15:1 A gentle response 1 turns away anger,
but a harsh word 2 stirs up wrath. 3
16:14 A king’s wrath 4 is like 5 a messenger of death, 6
but a wise person appeases it. 7
32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.” 32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. 32:8 “If Esau attacks one camp,” 11 he thought, 12 “then the other camp will be able to escape.” 13
32:9 Then Jacob prayed, 14 “O God of my father Abraham, God of my father Isaac, O Lord, you said 15 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 16 32:10 I am not worthy of all the faithful love 17 you have shown 18 your servant. With only my walking stick 19 I crossed the Jordan, 20 but now I have become two camps. 32:11 Rescue me, 21 I pray, from the hand 22 of my brother Esau, 23 for I am afraid he will come 24 and attack me, as well as the mothers with their children. 25 32:12 But you 26 said, ‘I will certainly make you prosper 27 and will make 28 your descendants like the sand on the seashore, too numerous to count.’” 29
32:13 Jacob 30 stayed there that night. Then he sent 31 as a gift 32 to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 32:16 He entrusted them to 33 his servants, who divided them into herds. 34 He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, 35 “When my brother Esau meets you and asks, ‘To whom do you belong? 36 Where are you going? Whose herds are you driving?’ 37 32:18 then you must say, 38 ‘They belong 39 to your servant Jacob. 40 They have been sent as a gift to my lord Esau. 41 In fact Jacob himself is behind us.’” 42
32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. 43 32:20 You must also say, ‘In fact your servant Jacob is behind us.’” 44 Jacob thought, 45 “I will first appease him 46 by sending a gift ahead of me. 47 After that I will meet him. 48 Perhaps he will accept me.” 49 32:21 So the gifts were sent on ahead of him 50 while he spent that night in the camp. 51
32:1 So Jacob went on his way and the angels of God 52 met him.
25:24 When the time came for Rebekah to give birth, 53 there were 54 twins in her womb.
10:4 If the anger 55 of the ruler flares up 56 against you, do not resign 57 from your position, 58
for a calm 59 response 60 can undo 61 great offenses.
1 tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
2 tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).
3 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
4 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.
5 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.
6 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.
7 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.
8 sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.
9 tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.
10 tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
11 tn Heb “If Esau comes to one camp and attacks it.”
12 tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
13 tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.
14 tn Heb “said.”
15 tn Heb “the one who said.”
16 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
17 tn Heb “the loving deeds and faithfulness” (see 24:27, 49).
18 tn Heb “you have done with.”
19 tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.
20 tn Heb “this Jordan.”
21 tn The imperative has the force of a prayer here, not a command.
22 tn The “hand” here is a metonymy for “power.”
23 tn Heb “from the hand of my brother, from the hand of Esau.”
24 tn Heb “for I am afraid of him, lest he come.”
25 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.
26 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.
27 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.
28 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.
29 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.
30 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
31 tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.
32 sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).
33 tn Heb “and he put them in the hand of.”
34 tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.
35 tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.
36 tn Heb “to whom are you?”
37 tn Heb “and to whom are these before you?”
38 tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.
39 tn The words “they belong” have been supplied in the translation for stylistic reasons.
40 tn Heb “to your servant, to Jacob.”
41 tn Heb “to my lord, to Esau.”
42 tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
43 tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”
44 tn Heb “and look, your servant Jacob [is] behind us.”
45 tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”
46 tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.
47 tn Heb “with a gift going before me.”
48 tn Heb “I will see his face.”
49 tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.
50 tn Heb “and the gift passed over upon his face.”
51 tn The disjunctive clause is circumstantial/temporal.
52 sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.
53 tn Heb “And her days were filled to give birth.”
54 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
55 tn Heb “spirit.”
56 tn Heb “rises up.”
57 tn Heb “Do not leave.”
58 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).
59 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.”
60 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”).
61 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).