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OET interlinear PROV 14:9

◄ ← PROV 14:9 ↓ → ► ║ ©

Hebrew word order

    1. Hebrew word
    2. Hebrew lemma
    3. OET-LV words
    4. OET-RV words
    5. Strongs
    6. Role/Morphology
    7. Gloss
    8. CAPS codes
    9. OET tags
    10. OET word #
    1. אֱוִלִים
    2. 391804
    3. Fools
    4. Fools
    5. 191
    6. S-Aampa
    7. fools
    8. S
    9. Y-1000
    10. 272953
    1. יָלִיץ
    2. 391805
    3. he mocks
    4. -
    5. 3887
    6. V-Vhi3ms
    7. he_mocks
    8. -
    9. Y-1000
    10. 272954
    1. אָשָׁם
    2. 391806
    3. guilt
    4. guilty
    5. 817
    6. O-Ncmsa
    7. guilt
    8. -
    9. Y-1000
    10. 272955
    1. וּ,בֵין
    2. 391807,391808
    3. and between
    4. -
    5. 996
    6. SP-C,R
    7. and=between
    8. -
    9. Y-1000
    10. 272956
    1. יְשָׁרִים
    2. 391809
    3. upright people
    4. -
    5. 3477
    6. P-Aampa
    7. upright_[people]
    8. -
    9. Y-1000
    10. 272957
    1. רָצוֹן
    2. 391810
    3. favour
    4. favour
    5. 7522
    6. S-Ncmsa
    7. favor
    8. -
    9. Y-1000
    10. 272958
    2. 391811
    3. -
    4. -
    6. -x-sof-pasuq
    8. -
    9. -
    10. 272959

OET (OET-LV) Fools he_mocks guilt and_between upright_people favour.

OET (OET-RV) Fools mock the idea of feeling guilty,
 ⇔ → so good citizens favour each other.

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

14:9

Notice the parallel parts that contrast in meaning:

9a Fools mock the making of amends,

9bbut goodwill is found among the upright.

14:9a

Fools mock the making of amends,

Fools mock the making of amends: The Hebrew word that the BSB translates as the making of amends is a noun that usually means “guilt offering” or “guilt.” There are two main ways to interpret this line:The RSV has: “God scorns the wicked.” This translation involves switching the subject and object and changing both the word for “fools” and the word for “guilt.” No other version makes these changes.

  1. Fools scorn the need to make a guilt or reparation offering for sin. For example:

    Fools mock at the sacrifice for sin (NJB)

    Fools mock at the guilt offering (ESV) (BSB, ESV, NET, NIV, NJB, NRSV, REB)

See Leviticus 5:1–6 for a description of the reparation offering.

  1. Fools mock at guilt/sin. For example:

    Foolish people don’t care if they sin (GNT)

    Stubborn fools make fun of guilt (GW) (CEV, GW, KJV, NASB, NCV, NLT, GNT)

The Display follows interpretation (1), but you may follow either interpretation. Both are well supported.

If you follow interpretation (1), you may find it awkward to specify a “guilt offering.” If that is true in your language, you may use a phrase that refers instead to making amends. You do not need to specify an offering, since Proverbs does not elsewhere mention the Levitical offerings. For example:

Fools mock at reparation (NET)

Fools are too arrogant to make amends (REB)

Fools: In Hebrew, this word for Fools implies insolence and stubbornness. See fool 1 in the Glossary.

14:9b

but goodwill is found among the upright.

but goodwill is found among the upright: In Hebrew, this line is literally “between/among upright people is favor.” There are three ways to interpret who shows favor to whom:

  1. The upright show favor to each other. They make amends if they wrong each other. They also act in a way that results in mutual acceptance and goodwill. For example:

    the upright know what reconciliation requires (REB) (BSB, NASB, NCV, NIV, NJPS, NLT, REB)The NASB and NIV are perhaps ambiguous. They have been listed under interpretation (1), because in normal English, having goodwill among upright people implies mutual goodwill, not the goodwill of God toward upright people.

  2. God shows favor to the upright. He is pleased by their good conduct. For example:

    but the upright enjoy God’s favor (NRSV) (CEV, NRSV)

  3. Being an upright person involves forgiveness. For example:

    but good people want to be forgiven (GNT) (GW, GNT)

It is not clear whether the GNT means “forgiven by God” or “forgiven by those they have wronged.” The GW is similarly ambiguous.

It is recommended that you follow interpretation (1), along with most scholars. This interpretation provides a good parallel with 14:9a. The idea of mutual goodwill also fits better with the phrase “between/among the upright.”

goodwill: This word refers to acceptance, favor, or good relations.

upright: This word refers to people whose conduct is fair, honest, and straightforward. See the note on 11:3a.

uW Translation Notes:

Note 1 topic: figures-of-speech / explicit

אָשָׁ֑ם

guilt_offering

Mocking the guilt offering implies that The foolish mock the need for people to offer the guilt offering in order to ask Yahweh to forgive them for sinning. If it would be helpful in your language, you could state this explicitly. Alternate translation: “offering guilt offerings to Yahweh for forgiveness”

Note 2 topic: figures-of-speech / abstractnouns

רָצֽוֹן

goodwill

See how you translated favor in [3:4](../03/04.md).

Note 3 topic: figures-of-speech / explicit

רָצֽוֹן

goodwill

Here Solomon implies that this favor is from Yahweh. If it would be helpful in your language, you could state this explicitly. Alternate translation: “is Yahweh’s favor”

TSN Tyndale Study Notes:

14:9 The godly acknowledge their mistakes and sins, leading to change and reconciliation. Fools defend themselves by making fun of guilt.

OET-LV English word order (‘Reverse’ interlinear)

    1. OET-LV words
    2. OET-RV words
    3. Strongs
    4. Hebrew word
    5. Hebrew lemma
    6. Role/Morphology
    7. Gloss
    8. CAPS codes
    9. OET tags
    10. OET word #
    1. Fools
    2. Fools
    3. 8
    5. 391804
    6. S-Aampa
    8. S
    9. Y-1000
    10. 272953
    1. he mocks
    2. -
    3. 3741
    5. 391805
    6. V-Vhi3ms
    8. -
    9. Y-1000
    10. 272954
    1. guilt
    2. guilty
    3. 745
    5. 391806
    6. O-Ncmsa
    8. -
    9. Y-1000
    10. 272955
    1. and between
    2. -
    3. 1987,978
    5. 391807,391808
    6. SP-C,R
    8. -
    9. Y-1000
    10. 272956
    1. upright people
    2. -
    3. 3317
    5. 391809
    6. P-Aampa
    8. -
    9. Y-1000
    10. 272957
    1. favour
    2. favour
    3. 7338
    5. 391810
    6. S-Ncmsa
    8. -
    9. Y-1000
    10. 272958

OET (OET-LV) Fools he_mocks guilt and_between upright_people favour.

OET (OET-RV) Fools mock the idea of feeling guilty,
 ⇔ → so good citizens favour each other.

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.OET logo mark

◄ ← PROV 14:9 ↑ → ► ║ ©