PROV 10:19 Interlinear View

SIL Open Translator’s Notes:

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.

In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.

In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.

Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.

Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.

Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:

Ill-gotten treasures are of no value,

but righteousness delivers from death.

However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you^(sing), you^(plur), we^(dual), or we^(incl). See the note on 10:2 for translation suggestions.

Some other headings for this section are:

Proverbs of Solomon (NIV)

The Wise Words of Solomon (NCV)

Here are many wise things that Solomon said

10:19

The underlined parallel parts contrast in meaning.

^19a When words are many, sin is unavoidable,

^19bbut he who restrains his lips is wise.

The parallelism is not exact. The first line implies that a person who talks a lot is not wise. The reason is that he is likely to sin against others by saying things that hurt or offend them. The second line implies that a person who keeps quiet is wise because he will not sin in this way.

Since these two lines contrast with each other, many versions connect them with the word “but.” However, the proverbs are meant to be understood as advice, so some versions translate either or both lines as commands. If you choose to translate that way, a word such as “but” may not be appropriate. For example, the CEV (quoted in the note on 10:19b) introduces the second line with the word “so.” Connect the two lines in a natural way in your language.

10:19a

When words are many, sin is unavoidable,

If you^(sing) have many words, it is inevitable that you will sin in what you say,
The person who talks too much will certainly offend/wrong others.

When words are many: This phrase refers to a situation in which someone talks a lot. It is implied that he talks too much.

sin is unavoidable: In Hebrew, this clause is literally “transgression will not cease.” This is probably a figure of speech (litotes). It uses a negative idea in order to emphasize the positive. Some other ways to express this positive emphasis are:

If you talk a lot, you are sure to sin (NCV)

Too much talk leads to sin. (NLT)

The more you talk, the more likely you are to sin. (GNT)

sin: The word that the BSB translates as sin is the same Hebrew word that was translated as “wrongs” in 10:12b. In this context, it refers to deliberately wronging or offending other people by saying things that are harmful, offensive or inappropriate.The Hebrew word used here is pešaʿ. According to NIDOTTE (H7322), it indicates a deliberate offense. In the context of Proverbs, it may be defined as “a failure to act with wisdom toward others, and especially in ways that create destructive results within society.” Some other ways to translate this idea are:

You will say the wrong thing (CEV)

offence is never far away (REB)

10:19b

but he who restrains his lips is wise.

so be sensible/wise and keep quiet.
The sensible/prudent person knows how to control/restrain what he says.

but he who restrains his lips is wise: The phrase that the BSB translates literally as restrains his lips is an English idiom that means to refrain from speaking. This phrase means to restrain or control what one says. This may involve either limiting what one says or else remaining quiet. For example:

but the prudent are restrained in speech (NRSV)

so be sensible and watch what you say (CEV)

If you are wise, you will keep quiet. (GNT)

wise: The Hebrew word maśkil, which the BSB translates here as wise, means “wise,” “sensible,” or “prudent.” It is the same word that was used in 10:5a. See wise dealing in the Glossary.

uW Translation Notes:

Note 1 topic: figures-of-speech / explicit

בְּ⁠רֹ֣ב דְּ֭בָרִים

in,a_multitude_of words/messages

Here Solomon implies that someone is speaking a multitude of words. If it would be helpful in your language, you could state this explicitly. Alternate translation: “When someone speaks a multitude of words”

Note 2 topic: figures-of-speech / abstractnouns

פָּ֑שַׁע

transgression

See how you translated “transgressions” in [10:12](../10/12.md).

Note 3 topic: figures-of-speech / litotes

לֹ֣א יֶחְדַּל

not lacking

Solomon is using a figure of speech here that expresses a strongly positive meaning by using a negative word, not, together with an expression, cease, that is the opposite of the intended meaning. If it would be helpful in your language, you could emphasize the positive meaning in another way. Alternate translation: “piles up” or “multiplies”

Note 4 topic: figures-of-speech / idiom

וְ⁠חֹשֵׂ֖ךְ שְׂפָתָ֣י⁠ו

and,[one_who]_restrains lips_of,his

This phrase is an idiom that refers to someone who stops himself from speaking. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “but one who keeps his mouth shut” or “but one who prevents himself from speaking”

OET-LV English word order (‘Reverse’ interlinear)

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.

OET interlinear PROV 10:19

Hebrew word order

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

10:19

10:19a

10:19b

OET-LV English word order (‘Reverse’ interlinear)