King James Version
Proverbs 28
28 verses with commentary
Proverbs on Justice and Righteousness
The wicked flee when no man pursueth: but the righteous are bold as a lion.
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The wicked flee when no one pursues, but 'the righteous are bold as a lion.' The Hebrew 'nus' (flee) describes the guilty conscience that sees threats everywhere. Wickedness produces paranoia and cowardice. Conversely, 'batach' (bold/confident) characterizes the righteous—they have clear conscience before God. Reformed theology affirms that justification by faith produces peace with God (Romans 5:1) and confidence in His protection. The righteous need not fear because God is for them (Romans 8:31). This boldness comes from assurance of salvation, not personal merit.
For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged. by: or, by men of understanding and wisdom shall they likewise be prolonged
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A land's transgression multiplies its princes, but understanding and knowledge bring prolonged rule. The Hebrew 'pesha' (transgression/rebellion) creates political instability—frequent coups and regime changes. Meanwhile, wisdom in ruler and people establishes stable governance. Reformed theology connects national sin to national judgment. Righteous societies enjoy stable, long-lasting leadership; wicked societies suffer chaos and tyranny. This applies to all institutions: righteousness brings stability; sin brings disorder. God governs history, blessing righteousness and judging wickedness.
A poor man that oppresseth the poor is like a sweeping rain which leaveth no food. which: Heb. without food
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A poor man who oppresses the poor is like 'a sweeping rain which leaveth no food.' The Hebrew 'geshem sobeph' (driving/sweeping rain) destroys crops rather than nourishing them. When the poor oppress the poor, it's doubly tragic—they should understand suffering but instead inflict it. Reformed theology recognizes that sin transcends economic categories; poverty doesn't ensure virtue. Some of history's cruelest oppressors arose from poverty. This verse condemns all oppression, especially when those who should sympathize based on experience become oppressors.
They that forsake the law praise the wicked: but such as keep the law contend with them.
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Those who forsake God's law 'praise the wicked,' but those who keep it 'contend with them.' The Hebrew 'azab torah' (forsake law) and 'shamar torah' (keep law) create moral antithesis. Abandoning God's standards leads to celebrating wickedness; upholding them requires opposing evil. Reformed theology affirms the law's continuing role in revealing sin and guiding righteousness. Cultural accommodation always begins with forsaking God's Word. Standing for biblical truth inevitably means contending against wickedness. Neutrality is impossible.
Evil men understand not judgment: but they that seek the LORD understand all things.
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Evil people 'understand not judgment,' but those seeking the Lord 'understand all things.' The Hebrew 'biyn mishpat' (understand judgment/justice) is impossible for the wicked. Spiritual blindness prevents moral understanding. Meanwhile, those who seek Yahweh gain comprehensive understanding. This doesn't mean omniscience but wisdom to discern right from wrong. Reformed theology affirms that natural man cannot understand spiritual things (1 Corinthians 2:14). Only the Spirit opens eyes to truth. Seeking God is prerequisite to understanding His justice.
Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
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Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich—The Hebrew tov (better) introduces a value comparison central to Proverbs' wisdom: moral integrity (tom, uprightness/blamelessness) surpasses material wealth gained through iqqesh (perversity, moral crookedness).
This proverb directly contradicts worldly values that equate success with riches. The poor who maintains covenant faithfulness stands higher in God's economy than the wealthy whose paths are twisted. Jesus echoed this in Luke 16:15: 'That which is highly esteemed among men is abomination in the sight of God.' Integrity of derek (way, path) matters more than possessions.
This proverb directly contradicts worldly values that equate success with riches. The poor who maintains covenant faithfulness stands higher in God's economy than the wealthy whose paths are twisted. Jesus echoed this in Luke 16:15: 'That which is highly esteemed among men is abomination in the sight of God.' Integrity of derek (way, path) matters more than possessions.
Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father. is a companion: or, feedeth gluttons
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Whoso keepeth the law is a wise son—The verb natsar (to keep, guard, preserve) suggests active protection of torah (instruction, law). A wise son (ben mevin, understanding son) brings honor to his family through covenant obedience.
The contrast is stark: he that is a companion of riotous men shameth his father. The Hebrew zolel (riotous, glutton) appears in Deuteronomy 21:20 describing a rebellious son worthy of capital punishment. Such associations corrupt character (1 Corinthians 15:33: 'Evil communications corrupt good manners'). The shame (yaklim) brought upon the father reflects dishonor to the family name and covenant heritage.
The contrast is stark: he that is a companion of riotous men shameth his father. The Hebrew zolel (riotous, glutton) appears in Deuteronomy 21:20 describing a rebellious son worthy of capital punishment. Such associations corrupt character (1 Corinthians 15:33: 'Evil communications corrupt good manners'). The shame (yaklim) brought upon the father reflects dishonor to the family name and covenant heritage.
He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor. unjust: Heb. by increase
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He that by usury and unjust gain increaseth his substance—The Hebrew neshek (usury, interest) literally means 'bite,' reflecting predatory lending. Combined with tarbit (unjust gain, excessive interest), this condemns exploiting the vulnerable. Yet divine irony prevails: he shall gather it for him that will pity the poor.
Leviticus 25:35-37 explicitly forbade charging interest to fellow Israelites, especially the poor. Wealth accumulated through exploitation ultimately transfers to the righteous who show chanan (mercy, favor) to the needy. God redistributes ill-gotten wealth—a principle seen in Proverbs 13:22: 'The wealth of the sinner is laid up for the just.'
Leviticus 25:35-37 explicitly forbade charging interest to fellow Israelites, especially the poor. Wealth accumulated through exploitation ultimately transfers to the righteous who show chanan (mercy, favor) to the needy. God redistributes ill-gotten wealth—a principle seen in Proverbs 13:22: 'The wealth of the sinner is laid up for the just.'
He that turneth away his ear from hearing the law, even his prayer shall be abomination.
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He that turneth away his ear from hearing the law, even his prayer shall be abomination—Willful rejection of torah (God's instruction) renders one's tefillah (prayer) into to'evah (abomination, detestable thing). This shocking verdict reveals that liturgy divorced from obedience offends God.
The principle echoes Isaiah 1:15: 'When ye spread forth your hands, I will hide mine eyes from you... your hands are full of blood.' Psalm 66:18: 'If I regard iniquity in my heart, the Lord will not hear me.' The relationship is covenantal—those who turn away the ear from God's word cannot expect Him to incline His ear to their petitions. 1 John 3:22 confirms: 'Whatsoever we ask, we receive of him, because we keep his commandments.'
The principle echoes Isaiah 1:15: 'When ye spread forth your hands, I will hide mine eyes from you... your hands are full of blood.' Psalm 66:18: 'If I regard iniquity in my heart, the Lord will not hear me.' The relationship is covenantal—those who turn away the ear from God's word cannot expect Him to incline His ear to their petitions. 1 John 3:22 confirms: 'Whatsoever we ask, we receive of him, because we keep his commandments.'
Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.
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Whoso causeth the righteous to go astray in an evil way—The causative verb form indicates active deception or temptation. Leading the yashar (upright, righteous) into an evil way (derek ra) brings severe consequences: he shall fall himself into his own pit.
This poetic justice reflects the principle of measure-for-measure judgment. The trap (shachah, pit) prepared for others becomes the deceiver's own downfall—seen in Haman's execution on his own gallows (Esther 7:10) and Psalm 7:15: 'He made a pit, and digged it, and is fallen into the ditch which he made.' Meanwhile, the upright shall have good things in possession (tov yinchalu, inherit good), demonstrating God's protective justice.
This poetic justice reflects the principle of measure-for-measure judgment. The trap (shachah, pit) prepared for others becomes the deceiver's own downfall—seen in Haman's execution on his own gallows (Esther 7:10) and Psalm 7:15: 'He made a pit, and digged it, and is fallen into the ditch which he made.' Meanwhile, the upright shall have good things in possession (tov yinchalu, inherit good), demonstrating God's protective justice.
The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out. own: Heb. eyes
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The rich man is wise in his own conceit—Wealth creates dangerous self-deception; chakham be'einav (wise in his own eyes) indicates presumptuous confidence in one's judgment. The ashir (rich man) assumes his success validates his wisdom.
The reversal is striking: the poor that hath understanding searcheth him out. The discerning poor man (mevin dal) with genuine binah (understanding, discernment) penetrates the rich man's pretensions. True wisdom isn't purchased; it comes from fearing the Lord (Proverbs 9:10). James 2:5 affirms this: 'Hath not God chosen the poor of this world rich in faith?' Wealth often blinds; poverty can clarify spiritual vision.
The reversal is striking: the poor that hath understanding searcheth him out. The discerning poor man (mevin dal) with genuine binah (understanding, discernment) penetrates the rich man's pretensions. True wisdom isn't purchased; it comes from fearing the Lord (Proverbs 9:10). James 2:5 affirms this: 'Hath not God chosen the poor of this world rich in faith?' Wealth often blinds; poverty can clarify spiritual vision.
When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden. hidden: or, sought for
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When righteous men do rejoice, there is great glory—The triumph of the tsaddiqim (righteous) brings rab tif'arah (abundant glory, splendor). Public celebration follows covenant faithfulness; the community flourishes when justice prevails.
The antithesis is ominous: when the wicked rise, a man is hidden. When the resha'im (wicked) ascend to power, yechupas adam (a man is searched out/hidden). The righteous go into hiding, concealing themselves from oppression. This pattern repeats throughout history—Elijah fleeing Jezebel (1 Kings 19), David hiding from Saul, believers during persecution. Proverbs 28:28 parallels: 'When the wicked rise, men hide themselves: but when they perish, the righteous increase.'
The antithesis is ominous: when the wicked rise, a man is hidden. When the resha'im (wicked) ascend to power, yechupas adam (a man is searched out/hidden). The righteous go into hiding, concealing themselves from oppression. This pattern repeats throughout history—Elijah fleeing Jezebel (1 Kings 19), David hiding from Saul, believers during persecution. Proverbs 28:28 parallels: 'When the wicked rise, men hide themselves: but when they perish, the righteous increase.'
He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
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This proverb addresses confession and repentance: 'He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.' Covering (kasah) sins—hiding, concealing, refusing to acknowledge them—prevents prosperity (tsalach—success, flourishing). Attempting to hide sin from God is futile (Psalm 139:7-12) and spiritually destructive. Conversely, confessing (yadah—acknowledging, declaring) and forsaking (azab—leaving, abandoning) sins results in mercy (racham—compassion, pity). This establishes the pattern: repentance involves both confession (admitting sin) and forsaking (turning from it). God shows mercy to those who honestly confess and genuinely repent. 1 John 1:9 promises: 'If we confess our sins, he is faithful and just to forgive us our sins.'
Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
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Happy is the man that feareth alway (אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, ashrei adam mefached tamid)—אַשְׁרֵי (ashrei, 'blessed, happy') opens the Psalter (Psalm 1:1) and marks the truly flourishing life. מְפַחֵד (mefached, 'fearing, being in awe') modifies פַּחַד (pachad, 'fear, dread, reverence'); תָּמִיד (tamid, 'continually, always') makes this not occasional but habitual. This is not paranoia but perpetual God-consciousness—the fear of the LORD that is the beginning of wisdom (Proverbs 9:10).
But he that hardeneth his heart shall fall into mischief (וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה, umaqsheh libbo yippol bera'ah)—קָשָׁה (qashah, 'to be hard, stiff, stubborn') describes the calcified לֵב (lev, 'heart'). Pharaoh's hardened heart (Exodus 7-14) exemplifies this warning. The result: נָפַל (nafal, 'to fall, collapse') into רָעָה (ra'ah, 'evil, calamity, disaster'). Proverbs constantly contrasts the soft, teachable heart with the hard, rebellious one.
But he that hardeneth his heart shall fall into mischief (וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה, umaqsheh libbo yippol bera'ah)—קָשָׁה (qashah, 'to be hard, stiff, stubborn') describes the calcified לֵב (lev, 'heart'). Pharaoh's hardened heart (Exodus 7-14) exemplifies this warning. The result: נָפַל (nafal, 'to fall, collapse') into רָעָה (ra'ah, 'evil, calamity, disaster'). Proverbs constantly contrasts the soft, teachable heart with the hard, rebellious one.
As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
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As a roaring lion, and a ranging bear (אֲרִי־נֹהֵם וְדֹב שׁוֹקֵק, ari-nohem vedov shoqeq)—אֲרִי (ari, 'lion') that נָהַם (naham, 'roars, growls') and דֹּב (dov, 'bear') that שָׁקַק (shaqaq, 'ranges, rushes, seeks prey') are apex predators, feared throughout Scripture. The roaring lion signals the kill (Psalm 22:13); the charging bear, proverbial ferocity (2 Samuel 17:8; Hosea 13:8).
So is a wicked ruler over the poor people (מֹשֵׁל רָשָׁע עַל עַם־דָּל, moshel rasha al am-dal)—the רָשָׁע (rasha, 'wicked, guilty, criminal') מֹשֵׁל (moshel, 'ruler, governor') preys upon עַם־דָּל (am-dal, 'poor people, weak folk'). This isn't governance but predation. Scripture consistently champions justice for the poor (Psalm 82:3-4); tyrants who exploit the vulnerable face divine judgment (Ezekiel 34:1-10). Rome's tyranny exemplified this in Jesus's era; Revelation depicts imperial power as a beast (Revelation 13).
So is a wicked ruler over the poor people (מֹשֵׁל רָשָׁע עַל עַם־דָּל, moshel rasha al am-dal)—the רָשָׁע (rasha, 'wicked, guilty, criminal') מֹשֵׁל (moshel, 'ruler, governor') preys upon עַם־דָּל (am-dal, 'poor people, weak folk'). This isn't governance but predation. Scripture consistently champions justice for the poor (Psalm 82:3-4); tyrants who exploit the vulnerable face divine judgment (Ezekiel 34:1-10). Rome's tyranny exemplified this in Jesus's era; Revelation depicts imperial power as a beast (Revelation 13).
The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
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The prince that wanteth understanding is also a great oppressor (נָגִיד חֲסַר תְּבוּנוֹת וְרַב מַעֲשַׁקּוֹת, nagid chasar tevunot verav ma'ashaqqot)—נָגִיד (nagid, 'prince, ruler, leader') who is חָסֵר (chaser, 'lacking, devoid of') תְּבוּנָה (tevunah, 'understanding, insight, intelligence') becomes רַב (rav, 'great, abundant in') מַעֲשָׁקָּה (ma'ashaqqah, 'oppression, extortion'). Ignorant leadership multiplies injustice—not from malice but from incompetence.
But he that hateth covetousness shall prolong his days (שֹׂנֵא בֶצַע יַאֲרִיךְ יָמִים, sone vetza ya'arikh yamim)—שָׂנֵא (sane, 'to hate, detest') toward בֶּצַע (betza, 'unjust gain, dishonest profit, greed') leads to אָרַךְ (arakh, 'to lengthen, prolong') of יָמִים (yamim, 'days, life'). Rejecting corrupt gain secures lasting life. Jethro counseled Moses to appoint leaders who 'hate covetousness' (Exodus 18:21); greed shortened Achan's days (Joshua 7) and Judas's (Matthew 27:3-5).
But he that hateth covetousness shall prolong his days (שֹׂנֵא בֶצַע יַאֲרִיךְ יָמִים, sone vetza ya'arikh yamim)—שָׂנֵא (sane, 'to hate, detest') toward בֶּצַע (betza, 'unjust gain, dishonest profit, greed') leads to אָרַךְ (arakh, 'to lengthen, prolong') of יָמִים (yamim, 'days, life'). Rejecting corrupt gain secures lasting life. Jethro counseled Moses to appoint leaders who 'hate covetousness' (Exodus 18:21); greed shortened Achan's days (Joshua 7) and Judas's (Matthew 27:3-5).
A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.
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A man that doeth violence to the blood of any person shall flee to the pit (אָדָם עָשֻׁק בְּדַם־נֶפֶשׁ עַד־בּוֹר יָנוּס, adam ashuq bedam-nefesh ad-bor yanus)—עָשַׁק (ashaq, 'oppressed, burdened') by דָּם (dam, 'blood') of נֶפֶשׁ (nefesh, 'soul, life, person') indicates guilt for murder. This one יָנוּס (yanus, 'flees, runs away') to the בּוֹר (bor, 'pit, cistern, grave')—whether execution or death fleeing justice.
Let no man stay him (אַל־יִתְמְכוּ־בוֹ, al-yitmeku-vo)—the prohibition: none should תָּמַךְ (tamakh, 'support, uphold, sustain') the murderer. This is not vigilante violence but rejection of harboring the guilty. Cities of refuge (Numbers 35) protected the accidental killer but not the intentional murderer. Genesis 9:6 establishes the sanctity of human life: 'Whoso sheddeth man's blood, by man shall his blood be shed.'
Let no man stay him (אַל־יִתְמְכוּ־בוֹ, al-yitmeku-vo)—the prohibition: none should תָּמַךְ (tamakh, 'support, uphold, sustain') the murderer. This is not vigilante violence but rejection of harboring the guilty. Cities of refuge (Numbers 35) protected the accidental killer but not the intentional murderer. Genesis 9:6 establishes the sanctity of human life: 'Whoso sheddeth man's blood, by man shall his blood be shed.'
Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.
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Whoso walketh uprightly shall be saved (הוֹלֵךְ תָּמִים יִוָּשֵׁעַ, holekh tamim yivvashea)—הָלַךְ (halakh, 'to walk, go, behave') describes the תָּמִים (tamim, 'blameless, complete, having integrity') life. This one will be יָשַׁע (yasha, 'saved, delivered, rescued'). Note: תָּמִים does not mean sinless perfection but wholehearted devotion, walking in covenant faithfulness (Genesis 17:1, 'Walk before me and be blameless').
But he that is perverse in his ways shall fall at once (וְנֶעְקַשׁ דְּרָכַיִם יִפּוֹל בְּאֶחָת, vene'qash derakhayim yippol be'echat)—עָקַשׁ (aqash, 'twisted, crooked, perverse') in דֶּרֶךְ (derekh, 'way, path, manner of life') results in נָפַל (nafal, 'to fall, collapse') בְּאֶחָת (be'echat, 'at once, suddenly, in one moment'). Integrity brings gradual deliverance; duplicity brings sudden destruction. Ananias and Sapphira exemplify this principle (Acts 5:1-11).
But he that is perverse in his ways shall fall at once (וְנֶעְקַשׁ דְּרָכַיִם יִפּוֹל בְּאֶחָת, vene'qash derakhayim yippol be'echat)—עָקַשׁ (aqash, 'twisted, crooked, perverse') in דֶּרֶךְ (derekh, 'way, path, manner of life') results in נָפַל (nafal, 'to fall, collapse') בְּאֶחָת (be'echat, 'at once, suddenly, in one moment'). Integrity brings gradual deliverance; duplicity brings sudden destruction. Ananias and Sapphira exemplify this principle (Acts 5:1-11).
He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.
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He that tilleth his land shall have plenty of bread (עֹבֵד אַדְמָתוֹ יִשְׂבַּע־לָחֶם, oved admato yisba-lachem)—עָבַד (avad, 'to work, serve, till') the אֲדָמָה (adamah, 'ground, land, soil') produces שָׂבַע (sava, 'abundance, satisfaction') of לֶחֶם (lechem, 'bread, food'). This repeats Proverbs 12:11, emphasizing that honest labor yields provision. From Eden, humanity's mandate included work (Genesis 2:15); the curse made it toilsome (Genesis 3:17-19), but diligence still brings reward.
But he that followeth after vain persons shall have poverty enough (וּמְרַדֵּף רֵיקִים יִשְׂבַּע־רִישׁ, umraddaf reiqim yisba-rish)—רָדַף (radaf, 'to pursue, chase after') רֵיק (req, 'empty, vain, worthless') people leads to שָׂבַע (sava, 'abundance') of רֵישׁ (resh, 'poverty, want'). Ironic parallelism: diligence brings plenty; chasing fantasies brings plenty—of poverty. Proverbs 13:20 warns: 'He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.'
But he that followeth after vain persons shall have poverty enough (וּמְרַדֵּף רֵיקִים יִשְׂבַּע־רִישׁ, umraddaf reiqim yisba-rish)—רָדַף (radaf, 'to pursue, chase after') רֵיק (req, 'empty, vain, worthless') people leads to שָׂבַע (sava, 'abundance') of רֵישׁ (resh, 'poverty, want'). Ironic parallelism: diligence brings plenty; chasing fantasies brings plenty—of poverty. Proverbs 13:20 warns: 'He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.'
A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent. innocent: or, unpunished
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A faithful man shall abound with blessings (אִישׁ אֱמוּנוֹת רַב־בְּרָכוֹת, ish emunot rav-berakhot)—אִישׁ אֱמוּנָה (ish emunah, 'man of faithfulness, trustworthiness, steadfastness') will have רַב (rav, 'many, abundant') בְּרָכָה (berakhah, 'blessings'). אֱמוּנָה shares roots with אָמֵן (amen)—firmness, reliability, faithfulness. Jesus's parable: 'Well done, good and faithful servant... enter thou into the joy of thy lord' (Matthew 25:21).
But he that maketh haste to be rich shall not be innocent (וְאָץ לְהַעֲשִׁיר לֹא יִנָּקֶה, ve'atz leha'ashir lo yinnaqqeh)—אוּץ (uts, 'to hasten, hurry, press') toward עָשַׁר (ashar, 'to be rich, wealthy') will not be נָקָה (naqqah, 'innocent, clean, unpunished'). Getting rich quick requires compromises, corner-cutting, exploitation. Proverbs 13:11: 'Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.'
But he that maketh haste to be rich shall not be innocent (וְאָץ לְהַעֲשִׁיר לֹא יִנָּקֶה, ve'atz leha'ashir lo yinnaqqeh)—אוּץ (uts, 'to hasten, hurry, press') toward עָשַׁר (ashar, 'to be rich, wealthy') will not be נָקָה (naqqah, 'innocent, clean, unpunished'). Getting rich quick requires compromises, corner-cutting, exploitation. Proverbs 13:11: 'Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.'
To have respect of persons is not good: for for a piece of bread that man will transgress.
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To have respect of persons is not good (הַכֵּר־פָּנִים לֹא־טוֹב, hakker-panim lo-tov)—נָכַר פָּנִים (nakar panim, 'to recognize faces, show partiality') is לֹא־טוֹב (lo-tov, 'not good'). This Hebrew idiom for favoritism appears throughout Scripture (Leviticus 19:15, Deuteronomy 16:19). James 2:1-9 condemns partiality in the church; God Himself 'regardeth not persons' (Deuteronomy 10:17).
For for a piece of bread that man will transgress (וְעַל־פַּת־לֶחֶם יִפְשַׁע־גָבֶר, ve'al-pat-lechem yifsha-gaver)—the second line reveals the danger: for a mere פַּת לֶחֶם (pat lechem, 'piece of bread, morsel'), a man will פָּשַׁע (pasha, 'transgress, rebel, sin'). Once favoritism becomes habitual, judges and leaders can be bought for nothing. Corruption begins with small compromises; soon, justice is sold for trifles. Micah 7:3 laments: 'The prince asketh, and the judge asketh for a reward.'
For for a piece of bread that man will transgress (וְעַל־פַּת־לֶחֶם יִפְשַׁע־גָבֶר, ve'al-pat-lechem yifsha-gaver)—the second line reveals the danger: for a mere פַּת לֶחֶם (pat lechem, 'piece of bread, morsel'), a man will פָּשַׁע (pasha, 'transgress, rebel, sin'). Once favoritism becomes habitual, judges and leaders can be bought for nothing. Corruption begins with small compromises; soon, justice is sold for trifles. Micah 7:3 laments: 'The prince asketh, and the judge asketh for a reward.'
He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him. hasteth: or, hath and evil eye hasteth to be rich
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He that hasteth to be rich hath an evil eye (נִבְהָל לְהוֹן אִישׁ עַיִן רָע, nivhal lehon ish ayin ra)—נִבְהָל (nivhal, 'hastening, hurrying') toward הוֹן (hon, 'wealth, riches') reveals עַיִן רָע (ayin ra, 'evil eye'), a Hebrew idiom for stinginess, envy, and greed. Jesus warns against this 'evil eye' (Matthew 6:22-23, 20:15). The greedy person's vision is distorted—seeing others as competition, God's gifts as insufficient.
And considereth not that poverty shall come upon him (וְלֹא־יֵדַע כִּי־חֶסֶר יְבֹאֶנּוּ, velo-yeda ki-cheser yevo'ennu)—יָדַע (yada, 'to know, understand') is negated: he does not know that חֶסֶר (cheser, 'want, lack, poverty') approaches. Proverbs repeatedly warns that greed leads to poverty (Proverbs 11:24, 13:11). 'He that loveth silver shall not be satisfied with silver' (Ecclesiastes 5:10); the insatiable appetite for more guarantees eventual loss.
And considereth not that poverty shall come upon him (וְלֹא־יֵדַע כִּי־חֶסֶר יְבֹאֶנּוּ, velo-yeda ki-cheser yevo'ennu)—יָדַע (yada, 'to know, understand') is negated: he does not know that חֶסֶר (cheser, 'want, lack, poverty') approaches. Proverbs repeatedly warns that greed leads to poverty (Proverbs 11:24, 13:11). 'He that loveth silver shall not be satisfied with silver' (Ecclesiastes 5:10); the insatiable appetite for more guarantees eventual loss.
He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
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He that rebuketh a man afterwards shall find more favour (מוֹכִיחַ אָדָם אַחֲרַי חֵן יִמְצָא, mokhiach adam acharai chen yimtsa)—מוֹכִיחַ (mokhiach, 'one who rebukes, reproves, corrects') brings אַחֲרַי (acharai, 'afterward, later') the discovery (מָצָא, matsa) of חֵן (chen, 'favor, grace'). Initially painful, faithful correction produces later gratitude. Proverbs 27:6: 'Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.'
Than he that flattereth with the tongue (מִמַּחֲלִיק לָשׁוֹן, mimachaliq lashon)—חָלַק (chalaq, 'to be smooth, slippery, flattering') with the לָשׁוֹן (lashon, 'tongue') produces immediate pleasure but eventual harm. Flattery deceives, rebounds, and destroys relationships. Paul refused such tactics: 'For neither at any time used we flattering words' (1 Thessalonians 2:5). True love speaks truth (Ephesians 4:15).
Than he that flattereth with the tongue (מִמַּחֲלִיק לָשׁוֹן, mimachaliq lashon)—חָלַק (chalaq, 'to be smooth, slippery, flattering') with the לָשׁוֹן (lashon, 'tongue') produces immediate pleasure but eventual harm. Flattery deceives, rebounds, and destroys relationships. Paul refused such tactics: 'For neither at any time used we flattering words' (1 Thessalonians 2:5). True love speaks truth (Ephesians 4:15).
Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer . a destroyer: Heb. a man destroying
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Whoso robbeth his father or his mother, and saith, It is no transgression (גּוֹזֵל אָבִיו וְאִמּוֹ וְאֹמֵר אֵין־פָּשַׁע, gozel aviv ve'immo ve'omer ein-pasha)—גָּזַל (gazal, 'to rob, plunder, tear away violently') from אָב (av, 'father') and אֵם (em, 'mother') while claiming אֵין פֶּשַׁע (ein pesha, 'no transgression, no sin') reveals radical moral blindness. Jesus condemned the Corban tradition that evaded parental support (Mark 7:9-13): 'Ye say, If a man shall say to his father or mother, It is Corban... he shall be free.'
The same is the companion of a destroyer (חָבֵר הוּא לְאִישׁ מַשְׁחִית, chaver hu le'ish mashchit)—חָבֵר (chaver, 'companion, associate, partner') with אִישׁ מַשְׁחִית (ish mashchit, 'man of destruction, one who ruins/destroys'). Such behavior aligns one with those who tear down rather than build. The fifth commandment (Exodus 20:12) promises long life for honoring parents; this proverb shows the inverse—robbing parents associates one with death-dealers.
The same is the companion of a destroyer (חָבֵר הוּא לְאִישׁ מַשְׁחִית, chaver hu le'ish mashchit)—חָבֵר (chaver, 'companion, associate, partner') with אִישׁ מַשְׁחִית (ish mashchit, 'man of destruction, one who ruins/destroys'). Such behavior aligns one with those who tear down rather than build. The fifth commandment (Exodus 20:12) promises long life for honoring parents; this proverb shows the inverse—robbing parents associates one with death-dealers.
He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
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He that is of a proud heart stirreth up strife (רְחַב־לֵב יְגָרֶה מָדוֹן, rechav-lev yegareh madon)—רָחָב (rachav, 'wide, broad') לֵב (lev, 'heart') suggests arrogance, the inflated ego. This גָּרָה (garah, 'stirs up, provokes') מָדוֹן (madon, 'strife, contention, quarreling'). Pride demands its way, refuses correction, resents challenges. Proverbs 13:10: 'Only by pride cometh contention.' James 4:1-2 traces wars to selfish desires.
But he that putteth his trust in the LORD shall be made fat (וּבוֹטֵחַ עַל־יְהוָה יְדֻשָּׁן, uvoteach al-YHWH yedusshan)—בָּטַח (batach, 'to trust, be confident, secure') in יהוה (YHWH, the covenant name of God) results in דָּשֵׁן (dashen, 'to be fat, prosperous, flourishing'). Biblical 'fatness' symbolizes abundant blessing (Genesis 27:28, Psalm 36:8). Security rooted in God produces peace; pride produces conflict. Humility trusts God's vindication; pride demands self-vindication.
But he that putteth his trust in the LORD shall be made fat (וּבוֹטֵחַ עַל־יְהוָה יְדֻשָּׁן, uvoteach al-YHWH yedusshan)—בָּטַח (batach, 'to trust, be confident, secure') in יהוה (YHWH, the covenant name of God) results in דָּשֵׁן (dashen, 'to be fat, prosperous, flourishing'). Biblical 'fatness' symbolizes abundant blessing (Genesis 27:28, Psalm 36:8). Security rooted in God produces peace; pride produces conflict. Humility trusts God's vindication; pride demands self-vindication.
He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
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He that trusteth in his own heart is a fool (בּוֹטֵחַ בְּלִבּוֹ הוּא כְסִיל, boteach belibbo hu khesil)—בָּטַח (batach, 'to trust, be confident') in one's own לֵב (lev, 'heart, mind, inner self') makes one a כְּסִיל (kesil, 'fool, dullard'). Jeremiah 17:9 explains why: 'The heart is deceitful above all things, and desperately wicked: who can know it?' Self-trust is folly because the self deceives. Modern 'follow your heart' advice is anti-biblical—our hearts need transformation, not trust.
But whoso walketh wisely, he shall be delivered (וְהוֹלֵךְ בְּחָכְמָה הוּא יִמָּלֵט, veholekh vechokhmah hu yimmalet)—הָלַךְ (halakh, 'to walk, go') in חָכְמָה (chokhmah, 'wisdom') leads to מָלַט (malat, 'to escape, be delivered, slip away'). Wisdom means submitting to God's revelation rather than inner feelings. Proverbs 3:5-6: 'Trust in the LORD with all thine heart; and lean not unto thine own understanding.'
But whoso walketh wisely, he shall be delivered (וְהוֹלֵךְ בְּחָכְמָה הוּא יִמָּלֵט, veholekh vechokhmah hu yimmalet)—הָלַךְ (halakh, 'to walk, go') in חָכְמָה (chokhmah, 'wisdom') leads to מָלַט (malat, 'to escape, be delivered, slip away'). Wisdom means submitting to God's revelation rather than inner feelings. Proverbs 3:5-6: 'Trust in the LORD with all thine heart; and lean not unto thine own understanding.'
He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
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He that giveth unto the poor shall not lack (נוֹתֵן לָרָשׁ אֵין מַחְסוֹר, noten larash ein machsor)—נָתַן (natan, 'to give') to the רָשׁ (rash, 'poor, destitute') results in אֵין מַחְסוֹר (ein machsor, 'no lack, no want'). This paradox pervades Scripture: giving produces abundance (Proverbs 11:24-25, 19:17, 22:9). Jesus taught: 'Give, and it shall be given unto you' (Luke 6:38). Paul: 'He which soweth bountifully shall reap also bountifully' (2 Corinthians 9:6).
But he that hideth his eyes shall have many a curse (וּמַעְלִים עֵינָיו רַב־מְאֵרוֹת, uma'lim einav rav-me'erot)—עָלַם (alam, 'to hide, conceal') the עַיִן (ayin, 'eyes') from the poor's plight brings רַב (rav, 'many, abundant') מְאֵרָה (me'erah, 'curses, oaths'). Refusing to see need doesn't eliminate it—it brings judgment. The rich man ignored Lazarus at his gate and suffered eternally (Luke 16:19-31). James 2:15-16 condemns empty words without material help.
But he that hideth his eyes shall have many a curse (וּמַעְלִים עֵינָיו רַב־מְאֵרוֹת, uma'lim einav rav-me'erot)—עָלַם (alam, 'to hide, conceal') the עַיִן (ayin, 'eyes') from the poor's plight brings רַב (rav, 'many, abundant') מְאֵרָה (me'erah, 'curses, oaths'). Refusing to see need doesn't eliminate it—it brings judgment. The rich man ignored Lazarus at his gate and suffered eternally (Luke 16:19-31). James 2:15-16 condemns empty words without material help.
When the wicked rise, men hide themselves: but when they perish, the righteous increase.
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When the wicked rise, men hide themselves (בְּקוּם רְשָׁעִים יִסָּתֵר אָדָם, bequm resha'im yissater adam)—when רָשָׁע (rasha, 'wicked, guilty') קוּם (qum, 'rises, stands, comes to power'), humanity סָתַר (satar, 'hides, conceals itself'). Tyranny breeds fear; people disappear, speak in whispers, distrust neighbors. Totalitarian regimes demonstrate this—oppression drives righteousness underground.
But when they perish, the righteous increase (וּבְאָבְדָם יִרְבּוּ צַדִּיקִים, uve'ovdam yirbu tzaddiqim)—when the wicked אָבַד (avad, 'perish, are destroyed'), the צַדִּיק (tzaddiq, 'righteous') רָבָה (ravah, 'multiply, increase, become numerous'). Freedom from oppression allows righteousness to flourish. Proverbs 28:12, 29:2 express similar truths. History confirms this: persecuted churches survive underground; when persecution lifts, they multiply openly.
But when they perish, the righteous increase (וּבְאָבְדָם יִרְבּוּ צַדִּיקִים, uve'ovdam yirbu tzaddiqim)—when the wicked אָבַד (avad, 'perish, are destroyed'), the צַדִּיק (tzaddiq, 'righteous') רָבָה (ravah, 'multiply, increase, become numerous'). Freedom from oppression allows righteousness to flourish. Proverbs 28:12, 29:2 express similar truths. History confirms this: persecuted churches survive underground; when persecution lifts, they multiply openly.