1 Raja-raja 20:32

20:32 So they put sackcloth around their waists and ropes on their heads and went to the king of Israel. They said, “Your servant ¹  Ben Hadad says, ‘Please let me live!’” Ahab ²  replied, “Is he still alive? He is my brother.” ³ 

Pengkhotbah 10:4

10:4 If the anger ⁴  of the ruler flares up ⁵  against you, do not resign ⁶  from your position, ⁷ 

for a calm ⁸  response ⁹  can undo ¹⁰  great offenses.

[20:32]  ¹ sn Your servant. By referring to Ben Hadad as Ahab’s servant, they are suggesting that Ahab make him a subject in a vassal treaty arrangement.

[20:32]  ² tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.

[20:32]  ³ sn He is my brother. Ahab’s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner.

[10:4]  ⁴ tn Heb “spirit.”

[10:4]  ⁵ tn Heb “rises up.”

[10:4]  ⁶ tn Heb “Do not leave.”

[10:4]  ⁷ tn Heb “your place.” The term מָקוֹם (maqom, “place”) denotes a position, post or office (1 Kgs 20:24; Eccl 8:3; 10:4; BDB 879 s.v. מָקוֹם 1.c).

[10:4]  ⁸ tn The noun II מַרְפֵּא (marpe’, “calmness”) is used in reference to keeping one’s composure with a peaceful heart (Prov 14:30) and responding to criticism with a gentle tongue (Prov 15:4); cf. HALOT 637 s.v. II מַרְפֵּא. It is used in reference to keeping one’s composure in an emotionally charged situation (BDB 951 s.v. מַרְפֵּא 2). The term “calmness” is used here as a metonymy of association, meaning “calm response.”

[10:4]  ⁹ tn The term “response” does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word “calm”).

[10:4]  ¹⁰ tn The verbal root נוח means “to leave behind; to leave untouched” (HALOT 680 s.v. I נוח 2) in general, and in this passage, “to undo” or “to allay” offenses (HALOT 680 s.v. I נוח 3; BDB 629 s.v. נוּחַ 5) or “to avoid” offenses (BDB 629 נוּחַ 5). The point is either that (1) a composed response can calm or appease the anger of the ruler, or (2) a calm heart will help one avoid great sins that would offend the king. The root נוח (“to rest”) is repeated, creating a wordplay: “Do not leave” (אַל־תַּנַּח, ’al-tannakh) and “to avoid; to allay” (יַנִּיחַ, yanniakh). Rather than resigning (i.e., leaving), composure can appease a king (i.e., cause the anger of the king to leave).