Now is she without, now in the streets, and lies in wait at every corner.)
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EXPOSITORY (ENGLISH BIBLE)Hosea 4:16.
without … streets, … corner—(Compare 1Ti 5:13; Tit 2:5).Without; standing or waiting without or nigh the door of her house.
In the streets; in places of resort.
At every corner; at the corners of the streets, where she might either conceal or discover herself, as she saw fit.
now in the streets; takes her walks abroad in the streets of the city, to see who she can light of, to pick up and bring home;
and lieth in wait at every corner; of the street, where more ways meet, sometimes at one corner, and sometimes at another, that she may take all that comes; sometimes she is "without" in the fields, and in the country, to see what she can meet with there; and sometimes in the "streets" of the city, and in the populous places of it, in the markets, and courts, and in every private corner, trying all ways to gain lovers, and satisfy her lust (k): all which may represent the diligence and industry, art and cunning, of the Romish emissaries to gain proselytes to their idolatrous worship, who everywhere lie in wait to deceive.
(i) Targ. Onk. in Genesis 34.31. (k) "Mille modi veneris", Ovid de Arte Amandi, l. 3. prope finem.Now is she without, now in the streets, and lieth in wait at every corner.)
EXEGETICAL (ORIGINAL LANGUAGES)12. without … streets] Rather, in the streets, in the open spaces, or squares.
corner] Where two or more ways meet, and there is therefore more likelihood of passers-by. Comp. Matthew 6:5.Verse 12. - Now is she without, now in the streets. At one moment outside her own door, at another in the open street. Septuagint: "At one time she roams without (ἔξω ῤέμβεται)." The woman is represented not as a common prostitute, but as a licentious wife, who, in her unbridled lustfulness, acts the part of a harlot. Lieth in wait at every corner; seeking to entice some victim. Then the narrative proceeds; the writer returns to what he beheld on the occasion to which he refers.
6 For through the window of my house,
From behind the lattice I looked out;
7 Then saw I among the simple ones,
Discerned among the young people, a youth devoid of understanding.
כּי refers indeed to the immediately following clause, yet it actually opens up the whole following exemplification. The connection with Proverbs 7:5 would be closer if instead of the extended Semitic construction it were said: nam quum ...prospicerem vidi, etc. חלּון (from חלל, to bore through) is properly a place where the wall is bored through. אשׁנב .hguor (from שׁנב equals Arab. shaniba, to be agreeable, cool, fresh) is the window-lattice or lattice-window, i.e., lattice for drawing down and raising up, which keeps off the rays of the sun. נשׁקף signifies primarily to make oneself long in order to see, to stretch up or out the neck and the head, καραδοκεῖν, Arab. atall, atal'a, and tatall'a of things, imminere, to overtop, to project, to jut in; cf. Arab. askaf of the ostrich, long and bent, with respect to the neck stretching it up, sakaf, abstr. crooked length. And בּעד is thus used, as in Arab. duna, but not b'ad, is used: so placed, that one in relation to the other obstructs the avenue to another person or thing: "I looked forth from behind the lattice-window, i.e., with respect to the persons or things in the room, standing before the lattice-window, and thus looking out into the open air" (Fleischer). That it was far in the night, as we learn at Proverbs 7:9, does not contradict this looking out; for apart from the moon, and especially the lighting of the streets, there were star-lit nights, and to see what the narrator saw there was no night of Egyptian darkness. But because it was night 6a is not to be translated: I looked about among those devoid of experience (thus e.g., Lwenstein); but he saw among these, observed among the youths, who thus late amused themselves without, a young man whose want of understanding was manifest from what further happened. Bertheau: that I might see, is syntactically impossible. The meaning of וארא is not determined by the אבינה following, but conversely אבינה stands under the operation of ו ( equals אבינה, Nehemiah 13:7), characterizing the historic aorist. Regarding פּתי, vid., at Proverbs 1:4. בּנים is the masc. of בּנות, Arab. benât in the meaning maiden. בבּנים has in correct texts, according to the rules of the accents, the ב raphatum.
(Note: Regarding the Targ. of Proverbs 7:6-7, vid., Perles, Etymologische Studien, 1871, p. 9.)
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