Casement - The latticed opening of an Eastern house, overlooking the street (compare Judges 5:28).

I looked through my casement - The casement is a small aperture in a large window, or a window opening on hinges. Here it means the lattice, for they had no glass windows in the East. And the latticed windows produced a double advantage
1. Making the apartments sufficiently private; and
2. Admitting fresh air to keep them cool.

(b) For at the window of my house I looked through my casement,
(b) Solomon uses this parable to declare their folly, who allow themselves to be abused by harlots.

For at the window of my house,.... This is either an historical account of a matter of fact known to Solomon, or a parable made by him, setting forth the cunning artifices of an harlot, the folly and weakness of a young man ensnared, and the ruin he is brought into by her. As Solomon was a public magistrate, he is here represented as a private observer of the behaviour of his subjects, as sitting in his palace at a window, at the small windows of it, as the Targum, where he could see and not be seen himself; near to which was an harlot's house; for they generally get about the courts of princes, where they make their prey;
I looked through my casement; or "lattice" (c); the Septuagint, Syriac, and Arabic versions: understand this of the harlot looking out of the window of her house and through the casement, when she spied a young man, as follows; but this agrees not with the Hebrew text, which carries it to Solomon; though a greater than he may be designed, the omniscient God, who looks through the windows and lattice of heaven, and beholds all the actions of the children of men; those that are most private, and done in the dark; and Christ the Son of God, whose "eyes are like unto aflame of fire", to look through all the darkness of Popery, represented by the Thyatirian church state; into all the intrigues of the Romish harlot, and behold all the follies of those that commit fornication with her, Revelation 2:18.
(c) "per cancellum meum", Montanus; "per cancellos", Tigurine version, Michaelis.

Here is an affecting example of the danger of youthful lusts. It is a history or a parable of the most instructive kind. Will any one dare to venture on temptations that lead to impurity, after Solomon has set before his eyes in so lively and plain a manner, the danger of even going near them? Then is he as the man who would dance on the edge of a lofty rock, when he has just seen another fall headlong from the same place. The misery of self-ruined sinners began in disregard to God's blessed commands. We ought daily to pray that we may be kept from running into temptation, else we invite the enemies of our souls to spread snares for us. Ever avoid the neighbourhood of vice. Beware of sins which are said to be pleasant sins. They are the more dangerous, because they most easily gain the heart, and close it against repentance. Do nothing till thou hast well considered the end of it. Were a man to live as long as Methuselah, and to spend all his days in the highest delights sin can offer, one hour of the anguish and tribulation that must follow, would far outweigh them.

For--or, "Since," introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent.
window--or, "opening"
looked--literally, "watched earnestly" (Judges 5:28).
casement--or, "lattice."

How necessary it is for the youth to guard himself by the help of wisdom against the enticements of the wanton woman, the author now shows by a reference to his own observation.
6 For through the window of my house,
From behind the lattice I looked out;
7 Then saw I among the simple ones,
Discerned among the young people, a youth devoid of understanding.
כּי refers indeed to the immediately following clause, yet it actually opens up the whole following exemplification. The connection with Proverbs 7:5 would be closer if instead of the extended Semitic construction it were said: nam quumprospicerem vidi, etc. חלּון (from חלל, to bore through) is properly a place where the wall is bored through. אשׁנב .hguor (from שׁנב = Arab. shaniba, to be agreeable, cool, fresh) is the window-lattice or lattice-window, i.e., lattice for drawing down and raising up, which keeps off the rays of the sun. נשׁקף signifies primarily to make oneself long in order to see, to stretch up or out the neck and the head, καραδοκεῖν, Arab. atall, atal'a, and tatall'a of things, imminere, to overtop, to project, to jut in; cf. Arab. askaf of the ostrich, long and bent, with respect to the neck stretching it up, sakaf, abstr. crooked length. And בּעד is thus used, as in Arab. duna, but not b'ad, is used: so placed, that one in relation to the other obstructs the avenue to another person or thing: "I looked forth from behind the lattice-window, i.e., with respect to the persons or things in the room, standing before the lattice-window, and thus looking out into the open air" (Fleischer). That it was far in the night, as we learn at Proverbs 7:9, does not contradict this looking out; for apart from the moon, and especially the lighting of the streets, there were star-lit nights, and to see what the narrator saw there was no night of Egyptian darkness. But because it was night 6a is not to be translated: I looked about among those devoid of experience (thus e.g., Lwenstein); but he saw among these, observed among the youths, who thus late amused themselves without, a young man whose want of understanding was manifest from what further happened. Bertheau: that I might see, is syntactically impossible. The meaning of וארא is not determined by the אבינה following, but conversely אבינה stands under the operation of ו (= אבינה, Nehemiah 13:7), characterizing the historic aorist. Regarding פּתי, vid., at Proverbs 1:4. בּנים is the masc. of בּנות, Arab. benât in the meaning maiden. בבּנים has in correct texts, according to the rules of the accents, the ב raphatum.
(Note: Regarding the Targ. of Proverbs 7:6-7, vid., Perles, Etymologische Studien, 1871, p. 9.)