Let not your heart decline to her ways, go not astray in her paths.
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EXPOSITORY (ENGLISH BIBLE)Decline to her ways; either to the paths which lead to her house, or to her manner of living.
go not astray in her paths; for whoever walks in her paths goes astray from God and his law; from Christ and his Gospel; and from the true church of God; and from the right paths of faith, duty and worship.Let not thine heart decline to her ways, go not astray in her paths.
EXEGETICAL (ORIGINAL LANGUAGES)Verse 25. - Let not thine heart decline to her ways. The verb satah is used in Proverbs 4:15 (where see note) of turning aside from evil; but here, as Delitzsch notes, it is especially appropriate to the case of a faithless wife whose transgression, or declension from virtue, is described by this term (Numbers 5:12). Go not astray in her paths. The LXX. (in most manuscripts) has only one rendering for the two clauses: "Let not thine heart incline unto her ways."
19 "For the man is not at home,
He has gone on a long journey.
20 He has taken the purse with him:
He will not return home till the day of the full moon."
It is true that the article stands in האישׁ, Arab. alm'ar-fat, i.e., serves to define the word: the man, to whom here κατ ̓ ̓ξοχήν 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 אישׁי (as e.g., Genesis 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 בּבּית after the Targ. instead of בּביתו. We say in Hebr. אינו בביתו, il n'est pas chez soi, as we say לקח בּידו, il a pris avec soi (cf. Jeremiah 38:10). מרחוק Hitzig seeks to connect with the verb, which, after Isaiah 17:13; Isaiah 22:3, is possible; for the Hebr. מרחוק (ממּרחק), 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; ἕκαθεν δέ τε φαίνεται αὐγή, 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 מרחוק is virtually an adj. (vid., under Isaiah 5:26) equivalent to רחוקה (Numbers 9:10): a journey which is distant equals 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. צרור־הכּסף .nruter (thus to be written after Ben-Asher, vid., Baer's Torath Emeth, p. 41) is the purse (from צרר, to bind together), not one of many, but that which is his own. The terminus precedes 20b to emphasize the lateness; vid., on כּסא under Psalm 81:4. Graec. Venet. τῇ ἡμέρᾳ τοῦ καιροῦ, after Kimchi and others, who derive כסא (כסה) from the root כס, to reckon, and regard it as denoting only a definite time. But the two passages require a special idea; and the Syr. ḳêso, which in 1 Kings 12:32; 2 Chronicles 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 (יתכסה), 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 כסא (כסה), 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 (כסא equals סכה, שׂכה, vid., on the contrary, under Psalm 143:9). The ל is that of time at which, in which, about which, anything is done; it is more indefinite than בּ would be. He will not return for some fourteen days.
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