Exegetical and Hermeneutical Commentary of Proverbs 7:19
For the goodman [is] not at home, he is gone a long journey:
19. the goodman ] Heb. the man, i.e. her husband. There is no fear of detection. See for the reason why this is urged, Pro 6:34-35.
Fuente: The Cambridge Bible for Schools and Colleges
The reference to the husband is probably a blind. The use of the word goodman is due to the wish of the English translators to give a colloquial character to this part of their Version. The Hebrew is merely the man. A touch of scorn may be noticed in the form of speech: not my husband, but simply the man.
Fuente: Albert Barnes’ Notes on the Bible
Verse 19. For the good man] Literally, “For the man is not in his house.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The goodman; whom she doth not call her husband, lest the mention of that name should awaken his conscience or discretion.
Fuente: English Annotations on the Holy Bible by Matthew Poole
For the good man [is] not at home,…. Or, “for the man is not in his house” y. She does not say, “my man”, or “my husband”; though the Septuagint. Syriac, and Arabic versions so render it; lest this should throw some difficulty in the young man’s way, or remind herself of her conjugal obligation; but “the man”, by way of contempt, as disowning him for her husband, or, however, having no regard for him in comparison of others: and this she says to encourage the young man to go with her; since her husband was gone, and show as alone, and mistress of the house;
he is gone a long journey; or, “a way afar off” z; into a distant country, and therefore need not fears return of him that night; she was prepared to answer all objections. The good man of the house may be understood of Christ, who is gone into a far country, to heaven, to take a kingdom to himself, and return, Lu 19:12; and in the mean while the church of Rome, who professes herself the true church and spouse of Christ, is committing fornication with the kings of the earth; and has set up another in his room and stead, whom she calls Christ’s vicar on earth; and flatters herself and her lovers with impunity, from his distance from her, and his vicar having a right to do as he pleases.
y “quia non est vir in domo suo”, Pagninus, Montanus, Mercerus, c. z “in via longinqua”, Pagninus, Junius & Tremellius, Piscator, Mercerus, Cocceius, Gejerus, Schultens “in via a longinquo”, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
The adulteress now deprives the youth of all fear; the circumstances under which her invitation is given are as favourable as possible.
19 “For the man is not at home,
He has gone on a long journey.
20 He has taken the purse with him:
He will not return home till the day of the full moon.”
It is true that the article stands in , Arab. alm’ar – fat , i.e., serves to define the word: the man, to whom here and alone reference can be made, viz., the husband of the adulteress (Fl.); but on the other side it is characteristic that she does not say (as e.g., Gen 29:32), but ignores the relation of love and duty in which she is placed to him, and speaks of him as one standing at a distance from her (Aben-Ezra). Erroneously Vogel reads after the Targ. instead of . We say in Hebr. , il n’est pas chez soi, as we say , il a pris avec soi (cf. Jer 38:10). Hitzig seeks to connect with the verb, which, after Isa 17:13; Isa 22:3, is possible; for the Hebr. ( ), far off, has frequently the meaning from afar, for the measure of length is determined not from the point of departure outward, but from the end, as e.g., Homer, Il. ii. 456; , from afar the gleam is seen, i.e., shines hither from the distance. Similarly we say in French, il vient du cot du nord , he comes from the north, as well as il va du cot du nord , he goes northwards. But as we do not say: he has gone on a journey far off, but: on a distant journey, so here is virtually an adj. ( vid., under Isa 5:26) equivalent to (Num 9:10): a journey which is distant = such as from it he has a long way back. Michaelis has well remarked here: ut timorem ei penitus adimat, veluti per gradus incedit . He has undertaken a journey to a remote point, but yet more: he has taken money with him, has thus business to detain him; and still further: he has even determined the distant time of his return. .nruter (thus to be written after Ben-Asher, vid., Baer’s Torath Emeth, p. 41) is the purse (from , to bind together), not one of many, but that which is his own. The terminus precedes 20b to emphasize the lateness; vid., on under Psa 81:4. Graec. Venet. , after Kimchi and others, who derive ( ) from the root , to reckon, and regard it as denoting only a definite time. But the two passages require a special idea; and the Syr. keso , which in 1Ki 12:32; 2Ch 7:10, designates the time from the 15th day of the month, shows that the word denotes not, according to the Talmud, the new moon (or the new year’s day), when the moon’s disk begins to cover itself, i.e., to fill ( ), but the full moon, when it is covered, i.e., filled; so that thus the time of the night-scene here described is not that of the last quarter of the moon (Ewald), in which it rises at midnight, but that of the new moon (Hitzig), when the night is without moonlight. Since the derivation of the word from ( ), to cover, gives the satisfactory idea of the covering or filling of the moon’s disk, we do not seek after any other; Dietrich fixes on the root-idea of roundness, and Hitzig of vision ( = , , vid., on the contrary, under Psa 143:9). The is that of time at which, in which, about which, anything is done; it is more indefinite than would be. He will not return for some fourteen days.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(19) The goodman.Literally, the man; she does not even call him my husband.
At the day appointed.Rather, at the full moon, a fortnight later, as now it would seem to have been new moon, when the nights are dark.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19, 20. The goodman , ( haish,) the man, that is, of the house. Geneva Bible, “housband.” She pretends that she has a husband, or father, but that he is out of the way. This is said to assure her paramour of safe and uninterrupted enjoyment.
Gone a long journey Literally, gone in the way, afar off.
The bag of money quite a bundle is mentioned, to correspond with the long journey.
At the day appointed Many of the best critics prefer, at the full moon. Comp. Psa 81:3.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 7:19 For the goodman [is] not at home, he is gone a long journey:
Ver. 19. For the goodman is not at home. ] Heb., The man, – not my man, or my husband, &c. The very mention (how much more the presence!) of such a man might have marred the mirth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
goodman = master of the house. Compare Mat 24:43. Luk 12:39.
Fuente: Companion Bible Notes, Appendices and Graphics
the goodman: Mat 20:11, Mat 24:43, Luk 12:39
he: Mat 24:48, Mar 13:34-36, Luk 12:45, Luk 12:46
Reciprocal: Num 5:13 – General Psa 50:18 – hast been partaker