Veritable King James Version
1My son, if you guarantee a loan for your neighbor or pledge yourself for a stranger,
2you are trapped by the words of your mouth, caught by the promises you made.
3Do this, my son, to free yourself, since you have fallen into your neighbor’s hands: Go, humble yourself, and plead with your neighbor.
4Give no sleep to your eyes nor slumber to your eyelids.
5Free yourself like a gazelle from a hunter, like a bird from a trapper’s hand.
6Go to the ant, you sluggard; observe its ways and gain wisdom.
7Though it has no commander, no overseer or ruler,
8it prepares its food in summer and gathers its provisions in harvest.
9How long will you lie there, sluggard? When will you rise from your sleep?
10A little sleep, a little slumber, a little folding of the hands to rest and poverty will come upon you like a robber, and scarcity like an armed man.
12A worthless person, a wicked man, walks with a perverse mouth.
13He winks with his eyes, signals with his feet, and gestures with his fingers.
14Perversity is in his heart; he devises evil continually and sows discord.
15Therefore, his calamity will come suddenly; in an instant he will be broken beyond healing.
16There are six things the Lord hates, seven that are detestable to Him:
17haughty eyes, a lying tongue, hands that shed innocent blood,
18a heart that devises wicked schemes, feet that hasten to run to evil,
19a false witness who pours out lies, and one who sows discord among brothers.
20My son, keep your father’s command and do not forsake your mother’s teaching.
21Bind them always on your heart; tie them around your neck.
22When you walk, they will guide you; when you lie down, they will watch over you; when you awake, they will speak to you.
23For the command is a lamp, and the teaching is a light, and the reproofs of discipline are the way of life,
24to keep you from the evil woman, from the smooth tongue of the adulteress.
25Do not desire her beauty in your heart, nor let her captivate you with her her eyes.
26For on account of a prostitute, a man is brought to a loaf of bread, and an adulteress hunts for a precious life.
27Can a man carry fire in his lap and his clothes not be burned?
28Or can one walk on hot coals and his feet not be scorched?
29So is he who goes in to his neighbor’s wife; whoever touches her will not go unpunished.
30People do not despise a thief if he steals to satisfy his hunger when he is starving.
31Yet if he is caught, he must repay sevenfold, though it costs him all the wealth of his house.
32But he who commits adultery with a woman lacks understanding; he who does it destroys his own soul.
33Wounds and dishonor he will find, and his shame will not be wiped away.
34For jealousy arouses a husband’s fury, and he will show no mercy when he takes revenge.
35He will not accept any compensation, nor be appeased though you offer many gifts. Proverbs 7 The Book of Proverbs, Chapter 7 – VKJV
Translation notes
Hebrew Terms and Grammar: The Hebrew verb ‘arab (v. 1, “guarantee a loan”) implies acting as a surety, taking on legal responsibility for another’s debt. The phrase taqa‘ kap (“pledge yourself,” lit. “strike hands”) refers to a customary handshake sealing a financial agreement. The imperatives in v. 3 (lek, “go”; hithrapes, “humble yourself”; rehob, “plead”) are urgent, emphasizing immediate action. The similes in v. 5 (tsebi, “gazelle”; tsippor, “bird”) draw from nature to stress swift escape from danger. Translation Choices: “Guarantee a loan” modernizes ‘arab for clarity over the archaic “surety.” “Neighbor” (rea‘) and “stranger” (zar) are retained for specificity, as they reflect distinct social relationships in Hebrew culture. Gender-neutral “you” aligns with the Hebrew’s universal address. “Humble yourself” captures the self-lowering tone of hithrapes without archaic phrasing like “abase.” Theological Implications: The passage warns against rash financial commitments, emphasizing personal responsibility and urgency in resolving entanglements. It reflects wisdom’s practical theology: stewardship and discernment in relationships. Cross-References: Proverbs 11:15 (“Whoever guarantees a loan for a stranger will suffer”); Proverbs 22:26–27 (warnings against pledging); Ecclesiastes 5:5 (on hasty vows).
Hebrew Terms and Grammar: The term ‘atsel (“sluggard,” vv. 6, 9) denotes habitual laziness. The ant (nemalah) is feminine in Hebrew but translated gender-neutrally as “it” to avoid personification. The verbs khin (“prepares”) and ’aghar (“gathers”) in v. 8 emphasize diligent, proactive labor. The repetition in v. 10 (me‘at, “a little”) mimics Hebrew parallelism for rhetorical effect. The metaphors in v. 11 (mehillak, “robber”; ’ish magen, lit. “man with a shield,” i.e., “armed man”) convey sudden, forceful consequences. Translation Choices: “Sluggard” is retained as a precise English equivalent for ‘atsel, avoiding softer terms like “lazy person.” “Gain wisdom” simplifies hakham (lit. “be wise”) for readability. “Poverty” and “scarcity” reflect resh and mahsor, emphasizing distinct but related outcomes of inaction. No archaisms like “thou” are used, per guidelines. Theological Implications: The ant exemplifies wisdom through diligence and foresight, contrasting the sluggard’s folly. The passage underscores God’s design in creation as a teacher of human responsibility. Cross-References: Proverbs 10:4 (“Lazy hands make for poverty”); Proverbs 24:30–34 (on the sluggard’s field); Ecclesiastes 11:6 (on diligent work).
Hebrew Terms and Grammar: The phrase ’adam beliyya‘al (“worthless person,” v. 12) literally means “man of worthlessness,” denoting moral bankruptcy. ’ish ‘awen (“wicked man”) emphasizes active iniquity. The verbs in v. 13 (qorets, “winks”; molel, “signals”; moreh, “gestures”) describe deceitful non-verbal communication. Tahpukoth (“perversity,” v. 14) implies moral distortion. The suddenness of judgment in v. 15 (pith’om, “suddenly”; rega‘, “in an instant”) underscores divine retribution’s inevitability. Translation Choices: “Worthless person” and “wicked man” retain the Hebrew’s dual descriptors for clarity. Gender-specific “he” reflects the masculine singular in the Hebrew, as the text likely describes a male figure. “Perverse mouth” modernizes ‘iqqesh peh without losing its sense of deceit. “Beyond healing” clarifies ’en marpe’ (lit. “no healing”) for readability. Theological Implications: This passage condemns deceit and divisiveness, portraying them as antithetical to wisdom. The sudden calamity reflects God’s judgment on unrepentant evil, emphasizing divine justice. Cross-References: Proverbs 16:27–28 (on perverse speech and discord); Psalm 1:6 (the fate of the wicked); Proverbs 11:5 (righteousness vs. wickedness).
Hebrew Terms and Grammar: The numerical parallelism “six… seven” (v. 16) is a Hebrew poetic device for emphasis, not a literal count. YHWH is translated as “the Lord” per convention, with divine pronouns capitalized. The list in vv. 17–19 uses concrete imagery (e.g., ‘enayim ramoth, “haughty eyes”; lashon sheqer, “lying tongue”) to personify sins. The term ’ed sheqer (“false witness,” v. 19) specifically refers to perjury, while mashliach madon (“sows discord”) implies deliberate division. Translation Choices: “Detestable to Him” translates to‘abat (lit. “abomination”) to reflect divine repulsion while avoiding archaic terms. Gender-neutral “one” in v. 19 aligns with the Hebrew’s inclusive address. “Brothers” retains ’achim for cultural context, implying community or family. Modern terms like “schemes” replace older “imaginations” for clarity. Theological Implications: This list highlights sins that disrupt community and offend God’s holiness, emphasizing His hatred of pride, deceit, and division. It calls for righteousness in thought, word, and deed. Cross-References: Proverbs 8:13 (the Lord hates evil); Psalm 101:5 (on haughty eyes); Exodus 20:16 (against false witness).
Hebrew Terms and Grammar: The terms mitswah (“command,” v. 20) and torah (“teaching”) reflect authoritative parental instruction rooted in divine wisdom. The metaphors in v. 21 (qashar, “bind”; ‘anad, “tie”) suggest intimate, constant adherence. The personification in v. 22 (guiding, watching, speaking) emphasizes wisdom’s active role. Zonah (“evil woman,” v. 24) and nokriyyah (“adulteress”) denote a seductive, immoral woman, likely figurative for temptation. Translation Choices: “Father’s command” and “mother’s teaching” retain the Hebrew’s gender-specific roles for cultural accuracy. “Adulteress” clarifies nokriyyah over the vague “strange woman.” Gender-neutral “you” aligns with the Hebrew’s universal address to the son. “Smooth tongue” modernizes helaq lashon for readability. Theological Implications: Parental instruction is equated with divine wisdom, guiding one to life and protecting against moral failure. The passage underscores the protective power of internalized wisdom. Cross-References: Proverbs 1:8–9 (on parental teaching); Proverbs 7:1–5 (on the adulteress); Psalm 119:105 (God’s word as a lamp).
Hebrew Terms and Grammar: The verb chamad (“desire,” v. 25) implies covetous longing. Zonah (“prostitute,” v. 26) and ’eshet ’ish (“adulteress,” lit. “wife of a man”) distinguish between types of illicit relationships. The metaphors in vv. 27–28 (’esh, “fire”; gechalim, “hot coals”) illustrate inevitable consequences. Laqach (“touches,” v. 29) is a euphemism for sexual contact. The phrase lo’ yinnaqeh (“not go unpunished”) emphasizes divine or social retribution. Translation Choices: “Captivate you with her eyes” clarifies laqach be‘ap‘appayim (lit. “take with eyelids”) for modern readers. “Loaf of bread” retains the Hebrew idiom (kikkar lechem) for vividness. Gender-specific “he” and “her” reflect the Hebrew’s focus on a male subject and female tempter. “Precious life” translates nefesh yaqar to emphasize the value of life lost to sin. Theological Implications: The passage warns against lust and adultery, portraying them as destructive and inescapable in their consequences, reflecting God’s demand for purity. Cross-References: Proverbs 5:3–5 (on the adulteress’s seduction); Exodus 20:14 (against adultery); Job 31:1 (on avoiding lustful looks).
Hebrew Terms and Grammar: The verb buz (“despise,” v. 30) implies social contempt, contrasted with the thief’s desperate motive (nefesh ki ya‘an, “to satisfy his hunger”). Shib‘atayim (“sevenfold,” v. 31) is a hyperbolic expression for full restitution. Chasar leb (“lacks understanding,” v. 32) denotes moral folly. Nefesh (“soul,” v. 32) refers to life or self. Qin’ah (“jealousy,” v. 34) describes intense, righteous anger of a betrayed husband. Translation Choices: “Lacks understanding” simplifies chasar leb (lit. “lacks heart”) for clarity. “Soul” retains nefesh to convey the depth of personal destruction. Gender-specific “he” and “husband” reflect the Hebrew’s male focus, while “people” in v. 30 is gender-neutral for ’adam. “Many gifts” modernizes kol kopher (lit. “all ransom”) for readability. Theological Implications: The passage contrasts the forgivable desperation of a thief with the unforgivable folly of adultery, emphasizing its devastating personal and social consequences. Cross-References: Exodus 22:1–4 (on restitution for theft); Proverbs 7:22–23 (on adultery’s destruction); Leviticus 20:10 (punishment for adultery).
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