1 Kings 21:4

21:4 So Ahab went into his palace, bitter and angry that Naboth the Jezreelite had said, ¹  “I will not sell to you my ancestral inheritance.” ²  He lay down on his bed, pouted, ³  and would not eat.

1 Kings 22:8

22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. ⁴  But I despise ⁵  him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. ⁶  Jehoshaphat said, “The king should not say such things.”

Esther 5:13

5:13 Yet all of this fails to satisfy me so long as I have to see Mordecai the Jew sitting at the king’s gate.”

Esther 6:12-13

6:12 Then Mordecai again sat at the king’s gate, while Haman hurried away to his home, mournful and with a veil over his head. 6:13 Haman then related to his wife Zeresh and to all his friends everything that had happened to him. These wise men, ⁷  along with his wife Zeresh, said to him, “If indeed this Mordecai before whom you have begun to fall is Jewish, ⁸  you will not prevail against him. No, you will surely fall before him!”

Job 5:2

5:2 For ⁹  wrath kills the foolish person, ¹⁰ 

and anger ¹¹  slays the silly one.

Proverbs 19:3

19:3 A person’s folly ¹²  subverts ¹³  his way,

and ¹⁴  his heart rages ¹⁵  against the Lord.

[21:4]  ¹ tn Heb “on account of the word that Naboth the Jezreelite spoke to him.”

[21:4]  ² tn Heb “I will not give to you the inheritance of my fathers.”

[21:4]  ³ tn Heb “turned away his face.”

[22:8]  ⁴ tn Heb “to seek the Lord from him.”

[22:8]  ⁵ tn Or “hate.”

[22:8]  ⁶ tn The words “his name is” are supplied for stylistic reasons.

[6:13]  ⁷ tc Part of the Greek tradition and the Syriac Peshitta understand this word as “friends,” probably reading the Hebrew term רֲכָמָיו (rakhamayv, “his friends”) rather than the reading of the MT חֲכָמָיו (hakhamayv, “his wise men”). Cf. NLT “all his friends”; the two readings appear to be conflated by TEV as “those wise friends of his.”

[6:13]  ⁸ tn Heb “from the seed of the Jews”; KJV, ASV similar.

[5:2]  ⁹ tn One of the reasons that commentators transpose v. 1 is that the כִּי (ki, “for”) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.

[5:2]  ¹⁰ tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (’evil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n).

[5:2]  ¹¹ tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of “vex” and “irritate.” The first word כַּעַשׂ (ka’as) refers to the inner irritation and anger one feels, whereas the second word קִנְאָה (qin’ah) refers to the outward expression of the anger. In Job 6:2, Job will respond “O that my impatience [ka’as] were weighed….”

[19:3]  ¹² tn Heb “the folly of a man.”

[19:3]  ¹³ tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”

[19:3]  ¹⁴ tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.

[19:3]  ¹⁵ sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.