1 Samuel 25:10

25:10 But Nabal responded to David’s servants, “Who is David, and who is this son of Jesse? This is a time when many servants are breaking away from their masters!

Nehemia 4:4

4:4 Hear, O our God, for we are despised! Return their reproach on their own head! Reduce them to plunder in a land of exile!

Mazmur 78:9

78:9 The Ephraimites ¹  were armed with bows, ² 

but they retreated in the day of battle. ³ 

Amsal 12:13

12:13 The evil person is ensnared ⁴  by the transgression of his speech, ⁵ 

but the righteous person escapes out of trouble. ⁶ 

Amsal 15:1

15:1 A gentle response ⁷  turns away anger,

but a harsh word ⁸  stirs up wrath. ⁹ 

[78:9]  ¹ tn Heb “the sons of Ephraim.” Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.

[78:9]  ² tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (noshÿqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (romey, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (noshÿqey qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17.

[78:9]  ³ sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11).

[12:13]  ⁴ tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.

[12:13]  tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).

[12:13]  ⁵ tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).

[12:13]  ⁶ sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).

[15:1]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.