Proverbs 6:34 মন্তব্য

In this chapter we have, I. A caution against rash suretiship (Pro 6:1-5). II. A rebuke to slothfulness (Pro 6:6-11). III. The character and fate of a malicious mischievous man (Pro 6:12-15). IV. An account of seven things which God hates (Pro 6:16-19). V. An exhortation to make the word of God familiar to us (Pro 6:20-23). VI. A repeated warning of the pernicious consequences of the sin of whoredom (Pro 6:24-35). We are here dissuaded from sin very much by arguments borrowed from our secular interests, for it is not only represented as damning in the other world, but as impoverishing in this.

INTRODUCTION TO PROVERBS 6 In this chapter the wise man dissuades from rash suretyship; exposes the sin of idleness; describes a wicked man; makes mention of seven things hateful to God; exhorts to attend to parental instructions and precepts, and cautions against adultery. Suretyship is described, Pro 6:1; and represented as a snare and a net, in which men are taken, Pro 6:2; and advice is given what to do in such a case, for safety in it, and deliverance from it, Pro 6:3; The sin of slothfulness is exposed, by observing the industry of the ant, Pro 6:6; by expostulating with the sluggard for his continuance in sloth, and by mimicking him, Pro 6:9; and by the poverty it brings upon him, Pro 6:11. Then a naughty wicked man is described, by his mouth, eyes, feet, fingers, and heart, whose ruin is sudden and inevitable, Pro 6:11. The seven things hateful to God are particularly named, Pro 6:16. And next the exhortation in some preceding chapters is reassumed, to attend to the instructions of parents; which will be found ornamental, pleasant, and useful, Pro 6:20. Especially to preserve from the lewd woman cautioned against, Pro 6:24; whose company is dissuaded from; on account of the extreme poverty and distress she brings persons to, and even danger of life, Pro 6:26; from the unavoidable ruin such come into, Pro 6:27; from the sin of uncleanness being greater than that of theft, Pro 6:30; from the folly the adulterer betrays; from the destruction of his soul, and the disgrace he brings on himself, Pro 6:32; and from the rage and irreconcilable offence of the husband of the adulteress, Pro 6:34.

He will not regard any ransom,.... So that his case is much worse than, a thief's; if he is taken, he makes restitution according to law, and he is freed, and no more is said and done to him; and, at most, it is but parting with all the goods in his house; but in this case it will not do. In the Hebrew text it is, "he will not accept the face of any ransom" (z); that is, as the Targum paraphrases it, "he will not accept the face of anyone that gives a gift:'' he will have no respect unto him for the sake of the gift; whatever gift is offered, be it what it will, for the ransom of his life from death, it will be disregarded; neither will he rest content, though thou givest many gifts; increase them, and keep continually giving; nothing but the life of the adulterer will satisfy him, which he will either take away himself, or obtain it in a way of legal prosecution. How foolish therefore is the man that will expose his name and credit, his health and substance, his life in this world, and his soul in another, to utter ruin, for the sake of gratifying a sordid lust! This may be interpreted of God, who is a jealous God in matters of worship, and will not suffer idolatry to go unpunished, which is spiritual adultery. (z) "non accipiet facies", Montanus; "non acceptabit faciem ullius redemptionis", Mercerus, Gejerus; "ullius lytri", Cocceius, Michaelis, Schultens. Next: Proverbs Chapter 7

For jealousy and the fury of a husband will not spare in the day of vengeance, etc. And this is to be understood of the Lord, because He who now spares reprobates will not spare on the day of death; nor will He acquiesce to the prayers of those who call to Him too late; nor will He accept gifts, for there is neither time nor facility for them there. For He is jealous if anyone presumes to corrupt His bride, that is, the Church, or any faithful soul.

After admonitions against suretyship and sloth (compare Pro 6:6-8), the character and fate of the wicked generally are set forth, and the writer (Pro. 6:20-35) resumes the warnings against incontinence, pointing out its certain and terrible results. This train of thought seems to intimate the kindred of these vices. (Pro. 6:1-35) if--The condition extends through both verses. be surety--art pledged. stricken . . . hand--bargained (compare Job 17:3). with a stranger--that is, for a friend (compare Pro 11:15; Pro 17:18).

nor any terms of reconciliation be admitted. regard--or, "accept" any ransom. Next: Proverbs Chapter 7

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 Pro 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 Pro 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.