¹ tn The form קְנֹה (qÿnoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative – both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qÿnot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).

² tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”

³ tn The form נָאוֶה (na’veh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה only occurs in the Pilel stem; but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.

⁴ sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.

⁵ sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21-23.

⁶ tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.

⁷ sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.

⁸ tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.

⁹ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

¹⁰ tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.