Amsal 14:3

14:3 In ¹  the speech ²  of a fool is a rod for his back, ³ 

but the words ⁴  of the wise protect them.

Amsal 19:19

19:19 A person with great anger bears the penalty, ⁵ 

but if you deliver him from it once, you will have to do it again. ⁶ 

Amsal 22:24-25

22:24 Do not make friends with an angry person, ⁷ 

and do not associate with a wrathful person,

22:25 lest you learn ⁸  his ways

and entangle yourself in a snare. ⁹ 

Amsal 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. ¹⁰ 

Amsal 29:9

29:9 If a wise person ¹¹  goes to court ¹²  with a foolish person,

there is no peace ¹³  whether he is angry or laughs. ¹⁴ 

[14:3]  ¹ tn The preposition בְּ (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.

[14:3]  ² sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).

[14:3]  ³ tc The MT reads גַּאֲוָה (ga’avah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. KJV, ASV). The BHS editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fools says will bring discipline.

[14:3]  tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.

[14:3]  ⁴ tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.

[19:19]  ⁵ sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.

[19:19]  ⁶ tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).

[22:24]  ⁷ tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.

[22:25]  ⁸ tn The verb פֶּן־תֶּאֱלַף (pen-te’elaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).

[22:25]  ⁹ sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).

[25:24]  ¹⁰ tn This proverb is identical with 21:9; see the notes there.

[29:9]  ¹¹ tn Heb “a wise man…a foolish man.”

[29:9]  ¹² tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ¹³ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

[29:9]  ¹⁴ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”