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

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

Better is the poor walking in his integrity, Than the perverse in his lips, who is a fool.

Better is the poor man whose ways are upright, than the man of wealth whose ways are twisted.

Better is the poor that walketh in his integrity Than he that is perverse in his lips and a fool at the same time.

Better is the poor who walks in his simplicity, than the rich who twists his lips and is unwise.

The "perverse" man is the rich fool, as contrasted with the poor man who is upright.
Proverbs 19:1-2 are missing in the Septuagint.

Better is the poor - The upright poor man is always to be preferred to the rich or self-sufficient fool.

Better is the poor that walketh in his integrity,.... In the uprightness of his heart before God and men; who is sincere in the worship of God, and in the profession of his name, and walks in all the commandments and ordinances of the Lord blameless; and is upright, harmless, and inoffensive in his conversation with men; and studies to exercise a conscience void of offence to both, and continues herein. A man may be a poor man with respect to worldly things, and yet be rich towards God; may be a truly gracious good man, honest, sincere, and upright in heart and life: and such an one is better
than he that is perverse in his lips, and is a fool; that is, than a rich man, as the Syriac and Vulgate Latin versions supply it, and as the antithesis requires; "that is perverse in his lips", or "whose ways are perverse", as the Syriac version; that acts the deceitful part both by words and actions towards those that are about him, not being honest and plain hearted as the poor man is; and who uses those beneath him very roughly; and concerning oppression speaks loftily, and lets his tongue run both against God in heaven and man on earth, by which he shows he is a fool: for his riches do not give him wisdom; and his words and actions declare he wants it; men may be poor, and yet wise; and a matt may be rich, and yet a fool: or is confident (d); that is, trusts in his riches, and is opposed to a poor man, so R. Saadiah Gaon. This verse and Proverbs 19:2 are not in the Septuagint and Arabic versions.
(d) "confidens divitiis", Cocceii Lexic. col. 384.

A poor man who fears God, is more honourable and happy, than a man without wisdom and grace, however rich or advanced in rank.

(Proverbs. 19:1-29)
(Compare Proverbs 28:6). "Rich" for fool here. Integrity is better than riches (Proverbs 15:16-17; Proverbs 16:8).

The plur. רעים, Proverbs 18:24, is emphatic and equivalent to רעים רבּים. The group Proverbs 19:1-4 closes with a proverb which contains this catchword. The first proverb of the group comes by שׂפתיו into contact with Proverbs 18:20, the first proverb of the preceding group.
1 Better a poor man walking in his innocence,
Than one with perverse lips, and so a fool.
The contrast, Proverbs 28:6, is much clearer. But to correct this proverb in conformity with that, as Hitzig does, is unwarrantable. The Syr., indeed, translates here as there; but the Chald. assimilates this translation to the Hebrews. text, which Theodotion, and after him the Syro-Hexapl., renders by ὑπὲρ στρεβλόχειλον ἄφρονα. But does 1a form a contrast to 1b? Fleischer remarks: "From the contrast it appears that he who is designated in 1b must be thought of as עשׁיר" [rich]; and Ewald, "Thus early the ideas of a rich man and of a fool, or a despiser of God, are connected together." Saadia understands כסיל [a fool], after Job 31:24, of one who makes riches his כּסל [confidence]. Euchel accordingly translates: the false man, although he builds himself greatly up, viz., on his riches. But כסיל designates the intellectually slothful, in whom the flesh overweighs the mind. And the representation of the rich, which, for 1b certainly arises out of 1a, does not amalgamate with כסיל htiw , but with עקּשׁ שׂפתיו. Arama is on the right track, for he translates: the rich who distorts his mouth, for he gives to the poor suppliant a rude refusal. Better Zckler: a proud man of perverse lips and haughty demeanour. If one with haughty, scornful lips is opposed to the poor, then it is manifestly one not poor who thinks to raise himself above the poor, and haughtily looks down on him. And if it is said that, in spite of this proud demeanour, he is a fool, then this presents the figure of one proud of his wealth, who, in spite of his emptiness and nequitia, imagines that he possesses a greatness of knowledge, culture, and worth corresponding to the greatness of his riches. How much better is a poor man than such an one who walketh (vid., on תּם, vol. i, p. 79) in his innocence and simplicity, with his pure mind wholly devoted to God and to that which is good! - his poverty keeps him in humility which is capable of no malicious conduct; and this pious blameless life is of more worth than the pride of wisdom of the distinguished fool. There is in contrast to עקּשׁוּת a simplicity, ἁπλότης, of high moral worth; but, on the other side, there is also a simplicity which is worthless. This is the connecting thought which introduces the next verse.