05d9\u05dc into \u05d0\u05d9\u05dc, a stag, and connects the shooting with an arrow with this: \u1f22 \u1f61\u03c2 \u1f14\u03bb\u03b1\u03c6\u03bf\u03c2 \u03c4\u03bf\u03be\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 \u03c0\u03b5\u03c0\u03bb\u03b7\u03b3\u1f7c\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f78 \u1f27\u03c0\u03b1\u03c1. But we need no encroachment on the text itself, only a correct placing of its members. The three thoughts, Pro 7:23, reach a right conclusion and issue, if with \u05db\u05bc\u05de\u05d4\u05e8 \u05e6\u05e4\u05bc\u05d5\u05e8 \u05d0\u05dc\u05be\u05e4\u05bc\u05d7 (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 \u05e4\u05d7, a snare, and \u05de\u05d5\u05e7\u05e9\u05c1, a noose, under Isa 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 Pro 4:19; Pro 9:18, and according to the sense, non curat, Pro 3:6; Pro 5:6) that it is done at the risk of his life (\u05d1\u05e0\u05e4\u05e9\u05c1\u05d5 as Kg1 2:23; Num 17:3), that his life is the price with which this kind of love is bought (\u05d4\u05d5\u05bc\u05d0, neut., as not merely Ecc 2:1 and the like, but also e.g., Lev 10:3; Est 9:1) - that does not concern him till (\u05e2\u05d3 = \u05e2\u05d3 \u05d0\u05e9\u05c1\u05e8 or \u05e2\u05d3 \u05db\u05d9) the arrow breaks or pierces through (\u05e4\u05bc\u05dc\u05bc\u05d7 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 \u05db\u05bc\u05d1\u05d3, Arab. kebid, perhaps as the organ in which sorrowful and painful affections make themselves felt (cf. Aeschylus, Agam. 801: \u03b4\u1fc6\u03b3\u03bc\u03b1 \u03bb\u03cd\u03c0\u03b7\u03c2 \u1f10\u03c6 \u0313 \u1f27\u03c0\u03b1\u03c1 \u03c0\u03c1\u03bf\u03c3\u03b9\u03ba\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9), 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.\nWith \u05d5\u05e2\u05ea\u05bc\u05d4, as at Pro 5:7, the author now brings his narrative to a close, adding the exhortation deduced from it:\n24 And now, ye children, give ear unto me,\nAnd observe the words of my mouth!\n25 Let not thine heart incline to her ways,\nAnd stray not in her paths.\nThe verb \u05e9\u05c2\u05d8\u05d4 (whence j\u0113st, like j\u0113t, Pro 4:15, with long \u0113 from i) the author uses also of departure from a wicked way (Pro 4:15); but here, where the portraiture of a faithless wife (a \u05e1\u05d5\u05d8\u05d4) is presented, the word used in the law of jealousy, Num 5, for the trespass of an \u05d0\u05e9\u05c1\u05ea \u05d0\u05d9\u05e9\u05c1 is specially appropriate. \u05e9\u05c2\u05d8\u05d4 is interchanged with \u05ea\u05bc\u05e2\u05d4 (cf. Gen 21:14): wander not on her paths, which would be the consequence of straying on them. Theodotion: \u03ba\u03b1\u1f76 \u03bc\u1f74 \u03c0\u03bb\u03b1\u03bd\u03b7\u03b8\u1fc7\u03c2 \u1f10\u03bd \u1f00\u03c4\u03c1\u03b1\u03c0\u03bf\u1fd6\u03c2 \u03b1\u1f50\u03c4\u1fc6\u03c2, with \u03ba\u03b1\u03af, as also Syr., Targ., and Jerome. The Masora reckons this verse to the 25 which have \u05d0\u05dc at the beginning and \u05d5\u05d0\u05dc at the middle of each clause (vid., Baer in the Luth. Zeitschrift, 1865, p. 587); the text of Norzi has therefore correctly \u05d5\u05d0\u05dc, which is found also in good MSS (e.g., the Erfurt, 2 and 3).\nThe admonition, having its motive in that which goes before, is now founded on the emphatic finale:\n26 For many are the slain whom she hath caused to fall,\nAnd many are her slain.\n27 A multiplicity of ways to help is her house,\nGoing down to the chambers of death.\nThe translation \"for many slain has she laid low\" (Syr., Targ., Jerome, Luther) is also syntactically possible; for \u05e8\u05d1\u05bc\u05d9\u05dd can be placed before its substantive after the manner of the demonstratives and numerals (e.g., Neh 9:28, cf. \u05d0\u05d7\u05d3, Sol 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 \u05e8\u05d1\u05d9\u05dd here meant magni (thus e.g., Ralbag, and recently Bertheau), and not multi; but \u05e8\u05d1\u05d9\u05dd and \u05e2\u05e6\u05de\u05d9\u05dd stand elsewhere in connection with each other in the signification many and numerous, Psa 35:18; Joe 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., Pro 9:18; cf. (Arab.) \u1e33atyl \u00e2lm\u1e25abbt, of one whom love kills (Fl.). With Pro 7:27 cf. Pro 2:18; Pro 9:18. In 27a, \u05d1\u05bc\u05d9\u05ea\u05d4\u05bc is not equivalent to \u05d1\u05d1\u05d9\u05ea\u05d4 after Pro 8:2, also not elliptical and equivalent to \u05d3\u05e8\u05db\u05d9 \u05d1\u05d9\u05ea\u05d4; the former is unnecessary, the latter is in no case established by Psa 45:7; Ezr 10:13, nor by Deu 8:15; Kg2 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, Pro 16:25; Psa 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 (\u05d3\u05e8\u05da, fem. Isa 37:34, masc. Isa 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 \u05d7\u05d3\u05e8 (Arab. khiddr) is the part of the tent or the house removed farthest back, and the most private (Fl.). These \u05d7\u05d3\u05e8\u05d9\u05be\u05de\u05d5\u05ea, cf. \u05e2\u05de\u05e7\u05d9 \u05e9\u05c1\u05d0\u05d5\u05dc, Pro 9:18, approach to the conception of \u05d2\u05bc\u05d9\u05d4\u05e0\u05bc\u05dd, which is afterwards distinguished from \u05e9\u05d0\u05d5\u05dc.","title":"Biblical Commentary on the Old Testament by Carl Friedric...","type":"page"}