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Selected Verse: Proverbs 7:8 - King James

Verse	Translation	Text
Pr 7:8	King James	Passing through the street near her corner; and he went the way to her house,

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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]
her corner--where she was usually found. went . . . house--implying, perhaps, confidence in himself by his manner, as denoted in the word went--literally, "tread pompously."

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

her corner--where she was usually found.

went . . . house--implying, perhaps, confidence in himself by his manner, as denoted in the word

went--literally, "tread pompously."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Now follows, whither he saw the young fop [Laffen] then go in the darkness. 8 Going up and down the street near her corner, And he walked along the way to her house, 9 In the twilight, when the day declined, In the midst of the night and deep darkness. We may interpret עבר as appos.: juvenem amentem, ambulantem, or as the predicate accus.: vidi juvenem ... ambulantem; for that one may so express himself in Hebrew (cf. e.g., Isa 6:1; Dan 8:7), Hitzig unwarrantably denies. The passing over of the part. into the finite, 8b, is like Pro 2:14, Pro 2:17, and that of the inf. Pro 1:27; Pro 2:8. שׁוּק, Arab. suk (dimin. suweiḳa, to separate, from sikkat, street, alley), still means, as in former times, a broad street, a principal street, as well as an open place, a market-place where business is transacted, or according to its etymon: where cattle are driven for sale. On the street he went backwards and forwards, yet so that he kept near to her corner (i.e., of the woman whom he waited for), i.e., he never withdrew himself far from the corner of her house, and always again returned to it. The corner is named, because from that place he could always cast a look over the front of the house to see whether she whom he waited for showed herself. Regarding פּנּהּ for פּנּתהּ, vid., at Psa 27:5 : a primary form פּן has never been in use; פּנּים, Zac 14:10, is plur. of פּנּהּ. אצל (from אצל, Arab. wasl, to bind) is, as a substantive, the side (as the place where one thing connects itself with another), and thus as a preposition it means (like juxta from jungere) beside, Ital. allato. דּרכו is the object. accus., for thus are construed verbs eundi (e.g., Hab 3:12, Num. 30:17, cf. Pro 21:22). Pro 7:9 The designations of time give the impression of progress to a climax; for Hitzig unwarrantably denies that נשׁף means the twilight; the Talmud, Berachoth 3b, correctly distinguishes תרי נשׁפי two twilights, the evening and the morning twilight. But the idea is not limited to this narrow sense, and does not need this, since the root-word נשׁף (vid., at Isa 40:24) permits the extension of the idea to the whole of the cool half (evening and night) of the entire day; cf. the parallel of the adulterer who veils himself by the darkness of the night and by a mask on his countenance, Job 24:15 with Jer 13:16. However, the first group of synonyms, בּנשׁף בּערב יום (with the Cod. Frankf. 1294, to be thus punctuated), as against the second, appears to denote an earlier period of the second half of the day; for if one reads, with Hitzig, בּערב יום (after Jdg 19:9), the meaning remains the same as with בּערב יום, viz., advesperascente die (Jerome), for ערב = Arab. gharab, means to go away, and particularly to go under, of the sun, and thus to become evening. He saw the youth in the twilight, as the day had declined (κέκλικεν, Luk 24:29), going backwards and forwards; and when the darkness of night had reached its middle, or its highest point, he was still in his lurking-place. אישׁון לילה, apple of the eye of the night, is, like the Pers. dili scheb, heart of the night, the poetic designation of the middle of the night. Gusset incorrectly: crepusculum in quo sicut in oculi pupilla est nigredo sublustris et quasi mistura lucis ac tenebrarum. אישׁון is, as elsewhere לב, particularly the middle; the application to the night was specially suitable, since the apple of the eye is the black part in the white of the eye (Hitzig). It is to be translated according to the accus., in pupilla noctis et caligine (not caliginis); and this was probably the meaning of the poet, for a ב is obviously to be supplied to ואפלה.

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

Now follows, whither he saw the young fop [Laffen] then go in the darkness.

8 Going up and down the street near her corner,

And he walked along the way to her house,

9 In the twilight, when the day declined,

In the midst of the night and deep darkness.

We may interpret עבר as appos.: juvenem amentem, ambulantem, or as the predicate accus.: vidi juvenem ... ambulantem; for that one may so express himself in Hebrew (cf. e.g., Isa 6:1; Dan 8:7), Hitzig unwarrantably denies. The passing over of the part. into the finite, 8b, is like Pro 2:14, Pro 2:17, and that of the inf. Pro 1:27; Pro 2:8. שׁוּק, Arab. suk (dimin. suweiḳa, to separate, from sikkat, street, alley), still means, as in former times, a broad street, a principal street, as well as an open place, a market-place where business is transacted, or according to its etymon: where cattle are driven for sale. On the street he went backwards and forwards, yet so that he kept near to her corner (i.e., of the woman whom he waited for), i.e., he never withdrew himself far from the corner of her house, and always again returned to it. The corner is named, because from that place he could always cast a look over the front of the house to see whether she whom he waited for showed herself. Regarding פּנּהּ for פּנּתהּ, vid., at Psa 27:5 : a primary form פּן has never been in use; פּנּים, Zac 14:10, is plur. of פּנּהּ. אצל (from אצל, Arab. wasl, to bind) is, as a substantive, the side (as the place where one thing connects itself with another), and thus as a preposition it means (like juxta from jungere) beside, Ital. allato. דּרכו is the object. accus., for thus are construed verbs eundi (e.g., Hab 3:12, Num. 30:17, cf. Pro 21:22).

Pro 7:9

The designations of time give the impression of progress to a climax; for Hitzig unwarrantably denies that נשׁף means the twilight; the Talmud, Berachoth 3b, correctly distinguishes תרי נשׁפי two twilights, the evening and the morning twilight. But the idea is not limited to this narrow sense, and does not need this, since the root-word נשׁף (vid., at Isa 40:24) permits the extension of the idea to the whole of the cool half (evening and night) of the entire day; cf. the parallel of the adulterer who veils himself by the darkness of the night and by a mask on his countenance, Job 24:15 with Jer 13:16. However, the first group of synonyms, בּנשׁף בּערב יום (with the Cod. Frankf. 1294, to be thus punctuated), as against the second, appears to denote an earlier period of the second half of the day; for if one reads, with Hitzig, בּערב יום (after Jdg 19:9), the meaning remains the same as with בּערב יום, viz., advesperascente die (Jerome), for ערב = Arab. gharab, means to go away, and particularly to go under, of the sun, and thus to become evening. He saw the youth in the twilight, as the day had declined (κέκλικεν, Luk 24:29), going backwards and forwards; and when the darkness of night had reached its middle, or its highest point, he was still in his lurking-place. אישׁון לילה, apple of the eye of the night, is, like the Pers. dili scheb, heart of the night, the poetic designation of the middle of the night. Gusset incorrectly: crepusculum in quo sicut in oculi pupilla est nigredo sublustris et quasi mistura lucis ac tenebrarum. אישׁון is, as elsewhere לב, particularly the middle; the application to the night was specially suitable, since the apple of the eye is the black part in the white of the eye (Hitzig). It is to be translated according to the accus., in pupilla noctis et caligine (not caliginis); and this was probably the meaning of the poet, for a ב is obviously to be supplied to ואפלה.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Passing - Idle and careless, near the corner of the street in which her house stood.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He went the way to her house - She appears to have had a corner house sufficiently remarkable; and a way from the main street to it.

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²⁹ But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

⁹ And when the man rose up to depart, he, and his concubine, and his servant, his father in law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go home.

¹⁶ Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness.

¹⁵ The eye also of the adulterer waiteth for the twilight, saying, No eye shall see me: and disguiseth his face.

²⁴ Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.

⁹ In the twilight, in the evening, in the black and dark night:

²² A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.

¹² Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

¹⁰ All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king's winepresses.

⁵ For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.

⁸ He keepeth the paths of judgment, and preserveth the way of his saints.

²⁷ When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.

¹⁷ Which forsaketh the guide of her youth, and forgetteth the covenant of her God.

¹⁴ Who rejoice to do evil, and delight in the frowardness of the wicked;

⁷ And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand.

¹ In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.