¹ tn “turn to sweet smoke.”

¹ tn Heb “turn to sweet smoke.”

¹ tn The text uses a cognate accusative (“incense”) with the verb “to burn” or “to make into incense/sweet smoke.” Then, the noun “sweet spices” is added in apposition to clarify the incense as sweet.

² tn The Hebrew term מָתוֹק (matoq, “sweet”) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey.

² sn New wine refers to a new, sweet wine in the process of fermentation.

³ tn Heb “over the sweet wine, because it.” Cf. KJV, NIV, TEV, NLT “new wine.”

² tn The phrase “is sweet” is supplied in the translation as a clarification.

² tn Heb “turn [them] into sweet smoke” since the word is used for burning incense.

² tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.

¹ tn Heb “sweetnesses.” Alternately, “very delicious.” The term מַמְתַקִּים (mamtaqqim, “sweetness”; HALOT 596 s.v. מַמְתַקִּים; BDB 609 s.v. מַמְתַקִּים) is the plural form of the noun מֹתֶק (moteq, “sweetness”). This may be an example of the plural of intensity, that is, “very sweet” (e.g., IBHS 122 §7.4.3a). The rhetorical use of the plural is indicated by the fact that מַמְתַקִּים (“sweetness”) is functioning as a predicate nominative relative to the singular subjective nominative חִכּוֹ (khikko, “his mouth”).

¹ tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasophisamenos) as “took advantage by clever words” or “persuaded by sweet talk.”

² sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

² sn In this verse the prophet denounces the perversion of moral standards. Darkness and bitterness are metaphors for evil; light and sweetness symbolize uprightness.

² tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).

¹ sn The henna plant (כֹּפֶר, kofer, “henna”; HALOT 495 s.v. III כֹּפֶר) is an inflorescent shrub with upward pointing blossoms, that have sweet smelling whitish flowers that grow in thick clusters (Song 4:13; 7:12). Like myrrh, the henna plant was used to make sweet smelling perfume. Its flowers were used to dye hair, nails, fingers, and toes orange.

³ tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).

³ tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).

¹ tn The verb III עָרַב (ʿarav, “to be sweet”) is stative. The imperfect form of a stative verb should be future tense or modal, not present tense as in most translations.

¹ tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.

⁷ sn The term מָתוֹק (matoq, “sweet”) is used literally and figuratively. When used literally, it describes pleasant tasting foods, such as honey (Judg 14:14, 18; Prov 24:13; Ps 19:11) or sweet water (Num 33:28; Prov 9:17). Used figuratively, it describes what is pleasant to experience: friendship (Job 20:12; Ps 55:15; Prov 27:9), life (Eccl 11:7; Sir 40:18), sleep for the weary (Eccl 5:11), eloquence in speech (Prov 16:21, 24), and scripture (Ps 19:11). Those who adopt the “hyper-erotic” approach opt for the literal meaning: his “fruit” tastes sweet to her palate. The nonerotic approach takes the term in its figurative sense: The experience of his love was pleasant.