Veritable King James Version
1The wicked flee when no one pursues, but the righteous are as bold as a lion.
2Because of the transgression of a land, many are its rulers; but by a person of understanding and knowledge, stability is prolonged.
3A poor person who oppresses the poor is like a driving rain that leaves no food.
4Those who forsake the law praise the wicked, but those who keep the law contend with them.
5Evil people do not understand justice, but those who seek the Lord understand it fully.
6Better is the poor person who walks in integrity than one who is perverse in ways, though rich.
7Those who keep the law are wise children, but companions of gluttons shame their parents.
8One who increases wealth by interest and usury gathers it for the one who is gracious to the poor.
9One who turns away from hearing the law, even their prayer is an abomination.
10One who misleads the upright into an evil way will fall into their own pit, but the blameless will inherit good.
11The rich person is wise in their own eyes, but the discerning poor person sees through them.
12When the righteous triumph, there is great glory, but when the wicked rise, people hide themselves.
13One who conceals transgressions will not prosper, but one who confesses and forsakes them will find mercy.
14Blessed is the person who fears always, but one who hardens their heart will fall into calamity.
15Like a roaring lion and a charging bear is a wicked ruler over poor people.
16A leader who lacks understanding is also abundant in oppression; one who hates unjust gain will prolong days.
17A person burdened with the blood of a life will flee to the pit; let no one support them.
18One who walks blamelessly will be saved, but one who is perverse in ways will fall at once.
19One who works their land will have plenty of food, but one who pursues empty things will have plenty of poverty.
20A faithful person will abound with blessings, but one eager to get rich will not go unpunished.
21To show partiality is not good, for even for a piece of bread a person may transgress.
22A person with an evil eye hastens after wealth and does not know that want will come upon them.
23One who rebukes a person will afterward find more favor than one who flatters with the tongue.
24One who robs their father or mother and says, “It is no transgression,” is a companion to a destroyer.
25A greedy person stirs up strife, but one who trusts in the Lord will be prospered.
26One who trusts in their own heart is a fool, but one who walks in wisdom will be delivered.
27One who gives to the poor will lack nothing, but one who hides their eyes will have many curses.
28When the wicked rise, people hide; but when they perish, the righteous increase. Proverbs 29 The Book of Proverbs, Chapter 29 – Veritable King James Version
Translation notes
The Hebrew term “rashaim” literally means “wicked” or “guilty ones,” referring to those who live in moral rebellion against God’s standards. The verb “nasu” (Qal perfect 3rd person common plural) indicates a completed action of fleeing, emphasizing the habitual paranoia of the ungodly. “RodEph” (Qal participle) for “pursues,” negated by “ein” to show absence. For the righteous (“tsaddiqim”), “yibtah” (Qal imperfect 3rd person masculine singular) conveys ongoing confidence. Translation choice: “Bold as a lion” updates the KJV’s archaic phrasing while preserving the simile of “kikphir” (young lion), symbolizing fearlessness. Theological implication: This proverb highlights the psychological contrast between guilt-induced fear in the wicked and the secure assurance of the righteous, rooted in divine approval; it underscores Proverbs’ theme of wisdom leading to stability. Cross-references: Leviticus 26:36 (wicked fleeing imagined sounds), Psalm 53:5 (ungodly in dread without cause), Proverbs 14:26 (confidence in fearing the Lord).
“Pesha” literally denotes “transgression” or “rebellion,” implying moral or social breakdown in “erets” (land or country). “Rabim” means “many,” applied to “sareha” (princes or leaders), suggesting political instability from frequent changes. The contrasting “adam mebin yodea” refers to a “person of understanding and knowledge,” using gender-neutral “person” for “adam” where context allows inclusivity. “Ya’arik” (Hifil imperfect) literally “prolongs,” here for stability (“ken,” thus or right order). Translation choice: “Stability is prolonged” modernizes KJV’s “shall be prolonged” for clarity, avoiding archaisms. Theological implication: Sin leads to chaos and leadership turnover, while wise governance rooted in discernment brings enduring order, reflecting God’s design for society. Cross-references: Proverbs 29:4 (just king establishes land), Isaiah 3:1-5 (removal of leaders due to sin), 1 Kings 15:28-30 (dynastic instability from transgression).
“Geber rash” literally “man poor,” rendered gender-neutrally as “poor person” since context focuses on socioeconomic action, not gender. “Osheq dallim” means “oppresses the poor,” with “osheq” implying extortion or fraud. The simile uses “matar socheph,” a “sweeping rain” that erodes rather than nourishes, leaving “ein lechem” (no bread/food). Grammar: Participles “rash” and “osheq” indicate ongoing behavior. Translation choice: “Driving rain” updates “sweeping rain” for modern imagery of destructive downpour. Theological implication: Even the disadvantaged can perpetuate injustice, akin to self-destructive folly; it warns against intra-class exploitation, emphasizing God’s concern for the vulnerable. Cross-references: Proverbs 22:16 (oppressing poor for gain leads to poverty), Matthew 18:28-30 (unforgiving servant analogy), Amos 8:4-6 (trampling the needy).
“Ozbei torah” literally “forsakers of instruction/law,” where “torah” encompasses divine teaching. “Yehallelu rasha” (Piel) means “praise the wicked,” implying endorsement. Contrasting “shomrei torah” “keepers of the law,” with “yitgaru bam” (Hitpael) “contend/strive against them.” Grammar: Participles for habitual actions, imperfects for ongoing. Translation choice: “Contend with them” clarifies opposition without archaic “strive.” Theological implication: Abandoning God’s law aligns one with evil, while obedience prompts resistance to wickedness, illustrating moral polarity in wisdom ethics. Cross-references: Psalm 119:53 (indignation at forsaking law), Romans 1:32 (approving those who practice evil), Proverbs 17:15 (justifying wicked is abomination).
“Anshei ra” literally “men of evil,” gender-neutrally “evil people” for inclusivity. “Lo yavinu mishpat” “do not understand justice/judgment.” “Mevaqshei YHWH” (Piel) “seekers of Yahweh,” rendered “Lord” per deity capitalization. “Yavinu kol” (understand all). Grammar: Imperfect verbs for general truths. Translation choice: “Understand it fully” captures “kol” (all) for comprehensive insight. Theological implication: Moral corruption blinds to ethical discernment, while pursuing God grants holistic wisdom, tying to Proverbs’ fear of the Lord as wisdom’s beginning. Cross-references: Proverbs 2:6-9 (Lord gives understanding of justice), Isaiah 6:9-10 (hardened hearts lack understanding), John 7:17 (doing God’s will leads to knowledge).
“Tov rash holekh betummo” literally “good poor walking in his integrity.” Gender-neutral “poor person” for “rash.” “Me’iqqesh derakhayim” “than perverse of ways,” with “vehu ashir” (and he rich). Grammar: Participles for character traits. Translation choice: “One who is perverse in ways” avoids gender-specific, modernizes “crooked.” Theological implication: Moral uprightness outweighs wealth gained unethically, prioritizing character over status in God’s economy. Cross-references: Proverbs 19:1 (better poor with integrity), Psalm 37:16 (little of righteous better than abundance of wicked), 1 Timothy 6:9 (desire for riches leads to ruin).
“Notser torah” “keeps the law,” linked to “ben mevin” (son understanding/wise). “Ro’eh zolelim” “companions of gluttons/wasters,” with “yakhlim abiv” (shames his father). Gender-neutral “children” and “parents” for “ben” and “abiv,” as context allows family inclusivity. Translation choice: “Companions of gluttons” captures excessive indulgence. Theological implication: Obedience to instruction fosters wisdom and honor, while bad company brings disgrace, echoing parental guidance themes. Cross-references: Proverbs 23:20-21 (avoid gluttons), Deuteronomy 21:20 (rebellious son as glutton), Luke 15:13 (prodigal wasting inheritance).
“Marbeh hon be neshekh utarbit” (Hifil) literally “multiplies substance by interest and increase/usury.” “Lechonen dallim” “for him who pities the poor.” Grammar: Participles for habitual exploiters. Translation choice: “Interest and usury” modernizes exploitative lending. Theological implication: Ill-gotten gains from oppressing the weak will ultimately benefit the compassionate, illustrating divine justice and redistribution. Cross-references: Exodus 22:25 (no usury to poor), Psalm 72:13 (pity for poor), Proverbs 13:22 (sinner’s wealth laid up for righteous).
“Mesir ozno mishmoa torah” (Hifil) “turns ear from hearing law.” “Gam tephillato toebah” (even prayer abomination). Gender-neutral “one” and “their.” Translation choice: “Turns away” for defiant refusal. Theological implication: Hypocritical worship without obedience disgusts God, emphasizing holistic devotion. Cross-references: Proverbs 15:8 (wicked sacrifice abomination), Isaiah 1:15 (prayers ignored amid injustice), James 4:3 (wrong motives in prayer).
“Mashgeh yesharim bederekh ra” (Hifil) “causes upright to err in way evil.” “Beshuchato hu yippol” (into his pit he falls). “Temmim yinchalu tov” (blameless inherit good). Translation choice: Gender-neutral “one” and “their.” Theological implication: Attempts to corrupt the innocent backfire, with divine protection for the pure, reflecting retributive justice. Cross-references: Psalm 7:15 (digs pit, falls in), Proverbs 26:27 (rolls stone, it returns), Matthew 7:2 (judged by own measure).
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