Read the passage and its setting
Proverbs 29:25–27, King James Version
Italic words were supplied in the English translation for clarity.
Proverbs 29:25–27
Reverent accountability before the LORD — The fear of man bringeth a snare: but whoso putteth his…
The Main Point
uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
What Is Happening Here?
Proverbs 29:25–27 opens with “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall…” and closes with “An unjust man is an abomination to the just: and he that is upright in the way is….” Those endpoints show the unit's movement from opening claim to reviewed close.
Context That Shapes This Passage
How does this passage relate?
Proverbs 29:25–27In “Reverent accountability before the LORD — The fear of man bringeth a snare: but whoso putteth his…,” the complete unit develops this passage-specific claim: uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
Why this relationship fits: The reviewed reasoning path begins, “Opening (29:25): the unit uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”.” and concludes, “Close (29:27): the unit opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”, creating the next supported pause.”
How does this passage relate?
Proverbs 29:25–27Proverbs 29:25–27 is the reviewed unit “Reverent accountability before the LORD — The fear of man bringeth a snare: but whoso putteth his….” Its parallel lines, repeated address, comparison, or local cluster controls how each verse contributes without borrowing a neighboring unit's subject.
Why this relationship fits: The unit opens “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall…” and closes “An unjust man is an abomination to the just: and he that is upright in the way is….”
What following material clarifies it?
Proverbs 30:1–6The final mutual-abomination contrast ends the Hezekiah collection before Agur's distinct voice.
Why this relationship fits: Proverbs 29:27 is the reviewed hinge that connects this unit with Proverbs 30:1–6.
Where does this sit in the whole book?
Proverbs as a wholeProverbs 29:25–27 belongs to “Solomonic sayings copied by Hezekiah's men.” The collection heading makes editorial transmission explicit. Court access, conflict, speech, fools, friendship, agriculture, poverty, law, and rulers are held under justice rather than political absolutism. This unit contributes reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule through its own received wording and form.
Why this relationship fits: The received sequence places Proverbs 29:25–27 inside Proverbs 25:1–29:27; this unit opens “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall…” and closes “An unjust man is an abomination to the just: and he that is upright in the way is….” The unit's reviewed main point is: uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
Follow the Wisdom Collection
See why this section appears here and how the author's wisdom movement leads to its meaning.
Why Is This Passage Here?
Proverbs 29:25–27 forms a reviewed local cluster inside “Solomonic sayings copied by Hezekiah's men.” Its lines concentrate on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule, while each sentence proverb retains its own force and the neighboring database unit does not supply its meaning.
Follow the Saying or Discourse
Opening (29:25): the unit uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”.
Development (29:25–27): adjacent lines test reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule through parallelism, contrast, motive, image, or consequence.
Close (29:27): the unit opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”, creating the next supported pause.
Why This Interpretation Fits
Exact verse-level work
Every line in Proverbs 29:25–27 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Solomonic sayings copied by Hezekiah's men”: The collection heading makes editorial transmission explicit. Court access, conflict, speech, fools, friendship, agriculture, poverty, law, and rulers are held under justice rather than political absolutism.
Proverbial proportion
The unit's instruction and observations concern reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule; they describe moral direction without explaining every exceptional outcome.
Understand the Meaning and Its Boundaries
Clarify the words that matter and keep the conclusion no broader than the passage allows.
What the Passage Is Not Saying
Reading Proverbs 29:25–27 as edited wisdom rather than a detached formula rules out these uses:
The saying does not transfer divine authority to a parent, pastor, ruler, spouse, nation, or political movement, and it does not authorize fear-based coercion.
The saying does not authorize vigilantism, collective blame, discriminatory policing, cruelty, or a claim that one modern institution always speaks for God.
The saying does not establish divine-right politics, nationalism, authoritarian obedience, partisan demonization, or an unqualified mandate for a modern state.
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 29:25–27.
Context check: Within solomonic sayings copied by hezekiah's men, uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
What Remains True Today
Wisdom begins with reverent accountability to the LORD and refuses to make human insight self-sufficient. Wisdom requires honest judgment and active regard for people who can be exploited, ignored, or misrepresented. Public authority is judged by truth, justice, restraint, and its treatment of people with less power. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
Respond and Remember
Let the meaning shape life carefully, then practice explaining the section in context.
How This Should Shape Us
Why these applications follow
Proverbs 29:25–27 applies reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule through the people, action, comparison, and consequence named in its complete movement.
Within solomonic sayings copied by hezekiah's men, uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Wisdom begins with reverent accountability to the LORD and refuses to make human insight self-sufficient. Wisdom requires honest judgment and active regard for people who can be exploited, ignored, or misrepresented. Public authority is judged by truth, justice, restraint, and its treatment of people with less power. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
How does the application follow proportionately?
Bring the decision under truthful worship, moral accountability, and correction rather than using religious language to shield preference or power. Use verifiable evidence, fair procedure, proportionate response, and meaningful access for the person with less power. Evaluate leaders and institutions by transparent process, material effects, protection of rights, and willingness to receive correction. In 29:25–27, let the concrete wording “The fear of man bringeth a snare: but whoso putteth…” keep that response tied to the people, action, comparison, or consequence actually named.
Teach It Back
Explain Proverbs 29:25–27 in your own words. Identify its form and collection, trace one line from role through contextual meaning and enduring truth to application, name one uncertainty, and reject one misuse explicitly.
Your explanation stays in this browser. It is not sent or saved.
Go Deeper
The main explanation above stands on its own. Open these optional sections for fuller language, history, disagreements, and source locations.
Read it sentence by sentenceEach line inside the larger movement
Exact verse-level work
Every line in Proverbs 29:25–27 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “Solomonic sayings copied by Hezekiah's men”: The collection heading makes editorial transmission explicit. Court access, conflict, speech, fools, friendship, agriculture, poverty, law, and rulers are held under justice rather than political absolutism.
Proverbial proportion
The unit's instruction and observations concern reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule; they describe moral direction without explaining every exceptional outcome.
Original-language wording and grammarTechnical detail appears only where it helps
No individual Hebrew or KJV expression in Proverbs 29:25–27 needs a separate lexical card beyond the complete saying or discourse explanation.
What the first readers would have understoodRelevant history and culture
Edited wisdom and social setting
This unit belongs to solomonic sayings copied by hezekiah's men. Aitken's printed pages 405-422 and the book-specific sources identify family, community, agricultural, commercial, scribal, court, and royal settings as relevant possibilities without proving one setting for every saying.
How certain? probableWhy translations sometimes differMaterial translation choices
No older-English term in this unit requires a separate reader note after reading the complete KJV line in context.
Earlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Israelite wisdom setting
The unit's first horizon is Israel's wisdom collection under fear of the LORD. Torah-shaped justice, creation, household teaching, royal responsibility, and community life may inform the language, but no cross-reference overrides this unit's own parallelism and collection role.
How certain? probableHow this connects with the rest of ScriptureThe passage's own meaning remains primary
Responsible canonical location
Within the received book, The collection heading makes editorial transmission explicit. Court access, conflict, speech, fools, friendship, agriculture, poverty, law, and rulers are held under justice rather than political absolutism. This local unit is read through that movement before broader canonical comparison.
How certain? probableTextual variantsManuscript differences only when they affect meaning
Material textual or translation question
The complete NET notes attached to Proverbs 29:25–27 were inspected alongside MorphHB. No unreviewed alternative replaces the pinned KJV; any verse whose wording materially affects interpretation carries an expanded Lens and visible uncertainty rather than a silent emendation.
How certain? probableWhere careful interpreters disagreeThe strongest options and their difficulties
Where do careful readers disagree?
Best judgment: Interpreters disagree over how much literary meaning adjacent sentence sayings gain from small clusters. This package treats Proverbs 29:25–27 as a useful local cluster while preserving each saying's independent force and marking the boundary as revisable.
How certain? probableTheology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
The unit places practical wisdom under a moral order answerable to the LORD: Wisdom begins with reverent accountability to the LORD and refuses to make human insight self-sufficient. Wisdom requires honest judgment and active regard for people who can be exploited, ignored, or misrepresented. Public authority is judged by truth, justice, restraint, and its treatment of people with less power.
How certain? strongTheological contribution
Within Solomonic sayings copied by Hezekiah's men, uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
How certain? strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
The saying does not transfer divine authority to a parent, pastor, ruler, spouse, nation, or political movement, and it does not authorize fear-based coercion.
A compact saying is easy to detach and universalize.
Within solomonic sayings copied by hezekiah's men, uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Wisdom begins with reverent accountability to the LORD and refuses to make human insight self-sufficient. Wisdom requires honest judgment and active regard for people who can be exploited, ignored, or misrepresented. Public authority is judged by truth, justice, restraint, and its treatment of people with less power. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
The saying does not authorize vigilantism, collective blame, discriminatory policing, cruelty, or a claim that one modern institution always speaks for God.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within solomonic sayings copied by hezekiah's men, uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Wisdom begins with reverent accountability to the LORD and refuses to make human insight self-sufficient. Wisdom requires honest judgment and active regard for people who can be exploited, ignored, or misrepresented. Public authority is judged by truth, justice, restraint, and its treatment of people with less power. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
The saying does not establish divine-right politics, nationalism, authoritarian obedience, partisan demonization, or an unqualified mandate for a modern state.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within solomonic sayings copied by hezekiah's men, uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Wisdom begins with reverent accountability to the LORD and refuses to make human insight self-sufficient. Wisdom requires honest judgment and active regard for people who can be exploited, ignored, or misrepresented. Public authority is judged by truth, justice, restraint, and its treatment of people with less power. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 29:25–27.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within solomonic sayings copied by hezekiah's men, uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Wisdom begins with reverent accountability to the LORD and refuses to make human insight self-sufficient. Wisdom requires honest judgment and active regard for people who can be exploited, ignored, or misrepresented. Public authority is judged by truth, justice, restraint, and its treatment of people with less power. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses contrastive parallelism to place “The fear of man bringeth a snare” against “whoso putteth his trust in the LORD shall be safe”; by 29:27, it opens with “An unjust man is an abomination to the just” and develops the line through “and he that is upright in the way is abomination to the…”. Together the unit concentrates on reverent accountability before the LORD, justice, truthful judgment, and protection from exploitation, kingship, public authority, and accountable rule within “Solomonic sayings copied by Hezekiah's men.”
Research trail and exact locationsThe source record behind this section
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Proverbs 29:25–27, repository-pinned eng-kjv2006 USFM-derived corpus
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 29:25-29:27
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
NET Bible Proverbs PDF, printed pp. 1175-1178, exact tc/tn/sn entries attached to 29:25–27
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 29:25–27 and the Solomonic sayings copied by Hezekiah's men outline
Supports: Abstract-level control for the dispute over individual-saying, small-cluster, and collection context; no uninspected detailed claim.
Weeks, ‘Context in the Sayings Collections,’ Early Israelite Wisdom (2000), official abstract and chapter pp. 20-40; methodological question applied to Proverbs 29:25–27
Supports: One historical-social account of poverty, wealth, interest, oppression, labor, and differing evaluations within the collection.
Wittenberg, ‘Situational context of statements concerning poverty and wealth,’ Scriptura 21, pp. 1-23, especially the sayings and redactional comparison relevant to Proverbs 29:25–27
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Exact location: Proverbs 29:25–27, repository-pinned eng-kjv2006 USFM-derived corpus
Open source ↗hebrew text and morphology
Open Scriptures Hebrew Bible: Proverbs
Open Scriptures
Open Scriptures, release 2.2
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Exact location: Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 29:25-29:27
Open source ↗translation and translator notes
NET Bible: Proverbs with translators' notes
Biblical Studies Press
Biblical Studies Press, 2006
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
Exact location: NET Bible Proverbs PDF, printed pp. 1175-1178, exact tc/tn/sn entries attached to 29:25–27
Open source ↗modern critical commentary
Proverbs
K. T. Aitken
Oxford University Press, in The Oxford Bible Commentary, 2001
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Exact location: Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 29:25–27 and the Solomonic sayings copied by Hezekiah's men outline
Open source ↗scholarly monograph chapter abstract and metadata
Context in the Sayings Collections
Stuart Weeks
Oxford University Press, in Early Israelite Wisdom, 2000
Supports: Abstract-level control for the dispute over individual-saying, small-cluster, and collection context; no uninspected detailed claim.
Exact location: Weeks, ‘Context in the Sayings Collections,’ Early Israelite Wisdom (2000), official abstract and chapter pp. 20-40; methodological question applied to Proverbs 29:25–27
Open source ↗peer reviewed open access journal article
The situational context of statements concerning poverty and wealth in the Book of Proverbs
G. H. Wittenberg
Scriptura 21, 1987; open archive 2020
Supports: One historical-social account of poverty, wealth, interest, oppression, labor, and differing evaluations within the collection.
Exact location: Wittenberg, ‘Situational context of statements concerning poverty and wealth,’ Scriptura 21, pp. 1-23, especially the sayings and redactional comparison relevant to Proverbs 29:25–27
Open source ↗