Proverbs 28

Wicked people run away even when no one is chasing them, but those who do right are as bold as a lion.

1The wicked flee when no man pursueth: but the righteous are bold as a lion.

2When a land rebels, it has one ruler after another. But under a person who has understanding and knowledge, order lasts a long time.

2For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.

Note"Princes" in the King James does not mean royal sons; it means rulers or high officials generally. The picture is political instability, one regime toppling another in quick succession, which ancient readers would recognize as the mark of a country in revolt.

3A poor man who crushes other poor people is like a pounding rain that leaves no food behind.

3A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.

NoteThe Hebrew here is difficult. The word rendered "poor" normally means destitute, which makes the line a paradox (a pauper crushing paupers); many translators suspect a copying slip for a similar word meaning "ruler," giving "a ruler who oppresses the poor." Both readings are defensible. The rain image depends on farming: rain is normally the blessing that makes a crop, so a downpour that batters the grain flat and washes out the soil is help turned destructive.

4People who abandon the law speak well of the wicked, but people who keep the law stand against them.

4They that forsake the law praise the wicked: but such as keep the law contend with them.

Note"The law" translates Hebrew *torah*, which covers both the law of Moses and instruction or teaching more broadly, a parent's or teacher's, as elsewhere in Proverbs. The word carries both senses here and in verses 7 and 9.

5Evil people do not understand what is just, but those who look for the LORD understand it fully.

5Evil men understand not judgment: but they that seek the LORD understand all things.

6It is better to be poor and live an honest life than to be rich and live a crooked one.

6Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.

7A son who keeps the law shows good sense, but a son who runs with wild, greedy men brings shame on his father.

7Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.

NoteThe King James "riotous men" translates a word for gluttons, people who squander money and health on food and drink. "Riotous" in 1611 English meant dissolute or wasteful, not violent.

8A man who grows his wealth by charging interest and taking unfair profit is only storing it up for someone who will be kind to the poor.

8He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.

Note"Usury" in the King James simply means lending at interest, not the modern sense of extortionate rates. Israelite law forbade charging a fellow Israelite interest on a loan made in need (Exodus 22:25; Leviticus 25:36), so interest-taking was itself the offense, not merely the size of the rate.

9If a person refuses to listen to the law, then even his prayers are disgusting.

9He that turneth away his ear from hearing the law, even his prayer shall be abomination.

Note"Abomination" is the standard King James word for something repulsive and unacceptable to God, the term used of unclean food and of defective sacrifices. The point is that the prayer is rejected as unfit to be presented, not merely disliked.

10Anyone who leads honest people down an evil road will fall into the pit he dug himself, but people who are blameless will receive good things.

10Whoso 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.

NoteThe "pit" is a hunting trap: a hole dug in a path and covered over, to catch an animal that walks across it. The trapper falling into his own pit was a stock image for a scheme rebounding on its maker.

11A rich man thinks he is wise, but a poor man who has good sense sees right through him.

11The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.

Note"Conceit" in 1611 English meant one's own opinion or estimate, not vanity as it does now; "wise in his own conceit" means wise as he judges himself to be.

12When those who do right rejoice, there is great glory. But when the wicked rise to power, people go into hiding.

12When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.

NoteThis line is repeated almost word for word in verse 28. Such near-duplicate proverbs are common in the collection and were probably preserved from different sources rather than being an error. The King James "a man is hidden" reflects a Hebrew verb that can mean either that people go into hiding or that a person must be searched out.

13A person who hides his sins will not succeed, but the person who admits them and turns away from them will be shown mercy.

13He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.

14The person who is always in fear is well off, but the person who makes his heart stubborn will fall into trouble.

14Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.

Note"Feareth" here is the standard biblical phrase for reverence, awe and taking something seriously, not fright. The Hebrew does not name what is feared; it has long been read as the fear of the LORD, and the second half of the verse, about a stubborn heart, points that way. "Mischief" in 1611 English meant serious harm or disaster, far stronger than the modern word.

15A wicked ruler over helpless people is like a lion that roars or a bear on the attack.

15As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.

Note"Ranging" means roaming or prowling in search of prey. Both animals were real hazards in the hill country of Israel: lions survived there into the biblical period, and the Syrian brown bear was more dangerous still, especially a female with cubs.

16A ruler who has no good judgment is also a cruel ruler, but the one who hates dishonest gain will live a long life.

16The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.

Note"Wanteth" means lacks. "Covetousness" translates a Hebrew word for gain got by extortion or bribery, dishonest profit specifically, not desire in general.

17A man weighed down by having killed someone will run to the grave; let no one help him along the way.

17A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.

NoteThe phrase behind "doeth violence to the blood of any person" describes a man burdened with bloodguilt, the standing liability of someone who has killed. Israelite law let an accidental killer flee to a designated city of refuge for protection from the victim's avenging relative (Numbers 35), but a deliberate murderer was to be given no shelter. "The pit" here means the grave or the underworld, the fugitive's actual destination. "Stay him" is ambiguous in the Hebrew: it may mean hold him back, or support and shelter him.

18Whoever lives an honest life will be kept safe, but whoever lives a crooked life will fall all at once.

18Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.

Note"At once" in the King James means suddenly, all in a moment, not "at the same time."

19The person who works his land will have plenty of food, but the person who chases empty things will have plenty of poverty.

19He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.

Note"Vain persons" is ambiguous. The Hebrew word means empty or worthless things, so the line may mean chasing worthless schemes and fantasies, or keeping company with worthless people. The proverb sets either against the slow, certain return of working one's own field.

20A faithful man will have blessings in abundance, but a man in a hurry to get rich will not go unpunished.

20A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.

Note"Shall not be innocent" renders a Hebrew legal idiom meaning "will not be held guiltless": that is, will not escape punishment.

21It is not good to show favor to one person over another, and yet a man will do wrong for as little as a piece of bread.

21To have respect of persons is not good: for for a piece of bread that man will transgress.

Note"Respect of persons" is a King James idiom for partiality: judging by who someone is (rich, well-connected, a relative), rather than by the case. It was the classic charge against a corrupt judge. "A piece of bread" names the smallest imaginable bribe.

22A stingy man rushes after money and does not realize that poverty is coming for him.

22He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.

Note"An evil eye" is a Hebrew idiom for being grudging and tight-fisted; its opposite, "a good eye," means generous. It does not refer to cursing someone with a look, which is what the phrase suggests in later English usage.

23The person who corrects someone will in the end be liked more than the person who flatters with his words.

23He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.

24Whoever robs his father or his mother and says, "That is not wrong," is a partner of the man who destroys.

24Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.

Note"It is no transgression" is the robber's own excuse: he reckons that taking from his parents is not really theft, since the property will come to him eventually. Probably in view is a grown son seizing the family land or goods from aging parents before their death. A "destroyer" is a violent plunderer, the proverb puts the respectable son in the same class as a bandit.

25A person with a proud heart stirs up fights, but the person who puts his trust in the LORD will do well.

25He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.

NoteThe King James "proud heart" translates a phrase literally meaning "wide of appetite," which can mean arrogant or, as many read it, greedy and grasping; the Hebrew allows both. "Made fat" is an idiom for prospering, in a society close to hunger, being well-fed was the plain image of doing well.

26A person who trusts his own thinking is a fool, but a person who lives wisely will be kept safe.

26He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.

27Whoever gives to the poor will not go without, but whoever looks the other way will get many curses.

27He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.

Note"Hideth his eyes" means deliberately looking away from someone in need so as not to have to respond. The "curses" are the words of the people refused; a curse spoken by the wronged poor was taken to carry real force.

28When the wicked rise to power, people hide themselves. But when the wicked die, those who do right grow in number.

28When the wicked rise, men hide themselves: but when they perish, the righteous increase.