[4:24] 1 tn Heb “crookedness.” The noun עִקְּשׁוּת (’iqqÿshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
[4:24] 2 tn Heb “crookedness of mouth.”
[4:24] 3 tn Heb “deviousness of lips put far from you.”
[8:10] 4 tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).
[8:10] 5 tn Heb “and not” (so KJV, NASB); NAB “in preference to.”
[14:7] 6 tn Heb “a man, a stupid fellow.”
[14:7] 7 tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”
[14:7] 8 tc The MT reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhÿle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.
[14:7] 9 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
