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113 quotations

Forgiveness quotes

Source-backed quotations about pardon, mercy, resentment, revenge, reconciliation, non-hatred, apology, healing after injury, and releasing the demand to repay every wrong with another wrong—while keeping religious, philosophical and literary contexts distinct.

Curated core

Best Forgiveness Quotes

30 editorial picks

A reviewed starting set about pardon, mercy, releasing revenge, reconciliation and refusing to let past injury control the future. The broader collection remains available for adjacent compassion, anger, healing, faith and letting-go material.

Source identified1
Forgiveness to the injured does belong; But they ne’er pardon, who have done the wrong.

“Forgiveness to the injured does belong; But they ne’er pardon, who have done the wrong.”

Voice: Fictional character · Zulema

Zulema cynically suggests that pardon belongs to the person who was harmed while the wrongdoer may remain trapped in shame or hostility; the drama immediately undercuts him by showing that he plans fresh deception.

Source details

The Conquest of Granada, Part II, Act I, Scene II (‘The Alhambra’), in The Works of John Dryden, Volume IV, Project Gutenberg #15349. Zulema says ‘Forgiveness to the injured does belong’ immediately after recalling that he has been pardoned, then declares that ‘feigned honesty’ will conceal his lust and work him back into trust. The couplet is therefore compromised fictional dramatic speech, not Dryden's neutral moral instruction or a universal rule about forgiveness.

Source identified2
Papa! Dearest Papa! Pardon me, forgive me! I have come back to ask forgiveness on my knees.

“Papa! Dearest Papa! Pardon me, forgive me! I have come back to ask forgiveness on my knees.”

Voice: Fictional character · Florence Dombey

Florence approaches her estranged father through humility and forgiveness, making reunion depend on restored relationship rather than on winning an argument about the past.

Source details

Dombey and Son, Chapter 59, Project Gutenberg #821. Florence returns to Mr Dombey after his collapse and asks for reconciliation.

Source identified3
In taking revenge, a man is but even with his enemy; but in passing it over, he is superior.

“In taking revenge, a man is but even with his enemy; but in passing it over, he is superior.”

Bacon argues that retaliation merely mirrors the wrong, whereas refusing revenge can restore agency by ending the cycle instead of remaining governed by the injury.

Source details

Francis Bacon, essay IV ‘Of Revenge,’ represented by Project Gutenberg #575. The frozen catalog sentence capitalizes the extracted opening ‘In’ and ends after ‘superior’; the witness reads it inside the longer sentence beginning ‘Certainly, in taking revenge...’ and continuing ‘for it is a prince's part to pardon.’ It remains early-modern moral and legal-political essay argument rather than modern clinical anger guidance.

Source identified4
But there is forgiveness with thee, that thou mayest be feared.

“But there is forgiveness with thee, that thou mayest be feared.”

Forgiveness is presented as a reason for reverence rather than carelessness: mercy restores the possibility of relationship and responsible response.

Source details

Psalm 130:4 in the King James Version.

Source identified5
He is faithful and just to forgive us our sins.

“He is faithful and just to forgive us our sins.”

The promise places forgiveness inside confession and accountability, rather than treating pardon as a denial that wrongdoing occurred.

Source details

1 John 1:9 in the King James Version; excerpt from the verse about confession, forgiveness, and cleansing.

Source identified6
To the Lord our God belong mercies and forgivenesses.

“To the Lord our God belong mercies and forgivenesses.”

Daniel’s prayer names mercy and forgiveness as belonging to God even while acknowledging collective rebellion and responsibility.

Source details

Daniel 9:9 in the King James Version; part of Daniel’s confession and prayer.

Source identified8
I will forgive their iniquity, and I will remember their sin no more.

“I will forgive their iniquity, and I will remember their sin no more.”

Voice: Reported speaker · The LORD

Pardon is paired with refusing to keep wrongdoing permanently present, making forgiveness a movement away from endless moral accounting toward restored relationship.

Source details

Jeremiah 31:34, King James Version; the promise appears in the description of a new covenant and includes forgiveness and no further remembrance of sin.

Source identified9
There is only one thing which can afford us peace, and that is to agree to forgive one another.

“There is only one thing which can afford us peace, and that is to agree to forgive one another.”

Seneca treats mutual pardon as a practical response to universal human fallibility: social peace is impossible if every imperfect person insists on answering each offence with continued anger.

Source details

On Anger, Book III, section XXVI, Aubrey Stewart’s 1889 translation in Minor Dialogues Together with the Dialogue on Clemency, cross-checked against Project Gutenberg #64576 and the complete Wikisource Book III transcription. “There is only one thing which can afford us peace, and that is to agree to forgive one another” begins on printed page 145 and continues onto page 146 in the Gutenberg witness. Seneca grounds the counsel in shared human fallibility; this is historical Stoic ethics rather than modern psychotherapy, restorative-justice research or clinical guidance.

Source identified10
And when ye stand praying, forgive, if ye have ought against any.

“And when ye stand praying, forgive, if ye have ought against any.”

Voice: Reported speaker · Jesus

The instruction makes unresolved resentment relevant even in a private act of prayer: a grievance cannot simply be separated from the way a person approaches reconciliation and mercy.

Source details

Mark 11:25 in the King James Version; excerpt from the verse.

Source identified11
Forgive, I pray thee now, the trespass of thy brethren, and their sin;

“Forgive, I pray thee now, the trespass of thy brethren, and their sin;”

Voice: Reported speaker · Joseph’s brothers (message relayed to Joseph)

The request comes after their father’s death, when Joseph’s brothers fear retaliation and appeal directly for forgiveness of the wrong they committed against him.

Source details

Genesis 50:17, King James Version; Joseph’s brothers send a message asking pardon for their earlier wrongdoing against him.

Source identified12
Who is a God like unto thee, that pardoneth iniquity?

“Who is a God like unto thee, that pardoneth iniquity?”

The prophetic question treats pardon as a defining form of mercy, remarkable precisely because wrongdoing is acknowledged rather than minimized.

Source details

Micah 7:18 in the King James Version; opening question of the verse praising divine pardon and mercy.

Source identified13
Her sins, which are many, are forgiven; for she loved much.

“Her sins, which are many, are forgiven; for she loved much.”

Voice: Reported speaker · Jesus

The line links forgiveness with a transformed response of love, emphasizing that mercy changes the meaning of a person’s past rather than denying it.

Source details

Luke 7:47 in the King James Version; Jesus explains the woman’s actions during the meal at the Pharisee’s house.

Source identified14
For thou, Lord, art good, and ready to forgive.

“For thou, Lord, art good, and ready to forgive.”

The psalm presents forgiveness as a readiness rooted in goodness, not something reluctantly extracted after endless persuasion.

Source details

Psalm 86:5 in the King James Version; opening clause of the verse’s description of divine mercy.

Source identified15
We do pray for mercy, and that same prayer doth teach us all to render the deeds of mercy.

“We do pray for mercy, and that same prayer doth teach us all to render the deeds of mercy.”

Voice: Fictional character · Portia

Portia turns the desire to receive mercy into a responsibility to practice it, making forgiveness a consistency test rather than a one-way request.

Source details

The Merchant of Venice, Act 4, Scene 1; conclusion of the central argument in Portia’s mercy speech.

Source identified16
I pray thee, forgive the trespass of thine handmaid.

“I pray thee, forgive the trespass of thine handmaid.”

Voice: Reported speaker · Abigail

Abigail asks pardon while attempting to prevent violence, connecting forgiveness with humility, mediation, and the practical work of interrupting retaliation.

Source details

1 Samuel 25:28, King James Version; Abigail speaks to David during her appeal intended to avert bloodshed against Nabal’s household.

Source identified17
Life appears to me too short to be spent in nursing animosity or registering wrongs.

“Life appears to me too short to be spent in nursing animosity or registering wrongs.”

Voice: Fictional character · Helen Burns

Helen Burns argues that sustained resentment consumes a life already limited by time; her position favors releasing animosity while still naming another person’s conduct as unjust.

Source details

Jane Eyre, Lowood sequence, Project Gutenberg #1260. Helen Burns says this after Jane recounts Mrs. Reed’s cruelty. Helen then explicitly says she can forgive the person while abhorring the crime, so the passage does not require pretending the wrong was acceptable.

Source identified18
Happy the boys and girls who tell all things freely to father or mother, sure of pity, help, and pardon

“Happy the boys and girls who tell all things freely to father or mother, sure of pity, help, and pardon”

Voice: Narrator voice · Narrator

Family trust is pictured as freedom to disclose trouble without expecting abandonment, with pity, practical help and forgiveness making honest communication safer.

Source details

Eight Cousins; Or, The Aunt-Hill, Chapter 17, Project Gutenberg #38567. Narrator commentary on confidence between children and parents.

Source identified20
The rarer action is in virtue than in vengeance.

“The rarer action is in virtue than in vengeance.”

Voice: Fictional character · Prospero

Prospero chooses deliberate mercy over retaliation, presenting forgiveness not as weakness but as the more difficult exercise of reason and character.

Source details

The Tempest, Act 5, Scene 1; Prospero decides against vengeance after considering the suffering of his enemies.

Source identified21
Your heart will feel as if a weight had fallen from it, and a divine peace come to abide with you.

“Your heart will feel as if a weight had fallen from it, and a divine peace come to abide with you.”

Wagner uses the image of a burden falling away to connect release of remembered injury with inward peace, presenting forgiveness as moral counsel rather than as a clinical treatment for grief or trauma.

Source details

The Better Way (L’ami), “Bury Your Wrongs,” p. 51, Mary Louise Hendee translation, McClure, Phillips, 1903. Wagner tells the reader to bury remembered wrongs and follows with the retained sentence about a burden falling away and divine peace. This remains turn-of-the-twentieth-century religious/conduct-of-life counsel rather than clinical trauma, grief or mental-health guidance.

Source identified22
The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.

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

Discretion is shown through delayed anger and the ability to let some offences pass without converting every injury into an ongoing conflict.

Source details

Proverbs 19:11 in the King James Version.

Source identified23
To err is human; to forgive, divine.

“To err is human; to forgive, divine.”

Error is treated as ordinary human limitation, while forgiveness requires an additional act of generosity.

Source details

An Essay on Criticism, Part III; Pope joins good nature and good sense before contrasting ordinary human error with the higher moral act of forgiveness.

Source identified24
A man that studieth revenge keeps his own wounds green.

“A man that studieth revenge keeps his own wounds green.”

Revenge can keep an injury psychologically active long after the original event, making resentment a way of repeatedly reopening the hurt.

Source details

Bacon, “Of Revenge”; the sentence continues by contrasting revenge with wounds that would otherwise heal.

Source identified25
We hand folks over to God’s mercy, and show none ourselves.

“We hand folks over to God’s mercy, and show none ourselves.”

Voice: Fictional character · Adam Bede

The speaker recognizes a contradiction between invoking divine mercy and refusing human mercy, marking a movement away from hardness toward compassion.

Source details

Adam Bede; Adam speaks during the crisis surrounding Hetty’s trial, explicitly reconsidering his earlier hardness.

Source identified26
It is the glory of a man to pass over a transgression.

“It is the glory of a man to pass over a transgression.”

Not every offence requires escalation. The proverb treats the ability to let some wrongs pass as a form of discretion and dignity rather than weakness.

Source details

Proverbs 19:11 in the King James Version; this record uses the concluding clause of the verse.

Source identified27
Allay the anger of your friend by kindness.

“Allay the anger of your friend by kindness.”

Kindness can lower the temperature of conflict more effectively than matching a friend’s anger with additional anger.

Source details

The Moral Sayings of Publius Syrus, maxim 3, in Darius Lyman’s 1856 English rendering; maxim order can vary across editions.

Source identified28
What is toleration? It is the appurtenance of humanity. We are all full of weakness and errors; let us mutually pardon each other our follies—it is the first law of nature.

“What is toleration? It is the appurtenance of humanity. We are all full of weakness and errors; let us mutually pardon each other our follies—it is the first law of nature.”

Voltaire begins toleration from shared human fallibility: recognizing that everyone is capable of error weakens the claim that disagreement should be answered with persecution.

Source details

A Philosophical Dictionary, article ‘Toleration,’ Section I, Project Gutenberg #35630. Voltaire opens the section by calling toleration an attribute of humanity and urging mutual pardon for human weakness and error, then turns immediately to religious communities trading together without violence. This remains an Enlightenment polemic against religious persecution rather than a modern legal definition or universal empirical law.

Source identified29
Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth.

“Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth.”

Voice: Fictional character · Father Zossima

Father Zossima separates care for a person from approval of wrongdoing, locating mercy inside his explicitly Christian teaching that human failure should not extinguish love.

Source details

The Brothers Karamazov, Book VI, Chapter 3, Constance Garnett translation, verified against Project Gutenberg #28054 and Wikisource. Father Zossima urges his listeners to love a person even in sin as a likeness of divine love; the statement remains explicitly Christian fictional exhortation, not uncomplicated Dostoevsky autobiography.

Source identified30
I would permit no man, no matter what his colour might be, to narrow and degrade my soul by making me hate him.

“I would permit no man, no matter what his colour might be, to narrow and degrade my soul by making me hate him.”

Washington frames refusal to hate as protection of his own moral agency: another person’s prejudice or wrongdoing should not be allowed to dictate the emotional character of his inner life.

Source details

Up from Slavery, Chapter XI, “Making Their Beds Before They Could Lie On Them,” Project Gutenberg #2376. Washington says he learned from General Armstrong to reject racial hatred and applies that lesson specifically to hostility and wrongs inflicted on Black Americans; the historical context remains explicit rather than becoming generic advice to ignore mistreatment.

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Source identified31
He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.

“He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.”

The proverb contrasts discretion with repeated reopening of an offence, recognizing that the way conflict is handled can preserve or fracture friendship.

Source details

Proverbs 17:9 in the King James Version.

Source identified32
He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.

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

Slowness to anger creates time for judgment; impulsive anger gives emotion control before understanding has caught up.

Source details

Proverbs 14:29, King James Version.

Source identified33
Who breaks a butterfly upon a wheel?

“Who breaks a butterfly upon a wheel?”

The rhetorical question mocks disproportionate retaliation by comparing an elaborate punishment with the crushing of something slight and fragile.

Source details

An Epistle from Mr. Pope to Dr. Arbuthnot (1735 first-edition scan), printed page 15 / scan leaf 21, line 297. “Who breaks a Butterfly upon a Wheel?” occurs inside the hostile “Paris” / Lord Hervey satire and questions disproportionate punishment. The first edition capitalizes “Butterfly” and “Wheel”; the frozen catalog capitalization is normalized, and the personal/polemical context remains explicit.

Source identified34
The man did not know the rest of my faults, for he would not have mentioned these only.

“The man did not know the rest of my faults, for he would not have mentioned these only.”

Epictetus answers insult without retaliation by turning attention toward his own fallibility; the joke reduces the critic’s power because reputation is treated as an external judgment rather than something that must be avenged.

Source details

Enchiridion, section 33 in George Long’s public-domain translation, Project Gutenberg #10661. The line is the suggested reply after hearing that someone has spoken ill of you; it is Stoic self-command, not an instruction to accept abuse without boundaries.

Source identified35
Love all, trust a few, do wrong to none.

“Love all, trust a few, do wrong to none.”

Voice: Fictional character · Countess of Roussillon

The advice combines generosity with judgment: goodwill can be broad while trust remains selective.

Source details

All’s Well That Ends Well, Act I, Scene 1; the Countess of Roussillon gives Bertram the counsel “Love all, trust a few, do wrong to none.” Verified against Wikisource’s 1910 facsimile transcription of the 1623 First Folio (folio spelling “Loue all, trust a few, Doe wrong to none”); direct evidence resolves to the reviewed Act I transcription.

Source identified36
For if ye forgive men their trespasses, your heavenly Father will also forgive you.

“For if ye forgive men their trespasses, your heavenly Father will also forgive you.”

Voice: Reported speaker · Jesus

Forgiveness is framed as conduct expected from people who themselves depend on mercy, tying belief to the way injury is answered.

Source details

Matthew 6:14 in the King James Version.

Source identified37
And forgive us our debts, as we forgive our debtors.

“And forgive us our debts, as we forgive our debtors.”

Voice: Reported speaker · Jesus

The prayer links asking for mercy with practicing mercy toward other people, making forgiveness a reciprocal moral discipline rather than a one-sided demand.

Source details

Matthew 6:12 in the King James Version.

Source identified38
Forgive, and ye shall be forgiven.

“Forgive, and ye shall be forgiven.”

Voice: Reported speaker · Jesus

The short instruction treats forgiveness as a practice rather than merely a feeling: release is something a person does in response to another person’s fault.

Source details

Luke 6:37 in the King James Version; excerpt from the verse’s instruction about judgment and forgiveness.

Source identified39
Never let us be parted any more, Papa. Never let us be parted any more!

“Never let us be parted any more, Papa. Never let us be parted any more!”

Voice: Fictional character · Florence Dombey

The repeated plea marks reconciliation as a commitment to renewed family presence after years in which pride and neglect kept father and daughter emotionally apart.

Source details

Dombey and Son, Chapter 59, Project Gutenberg #821. Florence speaks while embracing her father after returning to him.

Source identified40
If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

“If thy brother trespass against thee, rebuke him; and if he repent, forgive him.”

Voice: Reported speaker · Jesus

This passage does not equate forgiveness with silence about harm: it places honest confrontation and forgiveness in the same sequence when repentance follows.

Source details

Luke 17:3 in the King James Version.

Source identified41
The quality of mercy is not strained.

“The quality of mercy is not strained.”

Voice: Fictional character · Portia

Portia begins by arguing that real mercy cannot be forced; its moral value comes from being freely given rather than mechanically compelled.

Source details

The Merchant of Venice, Act 4, Scene 1; opening of Portia’s mercy speech during the trial.

Source identified42
I believe in the equality of man, and I believe that religious duties consist in doing justice, loving mercy, and endeavouring to make our fellow-creatures happy.

“I believe in the equality of man, and I believe that religious duties consist in doing justice, loving mercy, and endeavouring to make our fellow-creatures happy.”

Paine’s profession of faith combines deistic belief with an ethical emphasis on equality, justice, mercy, and the practical happiness of other people.

Source details

The Age of Reason, Part I, Chapter I, “The Author’s Profession of Faith”; Moncure Daniel Conway collected/edited text represented by Project Gutenberg #3743 and cross-checked against Wikisource. The retained catalog wording says “I believe in the equality of man,” while the Conway/Gutenberg and Wikisource witness reads “I believe the equality of man.” This collection keeps its frozen legacy wording and discloses the edition-level variant rather than silently rewriting it. The passage is Paine’s deist profession of faith joining equality, justice, mercy and the happiness of fellow-creatures.

Source identified43
There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.

“There is no fire like passion; there is no losing throw like hatred; there is no pain like this body; there is no happiness higher than rest.”

Rest here means a deeper release from agitating passions and hatred, not merely physical inactivity; the verse places inward quiet above the disturbances it has just named.

Source details

Dhammapada 202 in Max Müller’s translation; “rest” belongs to the Buddhist religious context of release and should be read within that framework.

Source identified45
For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

“For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.”

Mercy is expressed through both pardon and a refusal to keep past wrongdoing as the permanent basis of the relationship.

Source details

Hebrews 8:12, King James Version; the verse quotes the new-covenant promise and closes it with mercy and non-remembrance of sins.

Source identified46
Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble.

“Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble.”

Received comfort becomes a responsibility toward others, turning personal experience of difficulty into practical empathy and support.

Source details

2 Corinthians 1:4 in the King James Version; the clause is excerpted before the verse repeats the source of comfort.

Source identified48
I say not unto thee, Until seven times: but, Until seventy times seven.

“I say not unto thee, Until seven times: but, Until seventy times seven.”

Voice: Reported speaker · Jesus

The answer rejects a small numerical limit on forgiveness, making repeated mercy the point rather than merely reaching a quota.

Source details

Matthew 18:22 in the King James Version; Jesus answers Peter’s question about how often a brother should be forgiven.

Source identified49
Let every man be swift to hear, slow to speak, slow to wrath.

“Let every man be swift to hear, slow to speak, slow to wrath.”

Good judgment starts by hearing more quickly than speaking or reacting, especially when anger is close to the surface.

Source details

James 1:19 in the King James Version, pairing readiness to listen with restraint in speech and anger.

Source identified51
Their sins and their iniquities will I remember no more.

“Their sins and their iniquities will I remember no more.”

The promise expresses forgiveness as refusing to keep wrongdoing permanently active as the defining record of the relationship.

Source details

Hebrews 8:12 in the King James Version; concluding clause of the new-covenant promise.

Source identified53
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

“In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;”

Forgiveness is presented as an expression of grace rather than an achievement earned by the person receiving it, placing pardon inside a larger account of redemption.

Source details

Ephesians 1:7, King James Version; the verse links redemption and forgiveness with grace in the opening blessing of the letter.

Source identified54
How far better is it to heal an injury than to avenge it?

“How far better is it to heal an injury than to avenge it?”

The question contrasts repair with retaliation: vengeance keeps attention fixed on the original wound, whereas healing aims to end the chain of injury rather than reproduce it.

Source details

On Anger, Book III, section XXVII, Aubrey Stewart’s 1889 translation in Minor Dialogues Together with the Dialogue on Clemency, cross-checked against Project Gutenberg #64576 and the complete Wikisource Book III transcription. “How far better is it to heal an injury than to avenge it?” opens section XXVII on printed page 146, immediately introducing Seneca’s argument that revenge prolongs and multiplies injury. The passage remains historical Stoic moral philosophy rather than a clinical claim about trauma or treatment.

Source identified55
The robbed that smiles, steals something from the thief.

“The robbed that smiles, steals something from the thief.”

Voice: Fictional character · Duke of Venice

Preserving some inward freedom after a loss denies the wrongdoer complete control over what the loss becomes.

Source details

Othello, Act I, Scene III, reviewed against the scan-backed 1910 First Folio facsimile on Wikisource. The Duke tells Brabantio that continuing to spend grief on an irreversible loss only compounds it; the retained modernized wording corresponds to the Folio's 'The rob'd that smiles, steales something from the Thiefe.' It is dramatic counsel inside the scene, not Shakespeare autobiography or clinical grief guidance.

Source identified56
Love your enemies, bless them that curse you, do good to them that hate you.

“Love your enemies, bless them that curse you, do good to them that hate you.”

Voice: Reported speaker · Jesus

The teaching moves beyond merely withholding retaliation and asks for active goodwill toward opponents, making forgiveness part of a transformed response to hostility.

Source details

Matthew 5:44, King James Version; Jesus commands love, blessing, and good action toward enemies within the Sermon on the Mount.

Source identified57
Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.

“Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves.”

The instruction moves humility into relationships by asking people to resist rivalry and deliberately give weight to the interests and dignity of others.

Source details

Philippians 2:3 in the King James Version.

Source identified60
Be ye angry, and sin not: let not the sun go down upon your wrath.

“Be ye angry, and sin not: let not the sun go down upon your wrath.”

The verse acknowledges anger while placing boundaries on what is done with it and how long it is allowed to govern a relationship.

Source details

Ephesians 4:26 in the King James Version.

Source identified61
But mercy is above this sceptered sway.

“But mercy is above this sceptered sway.”

Voice: Fictional character · Portia

The speech places mercy above the visible instruments of authority, suggesting that restraint can represent a higher form of power than punishment.

Source details

The Merchant of Venice, Act 4, Scene 1; Portia contrasts mercy with the coercive force symbolized by a monarch’s scepter.

Source identified62
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.

“He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”

Self-command is valued above outward conquest, making mastery of reaction a more important strength than domination of others.

Source details

Proverbs 16:32, King James Version.

Source identified63
Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.

“Victory breeds hatred, for the conquered is unhappy. He who has given up both victory and defeat, he, the contented, is happy.”

The verse questions identity built around winning: contentment becomes more available when life is not constantly interpreted as a contest that somebody else must lose.

Source details

Dhammapada 201, Max Müller translation; the line appears in the chapter on happiness and contrasts competitive victory with contentment.

Source identified64
I, even I, am he that blotteth out thy transgressions.
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“I, even I, am he that blotteth out thy transgressions.”

Voice: Reported speaker · The LORD

The image of blotting out a record presents forgiveness as active removal rather than a vague change of mood.

Source details

Isaiah 43:25 in the King James Version; excerpt from the verse about blotting out transgressions.

Source identified65
Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!

“Let us live happily then, not hating those who hate us! among men who hate us let us dwell free from hatred!”

Peace is framed as refusing to let another person’s hatred dictate one’s own mental state, preserving a non-hating response even in a hostile environment.

Source details

Dhammapada 197, Chapter XV “Happiness,” Max Müller translation; the verse is ethical and spiritual counsel about non-hatred, not a requirement to remain in unsafe circumstances.

Source identified66
Charity shall cover the multitude of sins.

“Charity shall cover the multitude of sins.”

The verse connects enduring love with the ability of a community to survive faults without letting every offence become the whole relationship.

Source details

1 Peter 4:8 in the King James Version; excerpt from the instruction to maintain fervent charity among one another.

Source identified67
I wish'd the man a dinner, and sat still.

“I wish'd the man a dinner, and sat still.”

The satirical speaker portrays restraint as refusing to escalate a literary attack, answering hostility with a comic wish that the critic’s need might be relieved.

Source details

An Epistle from Mr. Pope to Dr. Arbuthnot (1735 first-edition scan), printed page 8 / scan leaf 14, around lines 148–150. After saying Gildon drew his “venal quill,” Pope says he wished him a dinner and did not answer the attack. The first edition reads “sate still,” while the later/normalized Gutenberg #9800 witness underlying the frozen catalog reads “sat still”; this collection wording is retained and the witness variation is disclosed rather than silently rewritten.

Source identified68
You will come home with me, Papa, and see my baby.

“You will come home with me, Papa, and see my baby.”

Voice: Fictional character · Florence Dombey

Florence’s invitation joins three generations in one simple act: bringing her father into her home to meet the child who helped prompt their reconciliation.

Source details

Dombey and Son, Chapter 59, Project Gutenberg #821. Florence invites Mr Dombey to return with her and meet her son Paul.

Source identified69
When it was born, and when I knew how much I loved it, I knew what I had done in leaving you.

“When it was born, and when I knew how much I loved it, I knew what I had done in leaving you.”

Voice: Fictional character · Florence Dombey

Becoming a parent changes Florence’s understanding of separation from her own father, allowing present maternal love to reshape how she interprets an older family wound.

Source details

Dombey and Son, Chapter 59, Project Gutenberg #821. Florence explains to Mr Dombey how the birth of her child affected her understanding of their estrangement.

Source identified70
Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.

“Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.”

The warning treats speed itself as part of the danger of anger: delay creates room for judgment before emotion hardens into conduct.

Source details

Ecclesiastes 7:9 in the King James Version.

Topic guide

A quick guide to forgiveness

Relationship quotations become more useful when they distinguish affection from trust, closeness from dependence, and loyalty from the absence of boundaries.

Reading lenses

Mercy, resentment, and non-hatredRevenge versus repair or releaseReconciliation, apology, and boundariesForgiveness without pretending harm did not happen

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Short & memorable

Concise lines for readers who want the core idea without a long passage.

  1. “Forgiveness to the injured does belong; But they ne’er pardon, who have done the…” — John Dryden · The Conquest of Granada, Part II
  2. “Papa! Dearest Papa! Pardon me, forgive me! I have come back to ask forgiveness…” — Charles Dickens · Dombey and Son
  3. “In taking revenge, a man is but even with his enemy; but in passing…” — Francis Bacon · Of Revenge
  4. “But there is forgiveness with thee, that thou mayest be feared.” — Psalms · King James Bible — Psalm 130:4
  5. “He is faithful and just to forgive us our sins.” — 1 John · King James Bible — 1 John 1:9

Reflective & philosophical

Quotations connected with deeper interpretation, perspective, philosophy, or sustained thought.

  1. “Forgiveness to the injured does belong; But they ne’er pardon, who have done the…” — John Dryden · The Conquest of Granada, Part II
  2. “In taking revenge, a man is but even with his enemy; but in passing…” — Francis Bacon · Of Revenge
  3. “There is only one thing which can afford us peace, and that is to…” — Seneca · Of Anger, Book III
  4. “The rarer action is in virtue than in vengeance.” — William Shakespeare · The Tempest
  5. “The discretion of a man deferreth his anger; and it is his glory to…” — Proverbs · King James Bible — Proverbs 19:11

Practical & action-oriented

Lines connected with action, discipline, effort, habits, work, or perseverance.

  1. “In taking revenge, a man is but even with his enemy; but in passing…” — Francis Bacon · Of Revenge
  2. “There is only one thing which can afford us peace, and that is to…” — Seneca · Of Anger, Book III
  3. “The best revenge is not to be like your enemy.” — Marcus Aurelius · Meditations
  4. “The rarer action is in virtue than in vengeance.” — William Shakespeare · The Tempest
  5. “The discretion of a man deferreth his anger; and it is his glory to…” — Proverbs · King James Bible — Proverbs 19:11

Growth through difficulty

Material about failure, adversity, recovery, resilience, or learning from pressure.

  1. “With malice toward none; with charity for all.” — Abraham Lincoln · Second Inaugural Address
  2. “I will forgive their iniquity, and I will remember their sin no more.” — Jeremiah · King James Bible — Jeremiah 31:34
  3. “Forgive, I pray thee now, the trespass of thy brethren, and their sin;” — Joseph’s Brothers · King James Bible — Genesis 50:17
  4. “Your heart will feel as if a weight had fallen from it, and a…” — Charles Wagner · The Better Way
  5. “To err is human; to forgive, divine.” — Alexander Pope · An Essay on Criticism

Earlier sources

Older works represented in the collection, useful for comparing how the topic changes across time.

  1. “Forgiveness to the injured does belong; But they ne’er pardon, who have done the…” — John Dryden · The Conquest of Granada, Part II
  2. “Papa! Dearest Papa! Pardon me, forgive me! I have come back to ask forgiveness…” — Charles Dickens · Dombey and Son
  3. “In taking revenge, a man is but even with his enemy; but in passing…” — Francis Bacon · Of Revenge
  4. “But there is forgiveness with thee, that thou mayest be feared.” — Psalms · King James Bible — Psalm 130:4
  5. “He is faithful and just to forgive us our sins.” — 1 John · King James Bible — 1 John 1:9
Browse by length

Choose how much context you want

The complete 113-quote collection includes several reading lengths. Pick a depth, or ignore length and keep browsing normally.

97

Quick scan

Concise quotations for comparing wording and emphasis quickly.

16

More context

Medium-length quotations that give the idea more room to develop.

Suggested routeStart with concise lines for a quick survey, then use medium-length quotations when you want more context.

113 quotations total. The page loads a smaller initial browse set for speed; search covers the complete collection and Load more continues in collection order.

Key distinctions

Three useful distinctions in this collection

Short quotations can sound more absolute than the larger source argument. These prompts help preserve useful distinctions while browsing forgiveness.

Useful contrasts

  • mercy, resentment, and non-hatred versus revenge versus repair or release
  • reconciliation, apology, and boundaries versus forgiveness without pretending harm did not happen
  • a memorable line versus the fuller argument found in its source context

Where a short line can mislead

Warm language can become generic quickly, so the collection favors lines that reveal a concrete idea about care, honesty, conflict, loyalty, or repair.

These are editorial reading prompts for the topic as a whole, not automatic labels applied to every quotation or inferred only from the initial browse set.

Across time

Where these forgiveness quotations sit historically

Era totals use the complete source-backed topic, not only the quotations loaded in the browse grid.

Source eras

  • Ancient / medieval10 quotations
  • 1500s–1600s76 quotations
  • 1700s5 quotations
  • 1800s16 quotations
  • 1900s and later2 quotations
  • Undated / traditional4 quotations
Compare voices

How different writers approach forgiveness

Each example comes from that writer’s complete source-backed intersection with this topic, not only from the quotations loaded above.

Authors and sources

Who speaks here, and which works are represented?