[6:25] 1 tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.
[6:25] sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart – the seat of the will and the emotions – is only the heart reaching out after the sin.
[6:25] 2 tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.
[11:22] 3 tn Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.
[11:22] 4 tn Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.
[11:22] 5 tn The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[11:22] 6 tn Heb “turns away [from].”
[11:22] 7 tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste – she is unchaste. Her beauty will be put to wrong uses.
