Proverbs 11:12

Pro 11:12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.

Ver. 12. He that is void of wisdom despiseth his neighbour.] Not remembering that he is his neighbour, cut out of the same cloth, the shears only going between, and as capable of heaven as himself, though never so poor, mean, deformed, or otherwise despicable. None but a fool will do so - none but he that hath a base and beggarly heart of his own, as the words signify.

But a man of understanding holdeth his peace.] That is, Refraineth his tongue from such opprobrious language, speaketh the best he can of another, thinks with himself -

“ Aut sumus, aut fuimus, aut possumus esse quod hic est. ”

“Or we are, or will be, or are able to be what this is.”

Or, if himself be slighted or reviled, abiecta probra digno supplicio punit, festivo scilicet contemptu et oblivione, vel si tanti est, misericordia elevat. He knows it is to no purpose to wash off dirt with dirt, and is therefore as a dumb man, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_11:12-13

He that is void of wisdom despiseth his neighbour.

Types of character in social life

Four distinct types of character.

I. The insolent. Men destitute of all true respect for their fellows. They are uncivil and rude, sneering, saucy, abusive.

II. The respectful. He is neither precipitant in the judgment he forms of men, nor hasty in his language. He is the true gentleman of society: cautious, prudent, polite.

III. The tattler. A tale-bearer is one who will take in your secrets, and hasten to his neighbour to pour them into his greedy ears. He has a witching ear to know your concerns. He is not always malicious in spirit, but he is always dangerous. He is always defending friendships, starting suspicions, and creating animosities.

IV. The trustworthy. The antithesis to the tale-bearer. He is a dependable friend; he will listen to your secrets as things too sacred for speech. You can trust him with your life, he will never betray you. (Homilist.)

Tale-bearers unloading refuse

It was told me in the strictest confidence, but you wont tell I No, was the quiet reply; I prefer not to hear it. What right have you to tell what you virtually promised not to communicate; I am sure I have no right, and I have no desire to know what does not belong to me to know. There are people who use their friends as dumping-grounds, and unload on them any choice bits of scandal they may chance to pick up, as though they were conferring a favour. As long as human nature is what it is, there will be plenty of such unloading to be done; but what noble mind wishes to be put to such ignoble uses, and to have made in any part of his spiritual domain a scavenger heap? The perfect character, like the perfectly kept house, has no dark and dusty corners. It is kept sweet and pure in every part. There is no place where a foul garment or a malodorous rag may be tucked away and hidden. Fire and water and the broom and duster in a modern house keep all things clean. There is no more reason why there should be nesting-places of evil in the soul than why there should be dust upon our furniture. The pure sunlight of God let into dark places cleanses and keeps them clean. The person who in confidence would taint another is not a friend, but an enemy. (Christian Age.)

Tale-bearers traders in scandal

The word means a hawker, or travelling-chapman; and the tale-bearer is a trader in scandal, an itinerant busybody. A. shrewd heathen was wont to say, Tale-bearers should be hung up by the tongue, and tale-hearers by the ears.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 11:12-13. He that is void of wisdom — Of knowledge, prudence, and grace; despiseth his neighbour — Which he shows by contemptuous or reproachful expressions; but a man of understanding holdeth his peace — Forbears all such expressions, and silently and patiently bears all these reproaches. It is a great weakness to speak contemptuously of any man, or to endeavour to render him ridiculous, though he may have erred, because he possibly may return to a right way of thinking and acting for the future; and it is cruel to insult over errors committed through human infirmity; therefore a prudent person says nothing to the reproach of any one. A tale- bearer — Or, He that goeth about, (see the margin,) from one place or person to another, telling tales, making it his business to scatter reports; revealeth secrets — Either his neighbour’s secret faults, or such things as were committed to his trust, with a charge of secrecy; but he that is of a faithful spirit — That hath a sincere, constant, and faithful mind, and therefore both can and will govern his tongue; concealeth the matter — Will hide those things which have been committed to his trust, or which, if known, might be injurious to others.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_11:12. Void of wisdom, literally, “of heart.” Zöckler inverts the phrase, “He that speaks contemptuously of his neighbour lacketh wisdom.”

Pro_11:13. “He who goeth about as a slanderer.”

MAIN HOMILETICS OF Pro_11:12-13

CONTEMPT AND TALE-BEARING

I. He who lacks moral worth will be indifferent to the worth of others. He will despise the character that he does not possess. In the minds of some men who have no learning there is a disposition to undervalue the attainments of others. They do not value it because they do not possess it. In order to esteem it rightly they must come to the possession of it. Some men pretend to despise wealth and call gold sordid dust, but most, if not all people of this kind have very little of what they despise in their own possession. Some translate here “a heartless man despiseth his neighbour.” A man without moral wisdom is a man without a kind heart, and he despises his neighbour because he lacks the heart which is probably possessed by the man whom he despises. A man must have something good in himself to enable him to see what is worthy of honour in his brother. There must be light in the eye if we are to appreciate the light of the sun. A man must have something of a musical nature to be able to appreciate the musical gifts of another. A man shows that he is void of wisdom if he despises the meanest of his fellow creatures.

II. A special form in which contempt for others is often manifested. “A tale-bearer revealeth secrets.” If a man holds his neighbour in contempt, he is not careful of that neighbour’s reputation. Being himself without moral worth he has nothing to lose, and therefore esteems lightly what is most valued by his brother man. Men who by their own folly are always poor are ever anxious to bring others down to their own level, and so men without reputation are very often disposed to rob others of their good name. This they attempt to do by revealing what they ought to conceal. There are times when we ought faithfully to keep within our own bosoms what we know about another, even although what we know is in the highest degree honourable to him. In the plan which Christ had marked out for Himself there were times when He desired that even His deeds of benevolence should not be made known. To some whom He healed He charged “that they should not make it known” (Mat_12:16). If it is good sometimes to conceal what is only honourable and praiseworthy, how much more should a man be careful not to reveal any real or seeming inconsistency in a good man—anything which may in any way lower him in the estimation of others—any painful secret which might be mis-construed to his dishonour or lessen his influence for good in the world.

III. “The contrast exhibited in the conduct of a man of moral worth.” He, “being a man of understanding,” knows the value of every human soul. He may pity his degraded fellow-man, but never despises them. He sets too high an estimate upon his neighbour to hold in contempt even those who are far beneath him in moral excellence, how much less will it be possible for him to despise those who are his equals or superiors. Around the imperfections of all he throws the robe of that charity which even “thinketh no evil” (1Co_13:5), much less speaks a word that could be interpreted to his neighbour’s disadvantage. He holds the good name of others as a sacred trust. He guards it as a man of a “faithful spirit” would guard any precious possession belonging to another.

OUTLINES AND SUGGESTIVE COMMENTS

Pro_11:12. “A heartless man.” All such are titles of the unsaved man. The same negative state, i.e., a want of the Spirit, and hence a want of benevolence, not only keeps men from blessing their city (Pro_11:11), but makes them contemptuous. Others’ interests do not weigh a feather. See a fine description of this in 1 Corinthians 13, where men are supposed even to “behave unseemly” from this high theologic fact. They do not care for their neighbours, and, therefore, do not care to behave well. If a neighbour is disgraced, they are too contemptuous to care for its effect. They are reckless in their talk of his disgrace, while a “man of understanding” is silent.—Miller.

No human creature is to be despised, for he is our neighbour. He is our own flesh, our brother, sprung from our common father Adam. Honour all men. Men were made in the image of God; and though that image is now lost, it is still a sufficient evidence of the sinfulness of despising, as well as of murdering, our neighbour, that in the image of God man was made, and that we cannot say whether the persons whom we are tempted to despise are not in that happy number of the chosen of God for whose sakes the Son of God hath dignified our nature by assuming it, and whom He will again beautify with that glorious image which was effaced by the fall. Do you allege that your neighbour is worthy of contempt, on account of his poverty or meanness, or some remarkable weakness, by which he is rendered ridiculous? I ask you whether he is a fool. You say, No. Then confess that your contempt ought to rest upon yourself; for Solomon says you are one, and want of wisdom is far worse than the want of riches, or beauty, or polite accomplishments.—Lawson.

Not remembering that he is his neighbour, cut out of the same cloth, the shears only going between, and as capable of heaven as himself, though never so poor, mean, deformed, or otherwise despicable. The man of understanding refraineth his tongue even if he be slighted or reviled. He knows it is to no purpose to wash off dirt with dirt.—Trapp.

Pro_11:13. The difference is a sharply drawn one, the distinction a distinctly defined one, between fidelity and unfaithfulness, between the treacherous and the loyal. There is a Danish proverb, quoted in the Archbishop of Dublin’s book, which warns us well against relying too much on other men’s silence, since there is no rarer gift than the capacity of keeping a secret: “Tell nothing to thy friend which thy enemy may not know.” One should be careful not to entrust another unnecessarily with a secret which it may be a hard matter to keep; nor should one’s desire for aid or sympathy be indulged by dragging other people into one’s misfortunes. “There is as much responsibility in imparting your own secrets, as in keeping those of your neighbour,” says Helps.—Jacox.

This expression comes from trading. He who gads about to indulge in gossiping, will gratify his taste by scandals that he did not intend to divulge. “Secrets” or “secret counsels,” that formal divan, where purest privacy is the thing that has been expected. It is these slight lusts, as we call them, that divulge character. The man that is born again will be of a “faithful spirit,” and will scorn to gratify scandal at a neighbour’s expense.—Miller.

A note to know a talker by, is that he is a walker from place to place (see Critical Notes), hearing and spying what he can, that he may have whereof to prattle to this body and that body. This carrying of tales the Lord forbiddeth in his law, where he saith, “Thou shalt not go up and down as a tale-bearer among thy people” (Lev_19:16).—Muffet.

Here we see that a well-governed spirit will govern the tongue. An unrestrained tongue is an evidence of levity, or of some worse quality in the heart. And if the spirit be faithful, the tongue will be cautious and friendly. The communication between the spirit and the tongue is so easy, that the one will certainly discover the quality of the other, for out of the abundance of the heart the mouth speaketh.—Lawson.

There are various ways of acting the “tale-bearer.” There is that of open blabbing. And this, as it is the simplest, is, in truth, the least dangerous. The character becomes immediately known; and all who have secrets which they really wish kept will take care to withhold them from him. There is next that of confidential communication. The secret-holder affects to look this way and that, to ascertain that no one is within hearing; and then with many whispered doubts whether he is doing right, and whispered no doubts that he is perfectly safe with the dear friend to whom he speaks, imparts it in a breath that enters only his solitary ear, as a thing received in the profoundest secrecy, and not, on any account whatever, to go further—thus setting the example of broken confidence as the encouragement and inducement to keep it. There is that also of sly insinuation. The person who has the secret neither openly blabs it nor confidentially whispers it, but throws out hints of his having it—allusions more or less remote as to its nature—by which curiosity is awakened, inquiry stimulated, and the thing ultimately brought to light; while he who threw out the leading notices plumes himself on having escaped the imputation of a tale-bearer. Now these and whatever others there may be, are all bad; and the greater the amount of pretension and hypocrisy, so much the worse.—Wardlaw.

Reticence is commended from another point of view. The man who comes to us with tales about others will reveal our secrets also. Faithfulness is shown, not only in doing what a man has been commissioned to do, but in doing it quietly and without garrulity.—Plumptre.

He is a rare friend that can both give counsel and keep counsel.—Trapp.

The Holy Ghost, here and elsewhere, compareth busybodies and such as delight to deal in other men’s matters, to petty chapmen and pedlars, which carry wares about, selling in one place and buying in another. A slanderous tongue trafficketh altogether by exchange, it will deliver nothing to you, but upon condition to receive somewhat from you. It will never bear an empty pack, but desireth, where aught is uttered and taken out, there to take somewhat to put in, that it may have choice for other places.—Dod.

We must regard every matter as an entrusted secret, which we believe the person concerned would wish to be considered such. Nay, further still, we must consider all circumstances as secrets entrusted, which would bring scandal upon another if told, and which it is not our certain duty to discuss, and that in our own persons and to his face.—Leigh Hunt.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Will not make light report of others.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence, 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections. 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour.

II. This prudent friendly concealment is here opposed to two very bad vices of the tongue: - 1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould. 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

despiseth--or, "reviles," a course contrasted with the prudent silence of the wise.

holdeth his peace--as if neither hearing nor telling.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. He that is void of wisdom] A foolish man is generally abundant in his censures; he dwells on the defects of his neighbour, and is sure to bring them into the most prominent view. But a man of understanding - a prudent, sensible man, hides those defects wherever he can, and puts the most charitable construction on those which he cannot conceal.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. despiseth] i.e. shews his contempt openly, makes no effort to conceal it (μυκτηρίζει, LXX.), and so contrasts with the man of “wisdom” (heart, Heb.), who, whatever he thinks, keeps his thoughts to himself.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He that is void of wisdom despiseth his neighbour,.... Not only in his heart, but by giving him opprobrious language; he speaks contemptibly of him, either because he thinks he is wiser than his neighbour, and therefore calls him fool at every turn; as those who are most destitute of wisdom conceit they have the largest share of it, and despise others; or else because he is richer than his neighbour, as the poor is generally despised by the rich; or because he fancies he is holier than he, as the Pharisee who trusts in himself that he is righteous, and despises others: or a man "that wants a heart" (k), as it may be rendered; that wants a good one, or wants grace in his heart; he despises the counsel and advice, the admonitions and instructions, which his neighbour gives him for his good;

but a man of understanding holdeth his peace: and will not despise his neighbour, or give him ill language, because he is not so wise, or so rich, or so righteous as he; if he cannot speak any good of him, he will not speak evil of him; or he holds his peace, is silent, and will not answer the man void of wisdom, that despises and reproaches him; he will not render railing for railing; when he is reviled he will revile not again; and by so doing he shows himself to he a man understanding, or of intellects; a wise and prudent.

(k) "carens corde", Montanus, Mercerus, Gejerus; "destitutus est corde", Schultens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

None but the man “void of wisdom” will show contempt for those about him. The wise man, if he cannot admire or praise, will at least know how to be silent.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mean. Literally, "indigent" of sense. (Haydock) --- We must put up with some faults, as none are without. (Horace i. Sat. 3.) (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Despiseth his neighbour; which contempt he showeth, either,

1. By contemptuous or reproachful expressions of him; or,

2. By not asking or not regarding his advice, but trusting wholly to his own understanding.

Holdeth his peace; either,

1. He forbeareth all such expressions against his neighbour. Or,

2. He silently and patiently bears these reproaches from his neighbour, and doth not render one reproach for another; wherein he showeth true wisdom. Or,

3. He desireth and hearkeneth to the counsels of others. Any of these ways the opposition is sufficiently evident.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Despiseth his neighbour — He that contemns his neighbour (for inferiority in any respect) lacks good sense, (Hebrew, heart,) but a man of intelligence keeps silent. The proverb implies that the contempt of the man “void of wisdom” is expressed in words; whatever a prudent man may think he keeps to himself.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He that is void of wisdom despiseth his neighbor; uses words of contempt about his neighbour. Septuagint, "sneers at his fellow citizens." The following clause indicates that contemptuous language is chiefly intended. Holdeth his peace. An intelligent man is slow to condemn, makes allowance for others" difficulties, and, if he cannot approve, at least knows how to be silent. Nam nulli tacuisse nocet nocet esse locutum. "Speech is silver," says the proverb, "silence is golden." Septuagint, "A man of sense keeps quiet.

Vers. 12-15. Social sins denounced.

I THE EFFECTS OF SOCIAL SIN. It dissolves mutual bonds of confidence, corrupts and disintegrates the social order and stability. In the mixed condition of human character and society there are elements of weakness and elements of strength. Our speech about others and behaviour to them tends either to bring out their weaknesses, so promoting discontent, suspicion, and distrust, or it. tends to bring out their good qualities, so promoting genial confidence and good will.

II SOME EXAMPLES OF SOCIAL SINS. Great stress, as usual, is laid upon the tongue.

1. There is contemptuous talk about our neighbour. The art of depreciation is cruel to others, and moreover is, as the text says, senseless. What good can come of it? Of Byron"s poetry the great Goethe said, "His perpetual fault finding and negation are injurious even to his excellent works. For not only does the discontent of the poet infect the reader, but the end of all opposition is negation; and negation is nothing. If I call bad bad, what do I gain? But if I call good bad, I do a great deal of mischief. He who will work aright must never rail, must not trouble himself at all about what is ill done, but only do well himself. For the great point is, not to pull down, but to build up; and in this humanity finds pure joy.

2. Still worse is open slander (ver. 13). Secret detraction is like an arrow shot in the dark, and does much secret mischief. Open slander is like the pestilence that rages at noonday. It sweeps all before it, levelling the good and bad without distinction. A thousand fall beside it, and ten thousand on its right hand. They fall, so rent and torn in their tender parts, as sometimes never to recover the wounds or the anguish of heart which they have occasioned (Sterne).

3. Independent counsels (ver. 14) are another source of social mischief. As when there was no king in Israel, and when every man did that which was right in his own eyes, and the people became the prey of their enemies (Jud_1:2:19, seq.; 17:6; 21:25). The spiritual forces in a nation, the intelligence and honest patriotism of its rulers, are ever of more importance than wealth, fleets, or armies.

4. Rash undertakings. (See on Pro_6:1, seq.) To promise more than there is a reasonable prospect of performing; to enter imprudently into bargains, covenants, or treaties, not easy to abide by, yet involving disgrace and dishonour if broken. The serious penalties which follow acts of imprudence should instruct us as to their real sinfulness, The good intention is marred by the hasty or thoughtless execution.

III SOME SOCIAL SAFEGUARDS.

1. Seasonable silence. (Ver. 12) As we are not to believe all we hear, so neither are we to speak all we know; to be cautious in believing any ill of our neighbour, and to be cautious in repeating what we do believe, are alike duties.

2. Kindly desire. "The honest man"s ear is the sanctuary of his absent friend"s name, of his present friend"s secret; neither of them can miscarry in his trust" (Bishop Hail).

3. Fulness of counsel. (Ver. 14) The "multitude of counsellors" implies association, conference, and cooperation. By the exchange of ideas we enrich, define, classify, or correct our own. The same subject needs to be looked at from opposite points of view, and by minds of different habit; and the just medium is thus arrived at.

4. Caution. (Ver. 15) Especially with reference to the incurring of responsibilities. To fetter or lose our freedom of action is to deprive ourselves of the very means of doing further good. One of the acts of benefaction is to contrive that neither the doer of the kindness shall be hampered by excessive responsibility nor the recipient of it by excessive obligation.

5. As the foundation of all, intelligence and love the inner light which fills the intellect with illumination and the heart with glowing affection. These are the sources of truth in friendship, safety in counsel, general usefulness to society. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Despiseth - Which he shews by contemptuous or reproachful expressions. Holdeth peace - Forbears all such expressions, and silently and patiently bears those reproaches.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

There now follow two proverbs which refer to the intercourse of private life.

He who mocketh his neighbour is devoid of understanding;

But the intelligent man remaineth silent.

Pro 14:21 is a proverb similarly beginning with בּז לרעהוּ, Pro 13:13 is another beginning with בּז לדבר. From this one sees that בּוּז ל (cf. בּזה ל, Isa 37:22) does not mean a speaking contemptuously in one's presence; as also from Pro 6:30, that contemptuous treatment, which expresses itself not in mockery but in insult, is thus named; so that we do not possess a German [nor an English] expression which completely covers it. Whoever in a derisive or insulting manner, whether it be publicly or privately, degrades his neighbour, is unwise (חסר־לב as pred., like Pro 6:32); an intelligent man, on the contrary, keeps silent, keeps his judgment to himself, abstains from arrogant criticisms, for he knows that he is not infallible, that he is not acquainted with the heart, and he possesses too much self-knowledge to raise himself above his neighbour as a judge, and thinks that contemptuous rejection, unamiable, reckless condemnation, does no good, but on the contrary does evil on all sides.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Pride and uncharitableness show a man to be void of wisdom; ignorant alike of himself, his neighbour, and his God. For could he delight in magnifying "the mote in his neighbour’s eye," had he wisdom to "consider the beam that is in his own eye"? (Mat 7:3-5 .) Could he despise his neighbour, did he really know him to be his own flesh (Isa 58:7 . Mal 2:10 . Act 17:26 ); perhaps even "a member of the body, and of the flesh, and of the bones of his Lord"? (Eph 5:30 .) Could he look down upon him in the plenitude of pride, did he realize the consciousness; that, if he differs, it is God — not himself, "that hath made him to differ"? (1Co 4:7 .) Surely this blindness is to be void of wisdom, and destitute of heart. ’It denotes the want of a right state of mind, judgment, and affections. Such a man is without heart to what is wise and good.’†1

A man of understanding may see much in his neighbour to excite his pity, and stir up his prayers, but nothing to despise. He may be called openly to condemn him. But his general course will be loving forbearance; holding his peace; ’keeping himself from speaking or doing anything in scorn of another;’†2 "considering thyself, lest thou also be tempted." (Gal 6:1 .) Self-knowledge shows the man of understanding, and forms the man of love.

Footnotes:

†1 Scott in loco — Compare Pro 14:21 . Joh 7:47-49 .

†2 Diodati.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 12. He that is void of wisdom despiseth his neighbor, that is, he who mocks his neighbor lacks in heart and mind; but a man of understanding holdeth his peace, withholding his judgment, guarding against hasty condemnation and a self-righteous exaltation of self.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

keeps a matter covered

"Covered" represents keeping things concealed as much as possible. AT: "does not tell" or "does not speak about the matter" (See: Metaphor)

translationWords

contempt

slander

reveal

faithful

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

but a man of understanding is silent when the one devoid of sense despises him, like Saul, as it is written (I Sam. 10:27): “And they despised him and brought him no gift; and he was as one who kept his peace.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.