Watched from the lattice at twilight, a young man void of understanding is drawn in by the adulteress with her smooth speech. Her house is the way to the nether-world, going down to the chambers of death.
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My son, keep my words, And lay up my commandments with you.
verse value 2446
Insights
Verse structure: 6 words, 23 letters. The shortest word is "my·son" (בְּ֭נִי, 3 letters) and the longest is "and·my·commandments" (וּ֝מִצְוֺתַ֗י, 6 letters). 6 unique roots are used. Frequent roots: "my·son" (root בן, 51x in Proverbs); "my·words" (root אמר, 45x in Proverbs); "keep" (root שמר, 31x in Proverbs). The etnachta (major mid-verse pause) falls on 'my·words', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּ֭נִי [my·son] (62) + שְׁמֹ֣ר [keep] (540) + אֲמָרָ֑י [my·words] (251) + וּ֝מִצְוֺתַ֗י [and·my·commandments] (552) + תִּצְפֹּ֥ן [hide] (620) + אִתָּֽךְ [with·you] (421) = 2446.
Ibn Ezra
"My son, keep..."
Ralbag
"My son, keep my words" — in your heart; these are the narratives of the Torah. And the commandments of the Torah, "lay up with you" — to keep them.
Metzudat Zion
"Lay up" (titzpon) — you shall hide.
Malbim
"My son, keep my words" — This is what was likewise said above (2:1): "if you will receive my words, and treasure up my commandments with you," which was explained there.
Keep my commandments and live, And my teaching as the apple of your eye.
verse value 2684
Insights
Verse structure: 6 words, 29 letters. The shortest word is "keep" (שְׁמֹ֣ר, 3 letters) and the longest is "and·my·teaching" (וְ֝תוֹרָתִ֗י, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·my·teaching" (וְ֝תוֹרָתִ֗י), "like·the·pupil·of" (כְּאִישׁ֥וֹן). 6 unique roots are used. Frequent roots: "your·eye" (root עין, 43x in Proverbs); "keep" (root שמר, 31x in Proverbs). The etnachta (major mid-verse pause) falls on 'and·live', dividing the verse into phrases of 3 and 3 words. Full calculation: שְׁמֹ֣ר [keep] (540) + מִצְוֺתַ֣י [my·commandments] (546) + וֶחְיֵ֑ה [and·live] (29) + וְ֝תוֹרָתִ֗י [and·my·teaching] (1022) + כְּאִישׁ֥וֹן [like·the·pupil·of] (387) + עֵינֶֽיךָ [your·eye] (160) = 2684.
Rashi
like the apple of your eyes The pupil of the eye, which is like darkness, like the darkness of night.
Ralbag
"Keep my commandments and live" — the commandments of the Torah, and you will attain eternal life. And "keep my teaching as the apple of your eye" — as you guard the pupil of your eye. And it is not enough for you to keep the commandments in your heart; rather you must also [do what follows], etc.
Metzudat David
"and live" — on account of them you shall live. "and my teaching" — this refers back to the word "keep," meaning: keep my teaching as the pupil of your eye.
Metzudat Zion
"As the apple [of your eye]" (ke'ishon) — this is the pupil of the eye; and because of the smallness of the image of the "man" (ish) seen reflected in it, it is called "ishon," as in "Aminon your brother" (2 Samuel 13), where the added nun serves to diminish and belittle it.
Malbim
"Keep my commandments and live" — The commandment is something a person performs, and he lives by performing them; while the Torah is the light of the eyes that shows him the way he should walk. Therefore [it continues], "[keep] my teaching as the apple of your eye" — for just as a person guards the pupil of his eye so that it not be blinded, so too must he guard the Torah, which is the intellectual eye by which he sees light.
Bind them upon your fingers, Write them upon the table of your heart.
verse value 1991
Insights
Verse structure: 5 words, 25 letters. The shortest word is "your·heart" (לִבֶּֽךָ, 3 letters) and the longest is "upon·your·fingers" (עַל־אֶצְבְּעֹתֶ֑יךָ, 9 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "upon·your·fingers" (עַל־אֶצְבְּעֹתֶ֑יךָ). 5 unique roots are used. Frequent roots: "your·heart" (root לב, 57x in Proverbs). The etnachta (major mid-verse pause) falls on 'upon·your·fingers', dividing the verse into phrases of 2 and 3 words. Full calculation: קׇשְׁרֵ֥ם [bind·them] (640) + עַל־אֶצְבְּעֹתֶ֑יךָ [upon·your·fingers] (693) + כׇּ֝תְבֵ֗ם [write·them] (462) + עַל־ל֥וּחַ [upon·the·tablet·of] (144) + לִבֶּֽךָ [your·heart] (52) = 1991.
Ibn Ezra
"Upon the table of your heart" — so that you do not forget them.
Ralbag
"Bind them" — but you must bind them upon your fingers, to perform them; and it says "your fingers" in the sense of the expression "the work of your fingers." "Write them upon the table of your heart" — that they should always be pictured in your mind.
Malbim
"Bind them upon your fingers" — so that every deed you do with your fingers will be done in accordance with the Torah. "Write them upon the table of your heart" — so that all the thoughts of the heart will follow the ways of wisdom. The heart is the ruling faculty within the soul, and the forms of wisdom must be inscribed upon it, like "the writing of God, engraved upon the tablets" (Exodus 32:16), in order to quiet the din of the images of desire that rise up against the heart. That is to say, he means for you to see that both in your thoughts and in the actions of your fingers, everything should follow the counsel of the Torah.
Say to wisdom: ‘You are my sister’, And call understanding your kinswoman;
verse value 2082
Insights
Verse structure: 7 words, 27 letters. The shortest word is "you" (אָ֑תְּ, 2 letters) and the longest is "to·the·wisdom" (לַ֭חׇכְמָה, 5 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "my·sister" (אֲחֹ֣תִי), "you" (אָ֑תְּ), "and·kinsman" (וּ֝מֹדָ֗ע). 7 unique roots are used. Frequent roots: "say" (root אמר, 45x in Proverbs). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 4 and 3 words. Full calculation: אֱמֹ֣ר [say] (241) + לַ֭חׇכְמָה [to·the·wisdom] (103) + אֲחֹ֣תִי [my·sister] (419) + אָ֑תְּ [you] (401) + וּ֝מֹדָ֗ע [and·kinsman] (120) + לַבִּינָ֥ה [to·the·understanding] (97) + תִקְרָֽא [call] (701) = 2082.
Rashi
“You are my sister” (Draw her near to you.) a kinsman Heb. מדע, a kinsman, as in (Ruth 3: 2): “Boaz our kinsman (מדעתנו),” our close relative; i.e., draw her near to you always.
Ibn Ezra
"And kinswoman" — a close relative who is known [to you].
Ralbag
"Say to wisdom, You are my sister" — [meaning,] to love her. "And call understanding your kinswoman" — that is, you shall say that she is known and close to you, in the sense of "and Naomi had a kinsman of her husband's" (Ruth 2:1), in a manner that you should always be joined to wisdom and understanding.
Metzudat David
"Say, etc." — meaning, you should be as familiar with wisdom as a man is with his sister. "and kinswoman" — this repeats the matter in different words.
Metzudat Zion
"And kinswoman" (umoda) — its meaning is like "relative," because the relative is known (yadu'a) to a person and is his acquaintance, as in "and Naomi had a kinsman (moda) of her husband's" (Ruth 2:1).
Malbim
"Say to wisdom: You are my sister" — Closeness to a sister comes about through birth, while closeness to an acquaintance/kinsman comes about through choice. It has already been explained that the laws of wisdom are not discovered by man on his own, but are rather given to him by God, just as the love of a sister comes from God [i.e., is innate rather than chosen]. The human soul is constituted in such a way that all the faculties which are the bearers of wisdom are found within it, and the laws of wisdom are engraved in man's soul from the moment of his formation, like a sister, whose closeness comes through birth. Understanding [binah], however, a person generates through his own knowledge, by understanding one thing from another. Therefore it says, "and call understanding your kinswoman" — for this resembles an acquaintance to whom one draws close through one's own choice.
That they may keep you from the strange woman, From the alien woman that makes smooth her words.
verse value 1887
Insights
Verse structure: 6 words, 29 letters. The shortest word is "strange" (זָרָ֑ה, 3 letters) and the longest is "from·foreign" (מִ֝נׇּכְרִיָּ֗ה, 6 letters). 6 unique roots are used. Frequent roots: "her·words" (root אמר, 45x in Proverbs); "to·keep·you" (root שמר, 31x in Proverbs); "from·a·woman" (root אשה, 24x in Proverbs). The etnachta (major mid-verse pause) falls on 'strange', dividing the verse into phrases of 3 and 3 words. Full calculation: לִ֭שְׁמׇרְךָ [to·keep·you] (590) + מֵאִשָּׁ֣ה [from·a·woman] (346) + זָרָ֑ה [strange] (212) + מִ֝נׇּכְרִיָּ֗ה [from·foreign] (325) + אֲמָרֶ֥יהָ [her·words] (256) + הֶחֱלִֽיקָה [makes·smooth] (158) = 1887.
Ibn Ezra
"That they may keep you" — for a person's relatives protect him from an evil way.
Ralbag
"That they may keep you from the strange woman" — this will keep you from being drawn after the strange woman, who is the desiring soul [the appetitive soul]. "From the alien woman" — for she draws a person in with the smoothness of her words. And this is because wisdom and understanding love and passionately desire their disciples with a wondrous love, to the point that, on their account, one would come to matters of physical desire. And this was necessary for you, to protect you from her, since her smooth talk is powerful to draw fools after her; and he stated the parable to show the great extent of her enticement of the foolish.
Metzudat David
"That they may keep you" — so that they may keep you from the strange woman [who is] foreign to you, who is not permitted to you. "that makes smooth her words" — who smooths the words of her enticement.
Malbim
"That they may keep you from the strange woman" — The "strange" [zarah] woman may even be an Israelite woman, so long as she is not his wife, whereas the "alien" [nokhriyah] woman is specifically one from another nation. For the most part a man will not come to love an alien woman unless she seduces him with the smoothness of her tongue, and so it says, "from the alien woman who makes smooth her words." Figuratively, lines of foreign inquiry that are alien to the wisdom of the Torah are called "a strange woman." And nevertheless it is conceivable that the "strange" woman could become his wife, if he takes her through a wedding canopy and betrothal, just as it is conceivable that a person could put these branches of wisdom to use for the purposes of the Torah. But the "alien" woman represents the views of heresy and idolatry, which are utterly foreign to the Torah — except that they smooth their words with philosophical syllogisms that draw one toward heresy, until one is drawn after them. The Torah will save him from both of them.
For at the window of my house I looked forth through my lattice;
verse value 1927
Insights
Verse structure: 6 words, 25 letters. The shortest word is "for" (כִּ֭י, 2 letters) and the longest is "I·looked" (נִשְׁקָֽפְתִּי, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·the·window·of" (בְּחַלּ֣וֹן), "my·house" (בֵּיתִ֑י), "through" (בְּעַ֖ד). 6 unique roots are used. Frequent roots: "for" (root כי, 51x in Proverbs); "my·house" (root בית, 38x in Proverbs). The etnachta (major mid-verse pause) falls on 'my·house', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּ֭י [for] (30) + בְּחַלּ֣וֹן [in·the·window·of] (96) + בֵּיתִ֑י [my·house] (422) + בְּעַ֖ד [through] (76) + אֶשְׁנַבִּ֣י [my·lattice] (363) + נִשְׁקָֽפְתִּי [I·looked] (940) = 1927.
Ibn Ezra
"I looked forth" — these are the words of Solomon, and its meaning is: I was revealed and seen by those who looked upon me, so that people might rejoice upon seeing it. Similarly: '[the mother of Sisera] looked forth and wailed' (Judges 5:28). And the meaning of the passive form 'nishkaf' is to show oneself, while the active 'mashkif' is to see others.
Ralbag
"For at the window" — behold, at the window of my house I looked out through my lattice.
Metzudat David
"For at the window of my house" — through the window of my house and my lattice I looked forth to the outside; and this is a figure of speech, meaning that he was discerning through wisdom, to know the deeds of people.
Metzudat Zion
"My lattice" (eshnabi) — a term for a window, as in "through the lattice (eshnav)" (Judges 5:28). "I looked forth" (nishkafti) — a term for looking; and since one who looks outward is also seen by the one looking in at him, he therefore said "nishkafti" [in the reflexive form]; likewise, "she looked forth (nishkefah) through the window" (ibid.).
Malbim
"For at the window of my house I looked forth through my lattice" — Through a window one sees things that are revealed, whereas through a lattice [eshnav] one observes hidden matters. That is to say: I saw both in an open vision and in a hidden vision.
And I beheld among the thoughtless ones, I discerned among the youths, A young man void of understanding,
verse value 1533
Insights
Verse structure: 6 words, 28 letters. The shortest word is "a·young·man" (נַ֣עַר, 3 letters) and the longest is "among·the·thoughtless" (בַפְּתָאיִ֗ם, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·I·saw" (וָאֵ֤רֶא), "among·the·thoughtless" (בַפְּתָאיִ֗ם), "I·discerned" (אָ֘בִ֤ינָה). 6 unique roots are used. Frequent roots: "among·the·youths" (root בן, 51x in Proverbs); "I·discerned" (root בין, 46x in Proverbs). Full calculation: וָאֵ֤רֶא [and·I·saw] (208) + בַפְּתָאיִ֗ם [among·the·thoughtless] (533) + אָ֘בִ֤ינָה [I·discerned] (68) + בַבָּנִ֗ים [among·the·youths] (104) + נַ֣עַר [a·young·man] (320) + חֲסַר־לֵֽב [lacking·heart] (300) = 1533.
Rashi
I discerned Heb. אבינה, I discerned and I saw.
Ralbag
"And I beheld among the thoughtless ones" — and I saw among the simple, whose way is to be seduced on account of their folly; and I discerned among the youths, young in years; and behold, a lad young in years, lacking understanding, was passing through the market near the corners, going by way of the house of the strange woman. And this was at twilight, in the evening of the day — at the time of twilight, in the evening of the day, in the darkness of night and gloom — and behold, he was coming to this woman.
Metzudat David
"And I beheld among the thoughtless ones" — I saw among the groups of the thoughtless, and behold, I understood and discerned among those youths a young man lacking heart [i.e., lacking understanding].
Malbim
"And I beheld among the thoughtless ones" — Through the window I saw among the simple ones, who have no sense to hide their deeds; and through the lattice "I discerned among the youths" who are not simple and who do hide their deeds. I discerned, by looking through the lattice, how he was "a young man void of understanding" [lit. lacking a heart] — meaning that he lacked the ruling faculty to restrain his desire.
Passing through the street near her corner, And he went the way to her house;
verse value 1757
Insights
Verse structure: 7 words, 25 letters. The shortest word is "passing" (עֹבֵ֣ר, 3 letters) and the longest is "in·the·street" (בַּ֭שּׁוּק, 4 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·the·street" (בַּ֭שּׁוּק), "near" (אֵ֣צֶל), "her·corner" (פִּנָּ֑הּ). 7 unique roots are used. Frequent roots: "and·the·way·of" (root דרך, 74x in Proverbs); "her·house" (root בית, 38x in Proverbs). First appearance of the root אצל ("near") in Proverbs. First appearance of the root פנה ("her·corner") in Proverbs. The etnachta (major mid-verse pause) falls on 'her·corner', dividing the verse into phrases of 4 and 3 words. Full calculation: עֹבֵ֣ר [passing] (272) + בַּ֭שּׁוּק [in·the·street] (408) + אֵ֣צֶל [near] (121) + פִּנָּ֑הּ [her·corner] (135) + וְדֶ֖רֶךְ [and·the·way·of] (230) + בֵּיתָ֣הּ [her·house] (417) + יִצְעָֽד [he·strode] (174) = 1757.
Rashi
next to her corner The corner of the harlot and of the pagan house of worship.
Metzudat David
"Passing through" — for I saw him passing through the market near the corner of the strange woman's [house]; and since he said above, "to keep you from the strange woman," he was brief here and relied on the understanding [of the listener].
Metzudat Zion
"Corner" (pinah) — corners/angles. "He went" (yitz'ad) — a term for stepping and walking.
Malbim
"Passing through the street" — I saw that at first he passes through the street, only turning aside near a corner — near the corner where she sits — and afterward "he strides the way to her house." And [the verse] goes on to explain.
In the twilight, in the evening of the day, In the blackness of night and the darkness.
verse value 1328
Insights
Verse structure: 5 words, 26 letters. The shortest word is "day" (י֑וֹם, 3 letters) and the longest is "in·twilight·in·evening·of" (בְּנֶֽשֶׁף־בְּעֶ֥רֶב, 8 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "in·twilight·in·evening·of" (בְּנֶֽשֶׁף־בְּעֶ֥רֶב), "and·darkness" (וַאֲפֵלָֽה). 5 unique roots are used. Frequent roots: "day" (root יום, 32x in Proverbs). First appearance of the root ליל ("night") in Proverbs. The etnachta (major mid-verse pause) falls on 'day', dividing the verse into phrases of 2 and 3 words. Full calculation: בְּנֶֽשֶׁף־בְּעֶ֥רֶב [in·twilight·in·evening·of] (706) + י֑וֹם [day] (56) + בְּאִישׁ֥וֹן [in·the·pupil·of] (369) + לַ֝֗יְלָה [night] (75) + וַאֲפֵלָֽה [and·darkness] (122) = 1328.
Metzudat David
"In the twilight" — at the time of twilight, so that people would not see him. "in the evening, etc." — this is a repetition of the matter, in the manner of poetic style.
Metzudat Zion
"In the twilight" (baneshef) — a term for darkness, as in "surely darkness shall envelop me (yeshufeni)" (Psalms 139:11). "In the blackness of night" (be'ishon laylah) — in the darkness of the night, as in "in the blackness (be'ishon) of darkness" (below, ch. 20).
Malbim
"In the twilight" — At first he passes through the street at the time of twilight, meaning at the beginning of the night. And since there is also a twilight at the break of dawn, it specifies "in the evening of the day," meaning the twilight that occurs in the evening of the day. Afterward he strides the way to her house "in the blackness of night and the darkness."
And, behold, there met him a woman With the attire of a harlot, and wily of heart.
verse value 2665
Insights
Verse structure: 7 words, 27 letters. Verse gematria: 2665 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "heart" (לֵֽב, 2 letters) and the longest is "to·meet·him" (לִקְרָאת֑וֹ, 6 letters). 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "to·meet·him" (לִקְרָאת֑וֹ), "and·guarded·of" (וּנְצֻ֥רַת). 7 unique roots are used. Frequent roots: "heart" (root לב, 57x in Proverbs); "a·woman" (root אשה, 24x in Proverbs). First appearance of the root שית ("the·attire·of") in Proverbs. The etnachta (major mid-verse pause) falls on 'to·meet·him', dividing the verse into phrases of 3 and 4 words. Full calculation: וְהִנֵּ֣ה [and·behold] (66) + אִ֭שָּׁה [a·woman] (306) + לִקְרָאת֑וֹ [to·meet·him] (737) + שִׁ֥ית [the·attire·of] (710) + ז֝וֹנָ֗ה [a·harlot] (68) + וּנְצֻ֥רַת [and·guarded·of] (746) + לֵֽב [heart] (32) = 2665.
Rashi
And behold a woman As its apparent meaning. Another explanation: One of the enticers. the nakedness of a harlot Heb. שית, as in (II Sam. 10:4): “their buttocks (שתותיהם),” i.e., the nakedness of a harlot. with her heart besieged Heb. ונצרת לב. As a besieged city is surrounded by bulwarks, so is this one’s heart surrounded by lewdness and foolishness.
Ralbag
"And, behold, [there met him] the woman" — the woman too came to meet him, with the attire of a harlot, and guarded of heart. Her body is exposed, and only the heart is covered — for she exposes herself up to [but not including] the heart. This is [an instance of] the parable's hyperbole, for it is the way of the harlot to uncover the hem of her garments so that her nakedness is exposed, in order to arouse men to come upon her, leaving nothing of her body covered by her garments except from the heart and upward. And according to the allegorical meaning, the heart remains covered in this act — for the intellect cannot perform its function while one is drawn after desires.
Metzudat David
"And, behold, a woman" — I saw, and behold, a woman coming to meet him. "with the attire of a harlot" — meaning, in the adornment of a harlot. "and wily of heart" — she lays siege upon the hearts of people, to subdue them under her hand.
Metzudat Zion
"Attire" (shit) — a term for arranging and adorning. "And wily" (unetzurat) — from the language of "matzor" (a guard/siege); likewise, "watchers (notzrim) are coming" (Jeremiah 4:16).
Malbim
"And, behold, there met him a woman" — just as he intended to go by way of her house, so she came out to meet him. "With the attire of a harlot" — her immorality is embedded in her licentiousness by the very nature of her body. "And wily of heart" [nitzurat lev] — meaning she has no ruling faculty to govern her desire, for her heart, which is the ruling faculty, is held under siege, since the fantasies of desire constantly surround her heart with images of transgression, along the lines of "for her heart is snares and nets" (Ecclesiastes 7:26) — the heart is held captive and besieged by them.
She is riotous and rebellious, Her feet abide not in her house;
verse value 2026
Insights
Verse structure: 6 words, 29 letters. The shortest word is "she" (הִ֣יא, 3 letters) and the longest is "not·abide" (לֹא־יִשְׁכְּנ֥וּ, 7 letters). 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·rebellious" (וְסֹרָ֑רֶת), "in·her·house" (בְּ֝בֵיתָ֗הּ), "not·abide" (לֹא־יִשְׁכְּנ֥וּ). 6 unique roots are used. Frequent roots: "in·her·house" (root בית, 38x in Proverbs). The etnachta (major mid-verse pause) falls on 'and·rebellious', dividing the verse into phrases of 3 and 3 words. Full calculation: הֹמִיָּ֣ה [riotous] (60) + הִ֣יא [she] (16) + וְסֹרָ֑רֶת [and·rebellious] (866) + בְּ֝בֵיתָ֗הּ [in·her·house] (419) + לֹא־יִשְׁכְּנ֥וּ [not·abide] (417) + רַגְלֶֽיהָ [her·feet] (248) = 2026.
Rashi
and rebellious Heb. וסררת, turning away from the road.
Ibn Ezra
"She is boisterous" — so that she makes her voice heard to those seeking her in the darkness. "Rebellious" — one who speaks perversity. "They abide [not]" — in the masculine form, though the correct form would be 'tishkonah' [feminine].
Ralbag
"She is riotous and rebellious" — behold, she makes her voice heard, contrary to the way of the modest woman; and she strays from her husband's house — her feet do not stay in her house.
Metzudat David
"She is riotous" — she makes heard a sound of clamor, so that those who go astray after her will be drawn after her voice. "and rebellious" — speaking words of rebellion and adultery. "[her feet] abide not [in her house]" — they do not dwell in her house in the manner of [other] women.
Malbim
"She is riotous" — for her entire nature and character depart from the bounds of moderation. In her character traits she is boisterous and perpetually angry — and do not say that she rages only at her unruly maidservants, for on the contrary, she herself is unruly and angers her husband and household. She also departs from modesty, for "her feet do not stay in her house," but rather...
Now she is in the streets, now in the broad places, And lies in wait at every corner.
verse value 2019
Insights
Verse structure: 7 words, 29 letters. The shortest word is "now" (פַּ֤עַם, 3 letters) and the longest is "in·the·broad·places" (בָּרְחֹב֑וֹת, 6 letters). Words sharing gematria 190: now, now. 2 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·near" (וְאֵ֖צֶל), "every·corner" (כׇּל־פִּנָּ֣ה). The root פעם appears 2 times in this verse. 6 unique roots are used. First appearance of the root פעם ("now") in Proverbs. The etnachta (major mid-verse pause) falls on 'in·the·broad·places', dividing the verse into phrases of 4 and 3 words. Full calculation: פַּ֤עַם [now] (190) + בַּח֗וּץ [in·the·street] (106) + פַּ֥עַם [now] (190) + בָּרְחֹב֑וֹת [in·the·broad·places] (618) + וְאֵ֖צֶל [and·near] (127) + כׇּל־פִּנָּ֣ה [every·corner] (185) + תֶאֱרֹֽב [lies·in·wait] (603) = 2019.
Ibn Ezra
"And beside [every corner]" — until she finds one lacking understanding.
Ralbag
"Now [she is] in the streets" — rather she goes now outside, now in the broad places, and lies in wait at every corner and turning of the broad places and streets, in case she should find an adulterer there.
Metzudat David
"Now in the streets" — now she goes in the streets, now in the broad places, to pursue after her lovers. "and lies in wait" — she sits in ambush until they pass by that corner.
Malbim
"Now she is in the streets" — outside, that is, behind the house; "now in the broad places" — in the public domain that is full of people; and also "at every corner" she lies in wait to ensnare men passing by from the side.
So she caught him, and kissed him, And with an impudent face she said to him:
verse value 1561
Insights
Verse structure: 8 words, 31 letters. Notable word values: "to·him" (לּ֑וֹ) = 36, double chai. The shortest word is "in·him" (בּ֭וֹ, 2 letters) and the longest is "and·she·caught" (וְהֶחֱזִ֣יקָה, 7 letters). Words sharing gematria 36: to·him, to·him. 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "and·she·caught" (וְהֶחֱזִ֣יקָה), "and·she·kissed" (וְנָ֣שְׁקָה), "she·made·bold" (הֵעֵ֥זָה). The root לו appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·she·said" (root אמר, 45x in Proverbs); "her·face" (root פנים, 41x in Proverbs). First appearance of the root בו ("in·him") in Proverbs. First appearance of the root לו ("to·him") in Proverbs. The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 4 and 4 words. Full calculation: וְהֶחֱזִ֣יקָה [and·she·caught] (141) + בּ֭וֹ [in·him] (8) + וְנָ֣שְׁקָה [and·she·kissed] (461) + לּ֑וֹ [to·him] (36) + הֵעֵ֥זָה [she·made·bold] (87) + פָ֝נֶ֗יהָ [her·face] (145) + וַתֹּ֣אמַר [and·she·said] (647) + לֽוֹ [to·him] (36) = 1561.
Ibn Ezra
"And she said" — it changes on account of the pause, for the word 'lo' is a minor word; and similarly: 'yishpetu hem' ('they shall judge').
Ralbag
"So she caught him, and kissed him" — when she finds him, she takes hold of him and kisses him, to draw his heart toward adultery.
Metzudat David
"So she caught him" — I saw the woman go out, seize the young man, and kiss him. "with an impudent face" — she hardened her face and was not ashamed.
Malbim
"And she caught him" — she proceeds in brazenness from one level to the next: first she takes hold of him, then she grows still more brazen, "and kissed him," her face growing more brazen still, "and said to him..."
’Sacrifices of peace-offerings were due from me; This day I have paid my vows.
verse value 1662
Insights
Verse structure: 6 words, 25 letters. The shortest word is "upon·me" (עָלָ֑י, 3 letters) and the longest is "peace-offerings" (שְׁלָמִ֣ים, 5 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "sacrifices·of" (זִבְחֵ֣י), "peace-offerings" (שְׁלָמִ֣ים), "upon·me" (עָלָ֑י). The root שלם appears 2 times in this verse. 5 unique roots are used. Frequent roots: "the·day" (root יום, 32x in Proverbs). First appearance of the root זבח ("sacrifices·of") in Proverbs. The etnachta (major mid-verse pause) falls on 'upon·me', dividing the verse into phrases of 3 and 3 words. Full calculation: זִבְחֵ֣י [sacrifices·of] (27) + שְׁלָמִ֣ים [peace-offerings] (420) + עָלָ֑י [upon·me] (110) + הַ֝יּ֗וֹם [the·day] (61) + שִׁלַּ֥מְתִּי [I·have·paid] (780) + נְדָרָֽי [my·vows] (264) = 1662.
Rashi
I had to bring peace offerings I prepared a great feast, for today I sacrificed my vows and my peace offering.
Ibn Ezra
"Sacrifices of" — she speaks lies to him.
Ralbag
"Sacrifices of peace-offerings" — she is not ashamed to say these things to him: "Behold, peace-offerings are due from me; today I fulfilled my vow in the Temple, and therefore I have much in my house of the meat of the peace-offering sacrifice."
Metzudat David
"'Sacrifices of peace-offerings were due from me" — peace-offerings had been incumbent upon me [for some time], and behold, today I have paid my vows and brought them; so I now have with me the meat of the peace-offerings.
Malbim
"Sacrifices of peace-offerings were due from me" — she tells him that she will invite him to a meal of religious obligation, to eat from the meat of peace-offerings, and that for her it is the joy of a mitzvah, for "this day I have paid my vows" — the evil inclination begins with a mitzvah.
Therefore I came forth to meet you, To seek your face, and I have found you.
verse value 2288
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 2288 is divisible by 26, the value of the divine name Hashem. The shortest word is "therefore" (עַל־כֵּ֭ן, 4 letters) and the longest is "to·meet·you" (לִקְרָאתֶ֑ךָ, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "I·went·out" (יָצָ֣אתִי), "to·meet·you" (לִקְרָאתֶ֑ךָ), "to·seek" (לְשַׁחֵ֥ר). 6 unique roots are used. Frequent roots: "your·face" (root פנים, 41x in Proverbs); "and·I·found·you" (root מצא, 28x in Proverbs). First appearance of the root יצא ("I·went·out") in Proverbs. The etnachta (major mid-verse pause) falls on 'to·meet·you', dividing the verse into phrases of 3 and 3 words. Full calculation: עַל־כֵּ֭ן [therefore] (170) + יָצָ֣אתִי [I·went·out] (511) + לִקְרָאתֶ֑ךָ [to·meet·you] (751) + לְשַׁחֵ֥ר [to·seek] (538) + פָּ֝נֶ֗יךָ [your·face] (160) + וָאֶמְצָאֶֽךָּ [and·I·found·you] (158) = 2288.
Rashi
and I have found you In order that I find you.
Ralbag
"Therefore I came forth to meet you" — to seek your presence, that you should eat with me; and I have found you.
Metzudat David
"Therefore" — since I have meat with me to feed you, for this [reason] I came out to meet you, to seek your presence [and entreat you] to come to me, and behold, I have found you.
Metzudat Zion
"To seek" (leshacher) — a term for seeking.
Malbim
"Therefore I came forth" — at first she would have said that it was because she saw him walking there that she came out to meet him. Now she grows more brazen still, and says that she went out to seek his face and to look for him — meaning that when she went out she did not yet know that he would happen to meet her, and yet her intention was in fact to seek him out.
I have decked my couch with coverlets, With striped cloths of the yarn of Egypt.
verse value 2363
Insights
Verse structure: 6 words, 29 letters. The shortest word is "my·couch" (עַרְשִׂ֑י, 4 letters) and the longest is "coverlets" (מַ֭רְבַדִּים, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "I·have·spread" (רָבַ֣דְתִּי), "my·couch" (עַרְשִׂ֑י), "striped" (חֲ֝טֻב֗וֹת). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'my·couch', dividing the verse into phrases of 3 and 3 words. Full calculation: מַ֭רְבַדִּים [coverlets] (296) + רָבַ֣דְתִּי [I·have·spread] (616) + עַרְשִׂ֑י [my·couch] (580) + חֲ֝טֻב֗וֹת [striped] (425) + אֵט֥וּן [yarn·of] (66) + מִצְרָֽיִם [Egypt] (380) = 2363.
Rashi
covers Heb. מרבדים. Garments of freedom and beauty; a similar term is found at the end of the book (31:22): “She made covers for herself.” I have bedecked my couch Heb. רבדתי, I have adorned. with superior braided work of Egypt Heb. חטבות אטון מצרים, praiseworthy, high quality linen garments coming from Egypt, where linen is common, as it is written in the Book of Isaiah (19: 9): “And those who work at flax... shall be ashamed.” braided work Heb. אטון. The Aramaic translation of מיתריהם, their ropes (Num. 4:32), is אטוניהון.
Ibn Ezra
"Decked [with coverlets]" — carved in the pattern of a palace.
Ralbag
"With coverlets" — behold, ornaments and beautiful adornments I have placed upon my bed; and my couch is made of cedar beams or other wood, and the cords woven into it are threads from Egypt — that is, they are made from the fine linen that is choice in Egypt, for there is the finest linen.
Metzudat David
"With coverlets" — I have adorned my bed with fitting decoration. "striped [cloths]" — the bars of the bed are carved with great precision, and they are bound with cords of linen brought from Egypt, the finest [linen] of all.
Metzudat Zion
"Coverlets" (marvadim) — fine spreads for decoration, as in "she has made herself coverlets (marvadim)" (below, ch. 31). "My couch" (arsi) — my bed, as in "the couch (eres) of my bed" (Psalms 132:3). "Striped" (chatuvot) — a term for cutting and carving, as in "hewers (chotvei) of wood" (Joshua 9:21). "Yarn" (eitun) — the Targum's rendering of "their cords" (meitareihem) (Exodus 26) is "eitoneihon."
Malbim
"With coverlets" — she grows more brazen still, [implying] that he should spend the night there in her house, and that her couch is spread with precious coverlets upon which he may lie.
I have perfumed my bed With myrrh, aloes, and cinnamon.
verse value 1490
Insights
Verse structure: 5 words, 22 letters. Notable word values: "aloes" (אֲ֝הָלִ֗ים) = 86, equal to Elohim. The shortest word is "myrrh" (מֹ֥ר, 2 letters) and the longest is "and·cinnamon" (וְקִנָּמֽוֹן, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "I·have·perfumed" (נַ֥פְתִּי), "my·bed" (מִשְׁכָּבִ֑י), "myrrh" (מֹ֥ר). 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'my·bed', dividing the verse into phrases of 2 and 3 words. Full calculation: נַ֥פְתִּי [I·have·perfumed] (540) + מִשְׁכָּבִ֑י [my·bed] (372) + מֹ֥ר [myrrh] (240) + אֲ֝הָלִ֗ים [aloes] (86) + וְקִנָּמֽוֹן [and·cinnamon] (252) = 1490.
Rashi
I fanned Heb. נפתי. I fanned the scent as one fans with a scarf in a perfumery to bring the scent from above down below. Dunash (Teshuvoth Dunash p. 22) defines it as an expression of smoking, which he states has no comparison.
Ibn Ezra
"Aloes" — written defectively, lacking a vav.
Ralbag
"I have perfumed my bed" — and I put into it the powder of sweet-smelling spices, so that the bed would be all the more pleasant.
Metzudat David
"I have perfumed" — I have sprinkled upon my bed myrrh, etc., to bring [a pleasant] fragrance.
Metzudat Zion
"I have perfumed" (nafti) — a term for dripping and melting, as in "her lips drip honey (nofet titofnah)" (above, ch. 5). "Myrrh, aloes, and cinnamon" — names of kinds of spice.
Malbim
"I have perfumed my bed" — she grows more brazen still, [implying] that he should lie upon her own bed. For when she said "I have decked my couch," she did not specify that he would lie on her own bed [mishkav], since he could lie on her couch [eres] while she lay elsewhere; but when she says "my bed," this means the place where she herself lies.
Come, let us take our fill of love until the morning; Let us solace ourselves with loves.
verse value 1430
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 1430 is divisible by 26, the value of the divine name Hashem. The shortest word is "come" (לְכָ֤ה, 3 letters) and the longest is "until·the·morning" (עַד־הַבֹּ֑קֶר, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "let·us·take·our·fill" (נִרְוֶ֣ה), "love" (דֹ֭דִים), "until·the·morning" (עַד־הַבֹּ֑קֶר). 6 unique roots are used. Frequent roots: "come" (root הלך, 35x in Proverbs); "with·loves" (root אהב, 31x in Proverbs). First appearance of the root בקר ("until·the·morning") in Proverbs. The etnachta (major mid-verse pause) falls on 'until·the·morning', dividing the verse into phrases of 4 and 2 words. Full calculation: לְכָ֤ה [come] (55) + נִרְוֶ֣ה [let·us·take·our·fill] (261) + דֹ֭דִים [love] (58) + עַד־הַבֹּ֑קֶר [until·the·morning] (381) + נִ֝תְעַלְּסָ֗ה [let·us·solace·ourselves] (615) + בׇּאֳהָבִֽים [with·loves] (60) = 1430.
Ibn Ezra
"Loves" — meaning, love; as in 'I will give you my love' (Song of Songs 7:13).
Ralbag
"Come, let us take our fill of love until the morning" — together let us rejoice in love, for now there is no one to stop us.
Metzudat David
"Come, let us take our fill [of love]" — let us be sated with love-making until morning, and let us rejoice in it.
Metzudat Zion
"Let us solace ourselves" (nit'alesah) — a term for joy, as in "he shall not rejoice (ya'alos) though he restores what he took by force" (Job 20:18).
Malbim
"Come, let us take our fill of love" — and she adds further, saying, "let us solace ourselves with loves," for the term "loves" [ahavim] here refers explicitly to intercourse and sexual relations.
For my husband is not at home, He is gone a long journey;
verse value 1462
Insights
Verse structure: 7 words, 26 letters. Verse gematria: 1462 is divisible by 86, the value of Elohim. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "in·his·house" (בְּבֵית֑וֹ, 5 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "the·man" (הָאִ֣ישׁ), "in·his·house" (בְּבֵית֑וֹ), "has·gone" (הָ֝לַ֗ךְ). 7 unique roots are used. Frequent roots: "the·man" (root איש, 80x in Proverbs); "on·a·journey" (root דרך, 74x in Proverbs); "for" (root כי, 51x in Proverbs). First appearance of the root רחוק ("from·afar") in Proverbs. The etnachta (major mid-verse pause) falls on 'in·his·house', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + אֵ֣ין [is·not] (61) + הָאִ֣ישׁ [the·man] (316) + בְּבֵית֑וֹ [in·his·house] (420) + הָ֝לַ֗ךְ [has·gone] (55) + בְּדֶ֣רֶךְ [on·a·journey] (226) + מֵרָחֽוֹק [from·afar] (354) = 1462.
Rashi
For the man is not at home You have seen that the Holy One, blessed be He, has removed His Shechinah and has given all good to the pagans.
Ibn Ezra
"The man" — she did not say 'my husband,' for he is considered nothing at all in her eyes, given her harlotry with others.
Ralbag
"For" [my husband is not at home] — my husband is not in my house. And if you say he is nearby and will come, behold, he has gone on a distant journey. And if you say perhaps he will come home tonight from his journey, know truly that he took the bag of money to buy many goods; he will not come to his house until "yom hakeseh" (the day of concealment) — meaning, on Rosh Hashanah. The explanation is that it is called "keseh," as it says, "Blow the shofar at the new moon, at the concealed time (bakeseh)" (Psalms 81:4); and it is called this because then Hashem, by way of a figure of speech, sits on a throne to judge the world in righteousness.
Metzudat David
"For my husband is not [at home]" — do not fear my husband, for he is not in his house, for he has gone on a long journey.
Malbim
"For [my husband is] not [at home]" — so that he should not be afraid of her husband, she tells him that the man is not in the house; and so that he should not fear that he might return home, she says that he has gone on a distant journey; and so that he should not think that he will need money for business and so return home, she goes on to say...
He has taken the bag of money with him; He will come home at the full moon.’
verse value 1424
Insights
Verse structure: 7 words, 30 letters. Notable word values: "at·the·day·of" (לְי֥וֹם) = 86, equal to Elohim. The shortest word is "has·taken" (לָקַ֣ח, 3 letters) and the longest is "the·bundle·of·silver" (צְֽרוֹר־הַ֭כֶּסֶף, 8 letters). Words sharing gematria 86: at·the·day·of, the·full·moon. 3 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "the·bundle·of·silver" (צְֽרוֹר־הַ֭כֶּסֶף), "in·his·hand" (בְּיָד֑וֹ), "the·full·moon" (הַ֝כֵּ֗סֶא). 7 unique roots are used. Frequent roots: "his·house" (root בית, 38x in Proverbs); "will·come" (root בוא, 35x in Proverbs); "at·the·day·of" (root יום, 32x in Proverbs). First appearance of the root כסא ("the·full·moon") in Proverbs. The etnachta (major mid-verse pause) falls on 'in·his·hand', dividing the verse into phrases of 3 and 4 words. Full calculation: צְֽרוֹר־הַ֭כֶּסֶף [the·bundle·of·silver] (661) + לָקַ֣ח [has·taken] (138) + בְּיָד֑וֹ [in·his·hand] (22) + לְי֥וֹם [at·the·day·of] (86) + הַ֝כֵּ֗סֶא [the·full·moon] (86) + יָבֹ֥א [will·come] (13) + בֵיתֽוֹ [his·house] (418) = 1424.
Rashi
the bag of money He has slain the righteous among them. on the appointed day Heb. ליום הכסא. At the fixed appointed time, and similarly (Ps. 81:4), “At the appointed time for the day of our festival.”
Ibn Ezra
"At the appointed day [ha-keseh]" — the New Moon, when the moon becomes covered/hidden.
Metzudat David
"The bag of money" — do not worry that he might come back at night from his journey, for he took with him his bag of money, and he will delay on the journey until the money is used up, buying with all of it many goods. "at the full moon" — at the designated time which he has set, he will come here, and the time has not yet come.
Metzudat Zion
"The bag" (tzeror) — a term for tying, as in "his bundle (tzeror) of money in his sack" (Genesis 42:35). "At the full moon" (hakeseh) — its meaning is a set/fixed time, as in "at the appointed time (bakeseh) for our feast day" (Psalms 21).
Malbim
"He has taken the bag of money in his hand" — so that the young man would not fear that the business might conclude quickly and her husband would return home soon, she tells him that her husband will come home on the day of the full moon (yom ha-keseh); he has a fixed, appointed time for when he will come, and he will not come before that time.
With her much fair speech she causes him to yield, With the blandishment of her lips she entices him away.
verse value 2180
Insights
Verse structure: 6 words, 26 letters. The shortest word is "with·the·abundance·of" (בְּרֹ֣ב, 3 letters) and the longest is "she·entices·him·away" (תַּדִּיחֶֽנּוּ, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "she·has·turned·him·aside" (הִ֭טַּתּוּ), "her·persuasion" (לִקְחָ֑הּ), "with·the·flattery·of" (בְּחֵ֥לֶק). 6 unique roots are used. Frequent roots: "her·lips" (root שפה, 46x in Proverbs); "with·the·abundance·of" (root רב, 26x in Proverbs); "her·persuasion" (root לקח, 24x in Proverbs). The etnachta (major mid-verse pause) falls on 'her·persuasion', dividing the verse into phrases of 3 and 3 words. Full calculation: הִ֭טַּתּוּ [she·has·turned·him·aside] (420) + בְּרֹ֣ב [with·the·abundance·of] (204) + לִקְחָ֑הּ [her·persuasion] (143) + בְּחֵ֥לֶק [with·the·flattery·of] (140) + שְׂ֝פָתֶ֗יהָ [her·lips] (795) + תַּדִּיחֶֽנּוּ [she·entices·him·away] (478) = 2180.
Rashi
She swayed him the one devoid of sense, to her. with all her talk with which she is accustomed to familiarize men. she entices him from the road.
Ibn Ezra
"She entices him" — away from the straight path.
Ralbag
"With her much fair speech she causes him to yield" — her words, which take hold of his heart with the smoothness of her lips, drove him away from the proper path and drew his heart to the ways of adultery. Behold, the fool follows after her suddenly, and in this he resembles an ox that goes of its own accord, quickly, to the place where it will be slaughtered; and like women who hasten to [put on] the anklet, thinking that they will be adorned by it, and do not sense that it is designed to bind them — that is, to tie them so that they cannot walk, for they will not be able to widen their steps; and it is also designed to keep them from spreading their feet to adulterers, and they do not sense this. Now the anklets are like ornaments that they would wear on their feet, as it says, "and making a tinkling with their feet" (Isaiah 3:16); and the intent regarding them was for what we have mentioned. And behold, the fool goes after her suddenly, as we have said, "till [an arrow] strike through," etc.
Metzudat David
"causes him to yield" — Solomon said: Behold, I saw that she turned him after her will, through the abundance of the fluency of her words, which she is practiced in, to entice people; and with the smoothness of the speech of her lips she drove him away from the straight path.
Metzudat Zion
"She causes him to yield" (lekachah) — a term for learning and habituation, as in "who use (halokchim) their own tongue" (Jeremiah 23).
Malbim
"She turned him aside" — see that at first he did not listen to her; only through the abundance of her persuasive speech did she turn him aside so that he would incline toward her. And afterward, through the smoothness of her lips and her flattering words, she drives him from his place, so that he begins to move and go after her.
He goes after her straightway, As an ox that goes to the slaughter, Or as one in fetters to the correction of the fool;
verse value 1955
Insights
Verse structure: 9 words, 40 letters. Notable word values: "goes" (יָבֹ֑א) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "goes" (יָבֹ֑א, 3 letters) and the longest is "to·the·correction·of" (אֶל־מוּסַ֥ר, 6 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "after·her" (אַחֲרֶ֗יהָ), "like·an·ox" (כְּ֭שׁוֹר), "to·the·slaughter" (אֶל־טֶ֣בַח). 9 unique roots are used. Frequent roots: "goes" (root הלך, 35x in Proverbs); "goes" (root בוא, 35x in Proverbs); "to·the·correction·of" (root מוסר, 30x in Proverbs). First appearance of the root שור ("like·an·ox") in Proverbs. First appearance of the root טבח ("to·the·slaughter") in Proverbs. The etnachta (major mid-verse pause) falls on 'goes', dividing the verse into phrases of 6 and 3 words. Full calculation: ה֤וֹלֵ֥ךְ [goes] (61) + אַחֲרֶ֗יהָ [after·her] (224) + פִּ֫תְאֹ֥ם [suddenly] (521) + כְּ֭שׁוֹר [like·an·ox] (526) + אֶל־טֶ֣בַח [to·the·slaughter] (50) + יָבֹ֑א [goes] (13) + וּ֝כְעֶ֗כֶס [and·like·an·anklet] (176) + אֶל־מוּסַ֥ר [to·the·correction·of] (337) + אֱוִֽיל [fool] (47) = 1955.
Rashi
and as a viper Heb. וכעכס. This is the venom of a snake. to the chastisement of a fool Like a snake that runs quickly as an agent of the Holy One, blessed be He, to chastise the fool who is condemned by the Omnipresent, blessed be He, so does this one run after her until he stumbles on her, and her arrow splits his liver.
Ibn Ezra
"Or as one in fetters" — like the word 'te'akasnah' ('and make a tinkling with their feet,' Isaiah 3:16), meaning they show off their anklets, which resemble a fetter. And so the meaning of 'fetters' is: just as it is hard for a fool to bring his foot into it, so it is hard to bring him to correction.
Metzudat David
"He goes" — and behold, he goes after her suddenly, like an ox that comes of its own accord to the place of slaughter. "or as one in fetters" — and just as the serpent runs quickly on a mission from the Omnipresent to chastise the fool with its venom, so too he is drawn quickly after her.
Metzudat Zion
"Or as one in fetters" (uche'ekes) — this is the venom of the serpent; likewise, "they make a tinkling (te'akasnah) with their feet" (Isaiah 3).
Malbim
"He goes after her suddenly" — after he has been driven from his place, he suddenly begins to walk; for had he lingered and consulted the counsel of his own intellect, he would have restrained himself from going. But this happens suddenly, and nevertheless at first his heart still smites him, and he goes under compulsion, "as an ox goes to the slaughter" — meaning he does not go willingly, only under compulsion. Afterward, he goes willingly. Yet even so, he goes "as one in fetters, to the discipline of a fool" — like a rattling snake that goes about to chastise the fool: even though it moves along willingly, it nevertheless rattles to warn the fool who is wary of everything, so that he would know to beware of its venom. So too, even though he goes willingly, his heart still rattles and warns him of the hidden venom lying there.
Till an arrow strike through his liver; As a bird hastens to the snare— And knows not that it is at the cost of his life.
verse value 1693
Insights
Verse structure: 10 words, 40 letters. The shortest word is "till" (עַ֤ד, 2 letters) and the longest is "that·in·his·life" (כִּֽי־בְנַפְשׁ֥וֹ, 7 letters). 7 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "pierces" (יְפַלַּ֪ח), "arrow" (חֵ֡ץ), "his·liver" (כְּֽבֵד֗וֹ). 10 unique roots are used. Frequent roots: "that·in·his·life" (root נפש, 53x in Proverbs); "and·knows·not" (root ידע, 35x in Proverbs); "it" (root הוא, 21x in Proverbs). First appearance of the root חץ ("arrow") in Proverbs. The etnachta (major mid-verse pause) falls on 'to·the·snare', dividing the verse into phrases of 7 and 3 words. Full calculation: עַ֤ד [till] (74) + יְפַלַּ֪ח [pierces] (128) + חֵ֡ץ [arrow] (98) + כְּֽבֵד֗וֹ [his·liver] (32) + כְּמַהֵ֣ר [like·hastening] (265) + צִפּ֣וֹר [bird] (376) + אֶל־פָּ֑ח [to·the·snare] (119) + וְלֹא־יָ֝דַ֗ע [and·knows·not] (121) + כִּֽי־בְנַפְשׁ֥וֹ [that·in·his·life] (468) + הֽוּא [it] (12) = 1693.
Rashi
as a bird hastens to run to a snare, and it does not know that the snare was spread out there for the life of the bird.
Ibn Ezra
"An arrow" — he likens the affliction of God to an arrow, and the sense is: until an arrow pierces his liver, he will not accept correction. "To the snare" — so quickly shall the arrow pierce him; and the fool does not know that it is on account of his own soul, which shall die, that he hates correction — and this is the correct interpretation.
Ralbag
"Till an arrow strike through" — until an arrow cuts through his liver, just as a bird hurries to the snare in which it will be trapped, not knowing that it concerns its life. Now, it was part of the wisdom of this parable that it be consistent with its allegorical meaning, in that it states that he went to commit harlotry in the market or in the street — for this act, [stemming] from the desiring soul, is among the things that are external to the essence of man as man; for this is a necessity for man insofar as he is an animal, not insofar as he is man. And he attributed this to the time of darkness, for a person is not enticed to be drawn after desires when the light of the intellect shines upon him. And therefore he said at the beginning, "And I beheld among the thoughtless ones, I discerned among the youths," etc., and "now, sons, listen to me," etc.
Metzudat David
"Till [an arrow] strike through" — until he stumbles because of her, and an arrow pierces his liver, for he loses his world on her account. "as [a bird] hastens" — behold, he is like a bird that hastens to fly to the snare for the sake of a small pleasure, to eat from the seeds that are in it, and does not know that that eating will be at the cost of its life; so too he loses his world for the sake of a momentary pleasure.
Metzudat Zion
"Strike through" (yiflach) — a term for splitting, as in "cleaving (poleach) and splitting" (Psalms 141:7). "His liver" (kevedo) — the liver, upon which the gall bladder hangs. "Snare" (pach) — a net.
Malbim
"Till an arrow strikes through his liver" — until the arrow of desire pierces his liver and makes his blood, whose root is in the liver, boil like a pot. And then he no longer goes under compulsion but willingly, "as a bird hurries to the snare" — which goes quickly and does not know that it is at the cost of its life. So too he goes now with full willingness, and his heart no longer smites him.
Now therefore, O you children, hearken to me, And attend to the words of my mouth.
verse value 1839
Insights
Verse structure: 5 words, 28 letters. Verse gematria: 1839 is divisible by 613, the number of the commandments (mitzvot). The shortest word is "and·now" (וְעַתָּ֣ה, 4 letters) and the longest is "and·attend" (וְ֝הַקְשִׁ֗יבוּ, 7 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "to·the·words·of·my·mouth" (לְאִמְרֵי־פִֽי). 5 unique roots are used. Frequent roots: "sons" (root בן, 51x in Proverbs); "hearken·to·me" (root שמע, 30x in Proverbs). The etnachta (major mid-verse pause) falls on 'hearken·to·me', dividing the verse into phrases of 3 and 2 words. Full calculation: וְעַתָּ֣ה [and·now] (481) + בָ֭נִים [sons] (102) + שִׁמְעוּ־לִ֑י [hearken·to·me] (456) + וְ֝הַקְשִׁ֗יבוּ [and·attend] (429) + לְאִמְרֵי־פִֽי [to·the·words·of·my·mouth] (371) = 1839.
Ibn Ezra
"Now therefore, O children" — for the people are like children.
Metzudat David
"Now therefore, O you children" — since you have heard that this is so, therefore listen to me, and do not be like him.
Malbim
"Now therefore, O sons, listen to me" — first, listen and understand the reason that my words are correct, and afterward, heed also the sayings of my mouth, without seeking any reason at all.
Let not your heart decline to her ways, Go not astray in her paths.
verse value 2458
Insights
Verse structure: 5 words, 29 letters. The shortest word is "your·heart" (לִבֶּ֑ךָ, 3 letters) and the longest is "in·her·paths" (בִּנְתִיבוֹתֶֽיהָ, 9 letters). 4 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "let·not·turn·aside" (אַל־יֵ֣שְׂטְ), "to·her·ways" (אֶל־דְּרָכֶ֣יהָ), "do·not·go·astray" (אַל־תֵּ֝֗תַע). 5 unique roots are used. Frequent roots: "to·her·ways" (root דרך, 74x in Proverbs); "your·heart" (root לב, 57x in Proverbs). First appearance of the root תעה ("do·not·go·astray") in Proverbs. The etnachta (major mid-verse pause) falls on 'your·heart', dividing the verse into phrases of 3 and 2 words. Full calculation: אַל־יֵ֣שְׂטְ [let·not·turn·aside] (350) + אֶל־דְּרָכֶ֣יהָ [to·her·ways] (270) + לִבֶּ֑ךָ [your·heart] (52) + אַל־תֵּ֝֗תַע [do·not·go·astray] (901) + בִּנְתִיבוֹתֶֽיהָ [in·her·paths] (885) = 2458.
Ibn Ezra
"And go not astray" — from the straight path, on account of the paths of the harlot.
Ralbag
"Let not [your heart] decline" — let your heart not turn to the way of this strange woman, who leads to being drawn after desires; and do not go astray in her ways.
Metzudat David
"Let not [your heart] decline" — let your heart not turn aside to the path that goes to the harlot's house, and do not stray from the straight path to walk in her paths.
Metzudat Zion
"Decline" (yesht) — a term for turning aside and removal. "Go astray" (tet'e) — from the language of "to'eh" (one who strays).
Malbim
"Let not your heart turn aside to her ways" — the "way" (derech) is the public way, the way of the many, while the "path" (nativ) is the individual's private path. That is: not only should your heart not turn aside to her "ways" — meaning, to engage in illicit relations with her — but also, "do not stray into her paths," meaning you should not err by walking in her small paths, such as speaking with her and gazing at her, thinking to yourself that you are assured you will not sin and will even receive a reward, as they said: "Let us go to the entrance of the brothels, suppress our inclination, and receive a reward" — for that is one of the small paths among her ways.
For she has cast down many wounded; Indeed, a mighty host are all her slain.
verse value 1059
Insights
Verse structure: 5 words, 29 letters. The shortest word is "wounded" (חֲלָלִ֣ים, 5 letters) and the longest is "all·her·slain" (כׇּל־הֲרֻגֶֽיהָ, 7 letters). 5 words in this verse appear nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "for·many" (כִּֽי־רַבִּ֣ים), "wounded" (חֲלָלִ֣ים), "has·cast·down" (הִפִּ֑ילָה). 5 unique roots are used. Frequent roots: "for·many" (root רב, 26x in Proverbs). First appearance of the root עצום ("and·mighty") in Proverbs. The etnachta (major mid-verse pause) falls on 'has·cast·down', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּֽי־רַבִּ֣ים [for·many] (282) + חֲלָלִ֣ים [wounded] (118) + הִפִּ֑ילָה [has·cast·down] (130) + וַ֝עֲצֻמִ֗ים [and·mighty] (256) + כׇּל־הֲרֻגֶֽיהָ [all·her·slain] (273) = 1059.
Ralbag
"For she has cast down many wounded" — for she has already destroyed and killed many, even mighty men.
Metzudat David
"For she has cast down" — the harlot who smooths her words. "a mighty [host]" — a vast and great number.
Metzudat Zion
"Wounded" (chalalim) — slain.
Malbim
"For" — he now explains why one should not turn aside even to her great ways: because "she has cast down many wounded"; and also why one should not trust in his own righteousness, thinking he will not come to sin, and so stray into her small paths: because "mighty are all her slain" — the men she has slain are mighty men, heroes in Torah and in fear of Heaven, and nevertheless they did not withstand the test. Therefore, do not come near her at all, as stated above, "do not come near the door of her house."
Her house is the way to the nether-world, Going down to the chambers of death.
verse value 2307
Insights
Verse structure: 5 words, 26 letters. The shortest word is "ways·of" (דַּרְכֵ֣י, 4 letters) and the longest is "to·the·chambers·of·death" (אֶל־חַדְרֵי־מָֽוֶת, 9 letters). 1 word in this verse appears nowhere else in Proverbs. Unique to this verse in Proverbs (hapax): "to·the·chambers·of·death" (אֶל־חַדְרֵי־מָֽוֶת). 5 unique roots are used. Frequent roots: "ways·of" (root דרך, 74x in Proverbs); "her·house" (root בית, 38x in Proverbs). First appearance of the root חדר ("to·the·chambers·of·death") in Proverbs. The etnachta (major mid-verse pause) falls on 'her·house', dividing the verse into phrases of 3 and 2 words. Full calculation: דַּרְכֵ֣י [ways·of] (234) + שְׁא֣וֹל [the·nether-world] (337) + בֵּיתָ֑הּ [her·house] (417) + יֹ֝רְד֗וֹת [going·down] (620) + אֶל־חַדְרֵי־מָֽוֶת [to·the·chambers·of·death] (699) = 2307.
Ibn Ezra
"The netherworld" — that is her house; the roads go down and bring her down, as in the phrase 'her paths wander' (Proverbs 5:6); or, alternatively, 'going down' alludes to her feet. And just as he spoke of the disgrace of the immoral woman, so he showed the virtue of wisdom — that she disciplines the simple.
Ralbag
"Her house is the way to the netherworld" — behold, the paths one walks to reach her house are the paths of death and the grave, and they go down to the chambers of death, for life is not attained with her, as stated previously; rather she brings about the death of the body and the soul. Therefore, turn away from being enticed by her seduction, and listen instead to the enticement of wisdom and understanding, which entice a person to inquire into them, in the manner stated previously. And he stated a parable at this point in order to make known the matters by which wisdom and understanding are attained, and their essence and their benefit, in some fashion.
Metzudat David
"Her house" — the path that goes to her house is the path of Sheol, and it goes down to the chambers of death, for he is easily enticed and loses his world.
Malbim
"Her house is the way to Sheol" — Sheol is the deep pit, and it is pictured that one may fall into it even before he dies. That is: whoever walks even by the way of her house is already walking in the ways of Sheol, and will fall into the deep pit. And it is pictured that in the deep chambers of Sheol, Death sits, and whoever enters Sheol descends from there into the chambers of Death — meaning, he will come to sin.
Ibn Ezra
Ralbag
Metzudat Zion
Malbim