And beheld among the simple ones, I discerned among the youths, a young man void of understanding,
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EXPOSITORY (ENGLISH BIBLE)Among the simple ones.—He was not yet vicious, only empty-headed.Proverbs 1:22 note); "open" to all impressions of evil, empty-headed and empty-hearted; lounging near the house of ill-repute, not as yet deliberately purposing to sin, but placing himself in the way of it at a time when the pure in heart would seek their home. There is a certain symbolic meaning in the picture of the gathering gloom Proverbs 7:9. Night is falling over the young man's life as the shadows deepen.
void of, &c.—(Compare Pr 6:32).2 Timothy 3:6;
I discerned among the youths; or "children" (d); at least in understanding, the children Jezebel, Revelation 2:23;
a young man void of understanding; or "wanting a heart" (e); to know and fear the Lord, and not in the way to learn and improve; but in company like himself, and so in a fair way to continue foolish and simple, and destitute of the true understanding of things, and exposed to the snares delusions of such that lie in wait to deceive.And beheld among the simple ones, I discerned among the youths, a young man void of understanding,
EXEGETICAL (ORIGINAL LANGUAGES)7. simple] See Proverbs 1:4; Proverbs 1:22, notes.Verse 7. - And beheld among the simple ones. Though it was night (ver. 9), there was light enough from moon or stars or from illuminated houses to show what was passing. "The simple" are the inexperienced, who are easily led astray (see on Proverbs 1:4). Looking forth into the street on the throng of young and thoughtless persons passing to and fro, among them I discerned... a young man void of understanding; a fool, who, without any deliberate intention of sinning, put himself in the way of temptation, played on the borders of transgression. The way of escape was before him, as it is in all temptations (1 Corinthians 10:13), but he would not take it. Such a one may well be said to lack understanding, or heart, as the Hebrew expresses it (Proverbs 6:32, where see note).
1 My son, keep my words,
And treasure up my commandments with thee.
2 Keep my commandments, and thou shalt live;
And my instruction as the apple of thine eye.
3 Wind them about thy fingers,
Write them on the tablet of thy heart.
The lxx has after Proverbs 7:1 another distich; but it here disturbs the connection. Regarding צפן, vid., at Proverbs 2:1; אתּך refers, as there, to the sphere of one's own character, and that subjectively. Regarding the imper. וחיה, which must here be translated according to its sense as a conclusion, because it comes in between the objects governed by שׁמר, vid., at Proverbs 4:4. There וחיה is punctuated with Silluk; here, according to Kimchi (Michlol 125a), with Segol-Athnach, וחיה, as in the Cod. Erfurt. 2 and 3, and in the editions of Athias and Clodius, so that the word belongs to the class פתחין באתנח (with short instead of long vowel by the pausal accent): no reason for this is to be perceived, especially as (Proverbs 4:4) the Tsere (ê from aj) which is characteristic of the imper. remains unchanged. Regarding אישׁון העין, Arab. insân el-'ain, the little man of the eye, i.e., the apple of the eye, named from the miniature portrait of him who looks into it being reflected from it, vid., at Psalm 17:8; the ending ôn is here diminutive, like Syr. achuno, little brother, beruno, little son, and the like. On Proverbs 7:3, vid., at Proverbs 6:21; Proverbs 3:3. The תפילין שׁל יד
(Note: תפילין, prayer-fillets, phylacteries.)
were wound seven times round the left arm and seven times round the middle finger. The writing on the table of the heart may be regarded as referring to Deuteronomy 6:9 (the Mezuzoth).
(Note: equals the door-posts, afterwards used by the Jews to denote the passages of Scripture written on the door-posts.)
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