Приповісті 20:2

2 A roaring as of a lion is the terror of the king; And he that provoketh him forfeiteth his life. Line first is a variation of Pro 19:12. The terror which a king spreads around (מלך, gen. subjecti., as, e.g., at Job 9:34 and generally) is like the growling of a lion which threatens danger. The thought here suggested is that it is dangerous to arouse a lion. Thus מתעבּרו does not mean: he who is angry at him (Venet.: χολούμενος αὐτῷ), but he who provokes him (lxx, Syr., Targ., Jerome, Luther). התעבּר signifies, as we saw at Pro 14:16, to be in a state of excessive displeasure, extreme anger. Here the meaning must be: he who puts him into a state of anger (lxx, ὁ παροξύνων αὐτόν, in other versions with the addition of καὶ ἐπιμιγνύμενος, who conducts himself familiarly towards him = מתערבו). But can mitharvo have this meaning? That the Hithpa. of transitive stems, e.g., התחגּן (Kg1 8:59) and השׁתּמּר (Mic 6:16), is construed with the accus. of that which any one performs for himself (cf. Ewald's Gramm. Arab. 180), is not unusual; but can the Hithpa. of the intrans. עבר, which signifies to fall into a passion, "express with the accusative the passion of another excited thereby" (Ewald, 282a)? There is no evidence for this; and Hitzig's conjecture, מתעבּרו (Tiphel of the Targ. תּעבור = עברה), is thus not without occasion. But one might suppose that התעבּר, as the reflexive of a Piel or Hiphil which meant to be put into a state of anger, may mean to draw forth the anger of any one, as in Arab., the VIIIth form (Hithpa.) of ḥaḍr, to be present, with the accus. as reflexive of the IVth form, may mean: sibi aliquid praesens sistere. Not so difficult is חטא with the accus. of that which is missing, vid., Pro 8:36 and Hab 2:10.

See here, 1. How formidable kings are, and what a terror they strike upon those they are angry with. Their fear, with which (especially when they are absolute and their will is a law) they keep their subjects in awe, is as the roaring of a lion, which is very dreadful to the creatures he preys upon, and makes them tremble so that they cannot escape from him. Those princes that rule by wisdom and love rule like God himself, and bear his image; but those that rule merely by terror, and with a high hand, do but rule like a lion in the forest, with a brutal power. Oderint, dum metuant - Let them hate, provided they fear. 2. How unwise therefore those are that quarrel with them, that are angry at them, and so provoke them to anger. They sin against their own lives. Much more do those do so that provoke the King of kings to anger. Nemo me impune lacesset - No one shall provoke me with impunity.

20:2 Queen Esther was willing to rouse the king’s anger and risk her life (Esth 7).