Proverbs 7:6
For at the window of my house I looked through my casement,
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Proverbs 7:6-10. For I looked through my casement — Hebrew, בעד אשׁנבי, per fenestellam meam, my little window, or lattice, rather. For “in Palestine they had no glass to their windows: they closed them with lattices or curtains.” This may either be considered as an historical relation, or a parabolical representation of that which frequently happened. I beheld among the simple ones — Among the fools; a young man void of understanding — חסר לב, destitute of a heart, a body without a mind, one as ignorant and foolish as they; one whose youth, and heat, and strength, made him more subject to those passions which are termed by the apostle youthful lusts, and who wanted both judgment and experience, as well as grace, to keep him from such courses. Passing through the street — Sauntering and idle, perhaps in quest of amusement; near her corner — The corner of the street where the adulteress lived. And he went the way to her house — Walked carelessly on till he came near her house. “It is not said that he intended to visit her, or even that he knew she lived there; but he was loitering about in a place where he had no business, and at an unseasonable hour.” — Scott. In the evening — When, the day-labour being ended, he was at leisure for any thing; and when such strumpets used, and, alas! still use, to walk abroad for prey; in the black and dark night — Hebrew, באישׁון לילה ואפלה, when night and darkness were yet in embryo, or just beginning, as Dr. Waterland interprets the words. And behold, there met him a woman — Thus through idleness he was led into temptation. This woman was not a prostitute, for she was a married woman, (Proverbs 7:19,) and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness. She was now, however, dressed in the attire of a harlot — And her carriage and conduct were agreeable to her quality and design; and she was subtle of heart — As she showed in her following discourse, wherein she proposes all things which might invite him to comply with her desire, and conceals whatsoever might discourage him.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.Casement - The latticed opening of an Eastern house, overlooking the street (compare Judges 5:28). 6. For—or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent.

window—or, "opening"

looked—literally, "watched earnestly" (Jud 5:28).

casement—or, "lattice."

This is either an historical relation, or rather a parabolical representation of that which frequently happened. For at the window of my house,.... This is either an historical account of a matter of fact known to Solomon, or a parable made by him, setting forth the cunning artifices of an harlot, the folly and weakness of a young man ensnared, and the ruin he is brought into by her. As Solomon was a public magistrate, he is here represented as a private observer of the behaviour of his subjects, as sitting in his palace at a window, at the small windows of it, as the Targum, where he could see and not be seen himself; near to which was an harlot's house; for they generally get about the courts of princes, where they make their prey;

I looked through my casement; or "lattice" (c); the Septuagint, Syriac, and Arabic versions: understand this of the harlot looking out of the window of her house and through the casement, when she spied a young man, as follows; but this agrees not with the Hebrew text, which carries it to Solomon; though a greater than he may be designed, the omniscient God, who looks through the windows and lattice of heaven, and beholds all the actions of the children of men; those that are most private, and done in the dark; and Christ the Son of God, whose "eyes are like unto aflame of fire", to look through all the darkness of Popery, represented by the Thyatirian church state; into all the intrigues of the Romish harlot, and behold all the follies of those that commit fornication with her, Revelation 2:18.

(c) "per cancellum meum", Montanus; "per cancellos", Tigurine version, Michaelis.

{b} For at the window of my house I looked through my casement,

(b) Solomon uses this parable to declare their folly, who allow themselves to be abused by harlots.

6. casement] Or, lattice, R.V., as the same Heb. word is translated in A.V. in Jdg 5:28, the only other place in which it occurs.

Proverbs 7:7-9. A few graphic strokes draw the picture of the victim. He is not yet positively vicious; but his feeble moral character (Proverbs 7:7), his thoughtless running into danger (Proverbs 7:8), and the perilous hour he chooses (Proverbs 7:9), conspire to render him an easy prey.Verses 6-23. - To show the greatness of the danger presented by the seductions of the temptress, the writer introduces no mere abstraction, no mere personification of a quality, but an actual example of what had passed before his own eyes. Verse 6. - For. The particle introduces the example. At the window of my house. He gives a graphic delineation of a scene witnessed outside his house. I looked through my casement; eshnab, "the lattice," which served the purpose of our Venetian blinds, excluding the sun, but letting the cool air pass into the room (comp. Judges 5:28). A person within could see all that passed in the street without being himself visible from without (Song of Solomon 2:9). The Septuagint reads the sentence as spoken of the woman: "For from the window glancing out of her house into the streets, at one whom she might see of the senseless children, a young man void of understanding." One who has been stolen from is to be appeased, but not the injured husband.

34 For jealousy is the fury of a husband,

     And he spareth not in the day of vengeance.

35 He regardeth not any ransom,

     And is not contented though thou offerest to him gifts ever so great.

The connection marks קנאה as the subject; for it respects carnal intercourse with another's wife. Jealousy is not usually חמה, the glow of anger (from יחם, as שׁנה from ישׁן), but חמת־גּבר (constr. as שׂנת), the glow of a man's anger, who with the putting forth of all his manly strength will seek satisfaction to his wounded honour. גּבר, here significant for אישׁ, with the fundamental idea of strength, firmness; cf. Arab. jabr, to make fast, to put right again something broken in pieces, particularly a broken vessel, hence Algebra, properly the operation by which an incomplete magnitude is completed (Fl.). The following ולא־יחמּל (with the orthophonic Dagesh, as Proverbs 6:25 יחמּד, and with Makkeph) is connected with גבר, with definite reference to the man whom the faithless guest has made a cuckold. When the day comes in which the adultery brought to light demands and admits of vengeance, then, wounded in his right and in his honour, he knows no mercy; he pays no regard to any atonement or recompense by which the adulterer seeks to appease him and induce him not to inflict the punishment that is due: he does not consent, even though thou makest ever so great the gift whereby thou thinkest to gain him. The phrase נשׂא פנים, πρόσωπον λαμβάνειν, signifies elsewhere to receive the countenance, i.e., the appearance and the impression of a man, i.e., to let it impress one favourably; here it is used of the כּפר, i.e., the means by which covering, i.e., non-punishment, pardon of the crime, impunity of the guilty, is obtained. Regarding אבה, to consent to, vid., at Proverbs 1:10. שׂחד, Aram. שׂוּחד, is a gift, particularly bribery. That the language may again finally assume the form of an address, it beautifully rounds itself off.

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