Proverbs 7:20
He has taken a bag of money with him, and will come home at the day appointed.
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EXPOSITORY (ENGLISH BIBLE)
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." 20. the day appointed—perhaps, literally, "a full moon," that is, a fortnight's time (compare Pr 7:19). He hath taken a bag of money with him; which is an evidence that he designs to go far, and to stay a considerable time.

And will come home at the day appointed; so that we need not fear any surprisal. He hath taken a bag of money with him,.... Or, "in his hand" (a); either for merchandise, as Gersom; or for defraying: the charges of his journey; and both suppose length of time: if for merchandise, it required time to purchase goods, and see them packed up and sent away; or if for his journey, since it was not a few pieces of money he put in his pocket to defray expenses, but a bag of it he carried in his hand, it shows that he should be out a considerable time;

and will come home at the day appointed; and not before: Aben Ezra interprets it, at the beginning of the month, at the new moon, when the moon is covered (b), which Horace (c) calls "tricessima sabbata": but rather it is to be understood of the full moon, as Aquila and the Vulgate Latin version render it; when it is light all night, and so a proper time for travelling home again. Gersom takes it to mean the beginning of the year, when the holy blessed God, parabolically speaking, sits upon a throne to judge the world in righteousness: the Targum calls it the day of the congregation; some fixed festival day, when the congregation meets together; and at such a festival, or appointed time, this good man had fixed for his return, and when, and not before, he would. This she says to remove all fears from the young man of being surprised and caught by her husband. There is an appointed time for Christ's second coming, when he will certainly come, and not before; and which is supposed to be at a great distance of time: and therefore wicked men and seducers, and such as the apostate church of Rome make use of to encourage themselves in their wickedness, in hopes of impunity, put the evil day far away from them; but in the appointed time Christ will come, and call his servants to an account, good and bad.

(a) "in manu sua", Pagninus, Montanus, Mercerus, Gejerus, Michaelis. (b) "in die plenae lunae", V. L. Michaelis; "novilunii", so some in Vatablus, Piscator; "ad diem interlunii", Cocceius, Schultens. (c) Satirar. l. 1. Sat. 9. v. 69.

He hath taken a bag of money with him, and will come home at the day appointed.
EXEGETICAL (ORIGINAL LANGUAGES)
20. a bag of money] to cover his expenses for a considerable time.

day appointed] Rather, fall moon. Comp. Psalm 81:3, in the time appointed, A.V. (as here), but full moon, R.V.

“A fortnight later, as now it would seem to have been new moon when the nights are dark.” Nutt, in O. T. Comm. for English Readers.Verse 20. - He hath taken a bag of money with him; not only to defray the expenses of the journey (a fact which need not be dwelt upon), but because he has some pecuniary business to transact which will occupy his time, and prevent his return before the appointed hour. And will come home at the day appointed; better, as the Revised Version, he will come home at the full moor, (in die pleura lunae, Vulgate). כֶּסֶא here, and כֶּסֶה Psalm 81:4, are rightly translated "the full moon," this rendering being supported by the Syriac keso, though the etymology is doubtful. As it has before been mentioned that the night was dark (ver. 9), it is plain that there were still many days to run before the moon was full, and the husband returned. She laid hold on him and kissed him, both of which actions were shameless, and then, assuming the passivity and modesty befitting the woman, and disregarding morality and the law, she said to the youth:

14 "To bring peace-offerings was binding upon me,

     To-day have I redeemed my vows.

15 Therefore am I come out to meet thee,

     To seek thy face, and have found thee."

We have translated זבחי שׁלמים "peace-offerings," proceeding on the principle that שׁלם (sing. only Amos 5:22, and on the Phoenician altar at Marseilles) denotes contracting friendship with one (from שׁלם, to hold friendly relationship), and then the gifts having this in view; for the idea of this kind of offering is the attestation and confirmation of communion with God. But in view of the derivatives שׁלמנים and שׁלּוּם, it is perhaps more appropriate to combine שׁלם with שׁלּם, to discharge perfectly, and to translate it thank-payment-offering, or with v. Hofmann, a due-offering, where not directly thank-offering; for the proper eucharistic offering, which is the expression of thanks on a particular occasion, is removed from the species of the Shelamim by the addition of the words על־תּודה (Leviticus 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 (Leviticus 3:16); the priests received one part; those who brought the offering received back another part as it were from the altar of God, that they might eat it with holy joy along with their household. So here the adulteress says that there was binding upon her, in consequence of a vow she had taken, the duty of presenting peace-offerings, or offerings that were due; to-day (she reckons the day in the sense of the dies civilis from night to night) she has performed her duties, and the שׁלמי נדר have yielded much to her that she might therewith regale him, her true lover; for with על־כּן she means to say that even the prospect of the gay festival which she can prepare for him moved her thus to meet him. This address of the woman affords us a glimpse into the history of the customs of those times. The Shelamim meals degenerated in the same manner as our Kirmsen.

(Note: Kirmse equals anniversary of the dedication of a church, village fte.)

Secularization lies doubly near to merrymaking when the law sanctions this, and it can conceal itself behind the mask of piety. Regarding שׁחר, a more exact word for בּקּשׁ, vid., at Proverbs 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.

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