PROV 19:11 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.)

19:11 OSHB note: We agree with both BHS 1997 and BHQ on an unexpected reading.

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 Ἐλεήμων ἀνὴρ μακροθυμεῖ, τὸ δὲ καύχημα αὐτοῦ ἐπέρχεται παρανόμοις.
(Eleaʸmōn anaʸr makrothumei, to de kauⱪaʸma autou eperⱪetai paranomois. )

BrTr A merciful man is long-suffering; and his [fn]triumph overtakes transgressors.

ULT The insight of a man makes his nose long,
⇔ and his splendor is to pass over a transgression.

UST Insightful people do not get angry quickly,
⇔ and people show how honorable they are by forgiving people who sin against them.

OEB No OEB PROV book available

WEBBE The discretion of a man makes him slow to anger.
⇔ It is his glory to overlook an offence.

WMBB (Same as above)

NET A person’s wisdom makes him slow to anger,
⇔ and it is his glory to overlook an offense.

LSV The wisdom of a man has deferred his anger,
And his glory [is] to pass over transgression.

FBV If you have good sense you'll be slow to get angry; you gain respect by forgiving wrongs.

T4T ⇔ Those who have good sense do not quickly become angry;
⇔ people respect those who ignore offensive things that people say to them.

LEB • The understanding of a person makes him slow to his anger ,[fn] and his glory overlooks offense.

19:? Literally “nostril”

BBE A man's good sense makes him slow to wrath, and the overlooking of wrongdoing is his glory.

Moff A man’s prudence will make him slow to take offence;
⇔ to pass over an offence is his glory.

JPS It is the discretion of a man to be slow to anger, and it is his glory to pass over a transgression.

ASV The discretion of a man maketh him slow to anger;
⇔ And it is his glory to pass over a transgression.

DRA The learning of a man is known by patience and his glory is to pass over wrongs.

YLT The wisdom of a man hath deferred his anger, And his glory [is] to pass over transgression.

Drby The discretion of a man maketh him slow to anger, and it is his glory to pass over a transgression.

RV The discretion of a man maketh him slow to anger; and it is his glory to pass over a transgression.
(The discretion of a man maketh/makes him slow to anger; and it is his glory to pass over a transgression. )

SLT The understanding of man will defer his anger: and his glory to pass over transgression.

Wbstr The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.

KJB-1769 The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.[fn]

19.11 discretion: or, prudence

KJB-1611 [fn]The discretion of a man deferreth his anger: and it is his glory to passe ouer a transgression.
(The discretion of a man deferreth his anger: and it is his glory to pass over a transgression.)

19:11 Or, prudence.

Bshps A wyse man can put of displeasure, and it is his honour to let some faultes passe.
(A wise man can put of displeasure, and it is his honour to let some faults pass.)

Gnva The discretion of man deferreth his anger: and his glory is to passe by an offence.
(The discretion of man deferreth his anger: and his glory is to pass by an offence. )

Cvdl A wyse man putteth of displeasure, & it is his honor to let some fautes passe.
(A wise man putteth/puts of displeasure, and it is his honour to let some faults pass.)

Wycl The teching of a man is knowun bi pacience; and his glorie is to passe ouere wickid thingis.
(The teaching of a man is known by patience; and his glory is to pass over wicked things.)

Luth Wer geduldig ist, der ist ein kluger Mensch, und ist ihm ehrlich, daß er Untugend überhören kann.
(Who patient is, the/of_the is a wise/cleverr person, and is him ehrlich, that he Untugend abovehören can.)

ClVg Doctrina viri per patientiam noscitur, et gloria ejus est iniqua prætergredi.[fn]
(Doctrina men through patience noscitur, and glory his it_is unfair besidesgredi. )

19.11 Doctrina viri. Doctrina ecclesiastica, etc., usque ad recte autem subditur: Et gloria ejus est iniqua prætergredi. Perfecti est enim doctoris, sic aliorum improbitatem patienter sufferre, ut se noverit ab iniquis patienter observare. Neque enim propria munditia sine tolerantia sufficit, neque tolerantia sine munditia.

19.11 Doctrina men. Doctrina ecclesiastica, etc., until to correctly/straight however is_added: And glory his it_is unfair besidesgredi. Perfecti it_is because doctoris, so of_others improbitatem patiently sufferre, as himself noverit away iniquis patiently to_observe. Neither because own cleanliness without tolerantia enough, nor tolerantia without cleanliness.

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

19:11

^11aA man’s insight gives him patience,

^11band his virtue is to overlook an offense.

These parallel lines describe the close connection between a person’s wisdom and his ability to be patient with someone who has offended him. When he overlooks an offense, people consider it to be a virtue that deserves praise or respect.

19:11a

A man’s insight gives him patience,

A person’s good sense causes him to be patient.
If you^(sing) are wise/sensible, you will restrain/control your anger.

A man’s insight gives him patience: There are two main ways to express the specific relationship between a person’s wisdom and his patience:The options provided in the Notes reflect a textual choice. With the vowels in the MT, the text has: “a man’s wisdom makes long his anger” (= makes him patient). With two different vowels, following the Syriac, Aquila, and Theodotion, the text has: “a man’s wisdom is to be long his anger” (= to be patient). Versions that follow option (1) include the BSB, ESV, HCSB, KJV, LEB, NASB, NET, NIV, NJB, and RSV. Versions that follow option (2) include the CEV, NAB, NCV, GW, NJPS, NLT, NRSV, REB, and GNT. See Fox (page 653) for arguments in favor of option (1). See Whybray (page 278) for arguments in favor of option (2).

A person’s wisdom gives him patience. His patience is a result of his wisdom. For example:
Good sense makes one slow to anger (ESV)
A person’s insight causes him to be patient
A person who is wise is patient. For example:
Those with good sense are slow to anger (NRSV)
A person with good sense is patient (GW)
If you are sensible, you will control your temper. (GNT)

You may follow either of these options. There is little practical difference between them.

insight: The Hebrew word śekel, which the BSB translates here as insight, refers to a person’s good sense, prudence, or wisdom. See wise dealing in the Glossary.

gives him patience: In Hebrew, this phrase is literally “makes long his anger.”According to TWOT (#133a), the Hebrew word can mean “nostril,” “face,” or “anger.” Clearly, “anger” is the sense in focus here. The phrase here indicates that a sensible person does not react quickly in anger. His good sense enables him to restrain or control his anger and to be patient. The phrase does not mean that a wise person holds a grudge or remains angry for a long time.

19:11b

and his virtue is to overlook an offense.

He overlooks/ignores bad things that are done to him. As a result, he gains a good reputation.
People will greatly respect/honor you^(sing), because when someone wrongs/offends you, you forgive him.

and his virtue is to overlook an offense: In Hebrew, this line is literally “and his glory is to pass over a transgression.” There are three ways to interpret the meaning of his virtueMost versions are ambiguous. They translate this phrase literally as “his glory.” and its connection with overlooking an offense:

“His glory” means “the reason/basis for his receiving honor.” A wise person is honored or praised by other people because he overlooks an offense. For example:
To overlook an offence brings glory. (REB)
they earn respect by overlooking wrongs (NLT) (GW, NCV, NIV, NLT, REB)
“His glory” means “his praiseworthy character.” One of the virtues of a wise person is that he overlooks an offense. For example:
When someone wrongs you, it is a great virtue to ignore it. (GNT) (BSB, CEV, GNT)
“His glory” means “he considers it an honor” or “he takes pride” in overlooking an offense. For example:
Good sense makes…for pride in overlooking an offence. (NJB) (NJB)

It is recommended that you follow interpretations (1) or (2). These interpretations are more consistent with descriptions of a sensible person elsewhere in Proverbs.BDB (#8597) and NIDOTTE (H9514) both list Proverbs 19:11 under the sense of “glorying, boasting,” along with Proverbs 17:6 and 20:20. It is true that these last two verses have a positive connotation (children are proud of their parents; young men take pride in their strength). However, elsewhere in Proverbs, pride and boasting are not associated with wisdom. The Display follows interpretation (1).

to overlook an offense: The verb that the BSB translates as to overlook often means “to pass by” or “to pass over.” Here it is used figuratively. It means “ignore,” “overlook,” or “forgive.”HALOT (#7790, sense 3b) says that the noun “transgression” used with this verb “pass over” means “forgive.” It specifically references this verse. Fox (page 653) and Waltke (page 105) also define this expression as “forgive.” The noun offense refers here to a deliberate crime or wrong deed. This offense was probably committed against the wise person.

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / abstractnouns

שֵׂ֣כֶל & וְ֝⁠תִפאַרְתּ֗⁠וֹ & פָּֽשַׁע

good_sense_of & and,his_of,glory & offense

See how you translated the abstract nouns insight in [1:3](../01/03.md), splendor in [4:9](../04/09.md), and transgression in [10:19](../10/19.md).

Note 2 topic: figures-of-speech / gendernotations

אָ֭דָם & אַפּ֑⁠וֹ וְ֝⁠תִפאַרְתּ֗⁠וֹ

humankind & anger_of,his and,his_of,glory

Although a man and his are masculine, Solomon is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “a person … that person’s nose … and that person’s splendor”

Note 3 topic: figures-of-speech / idiom

הֶאֱרִ֣יךְ אַפּ֑⁠וֹ

slow anger_of,his

Here Solomon refers to not becoming angry quickly as if a person’s nose became long. The word nose here means “anger” by association with the way that a person who is angry breathes heavily through his nose. 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. See how you translated the similar expression “long of nostrils” in [14:29](../14/29.md). Alternate translation: “causes him to not easily vent his spleen” or “causes him not to become angry quickly”

Note 4 topic: figures-of-speech / metaphor

עֲבֹ֣ר עַל

overlook on/upon/above/on_account_of//he/it_went_in

Here Solomon refers to a person ignoring or forgiving a transgression as if that person passes over it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is to ignore” or “is to forgive”

Note 5 topic: figures-of-speech / genericnoun

פָּֽשַׁע

offense

Here, the word transgression represents transgressions in general, not one particular transgression. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any transgression”

Note 6 topic: figures-of-speech / explicit