(18) For her house inclineth . . .--Rather, she sinks down with her house: house and all, like Dathan and Abiram.
Unto the dead.--In Hebrew the Reph?im. The word may signify those "at rest" (comp. Job 3:17 : "There the weary are at rest"); or the "weak." (Comp. Isaiah 14:10 : "Art thou also become weak as we?")
Verse 18. - For her house inclineth unto death; rather, she sinks down to death together with her house (Bottcher, Delitzsch). The objection to the Authorized Version is that it does not tbllow the construction of the original, the verb "sinks down" (שָׁחָה, shakhah) being feminine, while "house" (בָיִת, bayith) is invariably masculine. Aben Ezra translates, "She sinks down to death, (which is to be) her house;" but it seems better to regard "her house" as an adjunct of the strange woman. Her house includes all who belong to her. She and they are involved in the same fate. The Authorized Version is evidently influenced by the Vulgate, Inclinata est enim ad mortem domus ejus, "For her house is inclined to death." The LXX. gives a different rendering, Ἕθετο γὰρ παρὰ τῷθανάτῳ τὸν οϊκον αὐτῆς, "For she hath placed her house beside death." So the Arabic. The "for" (כִּי, ki) refers back to ver. 16, and indicates how great is the deliverance effected by wisdom. The meaning of the passage is aptly illustrated by Proverbs 7:27, "Her house is the way to hell, going down to the chambers of death." And her paths unto the dead.The dead (רְפָאִים, r'phaim) are properly the quiet, or the feeble. They are the shadowy inhabitants or shades of Hades, the inferi of the Vulgate, and are here put for Sheol itself. Compare the ἔδωλα καμνόντων of Homer, and the umbrae, "shades," of Virgil. The word occurs again in Proverbs 9:18; Proverbs 21:16; and in Psalm 88:11; Isaiah 26:14, 19; Job 26:5.
2:10-22 If we are truly wise, we shall be careful to avoid all evil company and evil practices. When wisdom has dominion over us, then it not only fills the head, but enters into the heart, and will preserve, both against corruptions within and temptations without. The ways of sin are ways of darkness, uncomfortable and unsafe: what fools are those who leave the plain, pleasant, lightsome paths of uprightness, to walk in such ways! They take pleasure in sin; both in committing it, and in seeing others commit it. Every wise man will shun such company. True wisdom will also preserve from those who lead to fleshly lusts, which defile the body, that living temple, and war against the soul. These are evils which excite the sorrow of every serious mind, and cause every reflecting parent to look upon his children with anxiety, lest they should be entangled in such fatal snares. Let the sufferings of others be our warnings. Our Lord Jesus deters from sinful pleasures, by the everlasting torments which follow them. It is very rare that any who are caught in this snare of the devil, recover themselves; so much is the heart hardened, and the mind blinded, by the deceitfulness of this sin. Many think that this caution, besides the literal sense, is to be understood as a caution against idolatry, and subjecting the soul to the body, by seeking any forbidden object. The righteous must leave the earth as well as the wicked; but the earth is a very different thing to them. To the wicked it is all the heaven they ever shall have; to the righteous it is the place of preparation for heaven. And is it all one to us, whether we share with the wicked in the miseries of their latter end, or share those everlasting joys that shall crown believers?
For her house inclineth unto death,.... Bends, verges, and points that way; it lies in the way to death, and brings unto it, and sinks into it as into a ditch; or all that are in her house, that are familiar with her, live and dwell with her, and commit wickedness with her; these incline or are liable to lose, and do lose, their name, character, and reputation, which is a death upon them; and bring diseases upon their bodies, which issue in corporeal death; or are in danger of dying by the hand of the injured husband, or the civil magistrate; and also are exposed unto eternal death: or "she inclines to death, which is her house" (x), so Aben Ezra and Kimchi; and to which the Targum agrees,
"for in the pit of death is her house:''
that is, the house she at last comes to and must dwell in, and all that are ensnared by her; see Proverbs 5:5; and the second death will be the portion of the whore of Rome and all her followers, Revelation 14:10;
and her paths unto the dead; that is, her evil ways in which she walks, and into which she draws others to join with her; these lead both her and them to the "damned" (y) in hell, to keep company with them, and be punished as they are: the word "rephaim", here used, sometimes signifies "giants", and so the Targum renders it here; and may refer to the giants of the old world, who were cut off for their debauchery and uncleanness, Genesis 6:4; and with whom such persons shall be for ever.
(x) "ad mortem quoad domum suam", Cocceius; "ad mortem domum suam", Gejerus; "quod ad domum suam", Michaelis. (y) "ad damnatos", Tigurine version; "ad orcinos", Schultens.
Unto the dead.--In Hebrew the Reph?im. The word may signify those "at rest" (comp. Job 3:17 : "There the weary are at rest"); or the "weak." (Comp. Isaiah 14:10 : "Art thou also become weak as we?")
"for in the pit of death is her house:''
that is, the house she at last comes to and must dwell in, and all that are ensnared by her; see Proverbs 5:5; and the second death will be the portion of the whore of Rome and all her followers, Revelation 14:10;
and her paths unto the dead; that is, her evil ways in which she walks, and into which she draws others to join with her; these lead both her and them to the "damned" (y) in hell, to keep company with them, and be punished as they are: the word "rephaim", here used, sometimes signifies "giants", and so the Targum renders it here; and may refer to the giants of the old world, who were cut off for their debauchery and uncleanness, Genesis 6:4; and with whom such persons shall be for ever.
(x) "ad mortem quoad domum suam", Cocceius; "ad mortem domum suam", Gejerus; "quod ad domum suam", Michaelis. (y) "ad damnatos", Tigurine version; "ad orcinos", Schultens.