Proverbs 18:18

18:18 A toss of a coin ¹  ends ²  disputes,

and settles the issue ³  between strong opponents. ⁴ 

Proverbs 6:14

6:14 he plots evil with perverse thoughts ⁵  in his heart,

he spreads contention ⁶  at all times.

Proverbs 21:19

21:19 It is better to live ⁷  in a desert land ⁸ 

than with a quarrelsome and easily-provoked ⁹  woman.

Proverbs 27:15

27:15 A continual dripping on a rainy day

and a contentious wife ¹⁰  are alike. ¹¹ 

Proverbs 21:9

21:9 It is better to live on a corner of the housetop ¹² 

than in a house in company ¹³  with a quarrelsome wife. ¹⁴ 

Proverbs 25:24

25:24 It is better to live on a corner of the housetop

than in a house in company with a quarrelsome wife. ¹⁵ 

Proverbs 26:21

26:21 Like charcoal is to burning coals, and wood to fire,

so is a contentious person ¹⁶  to kindle strife. ¹⁷ 

Proverbs 23:29

23:29 Who has woe? ¹⁸  Who has sorrow?

Who has contentions? Who has complaints?

Who has wounds without cause? Who has dullness ¹⁹  of the eyes?

[18:18]  ¹ tn Heb “casting the lot.” Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. CEV “drawing straws”). Although the casting of lots is often compared to throwing dice, the translation “throwing dice ends disputes” in this context could be misunderstood to mean “participating in a game of dice ends disputes.”

[18:18]  ² tn The verb יַשְׁבִּית (yashbit) is the Hiphil imperfect from שָׁבַת (shavat), meaning “to cause to cease; to bring to an end; to end”; cf. NIV “settles disputes.” The assumption behind this practice and this saying is that providence played the determining role in the casting of lots. If both parties accepted this, then the issue could be resolved.

[18:18]  ³ tn Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue.

[18:18]  ⁴ tn The word is the adjective, “mighty” (so KJV, NAB, NASB) used here substantivally as the object of the preposition.

[6:14]  ⁵ tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.

[6:14]  ⁶ tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.

[21:19]  ⁹ tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.

[21:19]  ¹⁰ sn The verse makes the same point as 21:9 and 25:24; but “desert land” is substituted. It would be a place sparsely settled and quiet.

[21:19]  ¹¹ tn The Hebrew noun כַּעַס (ka’as) means “vexation; anger.” The woman is not only characterized by a quarrelsome spirit, but also anger – she is easily vexed (cf. NAB “vexatious”; NASB “vexing”; ASV, NRSV “fretful”). The translation “easily-provoked” conveys this idea well.

[27:15]  ¹³ tn Heb “a wife of contentions” (an attributive genitive). Cf. NAB, NIV “a quarrelsome wife”; NLT “a nagging wife.”

[27:15]  ¹⁴ tn The form נִשְׁתָּוָה (nishtavah) is classified by BDB as a Nitpael perfect from the root שָׁוָה (shavah, “to be like; to resemble”; BDB 1001 s.v. I שָׁוָה). The form also has metathesis before the sibilant. The LXX interprets it as “Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.”

[21:9]  ¹⁷ tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.”

[21:9]  ¹⁸ tn The “house of company” has received numerous interpretations. The word “company” or “companionship” would qualify “house” as a place to be shared. The BHS editors propose “spacious house,” which would call for a transposition of letters (cf. NAB “a roomy house”; NLT “a lovely home”). Such an emendation makes good sense, but has no external support.

[21:9]  ¹⁹ tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house.

[25:24]  ²¹ tn This proverb is identical with 21:9; see the notes there.

[26:21]  ²⁵ sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.

[26:21]  ²⁶ tn The Pilpel infinitive construct לְחַרְחַר (lÿkharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”

[23:29]  ²⁹ sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35,” VT 28 [1978]: 102-3).

[23:29]  ³⁰ sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”