Proverbs 6:34

6:34 for jealousy kindles ¹  a husband’s ²  rage,

and he will not show mercy ³  when he takes revenge.

Proverbs 15:1

15:1 A gentle response ⁴  turns away anger,

but a harsh word ⁵  stirs up wrath. ⁶ 

Proverbs 15:18

15:18 A quick-tempered person ⁷  stirs up dissension,

but one who is slow to anger ⁸  calms ⁹  a quarrel. ¹⁰ 

Proverbs 16:14

16:14 A king’s wrath ¹¹  is like ¹²  a messenger of death, ¹³ 

but a wise person appeases it. ¹⁴ 

Proverbs 21:14

21:14 A gift given ¹⁵  in secret subdues ¹⁶  anger,

and a bribe given secretly ¹⁷  subdues ¹⁸  strong wrath. ¹⁹ 

Proverbs 27:4

27:4 Wrath is cruel and anger is overwhelming, ²⁰ 

but who can stand before jealousy? ²¹ 

Proverbs 29:22

29:22 An angry person ²²  stirs up dissension,

and a wrathful person ²³  is abounding in transgression. ²⁴ 

[6:34]  ¹ tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.

[6:34]  ² tn Heb “a man’s.”

[6:34]  ³ tn The verb חָמַל (khamal) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).

[15:1]  ⁴ 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.

[15:1]  ⁵ 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).

[15:1]  ⁶ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.

[15:18]  ⁷ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ⁸ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ⁹ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ¹⁰ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[16:14]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[21:14]  ¹³ sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).

[21:14]  ¹⁴ tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.

[21:14]  ¹⁵ tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”).

[21:14]  ¹⁶ tn The repetition of the term “subdues” in the second line is supplied in the translation.

[21:14]  ¹⁷ tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”

[27:4]  ¹⁶ tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).

[27:4]  ¹⁷ tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)

[29:22]  ¹⁹ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ²⁰ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ²¹ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).