συνετὸν ἀκροατὴν] Heb. ‘skilled in whispering,’ i.e. in incantations.
The word is used in plur., ver. 20, of charms or amulets; in
xxvi. 16, of whispered prayer. The Greek is not easy to understand
perhaps it transfers the idea to the listening for the sounds of mystic
charms; or to secret initiation into mysteries: ἀκροᾶσθαι had something
of this sense in regard to philosophy, Plutarch. Vit. Alex. vii. 4. νεανίσκους] Delitzsch remarks how the revival of the glory of
Solomon (under Uzziah and Jotham) was followed by a repetition of
Rehoboam-like folly. Cf. Eccles. x. 16. Many of the kings of Judah
came to the throne early, Manasseh at twelve, Ahaz at twenty (?)
Josiah at eight, Jehoiachin at eighteen. Ahaz seems to have been
wayward (Isai. vii. 12, 13), and, Nero-like, concerned with artistic
fripperies (2 Kings xvi. 10—12), instead of weightier matters, and
despite of religion. ἐμπαῖκται] The Heb. word is difficult; it recurs only in lxvi. 4

 
where Lxx. has ἐμπαίγματα. The meaning seems to be properly
abstract : ‘childishnesses,’ ‘petulances.’ The Heb. word for ‘children’
in ver. 12 is akin ; but Lxx. there differs (see note). ἐμπαῖκται occurs
in N.T., 2 Pet. iii. 3, Jude 18. Cf. Wisdom xvii. 7, and Exod. x. 2, ὅσα
ἐμπέπαιχα. 5. συμπεσεῖται] Heb. ‘shall oppress one another,’ best taken as
reflexive. Unless LXX. read ABBREV for ABBREV this verb seems to
assimilated in meaning to the next. συμπίπτειν seems to admit some
suggestion of a hostile intent. προσκόψει] Heb. ‘shall rage against,’ or ‘insult.’ The Greek
stumbling, as though purposely, against a dignified or infirm
elder, to make him fall; Lat. offendere. As an interpretation, it is not
without merit : see Kay's note on ver. 6–8.