Amsal 14:17

14:17 A person who has a quick temper ¹  does foolish things,

and a person with crafty schemes ²  is hated. ³ 

Amsal 18:6

18:6 The lips of a fool ⁴  enter into strife, ⁵ 

and his mouth invites ⁶  a flogging. ⁷ 

Amsal 21:24

21:24 A proud ⁸  and arrogant ⁹  person, whose name is “Scoffer,” ¹⁰ 

acts ¹¹  with overbearing pride. ¹² 

Amsal 21:2

21:2 All of a person’s ways seem right in his own opinion, ¹³ 

but the Lord evaluates ¹⁴  the motives. ¹⁵ 

Kisah Para Rasul 14:9

14:9 This man was listening to Paul as he was speaking. When Paul ¹⁶  stared ¹⁷  intently at him and saw he had faith to be healed,

Yakobus 3:14

3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ¹⁸  do the quarrels among you come from? Is it not from this, ¹⁹  from your passions that battle inside you? ²⁰ 

[14:17]  ¹ sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.

[14:17]  ² tn Heb “a man of devices.”

[14:17]  ³ tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.

[18:6]  ⁴ sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.

[18:6]  ⁵ sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.

[18:6]  ⁶ tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.

[18:6]  ⁷ tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.

[21:24]  ⁸ 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]  ⁹ tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.

[21:24]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.”

[21:24]  sn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.

[21:2]  ¹³ tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.

[21:2]  ¹⁴ tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”

[21:2]  ¹⁵ tn Heb “the hearts.” The term לֵב (lev, “heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). Even though people think they know themselves, the Lord evaluates motives as well (e.g., Prov 16:2).

[14:9]  ¹⁶ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ¹⁷ tn Or “looked.”

[4:1]  ¹⁸ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ¹⁹ tn Grk “from here.”

[4:1]  ²⁰ tn Grk “in your members [i.e., parts of the body].”