¹ sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).

³ tn The verb שָׂבְאָה (sav^eʾah) means “to eat/drink one’s fill; to satisfy oneself.” Most translations make it present tense (KJV, ESV, Holman, NASB, NIV). As the perfect form of a dynamic root, it should be understood as past or perfective, a condition known to have been true, which is prototypical.

⁴ sn The ends of the earth is an expression often used in scripture as a metonymy of subject referring to the people who live in the ends of the earth, the far off and remote lands and islands. While that is possible here as well, this may simply be a synecdoche saying that God created the whole world, even the most remote and distant places.

³ tn The active participle רֹעֶה (roʿeh) is from the second root רָעָה (raʿah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (reʿeh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.

¹ tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.

² tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”

¹ tn Most translations render the verse as a question (“Have you seen…?” so KJV, NASB, NIV, ESV, Holman) while sometimes this construction is turned into a conditional sentence. But the Hebrew has a perfect verb form (רָאִיתָ; raʾita), expecting past time, without an interrogative or conditional marker. See the note at Prov 26:16.

¹ tc The MT reads רָאמוֹת (raʾmot, “corals”)—wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (ʾalef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high—unattainable—for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.

¹ tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).

³ sn Gray hair is a metonymy of adjunct; it represents everything valuable about old age—dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.

¹ sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous—his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).

¹ tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. Most English versions translate as “wisdom” or “sense” but cf. NAB “intelligence.”

⁴ tc The Kethib is the imperfect יָבֹא (yavoʾ), “his opponent comes and….” The Qere is the conjunction with the participle/perfect tense form וּבָא (uvaʾ), “[but] then his opponent comes and….” The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translation.

² tn Or “is hating.” Most stative verbs by nature cannot have participle forms. But some do, including שָׂנֵא (saneʾ, “to hate”), in contexts where they take on dynamic overtones. So the nuance may be less on the overall felt emotion, and more on the particular action: the rod-sparer is hating his child (in this regard).

¹ sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.

³ tc The Leningrad Codex, one of the most authoritative witnesses to the Hebrew text, mistakenly vocalized ש as שׂ (sin) instead of שׁ (shin). The result, נְפָשׂוֹת (n^efasot), is not a word. Early printed editions of the Masoretic Text, other medieval Hebrew mss, read correctly נְפָשׁוֹת (n^efashot, “souls”).

¹ tn Heb “head.” The word רֹאשׁ (roʾsh, “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.

² tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against the adulterous woman. However, since even in this particular folly the temptation works both ways, the general address to either young men or women is retained. Similar warnings would apply to daughters to be warned of smooth-talking, seductive men.

¹ tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against the adulterous woman. However, since even in this particular folly the temptation works both ways, the general address to either young men or women is retained. Similar warnings would apply to daughters to be warned of smooth-talking, seductive men.

² tn Heb “abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.