Veritable King James Version
1Better is the poor who walks in integrity than one who speaks perversely and is a fool.
2Zeal without knowledge is not good, and haste leads to error.
3A person’s folly ruins their way, yet their heart rages against the Lord.
4Wealth brings many friends, but the poor is deserted by companions.
5A false witness will not go unpunished, and one who utters lies will not escape.
6Many seek the favor of a noble, and all are friends to one who gives gifts.
7The poor is shunned by all their kin; how much more do their friends flee! They pursue with words, but find no help.
8One who gains understanding loves their own soul; one who keeps wisdom finds good.
9A false witness will not go unpunished, and one who utters lies will perish.
10Luxury does not suit a fool; much less a servant ruling over princes.
11A person’s insight grants patience, and their glory is to overlook an offense.
12A king’s wrath is like a lion’s roar; his favor is like dew on the grass.
13A foolish child is a calamity to their father, and a quarrelsome spouse is like a constant dripping.
14House and wealth are inherited from parents, but a prudent spouse is from the Lord.
15Laziness casts into a deep sleep, and an idle soul will hunger.
16One who keeps a command preserves their soul; one who despises their ways will die.
17One who is kind to the poor lends to the Lord, and He will repay their deed.
18Discipline your child while there is hope; do not set your heart on their destruction.
19A hot-tempered person will bear the penalty, for if you rescue them, you must do it again.
20Listen to advice and accept instruction, that you may gain wisdom in the future.
21Many are the plans in a person’s heart, but the Lord’s purpose prevails.
22What is desired in a person is kindness, and a poor person is better than a liar.
23The fear of the Lord leads to life; one rests content, untouched by harm.
24The sluggard buries their hand in the dish but will not lift it to their mouth.
25Strike a scoffer, and the simple will learn caution; reprove the discerning, and they will gain knowledge.
26One who assaults their father or drives away their mother is a shameful and disgraceful child.
27Cease, my child, to heed instruction only to stray from words of knowledge.
28A corrupt witness mocks justice, and the mouth of the wicked swallows iniquity.
29Judgments are prepared for scoffers, and blows for the backs of fools. Proverbs 20 The Book of Proverbs, Chapter 20 – VKJV
Translation notes
In verse 1, dal (“poor”) refers to material poverty, and “integrity” translates tom (uprightness), emphasizing moral conduct over wealth; “speaks perversely” renders tahpukot (crooked speech), contrasting with integrity. Cross-reference Proverbs 28:6. Verse 2’s nefesh (“soul” or “desire”) is translated as “zeal” for clarity, with da’at (“knowledge”) highlighting informed action; “error” translates chata (to miss the mark, sin). Theologically, this warns against reckless enthusiasm (cf. Romans 10:2). Verse 3’s ivvelet (“folly”) implies moral failure, and “rages against the Lord” reflects blaming God for self-inflicted ruin (cf. Isaiah 8:21). Verse 4’s osher (“wealth”) and dal (“poor”) contrast social outcomes; cross-reference Proverbs 14:20. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text stability.
Verse 5’s sheqer (“false”) and kazab (“lies”) emphasize deliberate deceit, with “not go unpunished” and “not escape” (lo yinnaqeh, lo yimmale) reflecting divine justice; cross-reference Deuteronomy 19:16–19. Verse 6’s nadib (“noble”) denotes a generous or influential person, and “gives gifts” (natan mattan) highlights transactional relationships; cross-reference Proverbs 18:16. In verse 7, dal (“poor”) and ach (“kin”) underscore social isolation, with “pursue with words” translating rodaf d’varim (lit. “chase after words”), suggesting futile pleas. Theologically, this reflects human tendencies to favor wealth, contrasting divine impartiality (cf. James 2:1–4). No notable Dead Sea Scrolls variants affect this section.
In verse 8, “gains understanding” translates qanah leb (lit. “acquires a heart”), with leb denoting the mind or will; “loves their own soul” (ohav nafsho) suggests self-care through wisdom. “Finds good” (matza tov) implies flourishing; cross-reference Proverbs 3:13. Verse 9 echoes verse 5, reinforcing consequences for deceit (kazab, lies; oved, perish); cross-reference Proverbs 19:5. Verse 10’s ta’anug (“luxury”) and kesil (“fool”) highlight incongruity, paralleled by a servant (eved) ruling over princes (sarim); theologically, this critiques improper order (cf. Ecclesiastes 10:6–7). Verse 11’s sekhel (“insight”) leads to “patience” (ha’rikh appayim, lit. “long of nose”), and “overlook an offense” (avor al-pesha) reflects gracious restraint; cross-reference Proverbs 17:9. No significant Dead Sea Scrolls variants noted.
Verse 12’s za’am (“wrath”) and “lion’s roar” (n’hamat aryeh) evoke fear, while “dew on the grass” (tal al-eshev) symbolizes gentle blessing; cross-reference Proverbs 16:14–15. In verse 13, kesil (“foolish”) describes a morally wayward child, and “quarrelsome spouse” translates midyanim isha (lit. “woman of contentions”), with “constant dripping” (delef tered) depicting irritation; cross-reference Proverbs 27:15. Verse 14’s maskelet (“prudent”) denotes a wise spouse, with “from the Lord” emphasizing divine provision; cross-reference Proverbs 18:22. Verse 15’s atzlah (“laziness”) and tardemah (“deep sleep”) suggest lethargy, with “idle soul” (nefesh remiyyah) leading to “hunger” (rish); theologically, this warns against sloth (cf. Proverbs 6:10–11). No notable Dead Sea Scrolls variants affect this section.
In verse 16, “keeps a command” (shomer mitzvah) implies covenantal obedience, with “preserves their soul” (shomer nafsho) denoting spiritual life; “despises their ways” (bozeh d’rakav) leads to death (yamut); cross-reference Proverbs 13:13. Verse 17’s chanan (“kind”) and dal (“poor”) highlight compassion, with “lends to the Lord” reflecting divine accounting; “repay” (shalam) assures divine reward; cross-reference Matthew 25:40. Verse 18’s yissar (“discipline”) urges timely correction, with “hope” (tiqvah) implying opportunity, and “do not set your heart on their destruction” (al-tisa nafsheka l’hamito) warns against neglect; theologically, this reflects parental responsibility (cf. Ephesians 6:4). No significant Dead Sea Scrolls variants noted.
Verse 19’s gadol chemah (lit. “great of anger”) is translated as “hot-tempered,” with “bear the penalty” (anas) implying consequences; “rescue… again” suggests repeated folly; cross-reference Proverbs 22:24–25. Verse 20’s etzah (“advice”) and musar (“instruction”) urge receptivity, with “gain wisdom” (chokhmah) focused on future benefit (acharit); cross-reference Proverbs 1:5. Verse 21’s machashavot (“plans”) and lev (“heart”) contrast with “the Lord’s purpose” (etzat YHWH), emphasizing divine sovereignty; cross-reference Psalm 33:11. Theologically, this underscores God’s ultimate authority over human intentions. No notable Dead Sea Scrolls variants affect this section.
In verse 22, chesed (“kindness”) denotes covenantal loyalty, and “poor person” (ish dal) contrasts with “liar” (ish kazab), prioritizing character over wealth; cross-reference Proverbs 19:1. Verse 23’s “fear of the Lord” (yirat YHWH) is the foundation for “life” (chayyim), with “rests content” (sabea) and “untouched by harm” (lo yippaqad ra) suggesting divine protection; cross-reference Proverbs 14:26–27. Verse 24’s atzal (“sluggard”) and “dish” (tzelachat) depict extreme laziness, with “not lift it” emphasizing refusal to act; cross-reference Proverbs 26:15. Theologically, this critiques sloth as self-destructive. No significant Dead Sea Scrolls variants noted.
Verse 25’s letz (“scoffer”) denotes a hardened mocker, contrasted with pethi (“simple”), who learns indirectly, and “discerning” (navon), who gains da’at (“knowledge”) directly; cross-reference Proverbs 21:11. Verse 26’s shoded (“assaults”) and barach (“drives away”) depict violent dishonor, with “shameful and disgraceful” (bosh v’nichlam) emphasizing moral failure; cross-reference Exodus 20:12. Verse 27’s chadal (“cease”) and musar (“instruction”) warn against abandoning wisdom, with “stray” (shagah) implying error; cross-reference Proverbs 1:8. Theologically, this stresses honoring parents and heeding wisdom. No notable Dead Sea Scrolls variants affect this section.
In verse 28, beliyya’al (“corrupt”) denotes worthlessness, with “mocks justice” (yalitz mishpat) and “swallows iniquity” (bala aven) depicting perverse behavior; cross-reference Proverbs 19:5, 9. Verse 29’s shefatim (“judgments”) and mahalumot (“blows”) indicate divine or societal consequences for letzim (“scoffers”) and kesilim (“fools”); cross-reference Proverbs 26:3. Theologically, this affirms accountability for unrighteousness. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.
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