[4:7] 1 tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
[4:7] 2 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
[4:7] 3 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).
[4:7] 4 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
[28:7] 5 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.
[28:7] 6 tn Heb “son,” but the immediate context does not suggest limiting this only to male children.
[28:7] 7 sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.
[28:7] 8 tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.
