Proverbs 14:9 — Word Study
WLCאֱ֭וִלִים יָלִ֣יץ אָשָׁ֑ם וּבֵ֖ין יְשָׁרִ֣ים רָצֽוֹן׃
BSA◂Foolsʼĕvîyl [stupid people, those who despise wisdom] mocklûwts▸ [laugh at, scorn] the making of amendsʼâshâm [atonement for sins, guilt offering] but goodwill is foundrâtsôwn [favor, acceptance] amongbêyn the uprightyâshâr [righteous, just, those who do what is right]
| Greek | English | Parsing |
|---|---|---|
| אֱ֭וִלִים | fools | Adj |
| יָלִ֣יץ | he mocks | Verb, Hiphil, imperfect third person masculine singular |
| אָשָׁ֑ם | guilt | Noun common, masculine singular absolute |
| וּבֵ֖ין | and [is] between | Conjunction |
| יְשָׁרִ֣ים | upright [people] | Adj |
| רָצֽוֹן׃ | favor | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Fools mock the making of amends, but goodwill is found among the upright. |
| KJV | Fools make a mock at sin: but among the righteous there is favour. |
| ASV | A trespass-offering mocketh fools; But among the upright there is good will. |
| YLT | Fools mock at a guilt-offering, And among the upright — a pleasing thing. |
| WEB | Fools mock at making atonement for sins, but among the upright there is good will. |
| BBE | In the tents of those hating authority there is error, but in the house of the upright man there is grace. |
Where they part company is אֱוִלִים — see How Translations Differ.
The structure presents two contrasting ideas: the mocking of fools versus the acceptance found among the upright.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱוִיל
verbלִיץ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 14:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom and Folly in Proverbsgenerated
Proverbs 14:9 highlights the attitudes of fools and the upright regarding atonement. The verse shows that fools laugh at the idea of making amends for their actions, while those who are righteous understand the importance of goodwill and acceptance. This reflects a broader theme in Proverbs, where wisdom is often contrasted with folly, as seen in the surrounding verses that discuss discernment and the consequences of one's actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:22 | “How long, O simple ones, will you love your simple ways? How long will scoffers delight in their scorn and fools hate knowledge? |
| 2 | Proverbs 10:23 | The fool delights in shameful conduct, but a man of understanding has wisdom. |
| 3 | Proverbs 26:18–19 | Like a madman shooting firebrands and deadly arrows, |
| 4 | Proverbs 30:20 | This is the way of an adulteress: She eats and wipes her mouth and says, ‘I have done nothing wrong.’ |
| 5 | Job 15:16 | how much less man, who is vile and corrupt, who drinks injustice like water? |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֱוִלִים, 'E.vi.limgenerated
The term אֱוִיל ('eviyl) refers to a foolish person who despises wisdom and often mocks others, particularly when confronted with their own guilt. It is derived from a root suggesting perversion, indicating a character that is not only lacking in wisdom but also prone to quarrelsomeness.
In this verse, fools are depicted as those who scorn the need for atonement, showing their ignorance and lack of moral understanding. The use of this word underscores the seriousness of recognizing one's faults and the importance of seeking reconciliation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses fools for אֱוִלִים, which is consistent with the KJV and several other versions.
Where translations differ, they do so primarily in rendering אֱוִלִים: fools (ASV, BSB, KJV) versus stupid people (FBV). For יְשָׁרִים, some versions choose righteous (GNV, KJV) while others opt for just (DRA).
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction וּבֵ֖ין (u.Vein), which translates as 'and [is] between'. The first clause identifies the subject as אֱוִלִים ('eviyl), while the second clause presents the subject as יְשָׁרִים (ye.sha.Rim).
The finite verb יָלִ֣יץ (ya.Litz) governs the action of mocking, while the object אָשָׁ֑ם ('a.Sham) refers to guilt. This structure emphasizes the contrast between the attitudes of fools and the upright.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֱוִיל is rendered as οἰκίαι (oikiai), which suggests a broader interpretation of foolishness, potentially encompassing the idea of households or communities characterized by folly.
The Greek word choice reflects a different nuance, focusing on the communal aspect of foolishness rather than the individualistic view in the Hebrew text.
In plain words — the whole versegenerated
Proverbs 14:9 tells us that fools make fun of the idea of making amends for their wrongs, while those who are upright understand the value of goodwill and acceptance. This verse warns against the attitude of mocking atonement and highlights the importance of being just and righteous.
Frequently Asked Questionsgenerated
To mock the making of amends means to ridicule or scorn the process of reconciliation or seeking forgiveness for wrongdoings.
Goodwill is important among the upright because it fosters acceptance, trust, and a sense of community, reflecting moral integrity.
This verse relates to atonement by emphasizing the need for making amends for one's actions, particularly in a moral or spiritual sense.
We learn that wisdom involves recognizing our faults and seeking to make things right, while folly leads to scorn and a lack of understanding.
Reflection Questionsgenerated
- In what ways have I seen people mock the need for making amends in my own life?
- How can I cultivate goodwill in my relationships with others?
- What steps can I take to be more upright and just in my actions?
- How does understanding my own guilt lead me to seek reconciliation with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFools make a mock at sin,.... At sinful actions, their own or others; they make light of them, a jest of them, call evil good, and good evil; take pleasure in doing them themselves, and in those that
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFools make a mock at sin: but among the righteous there is favour.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFools, wicked men, as appears from their opposition to the righteous in the next clause, make a mock at sin; please and support themselves with their own and other men’ s sins, which is a high offence and provocation to God and men. Or, as others render it, excuse or cover sin; sin against God or men, and then justify or extenuate their sins, which is to double the injury. Possibly this clause may be thus rendered, Sin deludes or makes a mock of fools, or sinners, i.e. exposeth them to shame and contempt, which is fitly opposed to favour in the next clause. And thus two ancient and learned interpreters, Aquila and Theodotion, render it. And this suits exactly with the Hebrew words, whereas…
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:9 Fools make a mock at sin: but among the righteous [there is] favour.Ver. 9. Fools make a mock of sin.] A sport or pastime of it. They dance with the devil all day, and yet think to sup with Christ. But what saith the heathen historian? Nae, illi falsi sunt qui diversissimas res expectant, ignaviae vohtptatem, et praemia virtutis. In good truth they are utterly out that take their swing in sin, and yet look for the reward of virtue. No, their sweet meat must have sour sauce. "God also will laugh at their destruction, and mock when their fear cometh." And then "they all shall be damned that had pleasure in unrighteousness," yea, double damned, because they jeered when they…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Fools make a mock at sin.—Rather, perhaps, sin mocks fools (they miss the gratification they expected from it); or, the sin-offering mocks them. God does not accept it, and so they have the trouble and cost of offering it for nothing; “but among the upright there is favour.” God is well pleased with them.
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Fools make a mock at sin] And only fools would do so. But he that makes a sport of sinning, will find it no sport to suffer the vengeance of an eternal fire. Some learned men by their criticisms have brought this verse into embarrassments, out of which they were not able to extricate it. I believe we shall not come much nearer the sense than our present version does.
Read AdamClarke on Proverbs 14 →CambridgeThe Cambridge Bible for Schools and Colleges9. sin] Rather, guilt, R.V. If this rendering be adopted, the Heb. construction (a sing. verb with a plur. noun, lit. fools, he maketh &c.) will serve to individualise (comp. Proverbs 3:18), and the contrast will be between the noisy assembly of fools, each one turning into jest and ridicule the guilt he has incurred, and the “favour” (or, good will, R.V.) of God and man that rests upon the righteous. We may, however, understand the word guilt to be the subject of the sentence, and then take it in either of two senses: (a) guilt makes a mock of fools, laughing to scorn their anguish and deprecation when it overtakes them (comp. Proverbs 1:26); or (b) a guilt-offering mocks the fool, who…
Read Cambridge on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleFools make a mock - The verb in the Heb. is singular, the noun plural. The King James Version assumes that the number is altered to individualize the application of the maxim.
Read Albert Barnes on Proverbs 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Fools mock the making of amends, but goodwill is found among the upright.
Fools mock at making atonement for sins, but among the upright there is good will.
Fools mock the making of amends, but goodwill is found among the upright.
Fools mock at reparation, but among the upright there is favor.
Tyndale line
Fools make a mock at sin: but among the righteous there is favour.
A trespass-offering mocketh fools; But among the upright there is good will.
The foolish make a mock at guilt: but among the upright there is good will.
Fools make a mock at sin: but among the righteous there is favor.
The foole maketh a mocke of sinne: but among the righteous there is fauour.
Strictly literal
Fools make a mock at trespass; but for the upright there is favour.
Fools mock at a guilt-offering, And among the upright — a pleasing thing.
Fools mock at a guilt-offering, || And among the upright—a pleasing thing.
The fool maketh a mockery of guilt; but among the upright there is good will.
Fools mock when the guilt offering is sacrificed, but among the upright favor is shared.
From the Latin
A fool will laugh at sin, but among the just grace shall abide.
Simplified
Stupid people laugh at sin, but good people want forgiveness.
In the tents of those hating authority there is error, but in the house of the upright man there is grace.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns closely with the Septuagint, with five of the six words matched. The Dead Sea Scrolls — 4Q103 also agree with the Masoretic Text, though six words are supplied entirely by an editor, indicating some restoration.
אֱ֭וִלִים יָלִ֣יץ אָשָׁ֑ם וּבֵ֖ין יְשָׁרִ֣ים רָצֽוֹן׃
5 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[אולים] [יליץ] [אשם] [ובין] [ישרים] [רצון]
nothing on the leather here — 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 14:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֱוִיל (eviyl) means 'foolish' and describes someone who despises wisdom, mocks when guilty, is quarrelsome, or licentious. It is derived from an unused root suggesting perversion. The word is used in various contexts in the Old Testament, primarily to denote a person lacking wisdom.
אֱוִיל 26 adj. foolish
base
H191 אֱוִיל foolish
191 'eviyl ev-eel'
from an unused root (meaning to be perverse); (figuratively)
silly:--fool(-ish) (man).
אֱוִיל (e.vil) — fool(ish).
1) be foolish, foolish
1a) (subst)
1a1) of one who despises wisdom
1a2) of one who mocks when guilty
1a3) of one who is quarrelsome
1a4) of one who is licentious
Adj — AdjHAampa
- All men are, without the knowledge of God
- Deny God
Ps 14:1; 53:1
- Blaspheme God
- Reproach God
- Make a mock at sin
- Despise instruction
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
The Hebrew word אָשָׁם (asham) primarily denotes guilt or offense, encompassing concepts of fault and guiltiness. It also refers to a sin-offering or trespass-offering, indicating a means of compensation for an offense. The entries consistently highlight its association with guilt and the notion of atonement.
אָשָׁם n.m. offence, guilt
offence, trespass, fault
guilt
compensation (or satisfaction for injury)
trespass-offering
base
H817 אָשָׁם offence, guilt
817 'asham aw-shawm'
from 816; guilt; by implication, a fault; also a
sin-offering:--guiltiness, (offering for) sin, trespass
(offering).
see HEBREW for 0816
אָשָׁם (a.sham) — guilt (offering).
1) guilt, offense, guiltiness
1a) offense, trespass, fault
1b) guilt, guiltiness
1c) compensation (for offense)
1d) trespass offering, guilt offering
N-ms — Noun common · masculine singular absoluteHNcmsa
gilt: The Christian idea of guilt involves three elements: responsibility (Greek aitia, "cause," depending upon a man's real freedom), blameworthiness (Latin reatus culpae, depending upon a man's knowledge and purpose) and the obligation to make good through punishment or compensation (Latin reatus poenae; compare Greek opheilema, "debt," Mt 6:12). In other words, in thinking of guilt we ask the questions of cause, motive and consequence, the central idea being that of the personal blameworthiness of the sinner.
I. In the Old Testament.
1. The Ritualistic and Legalistic Conception:
Not all of this is found at once in the Old Testament. The idea of guilt corresponds to that of righteousness or holiness. When these are ritual and legal, instead of ethical and spiritual, they will determine similarly the idea of guilt. This legalistic and…
→ See CONVICTION
→ See SIN
→ See CONSCIENCE
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Conj | Prep — ConjunctionHC/Acmsc
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF