Proverbs 10:12

10:12 Hatred ¹  stirs up dissension,

but love covers all transgressions. ² 

Proverbs 13:10

13:10 With pride ³  comes only ⁴  contention,

but wisdom is with the well-advised. ⁵ 

Proverbs 15:18

15:18 A quick-tempered person ⁶  stirs up dissension,

but one who is slow to anger ⁷  calms ⁸  a quarrel. ⁹ 

Proverbs 21:24

21:24 A proud ¹⁰  and arrogant ¹¹  person, whose name is “Scoffer,” ¹² 

acts ¹³  with overbearing pride. ¹⁴ 

Proverbs 22:10

22:10 Drive out the scorner ¹⁵  and contention will leave;

strife and insults will cease. ¹⁶ 

Proverbs 29:22

29:22 An angry person ¹⁷  stirs up dissension,

and a wrathful person ¹⁸  is abounding in transgression. ¹⁹ 

[10:12]  ¹ sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).

[10:12]  ² sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).

[13:10]  ³ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ⁴ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ⁵ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[15:18]  ⁶ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ⁷ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ⁸ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ⁹ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[21:24]  ¹⁰ tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.

[21:24]  ¹¹ tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.

[21:24]  ¹² tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant – his name is scoffer” or (2) “A proud person, an arrogant person – ‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”

[21:24]  ¹³ tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.

[21:24]  ¹⁴ tn The expression בְּעֶבְרַת זָדוֹן (be’evrat zadon) means “in the overflow of insolence.” The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV “overweening pride”; NLT “boundless arrogance.”

[22:10]  ¹⁵ sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.

[22:10]  ¹⁶ tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, ejn sunedriw), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.

[29:22]  ¹⁷ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ¹⁸ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ¹⁹ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).