Amsal 16:14-15

16:14 A king’s wrath ¹  is like ²  a messenger of death, ³ 

but a wise person appeases it. ⁴ 

16:15 In the light of the king’s face ⁵  there is life,

and his favor is like the clouds ⁶  of the spring rain. ⁷ 

Amsal 19:12

19:12 A king’s wrath is like ⁸  the roar of a lion, ⁹ 

but his favor is like dew on the grass. ¹⁰ 

Pengkhotbah 10:4

10:4 If the anger ¹¹  of the ruler flares up ¹²  against you, do not resign ¹³  from your position, ¹⁴ 

for a calm ¹⁵  response ¹⁶  can undo ¹⁷  great offenses.

Hosea 11:10

God Will Restore the Exiles to Israel

11:10 He will roar like a lion,

and they will follow the Lord;

when he roars,

his children will come trembling ¹⁸  from the west.

Amos 3:8

3:8 A lion has roared! ¹⁹  Who is not afraid?

The sovereign Lord has spoken! Who can refuse to prophesy? ²⁰ 

[16:14]  ¹ sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.

[16:14]  ² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[16:14]  ³ tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.

[16:14]  ⁴ tn The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.

[16:15]  ⁵ tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him.

[16:15]  sn The proverb is the antithesis of 16:14.

[16:15]  ⁶ tn Heb “cloud.”

[16:15]  ⁷ tn Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17; the prosperity of the land is portrayed as a blessing on account of the ideal king.

[19:12]  ⁸ sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous – his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).

[19:12]  ⁹ tn Heb “is a roaring like a lion.”

[19:12]  ¹⁰ sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.

[10:4]  ¹¹ tn Heb “spirit.”

[10:4]  ¹² tn Heb “rises up.”

[10:4]  ¹³ tn Heb “Do not leave.”

[10:4]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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).

[11:10]  ¹⁸ tn When the verb חָרַד (kharad, “to tremble”) is used with prepositions of direction, it denotes “to go or come trembling” (BDB 353 s.v. חָרַד 4; e.g., Gen 42:28; 1 Sam 13:7; 16:4; 21:2; Hos 11:10, 11). Thus, the phrase מִיָּם…וְיֶחֶרְדוּ (vÿyekherdu…miyyam) means “to come trembling from the west.” Cf. NAB “shall come frightened from the west.”

[3:8]  ¹⁹ sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.

[3:8]  ²⁰ sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.