PROV 14:29 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.)

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 Μακρόθυμος ἀνὴρ πολὺς ἐν φρονήσει, ὁ δὲ ὀλιγόψυχος ἰσχυρῶς ἄφρων.
(Makrothumos anaʸr polus en fronaʸsei, ho de oligopsuⱪos isⱪurōs afrōn. )

BrTr A man slow to wrath abounds in wisdom: but a man of impatient spirit is very foolish.

ULT One long of nostrils is abundant in understanding,
⇔ but one short of spirit lifts up folly.

UST People who do not become angry quickly are very wise,
⇔ but people who become angry quickly show everyone how foolish they are.

OEB No OEB PROV book available

WEBBE He who is slow to anger has great understanding,
⇔ but he who has a quick temper displays folly.

WMBB (Same as above)

NET The one who is slow to anger has great understanding,
⇔ but the one who has a quick temper exalts folly.

LSV Whoever is slow to anger [is] of great understanding,
And whoever is short in temper is exalting folly.

FBV If you're slow to get angry, you're very wise; but if you have a short fuse you glorify stupidity.

T4T ⇔ Those who do not quickly become angry are very wise;
⇔ by quickly becoming angry, people show that they are foolish.

LEB • He who is slow to anger has great understanding, but the hasty of spirit[fn] exalts folly.

14:? Or “breath”

BBE He who is slow to be angry has great good sense; but he whose spirit is over-quick gives support to what is foolish.

Moff To be forbearing is to show great sense:
⇔ the height of folly is to be quick-tempered.

JPS He that is slow to anger is of great understanding; but he that is hasty of spirit exalteth folly.

ASV He that is slow to anger is of great understanding;
⇔ But he that is hasty of spirit exalteth folly.

DRA He that is patient, is governed with much wisdom: but he that is impatient, exalteth his folly.

YLT Whoso is slow to anger [is] of great understanding, And whoso is short in temper is exalting folly.

Drby He that is slow to anger is of great understanding; but he that is hasty of spirit exalteth folly.

RV He that is slow to anger is of great understanding: but he that is hasty of spirit exalteth folly.

SLT The slow to anger of much understanding: and the short of spirit exalts folly.

Wbstr He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.

KJB-1769 He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.[fn]

14.29 hasty…: Heb. short of spirit

KJB-1611 [fn]He that is slow to wrath, is of great vnderstanding: but he that is hasty of spirit, exalteth folly.
(Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)

14:29 Hebr. short of spirit.

Bshps He that is patient hath much vnderstanding: but he that is soone displeased, exalteth foolishnesse.
(He that is patient hath/has much understanding: but he that is soon displeased, exalteth foolishness.)

Gnva He that is slowe to wrath, is of great wisdome: but he that is of an hastie minde, exalteth follie.
(He that is slow to wrath, is of great wisdom: but he that is of an hasty mind, exalteth folly. )

Cvdl Pacience is a token of wi?dome, but wrath and haistie displeasure is a token of foolishnesse.
(Pacience is a token of wi?dome, but wrath and hasty displeasure is a token of foolishness.)

Wycl He that is pacient, is gouerned bi myche wisdom; but he that is vnpacient, enhaunsith his foli.
(He that is patient, is governed by much wisdom; but he that is unpacient, enhanceth/enhances his folly.)

Luth Wer geduldig ist, der ist weise; wer aber ungeduldig ist, der offenbart seine Torheit.
(Who patient is, the/of_the is wise; who but impatient/short-tempered is, the/of_the revealed his folly.)

ClVg Qui patiens est multa gubernatur prudentia; qui autem impatiens est exaltat stultitiam suam.
(Who patient it_is fine governsur prudence; who/which however impatiens it_is exalts stupidity his_own. )

TTN Tyndale Theme Notes:

Anger

Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).

Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).

Passages for Further Study

1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21

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

14:29

Notice the parallel parts that contrast in meaning:

^29a A patient man has great understanding,

^29bbut a quick-tempered man promotes folly.

14:29a

A patient man has great understanding,

A person who does not easily/quickly become angry shows his good sense.
A person’s patience is evidence of his superior intelligence/competence.

A patient man: This phrase contrasts exactly with its parallel in 14:29b, “a quick-tempered man.” It refers to a person who is able to control his anger. Such a person does not easily or quickly become angry. Another way to translate this idea is:

If you stay calm (GNT)

has great understanding: In Hebrew, this word for understanding refers to a person’s competence or good sense to do what is appropriate. It does not refer to the ability to understand ideas. See understanding (good sense) in the Glossary.

Another way to translate this line is:

The patient man shows much good sense (NAB)

14:29b

but a quick-tempered man promotes folly.

A person who easily loses his temper shows his great foolishness.
By contrast, a person who cannot control his anger is extremely foolish.

but a quick-tempered man: Here, a quick-tempered man is someone who easily or quickly becomes angry. Many languages have idioms to express this idea. For example, in English we say that someone is “hot-headed” or “has a short fuse.” If your language has an idiom that would be appropriate in this context, consider using it.

promotes folly: The word that the BSB translates as promotes is literally “exalts, lifts up.” It can mean either “shows publicly” or “shows to the greatest extent.” Probably both ideas are involved. For example:

but a short temper is the height of stupidity (GW)

but if you have a hot temper, you only show how stupid you are (GNT)

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / genericnoun

אֶ֣רֶךְ אַ֭פַּיִם & וּ⁠קְצַר־ר֝֗וּחַ

long_of angers & and,[a_person]_short_of spirit

One long of nostrils and one short of spirit refer to types of people in general, not to specific people. If it would be helpful, you could use more natural expressions in your language. Alternate translation: “Any person long of nostrils … but any person short of spirit”

Note 2 topic: figures-of-speech / idiom

אֶ֣רֶךְ אַ֭פַּיִם

long_of angers

The phrase long of nostrils is an idiom that refers to a type of person who does not become angry quickly. The word “nostrils” means “anger” by association with the way that a person who is angry breathes heavily through his nose, causing his nostrils to open wide. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language. Alternate translation: “One who does not easily vent his spleen” or “One who does not become angry quickly”

Note 3 topic: figures-of-speech / abstractnouns

תְּבוּנָ֑ה & אִוֶּֽלֶת

understanding & folly

See how you translated the abstract nouns understanding in [1:2](../01/02.md) and folly in [5:23](../05/23.md).

Note 4 topic: figures-of-speech / idiom

וּ⁠קְצַר־ר֝֗וּחַ

and,[a_person]_short_of spirit

The phrase short of spirit is an idiom that refers to a type of person who gets angry quickly. Your language and culture may also associate anger with a particular part of the body. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “but a short-tempered person” or “but one who becomes angry quickly”

Note 5 topic: figures-of-speech / metaphor

מֵרִ֥ים

exalts

Here Solomon speaks of someone publicly showing folly as if folly were an object that someone lifts up for everyone to see. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “publicly displays” or “lets everyone observe”

Parallel PROV 14:29

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

14:29

14:29a

14:29b