PROV 12:16 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) A fool’s anger is made known straightaway,
⇔ ^ but a sensible person overlooks being disrespected.

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Ἄφρων αὐθημερὸν ἐξαγγέλλει ὀργὴν αὐτοῦ, κρύπτει δὲ τὴν ἑαυτοῦ ἀτιμίαν ἀνὴρ πανοῦργος.
(Afrōn authaʸmeron exangellei orgaʸn autou, kruptei de taʸn heautou atimian anaʸr panourgos. )

BrTr A fool declares his wrath the same day; but a prudent man hides his own disgrace.

ULT A fool—his anger is known on the day,
⇔ but a prudent one covers dishonor.

UST People know immediately when foolish people are angry;
⇔ but smart people ignore it when someone disrespects them.

OEB No OEB PROV book available

WEBBE A fool shows his annoyance the same day,
⇔ but one who overlooks an insult is prudent.

WMBB (Same as above)

NET A fool’s annoyance is known at once,
⇔ but the prudent overlooks an insult.

LSV The fool—his anger is known in a day,
And the prudent is covering shame.

FBV Stupid people get angry immediately, but if you're sensible you ignore an insult.

T4T ⇔ Foolish people quickly become angry when someone does something that they don’t like;
⇔ but those who have good sense ignore it when others insult them.

LEB • As for a fool, on that very day[fn] he makes his anger known, but he who ignores an insult is prudent.

12:? Literally “on the day”

BBE A foolish man lets his trouble be openly seen, but a sharp man keeps shame secret.

Moff A fool shows instantly that he is angry:
⇔ a prudent man ignores an insult.
¶ 

JPS A fool's vexation is presently known; but a prudent man concealeth shame.

ASV A fool’s vexation is presently known;
⇔ But a prudent man concealeth shame.

DRA A fool immediately sheweth his anger: but he that dissembleth injuries is wise.

YLT The fool — in a day is his anger known, And the prudent is covering shame.

Drby The vexation of the fool is presently known; but a prudent [man] covereth shame.

RV A fool’s vexation is presently known: but a prudent man concealeth shame.
(A fool’s vexation/frustration is presently known: but a prudent man concealeth shame. )

SLT The foolish one in the day shall make known his anger: but the prudent one covered dishonor.

Wbstr A fool's wrath is presently known: but a prudent man covereth shame.

KJB-1769 A fool’s wrath is presently known: but a prudent man covereth shame.[fn]
(A fool’s wrath is presently known: but a prudent man covereth/covers shame. )

12.16 presently: Heb. in that day

KJB-1611 [fn]A fooles wrath is presently knowen: but a prudent man couereth shame.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)

12:16 Heb. in that day.

Bshps A foole vttereth his wrath in all the haste: but a discrete man couereth his owne shame.
(A fool uttereth his wrath in all the haste: but a discrete man covereth/covers his own shame.)

Gnva A foole in a day shall be knowen by his anger: but he that couereth shame, is wise.
(A fool in a day shall be known by his anger: but he that covereth/covers shame, is wise. )

Cvdl A foole vttereth his wrath in all the haist, but a discrete man forgeueth wronge.
(A fool uttereth his wrath in all the haste, but a discrete man forgiveth/forgives wrong.)

Wycl A fool schewith anoon his ire; but he that dissymelith wrongis, is wijs.
(A fool schewith anon/immediately his ire; but he that dissymelith wrongis, is wise.)

Luth Ein Narr zeigt seinen Zorn bald; aber wer die Schmach birget, ist witzig.
(A fool(n) zeigt his anger bald; but who the disgrace birget, is funny.)

ClVg Fatuus statim indicat iram suam; qui autem dissimulat injuriam callidus est.[fn]
(Fatuus immediately indicates anger his_own; who/which however dissimulat injury callidus it_is. )

12.16 Fatuus, etc. Qui in præsenti desiderat ulcisci, fatuus est; qui autem pro Domino contemnit, sapiens est. Qui autem dissimulat: non sic vult occultari, ut duret, sed omnino deleatur; est enim natura iræ ut prolata, magis ferveat; occultata, languescat.

12.16 Fatuus, etc. Who in/into/on present desires ulcisci, fatuus it_is; who/which however for Master despises, wise it_is. Who however dissimulat: not/no so wants hiddenri, as duret, but completely be_destroyed; it_is because nature/element anger as prolata, more ferveat; hidden, languescat.

SOTN 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

12:16

Notice the parallel parts that contrast in meaning:

^16a A fool’s anger is known at once,

^16bbut a prudent man overlooks an insult.

12:16a

A fool’s anger is known at once,

As for the fool, he immediately shows his anger/irritation,
If a/the stubborn fool is annoyed/angry, he quickly makes known his feelings to others.

A fool’s anger is known at once: There is a textual issue here:

The LXX has “a fool quickly/immediately makes known his irritation/anger.” This indicates that when a fool becomes angry, irritated or annoyed, he quickly/immediately shows or expresses his feelings to other people. For example:
Fools show their anger at once (NRSV) (GW, NAB, NCV, NIV, NJB, NRSV, REB, GNT)
The MT has “the irritation/anger of a fool is quickly/immediately known.” This indicates that when a fool becomes angry, irritated or annoyed, his feelings are quickly/immediately known or evident to other people. For example:
The vexation of a fool is known at once (ESV) (BSB, ESV, NASB, NET, NJPS, RSV)

The difference between these options is slight. With both options, other people recognize the fool’s emotions. It is recommended that you follow option (1), along with most versions.Fox (p. 555) comments that the active sense of the verb in the LXX provides a better parallel to 12:16b than the passive sense of the MT. Both lines then express intentional action. Some other ways to translate this line are:

When a stubborn fool is irritated, he shows it immediately (GW)

Fools quickly show that they are upset (NCV)

A fool’s anger: In Hebrew, the word order of this line connects the subject A fool’s anger with the “fool” (same Hebrew word) in 12:15a.Waltke (p. 543). One way to express this connection is:

As for the fool, he shows his annoyance at once

anger: In this context, the word anger refers to vexation, irritation, or annoyance. In 17:25, the same Hebrew word refers to grief.

12:16b

but a prudent man overlooks an insult.

but a person who is sensible/clever ignores an insult.
But if someone insults a shrewd/sensible person, he pays no attention.

but a prudent man overlooks an insult: In Hebrew, this line is more literally “but one who covers shame is prudent.” There are two main ways to interpret this line:

The verb “covers” means “overlooks” or “ignores.” The word “shame” refers to another person’s insult. For example:
but the prudent ignore an insult (NRSV) (BSB, CEV, ESV, NAB, NCV, NET, NIV, NLT, NRSV, GNT)
The verb “covers” means “conceals.” The word “shame” refers to a person’s own feelings of either humiliation or irritation caused by an insult.The BSB translated this same Hebrew word as “shame” in 3:35b. In that context it referred only to humiliation or disgrace. No versions translated it as “irritation.” For example:
but a clever man conceals his humiliation (NJPS) (NASB, NJB, NJPS, REB)

With either interpretation, the prudent person does not show any reaction to the insult. It is recommended that you follow interpretation (1), along with most versions. Another way to translate this line is:

but people who are sensible pay no attention when they are insulted

a prudent man: The Hebrew word that the BSB translates as a prudent man refers here to someone who is sensible. He is clever enough to control his own response when he is insulted. A different form of the same word occurs in 1:4a, where the BSB translates it as “prudence.” Some other ways to translate this are:

a clever person (REB)

the shrewd man (NAB)

a sensible person (GW)

See prudence in the Glossary.

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / gendernotations

כַּעְס֑⁠וֹ

anger_of,his

Although the term his is masculine, Solomon is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person’s anger”

Note 2 topic: figures-of-speech / abstractnouns

כַּעְס֑⁠וֹ

anger_of,his

If your language does not use an abstract noun for the idea of anger, you could express the same idea in another way. Alternate translation: “when he is angry, it”

Note 3 topic: figures-of-speech / activepassive

יִוָּדַ֣ע

known

If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people know”

Note 4 topic: figures-of-speech / metonymy

בַּ֭⁠יּוֹם

in_the=day

Solomon is using the term day to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on the same day” or “right away”

Note 5 topic: figures-of-speech / metaphor

וְ⁠כֹסֶ֖ה

and,[one_who]_conceals

See how you translated the same use of covers in [10:6](../10/06.md).

Note 6 topic: figures-of-speech / abstractnouns

קָל֣וֹן

insult

See how you translated the abstract noun dishonor in [3:35](../03/35.md).

Parallel PROV 12:16

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

12:16

12:16a

12:16b