Proverbs 6:34
Verse
Context
Sermons
J. Vernon McGeeSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
nor any terms of reconciliation be admitted. regard--or, "accept" any ransom. Next: Proverbs Chapter 7
John Gill Bible Commentary
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
Proverbs 6:34
Warnings against Adultery
33Wounds and dishonor will befall him, and his reproach will never be wiped away. 34For jealousy enrages a husband, and he will show no mercy in the day of vengeance. 35He will not be appeased by any ransom, or persuaded by lavish gifts.
- Scripture
- Sermons
- Commentary
(Genesis) Genesis 39:8-10
By J. Vernon McGee4.6K03:16GenesisGEN 39:9PRO 6:34MAT 5:32MAT 6:33In this sermon, the preacher focuses on the story of Joseph from the Bible. He highlights Joseph's commitment to serving God and maintaining a high moral standard, even in a land filled with idolatry. Joseph's refusal to give in to the advances of Potiphar's wife demonstrates his strong belief in the sanctity of marriage and his desire to remain faithful to God. Despite facing constant temptation, Joseph remains steadfast in his commitment to God, which ultimately leads to a brewing resentment from Potiphar's wife. The sermon emphasizes the importance of staying true to God's commandments and the potential consequences of straying from them.
From the Death of Antigonus to the Finishing of the Temple by Herod
By Flavius Josephus0PSA 146:3PRO 6:34PRO 16:18PRO 27:4ECC 7:9Flavius Josephus recounts the events from the death of Antigonus to the completion of the temple by Herod. Herod seizes Jerusalem, captures Antigonus, and punishes his enemies while rewarding his supporters. Antony beheads Antigonus to quell the Jews' loyalty to him. Hyrcanus is freed by the Parthians and returns to Herod, who later manipulates the high priesthood to secure his rule. Herod's complex relationships with Cleopatra and Mariamne lead to suspicion, jealousy, and tragic consequences.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
nor any terms of reconciliation be admitted. regard--or, "accept" any ransom. Next: Proverbs Chapter 7
John Gill Bible Commentary
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