Proverbs 19:1
Parallel Verses
English Standard Version
Better is a poor person who walks in his integrity than one who is crooked in speech and is a fool.

King James Bible
Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool.

American Standard Version
Better is the poor that walketh in his integrity Than he that is perverse in his lips and is a fool.

Douay-Rheims Bible
Better is the poor man, that walketh in his simplicity, than a rich man that is perverse in his lips, and unwise.

English Revised Version
Better is the poor that walketh in his integrity than he that perverse in his lips and is a fool.

Webster's Bible Translation
Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool.

Proverbs 19:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

19 A brother toward whom it has been acted perfidiously resists more than a strong tower;

     And contentions are like the bar of a palace.

Luther rightly regarded the word נושׁע, according to which the lxx, Vulg., and Syr. translated frater qui adjuvatur a fratre, as an incorrect reading; one would rather expect אח מושׁיע, "a brother who stands by," as Luther earlier translated; and besides, נושׁע does not properly mean adjuvari, but salvari. His translation -

Ein verletzt Bruder helt herter denn eine feste Stad,

Und Zanck helt herter, denn rigel am Palast

[a brother wounded resisteth more than a strong city, and strife resisteth more than bolts in the palace], is one of his most happy renderings. מקּרית־עז in itself only means ὑπὲρ πόλιν ὀχυράν (Venet.); the noun-adjective (cf. Isaiah 10:10) to be supplied is to be understood to עז: עז הוּא or קשׁה הוא (Kimchi). The Niph. נפשׁע occurs only here. If one reads נפשׁע, then it means one who is treated falsely equals נפשׁע בּו, like the frequently occurring קמי, my rising up ones equals קמים עלי, those that rise up against me; but Codd. (Also Baer's Cod. jaman.) and old editions have נפשׁע, which, as we have above translated, gives an impersonal attributive clause; the former: frater perfidiose tractatus (Fl.: mala fide offensus); the latter: perfide actum est, scil. בּו in eum equals in quem perfide actum. אח is, after Proverbs 17:17, a friend in the highest sense of the word; פשׁע means to break off, to break free, with ב or על of him on whom the action terminates. That the פּשׁע is to be thought of as אח of the אח נפשׁע is obvious; the translation, "brothers who break with one another" (Gesen.), is incorrect: אח is not collective, and still less is נפשׁע a reciprocum. The relation of אח is the same as that of אלּוּף, Proverbs 16:28. The Targum (improving the Peshito) translates אחא דמת עוי מן אחוי, which does not mean: a brother who renounces (Hitzig), but who is treated wickedly on the part of, his brother. That is correct; on the contrary, Ewald's "a brother resists more than..." proceeds from a meaning of פשׁע which it has not; and Bertheau gives, with Schultens, an untenable

(Note: Among the whole Heb. synon. for sinning, there exists no reflexive Niph.; and also the Arab. fsḳ has no ethical signification. נסכּל only, in the sense of fool, is found.)

reflexive meaning to the Niph. (which as denom. might mean "covered with crime," Venet. πλημμεληθείς), and, moreover, one that is too weak, for he translates, "a brother is more obstinate then...." Hitzig corrects אחז פּשׁע, to shut up sin equals to hold it fettered; but that is not correct Heb. It ought to be עצר, כּבשׁ, or רדות. In 19a the force of the substantival clause lies in the מן (more than, i.e., harder equals more difficult to be gained), and in 19b in the כּ; cf. Micah 7:4, where they are interchanged. The parallelism is synonymous: strifes and lawsuits between those who had been friends form as insurmountable a hindrance to their reconciliation, are as difficult to be raised, as the great bars at the gate of a castle (Fl.). The point of comparison is not only the weight of the cross-beam (from ברח, crosswise, across, to go across the field), but also the shutting up of the access. Strife forms a partition wall between such as once stood near each other, and so much thicker the closer they once stood.

With Proverbs 18:19, the series of proverbs which began with that of the flatterer closes. The catchword אח, which occurred at its commencement, 9b, is repeated at its close, and serves also as a landmark of the group following Proverbs 18:20-24. The proverb of the breach of friendship and of contentions is followed by one of the reaction of the use of the tongue on the man himself.

Proverbs 19:1 Parallel Commentaries

Treasury of Scripture Knowledge

perverse

1 Samuel 25:17,25 Now therefore know and consider what you will do; for evil is determined against our master, and against all his household...

Isaiah 59:3 For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies...

Matthew 12:31-34 Why I say to you, All manner of sin and blasphemy shall be forgiven to men...

Cross References
Psalm 26:11
But as for me, I shall walk in my integrity; redeem me, and be gracious to me.

Proverbs 4:24
Put away from you crooked speech, and put devious talk far from you.

Proverbs 14:2
Whoever walks in uprightness fears the LORD, but he who is devious in his ways despises him.

Proverbs 20:7
The righteous who walks in his integrity-- blessed are his children after him!

Proverbs 28:6
Better is a poor man who walks in his integrity than a rich man who is crooked in his ways.

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