Veritable King James Version
1The king’s heart is in the hand of the Lord, like streams of water; He turns it wherever He wills.
2Every way of a person seems right in their own eyes, but the Lord weighs the heart.
3To do righteousness and justice is more pleasing to the Lord than sacrifice.
4Haughty eyes and a proud heart—the lamp of the wicked—are sin.
5The plans of the diligent lead to abundance, but haste brings poverty.
6Wealth gained by deceit is fleeting; it becomes a snare for those who seek death.
7The violence of the wicked sweeps them away, for they refuse to do justice.
8The way of the guilty is crooked, but the conduct of the pure is upright.
9Better to dwell in a corner of a housetop than in a house shared with a quarrelsome person.
10The soul of the wicked craves evil; their neighbor finds no mercy.
11When a scoffer is punished, the simple gain wisdom; when a wise person is instructed, they gain knowledge.
12The Righteous One observes the house of the wicked and casts them down to ruin.
13Whoever shuts their ear to the cry of the poor will themselves cry out and not be heard.
14A gift in secret soothes anger, and a bribe in private calms strong wrath.
15Justice done is joy to the righteous, but terror to evildoers.
16A person who strays from the way of insight will rest in the assembly of the dead.
17Whoever loves pleasure will become poor; whoever loves wine and oil will not grow rich.
18The wicked are a ransom for the righteous, and the faithless for the upright.
19Better to dwell in a desert than with a quarrelsome and vexing person.
20Precious treasure and oil are in the wise person’s home, but a fool consumes them.
21Whoever pursues righteousness and kindness will find life, righteousness, and honor.
22A wise person scales the city of the mighty and brings down the stronghold of their confidence.
23Whoever guards their mouth and tongue keeps their soul from trouble.
24The proud, haughty scoffer—“Arrogant” is their name—acts with overbearing pride.
25The desire of the sluggard kills them, for their hands refuse to work.
26All day long they crave greedily, but the righteous give and do not hold back.
27The sacrifice of the wicked is an abomination, even more when offered with evil intent.
28A false witness will perish, but the word of one who hears endures.
29A wicked person hardens their face, but the upright establish their way.
30No wisdom, no insight, no plan can succeed against the Lord.
31The horse is prepared for the day of battle, but victory belongs to the Lord. Proverbs 22 The Book of Proverbs, Chapter 22 – VKJV
Translation notes
In verse 1, “streams of water” renders palge mayim (lit. “channels of water”), a metaphor for divine control over human will, emphasizing God’s sovereignty; cross-reference Psalm 33:10–11. “He” is capitalized for the Lord, per translation principles. Verse 2’s ish (“man”) is translated as “person” for inclusivity, with “weighs the heart” (takan leb) indicating divine judgment of motives; cf. 1 Samuel 16:7. Verse 3’s tsedaqah u-mishpat (“righteousness and justice”) prioritizes ethical conduct over ritual; cross-reference Hosea 6:6. Verse 4’s “haughty eyes” (rum einayim) and “proud heart” (rachav lev) depict arrogance, with “lamp of the wicked” (ner resha’im) symbolizing their sinful way; theologically, this contrasts with God’s light (Psalm 119:105). No significant Dead Sea Scrolls variants (e.g., 4Q102) affect this section, affirming Masoretic Text reliability.
Verse 5’s charutz (“diligent”) contrasts with “haste” (utz), emphasizing careful planning; “abundance” (mothar) and “poverty” (machsor) reflect outcomes; cross-reference Proverbs 10:4. In verse 6, “deceit” (kazav) and “snare” (moqesh) suggest self-destruction; “seek death” interprets the consequence of sinful gain; cf. Proverbs 1:18–19. Verse 7’s resha’im (“wicked”) and refusal of mishpat (“justice”) lead to their downfall; cross-reference Psalm 1:6. Verse 8’s ish (“man”) is rendered “guilty” for inclusivity and context, with hadak (“crooked”) contrasting yashar (“upright”); theologically, this reflects moral divergence (cf. Proverbs 4:18–19). No notable Dead Sea Scrolls variants noted.
Verse 9’s ishshah (“woman”) is translated as “person” for inclusivity, as the Hebrew can apply broadly to contentious companions; “corner of a housetop” (pinnat gag) suggests isolation for peace; cf. Proverbs 25:24. Verse 10’s nefesh (“soul”) and ra’ah (“evil”) highlight deep-seated corruption; “no mercy” (lo yuchan) underscores cruelty. Verse 11 contrasts letz (“scoffer”) and pethi (“simple”), showing punishment’s instructional value; cross-reference Proverbs 19:25. Verse 12’s “Righteous One” capitalizes the divine title, interpreting tsaddiq as God; “casts down” (salaf) implies divine judgment; cf. Psalm 37:34. No significant Dead Sea Scrolls variants affect this section.
Verse 13’s dal (“poor”) and “cry out” (za’aq) emphasize social justice; the reciprocal judgment reflects divine retribution; cross-reference Matthew 7:2. Verse 14’s mattan (“gift”) and shochad (“bribe”) suggest pragmatic appeasement, not moral endorsement; “in secret” (ba-seter) implies discretion; cf. Proverbs 17:8. Verse 15’s mishpat (“justice”) brings “joy” (simchah) to the righteous, contrasting “terror” (mechittah) for evildoers; theologically, this affirms divine order (cf. Psalm 97:11). Verse 16’s sekhel (“insight”) and “assembly of the dead” (qahal refa’im) depict spiritual death for straying; cross-reference Proverbs 2:18. No notable Dead Sea Scrolls variants noted.
Verse 17’s simchah (“pleasure”) and “wine and oil” (yayin v’shemen) denote excess; “poor” (resh) reflects consequences; cross-reference Proverbs 23:20–21. Verse 18’s “ransom” (kofer) suggests divine justice where the wicked bear punishment; cf. Isaiah 43:3–4. Verse 19 echoes verse 9, with ishshah as “person” for inclusivity; “desert” (eretz midbar) emphasizes solitude over strife; cf. Proverbs 21:9. Verse 20’s chokmah (“wise”) and “fool” (kesil) contrast stewardship and wastefulness; “oil” symbolizes prosperity; cross-reference Proverbs 13:7. No significant Dead Sea Scrolls variants affect this section.
Verse 21’s tsedaqah and chesed (“righteousness and kindness”) promise “life” (chayyim) and “honor” (kavod); cross-reference Matthew 5:7. Verse 22’s chokmah (“wise”) overcomes “mighty” (gibborim); “stronghold” (oz) symbolizes false security; cf. Proverbs 24:5. Verse 23’s “guards their mouth” (shomer pihu) emphasizes verbal discipline; “soul” (nefesh) denotes life; cross-reference James 3:2. Verse 24’s zadon (“proud”) and letz (“scoffer”) describe defiant arrogance; “Arrogant” translates the name for emphasis; theologically, this condemns hubris (cf. Proverbs 16:18). No notable Dead Sea Scrolls variants noted.
Verse 25’s atzel (“sluggard”) and “desire” (ta’avah) lead to death through inaction; cross-reference Proverbs 13:4. Verse 26 contrasts greed (ta’avah) with the generosity of the righteous (tsaddiq); cf. Psalm 112:9. Verse 27’s zevach resha’im (“sacrifice of the wicked”) is detestable, especially with zimmah (“evil intent”); cross-reference Proverbs 15:8. Verse 28’s “false witness” (ed sheqer) faces destruction, while “one who hears” (ish shomea) implies truthful testimony; theologically, this upholds integrity (cf. Exodus 20:16). No significant Dead Sea Scrolls variants affect this section.
Verse 29’s chazaq panim (“hardens their face”) denotes defiance; “upright” (yashar) establish their path through integrity; cross-reference Proverbs 4:26. Verse 30’s chokmah, tevunah, and etzah (“wisdom, insight, plan”) are powerless against God; “Lord” is capitalized; theologically, this affirms divine sovereignty (cf. Isaiah 55:8–9). Verse 31’s “horse” (sus) symbolizes human effort, but “victory” (t’shuah) belongs to God; cross-reference Psalm 20:7. No notable Dead Sea Scrolls variants noted, affirming Masoretic Text stability.
© Veritable King James Version, 2026. All Rights Reserved.