6:14 he plots evil with perverse thoughts 1 in his heart,
he spreads contention 2 at all times.
13:10 With pride 3 comes only 4 contention,
but wisdom is with the well-advised. 5
22:10 Drive out the scorner 6 and contention will leave;
strife and insults will cease. 7
26:20 Where there is no wood, a fire goes out,
and where there is no gossip, 8 contention ceases. 9
1 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
2 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.
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.
4 tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.
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”).
6 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.
7 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.
8 sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8).
9 tn Heb “becomes silent.”