PROV 14:9 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance to us=normal (All still tentative.)

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Οἰκίαι παρανόμων ὀφειλήσουσι καθαρισμὸν, οἰκίαι δὲ δικαίων δεκταί.
(Oikiai paranomōn ofeilaʸsousi katharismon, oikiai de dikaiōn dektai. )

BrTr The houses of transgressors [fn]will need purification; but the houses of the just are acceptable.

UST Foolish people scorn people who make amends with Yahweh after sinning,
⇔ but Yahweh approves of people who do what is right.

OEB No OEB PROV book available

WEBBE Fools mock at making atonement for sins,
⇔ but amongst the upright there is good will.

WMBB (Same as above)

NET Fools mock at reparation,
⇔ but among the upright there is favor.

LSV Fools mock at a guilt-offering,
And among the upright—a pleasing thing.

FBV Stupid people laugh at sin, but good people want forgiveness.

T4T ⇔ Foolish people make fun of their committing sins;
⇔ but God is pleased with those who do what is right.

LEB • Fools mock[fn] the guilt offering, but among the upright, it is favorable.

14:? Hebrew “he mocks”

BBE In the tents of those hating authority there is error, but in the house of the upright man there is grace.

Moff Guilt harbours among fools,
⇔ God’s favour among upright men.

JPS Amends pleadeth for fools; but among the upright there is good will.

ASV A trespass-offering mocketh fools;
⇔ But among the upright there is good will.

DRA A fool will laugh at sin, but among the just grace shall abide.

YLT Fools mock at a guilt-offering, And among the upright — a pleasing thing.

Drby Fools make a mock at trespass; but for the upright there is favour.

RV The foolish make a mock at guilt: but among the upright there is good will.

SLT The foolish will mock at guilt: and between the upright acceptance.

Wbstr Fools make a mock at sin: but among the righteous there is favor.

KJB-1769 Fools make a mock at sin: but among the righteous there is favour.

KJB-1611 Fooles make a mocke at sinne: but among the righteous there is fauour.
(Fooles make a mock at sin: but among the righteous there is favour.)

Bshps Fooles make but a sport of sinne: but there is a fauourable loue among the ryghteous.
(Fooles make but a sport of sin: but there is a favourable love among the righteous.)

Gnva The foole maketh a mocke of sinne: but among the righteous there is fauour.
(The fool maketh/makes a mock of sin: but among the righteous there is favour. )

Cvdl Fooles make but a sporte of synne, but there is fauourable loue amoge the rightuous.
(Fooles make but a sporte of sin, but there is favourable love among the righteous.)

Wycl A fool scorneth synne; grace schal dwelle among iust men.
(A fool scorneth sin; grace shall dwell among just men.)

Luth Die Narren treiben das Gespött mit der Sünde; aber die Frommen haben Lust an den Frommen.
(The fool(n) to_drive the Gespött with the/of_the sin(n); but the pious/devout_(one) have desire/lust(n) at/to the pious/devout_(one).)

ClVg Stultus illudet peccatum, et inter justos morabitur gratia.
(Stupid_(person) it/this/thatet sin, and between just morabitur grace. )

SOTN SIL Open Translator’s Notes:

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

This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.

In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.

In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.

Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.

Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.

Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:

Ill-gotten treasures are of no value,

but righteousness delivers from death.

However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you^(sing), you^(plur), we^(dual), or we^(incl). See the note on 10:2 for translation suggestions.

Some other headings for this section are:

Proverbs of Solomon (NIV)

The Wise Words of Solomon (NCV)

Here are many wise things that Solomon said

14:9

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,

Arrogant fools scoff at paying reparations for a sin they have committed,
Stubborn fools think it is useless to make amends/restitution for wronging someone,

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.

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.

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 good, honest people do their best to get along with their fellow men.
but people who do what is fair and right are willing to do what leads to mutual acceptance/goodwill.

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:

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.
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)
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.

Parallel PROV 14:9

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

14:9

14:9a

14:9b