Proverbs 6:33
A wound and dishonor shall he get; and his reproach shall not be wiped away.
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6:20-35 The word of God has something to say to us upon all occasions. Let not faithful reproofs ever make us uneasy. When we consider how much this sin abounds, how heinous adultery is in its own nature, of what evil consequence it is, and how certainly it destroys the spiritual life in the soul, we shall not wonder that the cautions against it are so often repeated. Let us notice the subjects of this chapter. Let us remember Him who willingly became our Surety, when we were strangers and enemies. And shall Christians, who have such prospects, motives, and examples, be slothful and careless? Shall we neglect what is pleasing to God, and what he will graciously reward? May we closely watch every sense by which poison can enter our minds or affections.The two forms of evil bring, each of them, their own penalty. By the one a man is brought to such poverty as to beg for "a piece of bread" (compare 1 Samuel 2:36): by the other and more deadly sin he incurs a peril which may affect his life. The second clause is very abrupt and emphatic in the original; "but as for a man's wife; she hunts for the precious life." 33. dishonour—or, "shame," as well as hurt of body (Pr 3:35).

reproach … away—No restitution will suffice;

A wound; civil or corporal punishment from the magistrate, or rather from the woman’s husband, as it follows.

His reproach shall not be wiped away; although it be forgiven by God, yet the reproach and scandal of it remains. A wound and dishonour shall he get,.... A wound, stroke, or blow, either from the husband of the strumpet, as was often the case (x) in later times; or from the civil magistrate, being ordered by him to be beaten (y) or stoned; or from God himself inflicting diseases on him; see Genesis 12:17; where the same word is used as here: and "dishonour" from men; for though they do not despise a thief in circumstances before related, yet they will despise an adulterer, and speak reproachfully of him, whenever they have occasion to make mention of him;

and his reproach shall not be wiped away; as long as he lives, though his life may be spared; yea, it shall even continue after death; and though he may repent of his sin and reform, as in the case of David.

(x) "Secat ille cruentis verberibus", Juvenal. Satyr. 10. v. 316. Vid. A. Gell. Noct. Attic. l. 17. c. 18. Horat. Satyr. l. 1. Sat. 2. v. 41, 42. (y) Valer. Maximus, l. 6. c. 1. s. 13.

A {q} wound and dishonour shall he get; and his reproach shall not be wiped away.

(q) That is, death appointed by the Law.

Verse 33. - A wound and dishonour shall he get; and his reproach shall not be wiped away. Two other things more immediate await the adulterer - personal chastisement and loss of reputation. It seems clear that "a wound" (Hebrew, negav, "a stroke" or "blow"), used here in the singular, collectively refers to the corporal punishment, which the outraged husband will inflict upon the adulterer (Delitzsch, Zockler. Lapide). (For the word, see Deuteronomy 17:8; 21:5.) It may also have reference to the punishment inflicted by the Law. In the LXX. the idea is expressed by ὁδύνας, i.e. "pains," and so gives colour to Lapide's explanation of "afflictions of every kind" The Vulgate gives a moral turn to the meaning, and coordinates the word with "dishonour:" Turpitudinem et ignominiam congregat sibi, "Dishonour is the ignominious treatment he will receive on all hands." The second part of the verse states that a brand of disgrace will be attached to his name which will be perpetual, not confined to this life only, but extending beyond it, so that men will never recall it but with this stigma (Patrick, Mercerus). On shall be ... wiped away (Hebrew, timmakeh, the niph. future of makhah, "to wipe off, or away," and in hiph. "to be blotted out," equivalent to the Latin delere), see Deuteronomy 25:6; Ezekiel 6:6; Judges 21:17. The LXX. renders ἐξαλειφθήσεται, and adds, εἰς τὸν αἰῶνα, "forever." The statements of the verse are illustrated by Horace, 'Satires,' lib. 1:2, 37, who describes the dangers and mishaps which befall the adulterer and fornicator.

"Hic se praecipitem tecto dedit; ille flagellis
Ad mortem caesus: fugiens hic decidit acrem
Praedonum in turbam: dedit hic pro corpore nnmmos."
The moral necessity of ruinous consequences which the sin of adultery draws after it, is illustrated by examples of natural cause and effect necessarily connected:

27 Can one take fire in his bosom

     And his clothes not be burned?

28 Or can any one walk over burning coals

     And his feet not be burned?

29 So he that goeth to his neighbour's wife,

     No one remains unpunished that toucheth her.

We would say: Can any one, without being, etc.; the former is the Semitic "extended (paratactic)

(Note: The παρατακτικὸς χρόνος denotes the imperfect tense, because it is still extended to the future.)

construction." The first אישׁ has the conjunctive Shalsheleth. חתה signifies to seize and draw forth a brand or coal with the fire-tongs or shovel (מחתּה, the instrument for this); cf. Arab. khât, according to Lane, "he seized or snatched away a thing;" the form יחתּה is Kal, as יחנה (vid., Khler, De Tetragammate, 1867, p. 10). חיק (properly indentation) is here not the lap, but, as Isaiah 40:11, the bosom.

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