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Selected Verse: Proverbs 7:10 - Strong Concordance

Verse	Translation	Text
Pr 7:10	Strong Concordance	And, behold, there met [07125] him a woman [0802] with the attire [07897] of an harlot [02181], and subtil [05341] of heart [03820].
	King James	And, behold, there met him a woman with the attire of an harlot, and subtil of heart.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
attire--that of harlots was sometimes peculiar. subtile--or, "wary," "cunning."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

attire--that of harlots was sometimes peculiar.

subtile--or, "wary," "cunning."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Finally, the young man devoid of understanding sees his waiting rewarded: like meets like. 10 And, lo, a woman coming to meet him, In the attire of an harlot and of subtle heart. 11 Boisterous is she, and ungovernable; Her feet have no rest in her own house. 12 At one time before her door, at another in the street, And again at every corner she places herself on the watch. "Pro 7:12 (Hitzig) expresses what is wont to be, instead of a single event, Pro 7:11, viz., the custom of a street harlot. But she who is spoken of is not such an one; lurking is not applicable to her (cf. Job 31:9), and, Pro 7:11, it is not meant that she is thus inclined." But Hitzig's rendering of Pro 7:11, "she was boisterous ... in her house her feet had no rest," is inaccurate, since neither היאו nor שׁכנוּ is used. Thus in Pro 7:11 and Pro 7:12 the poet gives a characteristic of the woman, introduced by הנּהו into the frame of his picture, which goes beyond that which then presented itself to his eyes. We must with Pro 7:12 reject also Pro 7:11; and even that would not be a radical improvement, since that characteristic lying behind the evident, that which was then evident begins with וּנצרת לב (and subtle in heart). We must thus suppose that the woman was not unknown to the observer here describing her. He describes her first as she then appeared. שׁית Hitzig regards as equivalent to שׁוית, similitude (from שׁוה), and why? Because שׁית does not mean "to lay against," but "to place." But Exo 33:4 shows the contrary, and justifies the meaning attire, which the word also has in Psa 73:6. Meri less suitably compares Kg2 9:30, but rightly explains תקון (dressing, ornament), and remarks that שׁית elliptical is equivalent to בּשׁית. It is not the nominative (Bertheau), but the accusative, as תבנית, Psa 144:12, Ewald, 279d. How Hitzig reaches the translation of ונצרת לב by "and an arrow in her heart" (et saucia corde) (Note: Virgil's Aeneid, iv. 1.) one can only understand by reading his commentary. The usage of the language, Pro 4:23, he remarks, among other things, would stamp her as a virtuous person. As if a phrase like נצר לב could be used both sensu bono and sensu malo! One can guard his heart when he protects it carefully against moral danger, or also when he purposely conceals that which is in it. The part. נצוּר signifies, Isa 1:8, besieged (blockaded), Eze 16:12, protected, guarded, and Isa 48:6; Isa 65:4, concealed, hidden. Ewald, 187b, refers these three significations in the two passages in Isaiah and in the passage before us to צרר, Niph. נצר (as נגל); but (1) one would then more surely take צוּר (cf. נמּול, נבכים) as the verbal stem; (2) one reaches the idea of the concealed (the hidden) easier from that of the preserved than from that of the confined. As one says in Lat. homo occultus, tectus, abstrusus, in the sense of κρυψίνους, so it is said of that woman נצרת לב, not so much in the sense of retenta cor, h.e. quae quod in corde haberet non pandebat, Fr. retenue (Cocc.), as in the sense of custodita cor, quae intentionem cordis mentemque suam callide novit premere (Mich.): she is of a hidden mind, of a concealed nature; for she feigns fidelity to her husband and flatters her paramours as her only beloved, while in truth she loves none, and each of them is to her only a means to an end, viz., to the indulgence of her worldly sensual desire. For, as the author further describes here, she is המיּה (fem. of המה = המי, as Pro 1:21; Isa 22:2), tumultuosa, externally as internally impetuous, because full of intermingling lust and deceit (opp. ἡσύχιος, Pe1 3:4; Ti1 2:11), and סררת, self-willed, not minding the law of duty, of discretion, or of modesty (from סרר, Arab. sharr, pervicacem, malum esse). She is the very opposite of the noiseless activity and the gentle modesty of a true house-wife, rude, stubborn, and also vagrant like a beast in its season (Hos 4:14): in domo ipsius residere nequeunt pedes ejus; thus not οἰκουρός or οἰκουργός (Tit 2:5), far removed from the genuine woman - like εἴσω ἥσυχον μένειν δόμων (Note: Eurip. Herac.) - a radt, as they call such a one in Arab. (Wnsche on Hos 12:1) or as she is called in Aram. נפקת בּרא. Pro 7:12 This verse shows how she conducts herself when she wanders abroad. It is no common street-walker who is designated (no "Husterin," Arab. ḳaḥbt, after which also the female demon-name (Arab.) se'alâ is explained), but that licentious married wife, who, no better than such a strumpet when she wanders abroad, hunts after lovers. The alternating פּעם (properly a stroke) Fleischer compares with the Arab. synonyms, marrt, a going over, karrt, a going back, una volta, una fiata, une fois (Orelli, Synon. der Zeit und Ewigkeit, p. 51). Regarding חוּץ, vid., at Pro 5:16 : it is the free space without, before the house-door, or also before the gate of the city; the parallelism speaks here and at Pro 1:20 more in favour of the former signification.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Finally, the young man devoid of understanding sees his waiting rewarded: like meets like.

10 And, lo, a woman coming to meet him,

In the attire of an harlot and of subtle heart.

11 Boisterous is she, and ungovernable;

Her feet have no rest in her own house.

12 At one time before her door, at another in the street,

And again at every corner she places herself on the watch.

"Pro 7:12 (Hitzig) expresses what is wont to be, instead of a single event, Pro 7:11, viz., the custom of a street harlot. But she who is spoken of is not such an one; lurking is not applicable to her (cf. Job 31:9), and, Pro 7:11, it is not meant that she is thus inclined." But Hitzig's rendering of Pro 7:11, "she was boisterous ... in her house her feet had no rest," is inaccurate, since neither היאו nor שׁכנוּ is used. Thus in Pro 7:11 and Pro 7:12 the poet gives a characteristic of the woman, introduced by הנּהו into the frame of his picture, which goes beyond that which then presented itself to his eyes. We must with Pro 7:12 reject also Pro 7:11; and even that would not be a radical improvement, since that characteristic lying behind the evident, that which was then evident begins with וּנצרת לב (and subtle in heart). We must thus suppose that the woman was not unknown to the observer here describing her. He describes her first as she then appeared. שׁית Hitzig regards as equivalent to שׁוית, similitude (from שׁוה), and why? Because שׁית does not mean "to lay against," but "to place." But Exo 33:4 shows the contrary, and justifies the meaning attire, which the word also has in Psa 73:6. Meri less suitably compares Kg2 9:30, but rightly explains תקון (dressing, ornament), and remarks that שׁית elliptical is equivalent to בּשׁית. It is not the nominative (Bertheau), but the accusative, as תבנית, Psa 144:12, Ewald, 279d. How Hitzig reaches the translation of ונצרת לב by "and an arrow in her heart" (et saucia corde)

(Note: Virgil's Aeneid, iv. 1.)

one can only understand by reading his commentary. The usage of the language, Pro 4:23, he remarks, among other things, would stamp her as a virtuous person. As if a phrase like נצר לב could be used both sensu bono and sensu malo! One can guard his heart when he protects it carefully against moral danger, or also when he purposely conceals that which is in it. The part. נצוּר signifies, Isa 1:8, besieged (blockaded), Eze 16:12, protected, guarded, and Isa 48:6; Isa 65:4, concealed, hidden. Ewald, 187b, refers these three significations in the two passages in Isaiah and in the passage before us to צרר, Niph. נצר (as נגל); but (1) one would then more surely take צוּר (cf. נמּול, נבכים) as the verbal stem; (2) one reaches the idea of the concealed (the hidden) easier from that of the preserved than from that of the confined. As one says in Lat. homo occultus, tectus, abstrusus, in the sense of κρυψίνους, so it is said of that woman נצרת לב, not so much in the sense of retenta cor, h.e. quae quod in corde haberet non pandebat, Fr. retenue (Cocc.), as in the sense of custodita cor, quae intentionem cordis mentemque suam callide novit premere (Mich.): she is of a hidden mind, of a concealed nature; for she feigns fidelity to her husband and flatters her paramours as her only beloved, while in truth she loves none, and each of them is to her only a means to an end, viz., to the indulgence of her worldly sensual desire. For, as the author further describes here, she is המיּה (fem. of המה = המי, as Pro 1:21; Isa 22:2), tumultuosa, externally as internally impetuous, because full of intermingling lust and deceit (opp. ἡσύχιος, Pe1 3:4; Ti1 2:11), and סררת, self-willed, not minding the law of duty, of discretion, or of modesty (from סרר, Arab. sharr, pervicacem, malum esse). She is the very opposite of the noiseless activity and the gentle modesty of a true house-wife, rude, stubborn, and also vagrant like a beast in its season (Hos 4:14): in domo ipsius residere nequeunt pedes ejus; thus not οἰκουρός or οἰκουργός (Tit 2:5), far removed from the genuine woman - like εἴσω ἥσυχον μένειν δόμων

(Note: Eurip. Herac.) - a radt, as they call such a one in Arab. (Wnsche on Hos 12:1)

or as she is called in Aram. נפקת בּרא.

Pro 7:12

This verse shows how she conducts herself when she wanders abroad. It is no common street-walker who is designated (no "Husterin," Arab. ḳaḥbt, after which also the female demon-name (Arab.) se'alâ is explained), but that licentious married wife, who, no better than such a strumpet when she wanders abroad, hunts after lovers. The alternating פּעם (properly a stroke) Fleischer compares with the Arab. synonyms, marrt, a going over, karrt, a going back, una volta, una fiata, une fois (Orelli, Synon. der Zeit und Ewigkeit, p. 51). Regarding חוּץ, vid., at Pro 5:16 : it is the free space without, before the house-door, or also before the gate of the city; the parallelism speaks here and at Pro 1:20 more in favour of the former signification.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A woman with the attire of a harlot - It appears that sitting in some open place, and covering the face, or having a veil of a peculiar kind on, was the evidence of a harlot, Gen 38:14, Gen 38:15-19. No doubt, in Solomon's time, they had other distinctions. In all other countries, and in all times. the show of their countenance did testify against them; they declared their sin as Sodom; they hid it not. However, this does not seem to have been a mere prostitute; for she was, according to her own declaration, a married woman, and kept house, Pro 7:19, if her assertions relative to this were not falsehoods, and calculated the better to render him secure, and prevent the suspicion of endangering himself by cohabiting with a common woman; which I am rather inclined to think was the case, for she was subtle of heart.

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²⁰ Wisdom [02454] crieth [07442] without [02351]; she uttereth [05414] her voice [06963] in the streets [07339]:

¹⁶ Let thy fountains [04599] be dispersed [06327] abroad [02351], and rivers [06388] of waters [04325] in the streets [07339].

¹² Now [06471] is she without [02351], now [06471] in the streets [07339], and lieth in wait [0693] at [0681] every corner [06438].)

¹ Ephraim [0669] feedeth [07462] on wind [07307], and followeth [07291] after the east wind [06921]: he daily [03117] increaseth [07235] lies [03577] and desolation [07701]; and they do make [03772] a covenant [01285] with the Assyrians [0804], and oil [08081] is carried [02986] into Egypt [04714].

⁵ To be discreet [4998], chaste [53], keepers at home [3626], good [18], obedient [5293] to their own [2398] husbands [435], that [3363] the word [3056] of God [2316] be [987] not [3363] blasphemed [987].

¹⁴ I will not punish [06485] your daughters [01323] when they commit whoredom [02181], nor your spouses [03618] when they commit adultery [05003]: for themselves are separated [06504] with whores [02181], and they sacrifice [02076] with harlots [06948]: therefore the people [05971] that doth not understand [0995] shall fall [03832].

¹¹ Let [3129] the woman [1135] learn [3129] in [1722] silence [2271] with [1722] all [3956] subjection [5292].

⁴ But [235] let it be the hidden [2927] man [444] of the heart [2588], in [1722] that which is not corruptible [862], even the ornament of a meek [4239] and [2532] quiet [2272] spirit [4151], which [3739] is [2076] in the sight [1799] of God [2316] of great price [4185].

² Thou that art full [04392] of stirs [08663], a tumultuous [01993] city [05892], a joyous [05947] city [07151]: thy slain [02491] men are not slain [02491] with the sword [02719], nor dead [04191] in battle [04421].

²¹ She crieth [07121] in the chief place [07218] of concourse [01993], in the openings [06607] of the gates [08179]: in the city [05892] she uttereth [0559] her words [0561], saying,

⁴ Which remain [03427] among the graves [06913], and lodge [03885] in the monuments [05341], which eat [0398] swine's [02386] flesh [01320], and broth [04839] [06564] of abominable [06292] things is in their vessels [03627];

⁶ Thou hast heard [08085], see [02372] all this; and will not ye declare [05046] it? I have shewed [08085] thee new things [02319] from this time [06258], even hidden things [05341], and thou didst not know [03045] them.

¹² And I put [05414] a jewel [05141] on thy forehead [0639], and earrings [05694] in thine ears [0241], and a beautiful [08597] crown [05850] upon thine head [07218].

⁸ And the daughter [01323] of Zion [06726] is left [03498] as a cottage [05521] in a vineyard [03754], as a lodge [04412] in a garden of cucumbers [04750], as a besieged [05341] city [05892].

²³ Keep [05341] thy heart [03820] with all diligence [04929]; for out of it are the issues [08444] of life [02416].

¹² That our sons [01121] may be as plants [05195] grown up [01431] in their youth [05271]; that our daughters [01323] may be as corner stones [02106], polished [02404] after the similitude [08403] of a palace [01964]:

³⁰ And when Jehu [03058] was come [0935] to Jezreel [03157], Jezebel [0348] heard [08085] of it; and she painted [07760] [06320] her face [05869], and tired [03190] her head [07218], and looked out [08259] at a window [02474].

⁶ Therefore pride [01346] compasseth them about as a chain [06059]; violence [02555] covereth [05848] them as a garment [07897].

⁴ And when the people [05971] heard [08085] these evil [07451] tidings [01697], they mourned [056]: and no man [0376] did put [07896] on him his ornaments [05716].

¹¹ (She is loud [01993] and stubborn [05637]; her feet [07272] abide [07931] not in her house [01004]:

¹² Now [06471] is she without [02351], now [06471] in the streets [07339], and lieth in wait [0693] at [0681] every corner [06438].)

¹¹ (She is loud [01993] and stubborn [05637]; her feet [07272] abide [07931] not in her house [01004]:

⁹ If mine heart [03820] have been deceived [06601] by a woman [0802], or if I have laid wait [0693] at my neighbour's [07453] door [06607];

¹¹ (She is loud [01993] and stubborn [05637]; her feet [07272] abide [07931] not in her house [01004]:

¹² Now [06471] is she without [02351], now [06471] in the streets [07339], and lieth in wait [0693] at [0681] every corner [06438].)

¹⁹ For the goodman [0376] is not at home [01004], he is gone [01980] a long [07350] journey [01870]:

¹⁵ When Judah [03063] saw her [07200], he thought [02803] her to be an harlot [02181]; because she had covered [03680] her face [06440].
¹⁶ And he turned [05186] unto her by the way [01870], and said [0559], Go to [03051], I pray thee, let me come in [0935] unto thee; (for he knew [03045] not that she was his daughter in law [03618].) And she said [0559], What wilt thou give [05414] me, that thou mayest come in [0935] unto me?
¹⁷ And he said [0559], I will send [07971] thee a kid [05795] [01423] from the flock [06629]. And she said [0559], Wilt thou give [05414] me a pledge [06162], till thou send [07971] it?
¹⁸ And he said [0559], What [0834] pledge [06162] shall I give [05414] thee? And she said [0559], Thy signet [02368], and thy bracelets [06616], and thy staff [04294] that is in thine hand [03027]. And he gave [05414] it her, and came in [0935] unto her, and she conceived [02029] by him.
¹⁹ And she arose [06965], and went away [03212], and laid by [05493] her vail [06809] from her, and put on [03847] the garments [0899] of her widowhood [0491].

¹⁴ And she put [05493] her widow's [0491] garments [0899] off [05493] from her, and covered her [03680] with a vail [06809], and wrapped herself [05968], and sat in [03427] an open [05869] place [06607], which is by the way [01870] to Timnath [08553]; for she saw [07200] that Shelah [07956] was grown [01431], and she was not given [05414] unto him to wife [0802].