Proverbs 7:19
For the manager is not at home, he is gone a long journey:
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(19) The goodman.—Literally, the man; she does not even call him “my husband.”

At the day appointed.—Rather, at the full moon, a fortnight later, as now it would seem to have been new moon, when the nights are dark.

7:6-27 Here is an affecting example of the danger of youthful lusts. It is a history or a parable of the most instructive kind. Will any one dare to venture on temptations that lead to impurity, after Solomon has set before his eyes in so lively and plain a manner, the danger of even going near them? Then is he as the man who would dance on the edge of a lofty rock, when he has just seen another fall headlong from the same place. The misery of self-ruined sinners began in disregard to God's blessed commands. We ought daily to pray that we may be kept from running into temptation, else we invite the enemies of our souls to spread snares for us. Ever avoid the neighbourhood of vice. Beware of sins which are said to be pleasant sins. They are the more dangerous, because they most easily gain the heart, and close it against repentance. Do nothing till thou hast well considered the end of it. Were a man to live as long as Methuselah, and to spend all his days in the highest delights sin can offer, one hour of the anguish and tribulation that must follow, would far outweigh them.The reference to the husband is probably a blind. The use of the word "goodman" is due to the wish of the English translators to give a colloquial character to this part of their Version. The Hebrew is merely "the man." A touch of scorn may be noticed in the form of speech: not "my husband," but simply "the man." 18-20. There is no fear of discovery. The goodman; whom she doth not call her husband, lest the mention of that name should awaken his conscience or discretion. For the good man is not at home,.... Or, "for the man is not in his house" (y). She does not say, "my man", or "my husband"; though the Septuagint. Syriac, and Arabic versions so render it; lest this should throw some difficulty in the young man's way, or remind herself of her conjugal obligation; but "the man", by way of contempt, as disowning him for her husband, or, however, having no regard for him in comparison of others: and this she says to encourage the young man to go with her; since her husband was gone, and show as alone, and mistress of the house;

he is gone a long journey; or, "a way afar off" (z); into a distant country, and therefore need not fears return of him that night; she was prepared to answer all objections. The good man of the house may be understood of Christ, who is gone into a far country, to heaven, to take a kingdom to himself, and return, Luke 19:12; and in the mean while the church of Rome, who professes herself the true church and spouse of Christ, is committing fornication with the kings of the earth; and has set up another in his room and stead, whom she calls Christ's vicar on earth; and flatters herself and her lovers with impunity, from his distance from her, and his vicar having a right to do as he pleases.

(y) "quia non est vir in domo suo", Pagninus, Montanus, Mercerus, &c. (z) "in via longinqua", Pagninus, Junius & Tremellius, Piscator, Mercerus, Cocceius, Gejerus, Schultens; "in via a longinquo", Montanus.

For the goodman is not at home, he is gone a long journey:
19. the goodman] Heb. the man, i.e. her husband. There is no fear of detection. See for the reason why this is urged, Proverbs 6:34-35.Verse 19. - The temptress proceeds to encourage the youth by showing that there is no fear of interruption or detection. The goodman is not at home. "Goodman" is an old word meaning "master of the house," or husband (Matthew 20:11, etc.); but the Hebrew is simply "the man," which is probably a contemptuous way of speaking of the husband whom she was outraging. He is gone a long journey; he has gone to a place at a great distance hence. This fact might assure her lover that he was safe from her husband's jealousy (Proverbs 6:34); but she has further encouragement to offer. After this digression the poet returns to the subject, and further describes the event as observed by himself.

And she laid hold on him and kissed him;

Put on a bold brow and said to him.

The verb נשׁק is here, after its primary signification, connected with the dat.: osculum fixit ei. Thus also Genesis 27:26 is construed, and the Dagesh in לּו is, as there, Dag. forte conj., after the law for which the national grammarians have coined the technical name אתי מרחיק (veniens e longinquo, "coming out of the distance," i.e., the attraction of a word following by one accented on the penult.). The penult.-accenting of נשׁקה is the consequence of the retrogression of the accent (נסוג אחור), which, here where the word from the first had the penult, only with Metheg, and thus with a half a tone, brings with it the dageshing of the לו following, as the original penultima-accenting of והחזיקה does of the בו which follows it, for the reading בּו by Lwenstein is contrary to the laws of punctuation of the Textus receptus under consideration here.

(Note: Vid., Baer's Torath Emeth, p. 29f., and Psalmen-Commentar under Psalm 52:5.)

As בו and לו have received the doubling Dagesh, so on the other hand, according to Ewald, 193b, it has disappeared from העזה (written with Raphe according to Kimchi, Michlol 145a). And as נשׁקה has the tone thrown back, so the proper pausal ותּאמר is accented on the ult., but without attracting the לו following by dageshing, which is the case only when the first of the two words terminates in the sound of ā (āh). העז פניו is said of one who shows firmness of hardness of countenance (Arab. slabt alwajh), i.e., one who shows shamelessness, or, as we say, an iron forehead (Fl.).

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