PRO (Proverbs)
PRO.1 • PRO.2 • PRO.3 • PRO.4 • PRO.5 • PRO.6 • PRO.7 • PRO.8 • PRO.9 • PRO.10 • PRO.11 • PRO.12 • PRO.13 • PRO.14 • PRO.15 • PRO.16 • PRO.17 • PRO.18 • PRO.19 • PRO.20 • PRO.21 • PRO.22 • PRO.23 • PRO.24 • PRO.25 • PRO.26 • PRO.27 • PRO.28 • PRO.29 • PRO.30 • PRO.31
PRO.1
[PRO.1.1] The proverbs of Solomon son of David, king of Israel. [§]
mishlei shlomo ben-david melech yisrael
This verse introduces the book of Proverbs. 'Mishlei' means proverbs or sayings. 'Shlomo' is Solomon. 'Ben-David' means son of David. 'Melech' means king. 'Yisrael' is Israel.
[PRO.1.2] To know wisdom and discipline, to understand words of understanding. [§]
la-da-at khok-mah oo-moo-sar le-ha-veen im-ray bee-nah
This verse consists of several words. 'La-da-at' means 'to know'. 'Khok-mah' means 'wisdom'. 'Oo-moo-sar' means 'and discipline'. 'Le-ha-veen' means 'to understand'. 'Im-ray' means 'words'. 'Bee-nah' means 'understanding'. The verse is structured as an infinitive construct followed by nouns, then a prepositional phrase leading to another noun.
[PRO.1.3] Take discipline of understanding, righteousness and judgment, and what is right. [§]
lakachat musar hashekhel tzedek umishpat umeysharim
This verse consists of several nouns connected by conjunctions. 'Lakachat' is a verb meaning 'to take'. 'Musar' means 'discipline' or 'instruction'. 'Hashekhel' means 'understanding' or 'wisdom'. 'Tzedek' means 'righteousness' or 'justice'. 'Umishpat' means 'and judgment'. 'Umeysharim' means 'and uprightness' or 'and what is right'. The verse is structured as an exhortation or instruction to take something – namely, discipline, wisdom, justice, and uprightness.
[PRO.1.4] To give to the inexperienced cunning, and to the young man knowledge and purpose. [§]
la-tet lif-ta-eem ar-mah le-na-ar da-at oo-mez-i-mah.
This verse uses several nouns and prepositions. 'latet' means 'to give'. 'lifte'im' means 'to the inexperienced'. 'arma' means 'cunning'. 'lena'ar' means 'to the young man'. 'da'at' means 'knowledge'. 'oomzimah' means 'and purpose'. The verse speaks of giving cunning to the inexperienced and knowledge and purpose to a young man.
[PRO.1.5] The wise one will hear and add to learning, and the discerning one acquires plans. [§]
yish-mah khah-kham ve-yo-sef leh-kah v'-na-von takh-bu-lot yik-neh
This verse describes the benefit of wisdom and understanding. 'Yishmah' means 'he will hear'. 'Khakham' means 'wise'. 'Ve' means 'and'. 'Yosef' means 'he adds'. 'Lekah' means 'learning' or 'instruction'. 'Navon' means 'understanding' or 'discerning'. 'Takhbulot' means 'plans' or 'schemes'. 'Yikneh' means 'he acquires'. Therefore, the verse speaks of a wise person listening and adding to their knowledge, and a discerning person acquiring plans.
[PRO.1.6] To understand a proverb and a riddle, the words of the wise ones and their riddles. [§]
lehavin mashal umlitzah divrei chachamim vechidatam
This verse discusses understanding sayings, riddles, and the words of the wise. 'Lehavin' means 'to understand'. 'Mashal' is a proverb or parable. 'Umlitzah' refers to a riddle or dark saying. 'Divrei' means 'words of'. 'Chachamim' means 'the wise ones'. 'Vechidatam' means 'and their riddles'.
[PRO.1.7] The reverence of Yahveh is the beginning of knowledge; wisdom and discipline, fools despise. [§]
yir’at YHVH re’shit da’at chokhmah u’musar evilim bozu.
This verse speaks of the beginning of knowledge and the value of discipline. 'Yir’at' means fear or reverence. 'YHVH' is the proper name of God. 'Re’shit' means beginning. 'Da’at' is knowledge. 'Chokhmah' means wisdom. 'Musar' means discipline or instruction. 'Evilim' means fools. 'Bozu' means despise or reject.
[PRO.1.8] Hear, my son, the discipline of your father, and do not abandon the instruction of your mother. [§]
Sh'ma b'ni musar avicha v'al titosh torat immecha.
This verse is a parental instruction. 'Sh'ma' is an imperative, meaning 'hear' or 'listen.' 'B'ni' means 'my son.' 'Musar' means 'discipline' or 'instruction.' 'Avicha' means 'your father.' 'V'al' means 'and do not.' 'Titosh' means 'you abandon.' 'Torat' means 'the instruction of' or 'the teaching of.' 'Immecha' means 'your mother.'
[PRO.1.9] Because the hearts of the Gods are favor to your head, and ornaments to your throat. [§]
kee liv-yat khen hem lero-she-kha va-a-na-kim l’gar-gra-te-kha
This verse uses several names for God and descriptive terms. "livyat" is a plural form of "lev", which means 'heart.' Here it's referring to God's favor. "khen" means 'grace, favor, or pleasantness.' "hem" is the plural pronoun 'they.' "lero-she-kha" means 'to your head.' "va-a-na-kim" means 'ornaments' or 'crowns.' "l’gar-gra-te-kha" means 'to your throat.' This verse is poetic, describing God's favor and protection as adornments.
[PRO.1.10] My son, if sinners entice you, do not bring it. [§]
bni im-yepatukha chatta'im al-tove
This verse is an address from a parent to their child. 'Bni' means 'my son'. 'Im' introduces a conditional clause, meaning 'if'. 'Yepatukha' is a verb meaning 'they will entice you'. 'Chatta'im' means 'sinners'. 'Al-tove' is a command meaning 'do not bring'.
[PRO.1.11] If they say, "Come with us, we will plot for blood, we will lie in wait for the innocent without cause." [§]
Im-yo-mer-oo le-chah ee-tah-nu ne-er-bah le-dahm neetz-peh-nah le-nah-kee chee-nahm.
This verse comes from Judges 9:4 and details Abimelech asking his brother, Gideon's son, to join him in a plot. 'Im' means 'if'. 'Yo-mer-oo' means 'they say'. 'Le-chah' means 'with us'. 'Ee-tah-nu' means 'come'. 'Ne-er-bah' means 'we will plot'. 'Le-dahm' means 'for blood'. 'Neetz-peh-nah' means 'we will lie in wait'. 'Le-nah-kee' means 'to the innocent'. 'Chee-nahm' means 'without cause'.
[PRO.1.12] They are swallowed up like Sheol, the living and the perfect ones, like those descending into a pit. [§]
nivla'em kish'ol chayim utmimim kyorde bor.
This verse uses several key terms. 'Nivla'em' comes from the root meaning 'to become corrupt' or 'to be decaying'. 'kish'ol' means 'like Sheol', the underworld or the grave. 'Chayim' means 'living ones' or 'life'. 'Utmimim' means 'and the perfect ones', or 'and the complete ones'. 'Kyorde' means 'like those descending'. 'Bor' is 'a pit' or 'a cistern'. The verse speaks of a fate that befalls both the living and the perfect.
[PRO.1.13] All wealth, valuable, is found. It fills our houses with plunder. [§]
kal-hon yakar nim-tsa nemalea bateinu shalal
This verse describes a wealth of valuable possessions filling houses with plunder. 'Kal' means 'all' or 'every'. 'Hon' signifies 'wealth' or 'property'. 'Yakar' means 'valuable' or 'precious'. 'Nimtsa' means 'is found' or 'exists'. 'Nemalea' means 'fills'. 'Bateinu' means 'our houses'. 'Shalal' means 'plunder' or 'spoils'.
[PRO.1.14] Your lot will fall among us, for one pocket will be for all of us. [§]
gor-al-khah tah-feel be-toh-kheh-noo kee-s eh-khad yih-yeh le-koo-lah-noo
This verse discusses a shared destiny or lot. "Goral" refers to a lot or a casting of lots, determining fate. "Tapil" means to cast or to fall. "Betoch" means within or among. "Kees" means a pocket or bag. "Echad" means one. "Yihyeh" means will be. "Lekulla-noo" means for all of us.
[PRO.1.15] My son, do not walk in the way of them. Restrain your foot from their path. [§]
bni al-telech bederech itam mena raglech mintivatam
This verse is a parental warning. "Bni" means "my son". "Al-telech" means "do not walk". "Bederech" means "in the way". "Itam" means "of them". "Mena" means "keep" or "restrain". "Raglech" means "your foot". "Mintivatam" means "from their path". The verse is a direct address, advising a son to avoid the ways and paths of others.
[PRO.1.16] For their feet will run toward evil, and they will hasten to shed blood. [§]
kee rag-lay-hem la-rah yar-oot-zoo vee-yi-ma-har-oo leesh-pahk-dam
This verse describes the feet of someone running toward evil and hastening to shed blood. "Raglayhem" means "their feet". "La-rah" means "toward evil". "Yarootzoo" means "they will run". "Vee-yi-ma-har-oo" means "and they will hasten". "Leesh-pahk-dam" means "to shed blood".
[PRO.1.17] For gratuitously is the net cast in the eyes of every winged creature. [§]
kee-heen-nahm mee-zo-rah hah-rah-shet beh-ay-nee kol bah-al kah-nahf.
This verse discusses a net being cast gratuitously, or without purpose, in the eyes of every winged creature. "Kee" means 'for' or 'because'. "Heen-nahm" means 'gratuitously' or 'without cause'. "Mee-zo-rah" means 'is cast'. "Hah-rah-shet" is 'the net'. "Beh-ay-nee" means 'in the eyes of'. "Kol" means 'every'. "Bah-al" means 'owner' or 'master', but in this context refers to a creature possessing wings, in other words, 'winged creature'. "Kah-nahf" means 'wings'.
[PRO.1.18] And they lie in wait for blood, concealing it for their souls. [§]
ve-hem le-da-mam ye-er-ovu yitz-pe-nu le-naf-sho-tam
This verse describes people lying in wait for blood, concealing themselves for souls. 'Damam' is a form of the word for 'blood,' and 'nafshotam' means 'their souls.' The verbs 'yarovu' and 'yitzpnu' both indicate waiting or lying in wait, and concealing respectively. The 've' at the beginning of the verse is a conjunction meaning 'and'. 'Hem' means 'they'. 'Le' is a preposition meaning 'to' or 'for'.
[PRO.1.19] So are the ways of all who acquire gain with violence; it will be taken from those who possess it. [§]
ken arkhot kol botsa ba'botsa et nefesh be'alayv yikach.
This verse discusses the path of those who acquire gain unjustly. "Ken" means 'so' or 'thus'. "Arkhot" means 'ways' or 'paths'. "Kol" means 'all' or 'every'. "Botsa" means 'gain', 'profit', or 'violence'. The repetition of "botsa" emphasizes the violent or unjust nature of the gain. "Et" is a direct object marker. "Nefesh" means 'life' or 'soul'. "Be'alayv" means 'of his possessors' or 'from those who have it'. "Yikach" means 'he will take' or 'it will be taken'.
[PRO.1.20] The wisdoms proclaim outside, in the streets she gives her voice. [§]
chakhmot bahchuts taronna, barchovot titten kolah.
This verse uses the word 'chakhmot' which is the plural form of 'chokhmah' meaning wisdom. Therefore, it is translated as 'wisdoms'. 'Bahchuts' means 'outside'. 'Taronna' means 'she proclaims'. 'Barchovot' means 'in the streets'. 'Titten' means 'she gives'. 'Kolah' means 'her voice'.
[PRO.1.21] At the head of the walls, you will proclaim at the openings of the gates in the city. Her sayings, she will say. [§]
Be-rosh homiyot tikra be-pithei sha'arim ba-ir amareha tomer.
This verse describes a proclamation being made. "Be-rosh" means 'at the head of'. "Homiyot" is plural for 'walls'. "Tikra" means 'you will call out' or 'you will proclaim'. "Be-pithei" means 'at the openings of'. "Sha'arim" is plural for 'gates'. "Ba-ir" means 'in the city'. "Amareha" means 'her sayings' or 'what she says'. "Tomer" means 'she will say'.
[PRO.1.22] How long will the naive love the naive and the mockers desire it for themselves, and will the foolish hate knowledge? [§]
ad-ma-tai p’tai-im t’e-he-vu p’ti v’letzim la-tzon cham-du la-hem u’ch’silim yis-ne-u-da-at.
This verse uses several words denoting foolishness and scorn. "Ad-ma-tai" means "until when?" or "how long?". "P’tai-im" means "simple ones" or "the naive". "T’e-he-vu" means "will you love". "P’ti" means "the naive". "V’letzim" means "mockers". "La-tzon" means "for enjoyment". "Cham-du" means "they desire". "La-hem" means "for them". "U’ch’silim" means "and the foolish". "Yis-ne-u" means "they hate". "Da-at" means "knowledge". The verse is a rhetorical question addressing those who enjoy foolishness and hate wisdom.
[PRO.1.23] You all will return to my rebuke. Behold, I will express my spirit to you. I will make known my words to you. [§]
ta-shoo-voo le-to-cha-chti hee-neh a-vee-ah la-chem roo-chi o-dee-ah de-va-ri et-chem.
This verse contains several key words. "tashuvu" is the imperative plural form of the verb "to return". "tochat" means rebuke or correction. "hi-neh" means behold or here. "aviv" means to express or declare. "ruchi" means my spirit. "odeeah" means I will make known. "devari" means my words. "etchem" means to you.
[PRO.1.24] Because I called and you refused, I stretched out my hand, and there is no one who listens. [§]
Ya'an qara'ti vatema'enu nati'ti yadi ve'ein maqshiv.
This verse consists of several words. "Ya'an" means "because". "Qara'ti" is the first person singular perfect form of the verb "to call". "Vatema'enu" is the second person plural perfect form of the verb "to refuse". "Nati'ti" is the first person singular perfect form of the verb "to stretch out". "Yadi" means "my hand". "Ve'ein" means "and there is not". "Maqshiv" means "one who listens". Therefore, the verse literally states that because I called and you refused, I stretched out my hand and there is no one who listens.
[PRO.1.25] And you have broken all of my counsel, and my reproof you have not accepted. [§]
va-tif-re-u khol a-tzat-i ve-to-khat-ti lo a-vi-tem
This verse consists of several parts. 'va-tif-re-u' means 'and you have broken'. 'kol' means 'all'. 'a-tzat-i' means 'my counsel'. 've' is 'and'. 'to-khat-ti' means 'my reproof'. 'lo' means 'not'. 'a-vi-tem' means 'you have accepted'. Therefore, the entire verse is expressing disappointment with a people who disregarded both the counsel and the reproof of God.
[PRO.1.26] Also, I will laugh in your calamity, and I will mock at the coming of your fear. [§]
Gam-ani be-eidchem eschak elag be-vo pachdechem.
This verse consists of several words. "Gam" means also. "Ani" means I. "Be-eidchem" means in your calamity or in your misfortune. "Eshchak" means I will laugh. "Elag" means I will mock. "Be-vo" means at the coming of. "Pachdechem" means your fear.
[PRO.1.27] When hardship comes, and your fear and your terror are like a storm arriving, when distress and anguish come upon you… [§]
be-vo kash-oh-vah pach-deh-chem ve-eyd-chem kes-oo-fah yeh-eh-teh be-vo a-ley-chem tsarah ve-tsookah
This verse describes a time of fear and distress coming upon people. "Kashoh" is related to difficulty or hardship, and suggests a time of testing. "Pachdehchem" means "your fear", and "eydchem" refers to "your terror". "Kesupah" means a storm or tempest. "Tsarah" is distress, and "tsookah" means anguish.
[PRO.1.28] Then they will call upon me, and I will not answer. They will seek me, and they will not find me. [§]
az yikra'unni v'lo e'eneh yishachrunni v'lo yim'tz'unni
This verse describes a situation where people call upon God and He does not answer, and seek Him and do not find Him. The verbs are in the passive-reflexive form, indicating that the people are acting upon themselves, receiving no response from God. 'Yikra'unni' means 'they will call upon me', 'e'eneh' means 'I will answer', 'yishachrunni' means 'they will seek me', and 'yim'tz'unni' means 'they will find me'. The 'v'lo' structure means 'and not'.
[PRO.1.29] Instead, because they hated knowledge and did not choose the fear of Yahveh. [§]
takhat ki-saneu da'at ve-yir'at Yahveh lo baharu.
This verse contains several key terms. 'Takhat' means 'instead' or 'because'. 'Ki' means 'that' or 'because'. 'Saneu' means 'they hated'. 'Da'at' means 'knowledge'. 'Ve' means 'and'. 'Yir'at' means 'fear of'. 'Yahveh' is the proper name of God. 'Lo' means 'not'. 'Baharu' means 'they chose'. Therefore, the verse is stating a reason why something happened – namely, because they hated knowledge and did not choose the fear of Yahveh.
[PRO.1.30] They did not wish for my counsel, they despised all my reproof. [§]
lo-avu la-atzati, na-atzu kol-tokhati.
This verse consists of several parts. 'Lo-avu' means 'they did not wish' or 'they refused'. 'La-atzati' means 'to my counsel'. 'Na-atzu' means 'they despised'. 'Kol-tokhati' means 'all my reproof'. Therefore the entire verse means they refused my counsel, they despised all my reproof.
[PRO.1.31] And they will eat from the fruit of their way, and they will be filled from their counsel. [§]
ve-yo-khlu mee-pree dar-kahm oo-mee-mo-at-so-tay-hem yis-ba-u.
This verse describes people consuming the fruit of their way and being filled from their counsel. "ve" is a conjunction meaning 'and'. "yo-khlu" is a verb meaning 'they will eat'. "mee-pree" means 'from the fruit'. "dar-kahm" means 'your way'. "oo" is another conjunction meaning 'and'. "mee-mo-at-so-tay-hem" means 'from their counsel'. "yis-ba-u" means 'they will be filled'.
[PRO.1.32] For the turning away of fools will kill them, and the tranquility of fools will destroy them. [§]
ki meshuvat p’tayim tahargeim v’shalvat kesilim te’abdeim.
This verse describes the consequences of foolishness and tranquility. ‘Meshuvat’ relates to turning away or going astray, and ‘p’tayim’ means fools. ‘Tahargeim’ means ‘it will kill them’. ‘Shalvat’ means tranquility or peace. ‘Kesilim’ means fools. ‘Te’abdeim’ means ‘it will destroy them’. The verse portrays a causal relationship: turning away from what is right destroys fools, and the peace of fools is destroyed.
[PRO.1.33] And whoever listens to the Gods will dwell in security, and a person will be at ease from the fear of evil. [§]
veshomea li yishkhan betach vesha'anan mipachad ra'ah.
This verse consists of two parallel clauses. The first clause states that whoever listens to 'the Gods' will dwell in security. The second clause states that a person will be at ease from the fear of evil. 'Sho-me-a' means 'listener'. 'Li' means 'to me'. 'Yishkhan' means 'will dwell'. 'Betach' means 'security'. 'Sha'anan' means 'at ease'. 'Mipachad' means 'from the fear'. 'Ra'ah' means 'evil'.
PRO.2
[PRO.2.1] My son, if you accept my words and guard my commands with you, they will be kept safe. [§]
bni im-tikakh amarai u-mitzvotei titzpon itakh.
This verse begins with "bni", meaning "my son". "Im-tikakh" means "if you accept". "Amarai" translates to "my words". "U-mitzvotei" means "and my commands". "Titzpon" means "you will guard" or "you will keep". "Itakh" translates to "with you". The verse is a conditional statement, promising preservation of wisdom for those who accept and keep the speaker's words and commands.
[PRO.2.2] To listen to wisdom, you incline your ear, and to understanding, you incline your heart. [§]
lehaqshiv lahkhohmah oznekha tateh libekha lathbuna
This verse contains imperatives, telling someone to incline their ear and heart. 'Lehaqshiv' means 'to listen'. 'Lahkhohmah' means 'to wisdom'. 'Oznekha' is 'your ear'. 'Tateh' means 'you incline'. 'Libekha' is 'your heart'. 'Lathbuna' is 'to understanding'.
[PRO.2.3] For if to understanding you call, to discernment you will give your voice. [§]
kee im la-bee-nah tee-krah la-teh-boo-nah tee-tehn koh-leh-kah
This verse uses the preposition 'kee' meaning 'for' or 'indeed'. 'Im' means 'if', but in this context indicates limitation - 'only if'. 'La-bee-nah' is 'to understanding'. 'Tee-krah' means 'you call'. 'La-teh-boo-nah' is 'to discernment'. 'Tee-tehn' means 'you will give'. 'Koh-leh-kah' means 'your voice'. The verse is a conditional statement about seeking understanding and discernment.
[PRO.2.4] If you seek as silver, and as hidden treasures you search, then you will seek. [§]
im-te-vahsh-eh-nah kah-kah-sef ve-kah-maht-mo-neem tah-hef-seh-nah
This verse uses conditional language, meaning "if you seek…". The first element, "kah-kah-sef", refers to silver. The second element, "kah-maht-mo-neem", refers to hidden treasures or deposits. The verb "tah-hef-seh-nah" means "you will seek". The "im" at the beginning is a conditional "if".
[PRO.2.5] Then you will understand the fear of Yahveh, and knowledge of the Gods you will find. [§]
Az tavin yir'at Yahveh, ve da'at Elohim timtza.
This verse consists of several key words. "Az" means "then". "Tavin" is a future form of "to understand". "Yir'at" is the fear of. "Yahveh" is the proper name of God, translated literally. "Ve" means "and". "Da'at" means "knowledge". "Elohim" is the Gods, a plural form. "Timtza" means "you will find".
[PRO.2.6] For Yahveh will give wisdom from his mouth, knowledge and understanding. [§]
kee-yeh-vah-veh yee-ten khakh-mah mee-fee-vav da-at oo-tev-oo-nah
This verse states that Yahveh gives wisdom, knowledge and understanding. 'Kee' means 'for' or 'because'. 'Yevahveh' is the proper name of God. 'Yitten' means 'will give'. 'Chakhmah' means 'wisdom'. 'Mee-fee-vav' means 'from his mouth'. 'Da'at' means 'knowledge'. 'Oo-tevunah' means 'and understanding'.
[PRO.2.7] A refuge for the upright is salvation, a shield for those who walk with integrity. [§]
vitzpon layisharim tooshiya magen leholchei tom
This verse contains several key terms. 'Vitzpon' comes from a root meaning 'to hide' or 'to protect'. 'Layisharim' means 'for the upright ones'. 'Tooshiya' signifies 'salvation' or 'deliverance'. 'Magen' means 'shield'. 'Leholchei' means 'for those who walk'. 'Tom' means 'integrity' or 'blamelessness'.
[PRO.2.8] To keep the paths of justice and he will keep the way of the devout ones. [§]
li-ntsore ar-khot mish-pat ve-derekh kha-si-da yish-mor.
This verse consists of several words. 'li-ntsore' means 'to keep' or 'to guard'. 'ar-khot' is 'paths' or 'ways'. 'mish-pat' is 'judgment' or 'justice'. 've' is 'and'. 'derekh' means 'way' or 'path'. 'kha-si-da' refers to 'the pious ones' or 'devotees'. 'yish-mor' is 'he will keep' or 'he will guard'. The verse is a command or exhortation regarding keeping the paths of justice and the way of the pious.
[PRO.2.9] Then you will understand righteousness and justice and uprightness, and all courses will be good. [§]
Az tavin tzedek u'mishpat u'meisharim kol-ma'agal-tov.
This verse consists of several words. "Az" means "then". "Tavin" means "you will understand". "Tzedek" means "righteousness". "U" means "and". "Mishpat" means "justice". "Meisharim" means "straightness", or "uprightness". "Kol" means "all". "Ma'agal" means "circle", or "course", or "way". "Tov" means "good". Therefore, the verse describes a time when understanding of righteousness, justice, and uprightness will come, and all courses will be good.
[PRO.2.10] For when wisdom enters your heart and knowledge is pleasing to your soul. [§]
ki-ta-vo kha-khma be-li-vekha ve-da-at le-naf-she-kha yinha-em
This verse discusses wisdom and knowledge coming into the heart and being pleasant to the soul. Let's break down the names: There are no names of God in this verse.
[PRO.2.11] A plan will guard you; understanding will preserve you. [§]
mezimmah tishmor alaycha tevunah tinzrecha.
mezimmah refers to a plan, purpose, or counsel. tishmor means 'you shall keep' or 'will guard'. alaycha means 'upon you'. tevunah means 'understanding' or 'discernment'. tinzrecha means 'will preserve you' or 'will protect you'.
[PRO.2.12] To save you from a bad way, from a man speaking subversions. [§]
lehatzil'cha miderech ra, meish medaber tahpuchot.
This verse contains several words. 'lehatzil'cha' means 'to save you'. 'miderech' means 'from the way'. 'ra' means 'bad'. 'meish' means 'from a man'. 'medaber' means 'speaking'. 'tahpuchot' means 'subversions, or overturning'. So, the overall meaning is a plea for deliverance from a harmful path and a deceitful person.
[PRO.2.13] The abandoners of paths of uprightness go to walk in ways of darkness. [§]
ha-ozvim ar-chot yo-sher la-lechet be-dar-chei-choshek.
This verse describes those who abandon paths of uprightness to walk in ways of darkness. ‘Ha-ozvim’ means ‘the abandoners’. ‘Ar-chot’ means ‘paths’. ‘Yo-sher’ means ‘uprightness’ or ‘straightness’. ‘La-lechet’ means ‘to walk’. ‘Be-dar-chei’ means ‘in ways of’. ‘Choshek’ means ‘darkness’.
[PRO.2.14] Those who are glad to do evil will rejoice in turnings of evil. [§]
ha-sme-chim la-a-sot ra, ya-gi-lu be-ta-huf-kot ra.
This verse describes people who rejoice in doing evil. "ha-sme-chim" refers to those who are glad. "la-a-sot" means "to do". "ra" means "evil". "ya-gi-lu" means "they will rejoice". "be-ta-huf-kot" means "in turnings" or "in twists". The second "ra" again means "evil".
[PRO.2.15] That their ways are twisted and despised in their courses. [§]
asher arhoteyhem ikshiyim unelozim bimeg'lotam.
This verse describes the ways of a people. 'Asher' means 'which' or 'that'. 'Arhoteyhem' is the plural form of 'way' referring to 'their ways'. 'Ikshiyim' means 'twisted' or 'perverted'. 'Unelozim' means 'despised' or 'scorned'. 'Bimeg'lotam' means 'in their circles' or 'in their courses'.
[PRO.2.16] To save you from a strange woman, from a foreign woman, her words have made smooth. [§]
lehatzilcha meiisha zara minakriya amareha hechlika
This verse contains several words that need literal translation. "lehatzilcha" means "to save you". "meiisha" means "from a woman". "zara" means "strange" or "foreign". "minakriya" is another form of "foreign woman". "amareha" means "her words". "hechlika" means "made smooth" or "flattering". The verse speaks of being saved from a foreign woman whose words are flattering.
[PRO.2.17] The one who forsakes her beloved and her companion, and has forgotten the covenant of the Gods. [§]
ha-ozevet aluf neureha ve-et-brit Elohim shachecha.
This verse describes someone who has forsaken their beloved and forgotten the covenant of the Gods. Let's break down the words: 'ha-ozevet' means 'the forsaking one' or 'she who forsakes'; 'aluf' means 'beloved' or 'champion'; 'neureha' means 'her youth' or 'her companion'; 've-et-brit' means 'and the covenant of'; 'Elohim' means 'the Gods'; 'shachecha' means 'she has forgotten'.
[PRO.2.18] For its house has bowed down to death, and its cycles to the healers. [§]
kee shachah el-mavet beeteha ve-el-refa'im ma'agleoteha.
This verse describes the downfall of a house or family. 'Shachah' means 'to bow down', but in this context implies ruin or prostration. 'Mavet' means 'death'. 'Beeteha' means 'her house' or 'its house'. 'Refa'im' refers to a place of healing or the dead (Rephaim being a people group associated with the underworld). 'Ma'agleoteha' signifies 'her circles' or 'its turnings', relating to the cycles or fate of the house.
[PRO.2.19] All those coming to her will not return, and they will not attain the ways of life. [§]
kal-ba-ei-ha lo yashuvun ve-lo yasigu arkhot khayim.
This verse uses several key terms. "Kal" means "all". "Ba-ei-ha" is literally "those coming to her", where "ha" is the definite article "the". "Lo" is a negative particle, meaning "not". "Yashuvun" means "they will return". "Ve" means "and". "Yasigu" means "they will attain" or "find". "Arkhot" means "ways". "Khayim" means "life". Therefore, the verse describes what happens to those who come to a certain entity (referred to as 'she').
[PRO.2.20] In order that you will walk in the way of good ones, and you will keep the ways of the righteous ones. [§]
le-ma-an te-lech be-derech to-vim ve-ar-chot tza-di-kim tish-mor.
This verse consists of several words. "le-ma-an" means "for the purpose of", or "in order that". "te-lech" means "you will walk". "be-derech" means "in the way". "to-vim" means "good ones", in the plural. "ve-ar-chot" means "and the ways". "tza-di-kim" means "righteous ones", in the plural. Finally, "tish-mor" means "you will keep". Thus the entire phrase indicates a purpose for walking a particular way.
[PRO.2.21] For the righteous will inhabit the land, and the blameless will remain in it. [§]
ki-yisharim yishkenu-aretz u-temimim yivateru bah.
This verse speaks of the righteous and the blameless inhabiting or remaining in the land. "Ki" means 'for' or 'because'. "Yisharim" is the plural form of "yashar," meaning 'straight' or 'righteous'. "Yishkenu" means 'they will dwell' or 'they will inhabit'. "Aretz" means 'land'. "U" means 'and'. "Temimim" is the plural of "tamim" meaning 'complete', 'blameless', or 'integrity'. "Yivateru" means 'they will remain' or 'they will be left'. "Bah" means 'in it'.
[PRO.2.22] The wicked will be cut off from the land, and the treacherous will be swept away from it. [§]
oo-resh-ah-eem may-er-etz yee-kah-ray-too oo-vog-deem yees-soo mee-meh-nah
This verse describes the fate of the wicked and the treacherous. 'Resha'eem' refers to the wicked, 'eretz' means land or earth, 'yikkaretu' means they will be cut off, 'vogdeem' means traitors or the treacherous, and 'yissu' means they will be swept away, and 'mimennah' means from it (the land).
PRO.3
[PRO.3.1] My son, do not forget my teaching, and let my commands form your heart. [§]
bni torati al-tishkach u-mitzvotai yitzor libechah.
This verse consists of several parts. 'Bni' means 'my son'. 'Torati' means 'my teaching'. 'Al-tishkach' means 'do not forget'. 'U-mitzvotai' means 'and my commands'. 'Yitzor' means 'engrave' or 'form'. 'Libechah' means 'your heart'. Therefore, the verse is addressing a son and instructing him not to forget the speaker’s teachings and to form them in his heart.
[PRO.3.2] For length of days and years of life and peace, they will add to you. [§]
kee orekh yamim ushnot khayim veshalom yosifu lakh
This verse discusses adding length of days, years of life, and peace. "orekh" means length. "yamim" means days. "ushnot" means and years. "khayim" means life. "veshalom" means and peace. "yosifu" means they will add. "lakh" means to you.
[PRO.3.3] Lovingkindness and truth, do not abandon them. Bind them around your throat, and write them on the tablet of your heart. [§]
khesed veh-emet al-ya'azvukhah kasrem al-gargrotaykha katvem al-lukh levekha.
This verse contains several key terms. "Khesed" refers to lovingkindness or loyalty. "Emet" means truth or faithfulness. "Ya'azvukhah" is a command, meaning 'do not abandon'. "Kasrem" means 'bind them'. "Gargrotaykha" refers to the throat, metaphorically meaning close to the heart. "Katvem" means 'write them'. "Lukh" means tablet or plate. "Levekha" means 'of your heart'. The verse is a poetic exhortation to hold onto lovingkindness and truth.
[PRO.3.4] May you find favor and good understanding in the eyes of the Gods and man. [§]
oo-metsa-chen ve-sechel-tov be-ayin Elohim ve-Adam
This verse speaks of finding favor and good understanding. 'oometsa' means to find. 'chen' means favor or grace. 'vesechel' means understanding or wisdom. 'tov' means good. 'be-ayin' means in the eyes of. 'Elohim' refers to the Gods. 've-Adam' means and man.
[PRO.3.5] Trust in God Yahveh with all your heart, and to your understanding do not rely. [§]
bə·ṭaḥ el-yə·hō·vāh bə·ḵāl-li·ḇ·ḵā wə·’el-ḇî·nā·ṯə·ḵā ’al-tiś·śā·’ēn.
This verse contains several key names and words. "bə·ṭaḥ" means to trust or be confident. "el" is translated as "God". "yə·hō·vāh" is the proper name of God, and is translated as "Yahveh". "bə·ḵāl-li·ḇ·ḵā" means "in all your heart". "wə" is "and". "’el-ḇî·nā·ṯə·ḵā" means "to your understanding". "’al-tiś·śā·’ēn" means "do not rely". Therefore the verse is a command not to rely on one’s own understanding but to trust in Yahveh.
[PRO.3.6] In all your ways, know Yahveh, and He will straighten your paths. [§]
Be-kol dere-khay-kha da-ay-hu ve-hu yya-sher or-kho-tay-kha.
This verse consists of several words. "Be-kol" means "in all". "Dere-khay-kha" means "your ways" (plural, referring to all aspects of life). "Da-ay-hu" means "know Him". "Ve-hu" means "and He". "Yya-sher" means "He will straighten". "Or-kho-tay-kha" means "your paths" (plural). Therefore, the verse is instructing us to acknowledge Yahveh in all aspects of our lives, and He will direct our paths.
[PRO.3.7] Do not be wise in your own eyes. Fear Yahveh and turn away from evil. [§]
al-tehi chakham be'einecha yera et-Yahveh ve-sur me-ra.
This verse consists of several parts. "al-tehi" means "do not be". "chakham" means "wise". "be'einecha" means "in your eyes". "yera" means "fear". "et-Yahveh" means "Yahveh". "ve-sur" means "and turn away". "me-ra" means "from evil". The verse is a command against self-importance and a call to reverence and avoidance of wrongdoing.
[PRO.3.8] Healing will be for your flesh and drink for your bones. [§]
rif'ut tehi l'sharecha v'shikui l'atzmoteycha
This verse contains several key words. 'rif'ut' means healing or restoration. 'tehi' means 'will be'. 'l'sharecha' means 'to your flesh' or 'to your body'. 'v'shikui' means 'and drink' or 'and refreshment'. 'l'atzmoteycha' means 'to your bones'. The verse describes a restorative process.
[PRO.3.9] Honor Yahveh with your possessions, and with the first of all your produce. [§]
kabed et-Yahveh mehonecha ume’reshit kol-tevuatecha.
This verse instructs one to honor Yahveh with one's possessions and first fruits. "Kabed" means to give weight to, or honor. "Et" is a grammatical particle with no direct translation, marking the direct object. "Yahveh" is the proper name of God. "Mehonecha" means 'from your possessions'. "Ume’reshit" means 'and from the beginning/first'. "Kol-tevuatecha" means 'all your produce/yield'.
[PRO.3.10] And your storehouses will be full of abundance, and new wine will burst forth from your winepresses. [§]
ve-yim-la-u a-sa-mei-cha sa-va; ve-ti-rosh ye-ka-vey-cha yif-rot-zu.
This verse describes abundance and overflowing blessings. "a-sa-mei-cha" means "your storehouses" (plural, possessive). "sa-va" means "fullness" or "abundance". "ye-ka-vey-cha" means "your winepresses" (plural, possessive). "ti-rosh" means "new wine" or "wine". "yif-rot-zu" means "will burst forth" or "will overflow". The 've' at the beginning of both clauses indicates 'and'.
[PRO.3.11] The correction of Yahveh, my son, do not despise, and do not loathe his instruction. [§]
mu-sar ye-ho-vah be-nee al-tim-as ve-al-ta-kotz be-to-cha-chto
This verse contains several key names and words. "Musar" means instruction, discipline or correction. "Yeho vah" is the name Yahveh. "Bnee" means 'my son'. "Al timas" is a negative command, meaning 'do not despise'. "Ve" means 'and'. "Al takotz" is another negative command, meaning 'do not loathe'. "Be-to-chach-to" means 'his correction'. Thus, the verse is a father speaking to his son, advising him to not reject the instruction or loathe correction.
[PRO.3.12] For those whom Yahveh will love, He will rebuke, and as a father is pleased with a son, so He acts. [§]
kee et asher ye'ehaveh Yahveh yo-kheech, oo-k'e-av et-ben yirtseh.
This verse speaks of God’s disciplinary action towards those He loves, comparing it to a father’s correction of a son. “kee” means “for” or “because”. “et” is a grammatical marker indicating the direct object. “asher” means “that” or “which”. “ye’ehaveh” is the future tense of “to love,” meaning “will love”. “Yahveh” is the proper name of God. “yo-kheech” means “He will rebuke” or “He will discipline”. “oo” means “and”. “k’e-av” means “as a father”. “et” is again a grammatical marker. “ben” means “son”. “yirtseh” means “He desires” or “He is pleased with”.
[PRO.3.13] Blessed is the man who finds wisdom, and the man produces understanding. [§]
ash-ray a-dam ma-tsa khok-mah ve-a-dam ya-fik te-bu-nah
ash-ray is a word denoting blessedness or happiness. a-dam means man or humankind. ma-tsa means to find or discover. khok-mah refers to wisdom. ve is a conjunction meaning and. ya-fik means to produce or bring forth. te-bu-nah refers to understanding or discernment.
[PRO.3.14] For her trade is good, more than the trade of silver, and her produce is better than refined gold. [§]
kee tov sach-rah-hah mees-char-kas-sef oo-meh-char-oots teh-voo-ah-tah
This verse uses several key terms. "Tov" means good. "Sachrah" refers to merchandise or trade. "Kasef" is silver. "Mecharoots" means produce or yield. "Tevuatah" means her produce or yield. The verse is a comparative statement indicating something is better than silver and refined gold.
[PRO.3.15] Precious is she inwardly, and all your desires will not compare to her. [§]
Yeqarah hee mipneem vechal chafatzeycha lo yishvu-bah.
This verse describes the value of wisdom. 'Yeqarah' means precious or valuable. 'Hee' means she. 'Mipneem' means from within, or inwardly. 'Ve' means and. 'Chafatzeycha' is a plural form meaning your desires or possessions. 'Lo yishvu-bah' means they will not be equal to her, or will not compare to her.
[PRO.3.16] Length of days is in her right hand, wealth and glory are in her left hand. [§]
orek yamim biymina bishmola oшер vechavod
This verse consists of several words. "Orek" means length. "Yamim" means days. "Biymina" means in her right hand. "Bishmola" means in her left hand. "Osher" means wealth. "Ve" means and. "Chavod" means honor or glory.
[PRO.3.17] Her ways are ways of pleasantness, and all her paths are peace. [§]
de-ra-kei-ha dar-kei no-am ve-chol ne-ti-vo-tei-ha sha-lom
This verse describes the ways of wisdom. 'Derakeha' means 'her ways', referring to wisdom as a feminine entity. 'Darkei noam' means 'ways of pleasantness' or 'ways of delight'. 'Ve-chol netivoteyha' means 'and all her paths'. 'Shalom' means 'peace'. The verse is praising the benefits of following the path of wisdom.
[PRO.3.18] The tree of life, she is to those holding to it, and its supporters are blessed. [§]
ets khayyim hee la-machaziqim bah ve-tomkheyha me-ushar.
This verse describes the tree of life. 'Ets' means tree. 'Khayyim' means life (plural, implying fullness of life). 'Hee' is 'she' or 'it'. 'La-machaziqim' means 'to those holding'. 'Bah' means 'in it' or 'to it'. 'Ve' means 'and'. 'Tomkheyha' means 'those who support it' or 'its supporters'. 'Me-ushar' means 'are happy' or 'are blessed'.
[PRO.3.19] Yahveh, with wisdom, founded the earth, established the heavens with understanding. [§]
Yahveh, with wisdom, founded the earth, established the heavens with understanding.
This verse describes Yahveh as the creator of both the earth and the heavens. "Yahveh" is the proper name of God. "Bechachmah" means "with wisdom." "Yasad" means "founded" or "established." "Aretz" means "earth." "Konnen" means "established" or "prepared." "Shamayim" means "heavens." "Bitvunah" means "with understanding."
[PRO.3.20] In the knowing of the Gods, the deeps were split open, and the skies will drip dew. [§]
bə·ḏaʿ·tō tə·hō·mōt niv·qā·’ū ū·šə·ḥā·qîm yir·‘ə·pū-ṭāl.
This verse describes a display of power by the Gods. 'bə·ḏaʿ·tō' means 'in the knowing of him'. 'tə·hō·mōt' refers to the deeps or abysses. 'niv·qā·’ū' means 'were split'. 'ū·šə·ḥā·qîm' means 'and the skies'. 'yir·‘ə·pū-ṭāl' means 'will drip dew'. The verse describes a situation where, through the knowledge of the Gods, the deeps are split open, and the skies drip dew.
[PRO.3.21] My son, do not let them slip from your eyes; guard sound judgement and purpose. [§]
bni al-yaluzu me'einecha netzor tushiyah umezimah
This verse is a parental instruction, likely from a father to a son. 'Bni' means 'my son'. 'Al-yaluzu' means 'do not let... slip away'. 'Me'einecha' means 'from your eyes'. 'Netzor' means 'guard'. 'Tushiyah' means 'sound judgement' or 'discernment'. 'Umezimah' means 'and plan' or 'and purpose'. The verse emphasizes the importance of maintaining focus, wisdom, and thoughtful planning.
[PRO.3.22] May there be lives to your soul and grace to your throats. [§]
ve-yih-yu kha-yim le-naf-she-kha ve-khein le-gar-ge-ro-te-kha.
This verse consists of two parallel clauses connected by 'and'. The first clause states 'may there be lives to your soul'. The second clause states 'and grace to your throats'. 'Nafsh' literally means 'soul' or 'life principle'. 'Gar-ge-ro-te' refers to the throats, but metaphorically represents the ability to speak or be favored. The form 'Yih-yu' is a future form, indicating a wish or blessing.
[PRO.3.23] Then you will go securely in your way, and your feet will not be stumbled. [§]
Az telekh lavetakh darkekha veraglekha lo tigof.
This verse contains a conditional statement. "Az" means then. "Telekh" means you will go. "Labetakh" means in safety, or securely. "Darkekha" is your way or your path. "Veraglekha" means and your feet. "Lo tigof" means will not be stumbled or injured.
[PRO.3.24] If you lie down, you will not fear, and having lain down, your sleep will be pleasant. [§]
Im-tishkab lo-tifchad ve-shachavta ve-arvah shnatacha.
This verse contains several words relating to lying down and sleep. "Im" means "if". "Tishkab" is a second person masculine singular future tense form of the verb "shakav" which means to lie down. "Lo" is a negative particle meaning "not". "Tifchad" is a second person masculine singular future tense form of the verb "yare" meaning to fear. "Ve" means "and". "Shachavta" is a second person masculine singular perfect tense form of "shakav" meaning you have lain down. "Arvah" means sweet or pleasant. "Shnatacha" means your sleep. The verse speaks of a promise of peaceful sleep if one lies down.
[PRO.3.25] Do not fear sudden terror, and from the destruction of the wicked, for it will come. [§]
al-ti-ra mi-pachad pit-om u-mish-ot re-sha-im ki ta-vo
This verse contains a command not to fear sudden terror or the destruction of the wicked, as it will come. 'al-ti-ra' is a negative command to fear. 'pachad' is terror or fear. 'pit-om' means suddenly. 'mish-ot' signifies destruction. 're-sha-im' denotes the wicked. 'ki' means 'for' or 'because'. 'ta-vo' means it will come.
[PRO.3.26] For Yahveh will be in your trust, and will guard your steps from a snare. [§]
Ki-Yeh-vah-veh Yi-hyeh be-chis-lech-ah ve-sha-mar rag-lech-ah mil-ached.
This verse contains the name 'YHVH', which we will translate as 'Yahveh'. 'Ki' means 'for' or 'because'. 'Yi-hyeh' is a future tense form of 'to be'. 'Be-chis-lech-ah' means 'in your confidence' or 'in your trust'. 'Ve-sha-mar' means 'and will guard'. 'Rag-lech-ah' means 'your foot' or 'your steps'. 'Mil-ached' means 'from a snare' or 'from a trap'.
[PRO.3.27] Do not withhold good from those to whom it belongs, when it is within the power of God to enable you to act. [§]
al-tim-na-toh-v mee-bev-ah-layv bee-hey-oht le-el yah-day-cha la-ah-soht.
This verse consists of several components. "al-tim-na" means "do not withhold". "toh-v" means "good". "mee-bev-ah-layv" means "from those to whom it belongs". "bee-hey-oht" means "when it is". "le-el" means "to God". "yah-day-cha" means "your hands". "la-ah-soht" means "to do". Together, the verse is a directive about providing good to those who rightfully possess it, acknowledging God's power to enable action.
[PRO.3.28] Do not say to your friend, "Go and return, and tomorrow I will give [it]", when there is already [it] with you. [§]
al-tomar lereacha lech vashuv umachar etten vyesh itach
This verse consists of a command not to say something to a friend. It details a promise that will not be kept. "Al tomar" means 'do not say'. "Lereacha" means 'to your friend'. "Lech vashuv" means 'go and return'. "Umachar" means 'and tomorrow'. "Etten" means 'I will give'. "Vyesh itach" means 'and there is with you'. The verse is a condemnation of making empty promises.
[PRO.3.29] Do not secretly plot evil against your neighbor, and he dwells securely with you. [§]
al-tacharosh al-reacha ra’ah ve-hu-yoshev lavetach itach.
This verse contains a command not to secretly plot evil against a neighbor. It implies a trust relationship exists between the individuals. ‘Al’ means ‘not’. ‘Tacharosh’ means ‘to dig, to plot secretly’. ‘Reacha’ means ‘your neighbor’. ‘Ra’ah’ means ‘evil’. ‘Ve’ means ‘and’. ‘Hu’ means ‘he’. ‘Yoshev’ means ‘he sits, dwells’. ‘Lavetach’ means ‘in safety, securely’. ‘Itach’ means ‘with you’.
[PRO.3.30] Do not continue with mankind without cause, if he has not repaid you evil. [§]
al-toruv im-adam chinam im-lo gemalcha ra'ah
This verse contains a series of words with fairly straightforward literal meanings. 'al-toruv' means 'do not repeat' or 'do not continue'. 'im-adam' means 'with mankind' or 'with a person'. 'chinam' means 'without cause' or 'for nothing'. 'im-lo' means 'if not'. 'gemalcha' means 'he has repaid you'. 'ra'ah' means 'evil' or 'bad'. The verse is a warning against continually engaging with someone who has not repaid kindness with kindness.
[PRO.3.31] Do not be jealous of a man of violence, and do not choose in all his ways. [§]
Al-tekaney be-ish chamas ve-al-tivchar be-chol-derachav.
This verse contains imperatives (commands) and prepositions. "Al" is a negative command marker, similar to "do not". "Tekaney" means "be jealous". "Be-ish" means "of a man". "Chamas" means "violence" or "wrongdoing". "Ve" means "and". "Tivchar" means "choose". "Be-chol" means "in all". "Derachav" means "his ways".
[PRO.3.32] For the abomination of Yahveh is wickedness, and with the upright Yahveh shares secrets. [§]
kee to-ev-at Yahveh na-lohz ve-et yesh-ar-eem so-do
This verse discusses what Yahveh finds detestable and with whom Yahveh shares secrets. "Toevat" means abomination or detestation. "Yahveh" is the proper name of God. "Naloz" describes wickedness or perversity. "Yesharim" refers to the upright or righteous people. "Sodo" means secret or counsel.
[PRO.3.33] The curse of Yahveh is in the house of the wicked one, and the dwelling of the righteous ones will be blessed. [§]
me'erat YHVH be-beit rasha, u-neveh tsaddikim yevarech.
This verse speaks of a curse and a blessing. 'Me'erat' means 'cursing' or 'the curse of'. 'YHVH' is the proper name of God, which we translate as 'Yahveh'. 'Be-beit' means 'in the house of'. 'Rasha' means 'the wicked one' or 'the evil person'. 'U-' means 'and'. 'Neveh' means 'the dwelling' or 'the abode'. 'Tsaddikim' means 'the righteous ones'. 'Yevarech' means 'will bless'. Therefore, the verse contrasts the fate of the wicked with that of the righteous.
[PRO.3.34] With mockers, the Gods mock, and to the humble, they give favor. [§]
im-la-lets-eem hoo-ya-leets ve-la-an-a-vim yit-ten khen.
This verse describes how the Gods behave toward different people. "im-la-lets-eem" means "with mockers". "hoo-ya-leets" means "He mocks". "ve-la-an-a-vim" means "and to the humble". "yit-ten khen" means "He gives favor". The verse implies a reciprocal relationship - the Gods mock those who mock, and give favor to the humble.
[PRO.3.35] The glory the wise will inherit, and the foolish raise disgrace. [§]
kavod hakhameem yinkhalu ukhsilim merim kalon.
This verse discusses the inheritance of honor and the raising of disgrace. "Kavod" means glory or honor. "Hakhameem" means the wise. "Yinkhalu" means they will inherit. "Ukhsilim" means and the foolish. "Merim" means they raise. "Kalon" means disgrace or shame.
PRO.4
[PRO.4.1] Hear, sons, the discipline of your father, and listen to know understanding. [§]
Shime'u banim musar av, ve'hakshivu leda'at bina.
This verse is a parental instruction. 'Shime'u' means 'hear'. 'Banim' means 'sons'. 'Musar' means 'discipline' or 'instruction'. 'Av' means 'father'. 'Ve' means 'and'. 'Hakshivu' means 'listen'. 'Leda'at' means 'to know'. 'Bina' means 'understanding'. The verse is addressed to sons, instructing them to listen to their father's instruction and to gain understanding through knowledge.
[PRO.4.2] For a good teaching I have given to you, do not abandon my teaching. [§]
ki lekach tov natati lachem torati al-ta'azovu.
This verse consists of several words. 'ki' means 'for' or 'because'. 'lekach' means 'a teaching' or 'instruction'. 'tov' means 'good'. 'natati' means 'I have given'. 'lachem' means 'to you'. 'torati' means 'my teaching' or 'my law'. 'al-ta'azovu' means 'do not abandon'. Therefore, the verse states a reason and a command regarding a teaching.
[PRO.4.3] For I was a son to my father, tender and unique before my mother. [§]
kee-ben hah-yee-tee le-ah-vee rakh ve-yah-heed lif-nay im-mee
This verse describes the speaker as an only child. "Ben" means son. "Hah-yee-tee" means I was. "Le-ah-vee" means to my father. "Rakh" means tender or soft, often used figuratively to mean only or unique. "Ve" means and. "Yah-heed" means only, unique. "Lif-nay" means before. "Im-mee" means my mother.
[PRO.4.4] And He showed me, and He said to me, "Let my words be supported in your heart. Keep my commands and live." [§]
vayoreni vayomer li yitmach dvaray libech shmor mitzvotai vechyeh
This verse describes God instructing someone. 'Vayoreni' means 'and He showed me'. 'Vayomer li' means 'and He said to me'. 'Yitmach dvaray libech' means 'let my words be supported in your heart'. 'Shmor mitzvotai' means 'keep my commands'. 'Vechyeh' means 'and live'.
[PRO.4.5] Acquire wisdom, acquire understanding. Do not forget, and do not stray from the words of my mouth. [§]
k’neh hakhmah k’neh binah al-tishkach v’al-tet me’imrei-pi.
This verse uses imperatives – commands. ‘K’neh’ means ‘acquire’ or ‘possess’. ‘Hakhmah’ means ‘wisdom’. ‘Binah’ means ‘understanding’. ‘Al-tishkach’ is a negative command meaning ‘do not forget’. ‘V’al-tet’ is another negative command, meaning ‘and do not stray’ or ‘and do not turn away’. ‘Me’imrei-pi’ means ‘from the words of my mouth.’ This verse is instructing someone to actively seek wisdom and understanding and to remember and not deviate from the speaker’s teachings.
[PRO.4.6] Do not abandon her, and she will guard you. Love her, and she will protect you. [§]
al-ta'azveha v'tishmerecha, ehav'ha v'titzrecha.
This verse contains several components. "al-ta'azveha" means "do not abandon her". "v'tishmerecha" means "and she will guard you". "ehav'ha" means "love her". "v'titzrecha" means "and she will protect you". The "ha" suffix denotes "her". The verbs are all in the second person feminine singular command/future form, suggesting the verse is directed towards a man regarding a woman.
[PRO.4.7] The beginning of wisdom is to acquire wisdom, and with all that you acquire, acquire understanding. [§]
reshit chokhmah kneh chokhmah uvekhol kin’yankha kneh binah.
The verse begins with 'reshit,' meaning 'beginning.' 'Chokhmah' means 'wisdom.' 'Kneh' means 'acquire' or 'gain.' 'Kin’yankha' is a possessive form, meaning 'your acquisitions' or 'what you gain.' 'Binah' means 'understanding.' The verse is giving advice on how to gain wisdom.
[PRO.4.8] Weave her basket, and it will lift you up. It will honor you, for it will embrace you. [§]
sal-sle-ha oo-teh-rom-meh-kha teh-khah-bed-kha kee teh-khah-bek-keh-nah
This verse is complex and poetic. "Sal-sle-ha" appears to be a command relating to weaving or twisting, likely referring to a basket. "Oo-teh-rom-meh-kha" means "and it will lift you up". "Teh-khah-bed-kha" means "it will honor you". "Kee" means "because" or "for". "Teh-khah-bek-keh-nah" means "it will embrace you". The verse uses feminine pronouns implying the 'it' is a female entity.
[PRO.4.9] You will give to your head a garland of favor, a crown of glory will protect you. [§]
titeyn leroshecha livyat chen, ateret tif'aret temagenecha.
This verse uses a poetic structure. 'Titeyn' means 'you will give'. 'Leroshecha' means 'to your head'. 'Livyat chen' means 'a garland of favor'. 'Ataret tif'aret' means 'a crown of glory'. 'Temagenecha' means 'will protect you'. The verse is a blessing or a prayer for protection and honor.
[PRO.4.10] Hear, my son, and take my words, and they will increase to you years of life. [§]
sh'ma b'ni v'kach amarai v'yirbu l'cha sh'not chayim
This verse consists of several parts. "Sh'ma" is an imperative, meaning "hear!" or "listen!". "B'ni" means "my son". "V'kach" means "and take". "Amarai" means "my words". "V'yirbu" means "and they will increase". "L'cha" means "to you". "Sh'not chayim" means "years of life".
[PRO.4.11] In the way of wisdom, I have instructed you. I have guided you in pathways of uprightness. [§]
bə-ḏerəḵ ḥāḵmāh hōrəṯîḵā hiddəraḵtîḵā bə-maʿgəlê-yōšer.
This verse describes guidance. ‘bə-ḏerəḵ’ means ‘in the way of’. ‘ḥāḵmāh’ means ‘wisdom’. ‘hōrəṯîḵā’ means ‘I have instructed you’. ‘hiddəraḵtîḵā’ means ‘I have guided you’. ‘bə-maʿgəlê’ means ‘in circles of’ or ‘in pathways of’. ‘yōšer’ means ‘uprightness’ or ‘straightness’. Therefore, the verse speaks of being instructed and guided in the ways of wisdom and uprightness.
[PRO.4.12] As you walk, your stride will not be formed by mishap, and if you run, you will not stumble. [§]
b’lekht’kha lo-yetzer tza’adekha v’im-tarutz lo tikashhel
This verse uses several key terms. “B’lekht’kha” means ‘in your walking’, or ‘as you walk’. “Lo-yetzer” means ‘will not form’ or ‘will not create’. “Tza’adekha” means ‘your step’ or ‘your stride’. “V’im-tarutz” means ‘and if you run’. “Lo tikashhel” means ‘you will not stumble’. The verse speaks of divine protection and assurance of stability whether one walks or runs.
[PRO.4.13] Hold fast to instruction, do not let it go. Guard it, for it is your life. [§]
ha-khazek ba-musar al-teref nitz-reh-ha ki-hi khay-yekha
This verse contains imperatives and a relative clause. "ha-khazek" means 'hold fast'. "ba-musar" means 'to instruction/discipline'. "al-teref" means 'do not loosen/let go'. "nitz-reh-ha" means 'guard it/her'. "ki-hi" means 'for it/she is'. "khay-yekha" means 'your life'. Considering the context of Proverbs, 'musar' likely refers to wisdom or instruction, and 'ha' likely refers to it.
[PRO.4.14] Do not enter into the way of the wicked ones, and do not prosper in the way of the wicked ones. [§]
Be’orach resha’im al-tabo, ve’al-te’asher bederech ra’im.
This verse contains several words requiring literal translation. ‘Orach’ means ‘way’ or ‘path’. ‘Resha’im’ is the plural form meaning ‘the wicked ones’. ‘Al-tabo’ means ‘do not enter’. ‘Ve’ means ‘and’. ‘Te’asher’ means ‘you will be blessed’ or ‘you will prosper’. ‘Derech’ means ‘way’ or ‘path’ and ‘ra’im’ means ‘the wicked ones’. The verse is a warning against associating with or following the path of the wicked.
[PRO.4.15] Do not pass through his wildness; pour out from above him and go through. [§]
Pera'ehu al-ta'avar-bo; steh me'alav va'avor.
This verse uses several key terms. "Pera'ehu" means 'his wildness' or 'his untamed nature'. "Al-ta'avar-bo" is a command meaning 'do not pass through it'. "Steh" means 'pour out' or 'shed'. "Me'alav" means 'from upon him' or 'from above him'. "Va'avor" means 'and passage' or 'and going through'. The verse appears to be a command relating to something untamed and its boundaries.
[PRO.4.16] For they will not sleep if they do not fear the Gods, and their sleep is stolen if they do not stumble. [§]
ki lo yishnu im-lo yare'u ve-nigzela shenatam im-lo yakhshilu.
This verse describes the consequence of not fearing God. 'Ki' means 'for' or 'because'. 'Lo yishnu' means 'they will not sleep'. 'Im-lo yare'u' means 'if they do not fear'. 'Ve-nigzela shenatam' means 'and their sleep is stolen'. 'Im-lo yakhshilu' means 'if they do not stumble'. This suggests that those who do not fear the Gods will not find rest, and will be prone to failure.
[PRO.4.17] For they fought for bread of wickedness, and they drink wine of violence. [§]
kee lakhamu lekhem resha, veyeyn chamaseem yishtu.
This verse describes the actions of those who fight for wicked bread and drink wine of violence. 'Lakhamu' means 'they fought'. 'Lekhem' means 'bread'. 'Resha' means 'wickedness'. 'Veyeyn' means 'and wine'. 'Chamaseem' means 'violence'. 'Yishtu' means 'they drink'.
[PRO.4.18] And the way of the righteous ones is like shining light, going and light until a perfect day. [§]
ve-orach tzad-dik-eem ke-or no-geh holech va-or ad-ne-chon ha-yom.
This verse uses several key words. "Orach" means way or path. "Tzad-dik-eem" means righteous ones. "Or" means light. "No-geh" means shining or bright. "Holech" means going or walking. "Va-or" means and light. "Ad-ne-chon" means perfect or complete. "Ha-yom" means the day.
[PRO.4.19] The way of the wicked is like darkness; they do not know in what they will stumble. [§]
Derekh resha'im ka'afelah lo yadu bama yikashlu.
This verse discusses the path of the wicked. "Derekh" means path or way. "Resha'im" is the plural for wicked people. "Ka" means like or as. "Afelah" means darkness. "Lo yadu" means they do not know. "Bama" means what or in what. "Yikashlu" means they will stumble or falter.
[PRO.4.20] My son, listen to my words. Incline your ear to my sayings. [§]
Bni lidvari haqsivah, la'amarei haTat ozncha.
This verse is a call to listen. 'Bni' means 'my son.' 'Lidvari' means 'to my words.' 'Haqsivah' is an imperative, meaning 'listen!' 'La'amarei' means 'to my sayings.' 'HaTat' means 'bend' or 'incline.' 'Ozncha' means 'your ear.' The verse is addressed as a father speaking to his son.
[PRO.4.21] Do not let them slip away from your eyes; guard them within your heart. [§]
al-yalizu mei-einecha shamrem betoch levavecha.
This verse contains several key words. "al" means 'not'. "yalizu" is a verb meaning 'to slip away' or 'to depart'. "mei-einecha" means 'from your eyes'. "shamrem" means 'guard them'. "betoch" means 'within'. "levavecha" means 'your heart'. The verse is a command or plea to keep something safe.
[PRO.4.22] For lives are to those who find them, and healing to all of its flesh. [§]
kee-khay-eem haym le-motz-ay-hem oo-le-kol-be-sar-o mar-peh
This verse uses several key terms. 'Kee' means 'for' or 'because'. 'Khay-eem' is the plural of 'khay', meaning 'life'. 'Haym' means 'lives' or 'life'. 'Le-motz-ay-hem' means 'to those who find them'. 'Oo' is 'and'. 'Le-kol-be-sar-o' means 'to all of its flesh'. 'Mar-peh' means 'healing' or 'medicine'. The verse speaks of something that provides life to those who find it, and healing to all flesh.
[PRO.4.23] Above all guarding, guard your heart, for from it are the issues of life. [§]
mi-kol mish-mar net-sor li-vekha ki mi-meno to-tse-ot kha-yim.
This verse is a command regarding the heart and the source of life. 'mi-kol mish-mar' means 'from all guarding' or 'above all else'. 'net-sor' is an imperative verb meaning 'guard'. 'li-vekha' means 'to your heart'. 'ki' means 'because' or 'for'. 'mi-meno' means 'from it' or 'from him'. 'to-tse-ot' means 'outgoings' or 'issues'. 'kha-yim' means 'life'.
[PRO.4.24] Remove from yourself the distortion of mouth, and distance deceitful lips from yourself. [§]
ha-ser mee-mah-kah ee-kesh-oot peh vee-lzoot sef-ah-taym har-hek mee-meh-kah
This verse contains imperative verbs, commands. "Haser" means "remove". "Ikeshoot" refers to perverseness or distortion, specifically of the mouth. "Peh" means mouth. "Vee-lzoot" means and deceit. "Sefatayim" means lips. "Harhek" means remove or distance. "Mimekah" means from you.
[PRO.4.25] Your eyes will look in front of you, and your eyelids will straighten opposite you. [§]
ey-ne-kha le-no-khakh ya-bee-too, ve-af-ah-feh-kha ya-yish-roo neg-deh-kha.
This verse describes the eyes and eyelids looking directly at someone. 'Eynekha' means 'your eyes'. 'Le-nokakh' means 'in front of you'. 'Yabitu' means 'will look'. 'Ufapekha' means 'your eyelids'. 'Yayshru' means 'will straighten'. 'Negdekha' means 'opposite you'.
[PRO.4.26] Make level the circle of your feet, and all your ways will be established. [§]
pal-les ma-ah-gal rag-leh-kha ve-chol dera-khay-kha yik-ko-nu.
This verse uses a series of imperative verbs and nouns. "Pal-les" means 'to make level' or 'to prepare.' "Ma-ah-gal" means 'circle' or 'wheel track.' "Rag-leh-kha" means 'your feet' (plural, possessive). "Ve" means 'and.' "Chol" means 'all.' "Dera-khay-kha" means 'your ways' (plural, possessive). "Yik-ko-nu" means 'they will be established' or 'they will be made ready.' The verse is giving instruction and assurance.
[PRO.4.27] Do not set your right hand, and do not set your left hand. Remove your foot from evil. [§]
al-teh-teh-yah-meen oo-seh-mole hah-sair rag-leh-kah meh-rah.
This verse contains instructions to avoid evil. "Al teh teh" is a negative command meaning "do not set" or "do not place." "Yameen" means "right hand" and "semole" means "left hand." "Hasair" means "remove" or "turn away". "Raglehkah" means "your foot" and "merah" means "from evil".
PRO.5
[PRO.5.1] My son, listen to my wisdom; incline your ear to my understanding. [§]
bni lchachmati hakshivah litvunati hat-oznecha
This verse consists of a direct address. 'Bni' means 'my son'. 'Lchachmati' is 'to my wisdom'. 'Hakshivah' means 'listen'. 'Litvunati' is 'to my understanding'. 'Hat-oznecha' means 'your ear'. The 'ha' is a definite article, similar to 'the'.
[PRO.5.2] To guard plots and the knowledge of your speech, the Gods will preserve. [§]
lishmor mezimot vedaat sefatecha yinatzoru
This verse contains several words with layered meanings. 'Lishmor' means 'to guard' or 'to keep'. 'Mezimot' refers to 'plots', 'schemes', or 'devices'. 'Vedaat' means 'and knowledge of'. 'Sefatecha' is 'your lips', or 'your speech'. 'Yinatzoru' means 'they will guard' or 'they will preserve'. The plural pronoun 'they' is used, suggesting that the knowledge of one's speech is guarded by the Gods.
[PRO.5.3] For the lips of a stranger drip like a distillation, and her words are smooth like oil from her palate. [§]
kee no-fet ti-to-fen-ah sif-tay za-rah ve-cha-lak mee-shen chi-kah
This verse describes the speech of a foreign woman as dripping like a distillation, and her words are smooth like oil. "Nofet" refers to something that drips, like a distilled liquid. "Tiptofnah" means to drip. "Siftei" means lips of. "Zara" means foreign or strange. "Chalak" means smooth. "Mishen" means of oil. "Chikkah" means palate or tongue.
[PRO.5.4] And its end is bitter like wormwood, sharp like a sword of mouths. [§]
ve-akh-ari-tah mar-ah ka-la-an-ah khad-dah ke-kher-ev pee-yot
This verse describes something’s end as bitter like wormwood, sharp like a sword of mouths. ‘Akh-ari-tah’ means ‘its end’ or ‘its latter end’. ‘Mar-ah’ means ‘bitter’. ‘Ka-la-an-ah’ means ‘like wormwood’. ‘Khad-dah’ means ‘sharp’ or ‘keen’. ‘Ke-kher-ev’ means ‘like a sword’. ‘Pee-yot’ means ‘mouths’. This is poetic language, likely referring to harsh words or consequences.
[PRO.5.5] Her feet descend to death; the grave supports her steps. [§]
rag-lay-vah yor-doh-t mah-vet shə-ohl tseh-ah-deh-vah yit-moh-choo
This verse describes the feet of something descending to death and the grave. ‘Raglayvah’ refers to ‘her feet’ or ‘its feet’, depending on the context. ‘Yordot’ means ‘descending’. ‘Mavet’ is ‘death’. ‘Sheol’ is ‘the grave’ or ‘the underworld’. ‘Tzeadeha’ means ‘her steps’ or ‘its steps’. ‘Yitmokhu’ means ‘will support’ or ‘will hold’. The verse is poetic and likely personifies death or a destructive force.
[PRO.5.6] The way of life, lest you stray. Its circles wander, you will not know. [§]
Orach chaim pen-tifalles na'u ma'agleiha lo tedah.
This verse uses poetic parallelism. "Orach chaim" means "way of life". "Pen-tifalles" is a verb meaning "lest you stray". "Na'u" means "stray" or "wander". "Ma'agleiha" refers to "its circles", meaning its paths or ways. "Lo tedah" means "you will not know". The verse is a warning about straying from the path of life and losing your way.
[PRO.5.7] And now, sons, hear to me, and do not stray from the words of my mouth. [§]
ve'ata banim shime'u li ve'al tasuru me'imrei pi
This verse is a direct address. 've'ata' means 'and now'. 'banim' means 'sons'. 'shime'u' means 'hear'. 'li' means 'to me'. 've'al' means 'and not'. 'tasuru' means 'you stray'. 'me'imrei' means 'from the words of'. 'pi' means 'my mouth'.
[PRO.5.8] Remove your path from her and do not approach the entrance of her house. [§]
har-chek me-ah-leh-ha dar-keh-kha ve-al-tee-kar-av el-peh-takh bee-tah
This verse consists of commands regarding a person's path and proximity to another person’s house. “har-chek” means to distance or remove. “dar-keh-kha” means your path or way. “ve-al-tee-kar-av” means and do not approach. “peh-takh bee-tah” means the entrance of her house.
[PRO.5.9] Lest you give your glory to others, and your strength to a cruel one. [§]
pen-ti-teyn la-a-che-rim ho-de-cha oo-shno-tey-cha le-akh-za-ri
This verse contains several key words needing literal translation. 'Pen' means 'lest' or 'that not'. 'Titteyn' is the second person feminine singular future form of 'to give'. 'La-acherim' means 'to others'. 'Hodecha' is 'your glory'. 'Ushnotecha' means 'and your strength'. 'Le-achzari' means 'to a cruel one'. The verse is a warning against giving one's glory and strength to others, specifically to cruel individuals.
[PRO.5.10] Lest strangers satisfy your strength, and your idols be in the house of a foreigner. [§]
pen-yisbeu zarim koach-cha va-atzavecha be-beit nachri
This verse contains several words needing literal translation. "Pen" means lest or so that not. "Yisbeu" means they satisfy. "Zarim" means strangers or foreigners. "Koach-cha" is 'your strength'. "Va" means and. "Atzavecha" means your idols or counsels. "Be" means in. "Beit" means house. "Nachri" means a foreigner or strange.
[PRO.5.11] And you will groan in your end, when your flesh is consumed and your remnant remains. [§]
ve-na-ham-ta be-ah-ha-ri-te-ha bik-lot be-sa-re-ha u-she-e-re-ha
This verse describes a future lament. "ve" means 'and'. "na-ham-ta" is a second-person masculine singular imperfect of the verb 'to groan, lament'. "be-ah-ha-ri-te-ha" means 'in your end' or 'in your latter end'. "bik-lot" means 'in the completion of' or 'when consumed'. "be-sa-re-ha" means 'your flesh'. "u-she-e-re-ha" means 'and your remnant'. The verse depicts a future time when a person will lament because of the consumption of their flesh and what remains of them.
[PRO.5.12] And you will say, “How I hated discipline, and my heart loathed rebuke.” [§]
ve-amarta, eikh saneiti musar ve-tokhachat naatz libi.
This verse is a statement about the speaker’s rejection of correction and rebuke. 'Ve' means 'and'. 'Amarta' means 'you will say' or 'you will declare'. 'Eikh' means 'how'. 'Saneiti' means 'I hated'. 'Musar' means 'discipline' or 'correction'. 'Ve' again means 'and'. 'Tokhachat' means 'rebuke' or 'correction'. 'Naatz' means 'despised' or 'loathed'. 'Libi' means 'my heart'.
[PRO.5.13] And I did not hear the voice of my instructors, and to my teachers I did not incline my ear. [§]
ve-lo-sha-ma-ti be-kol mo-rai ve-lim-lam-dai lo-hi-ti a-zni
This verse contains several names and forms of God. "Kol" means voice. "Morai" is the plural of "moreh", which is a teacher or instructor, but in this context represents God as the instructor. "Limlamdai" is a form related to teaching, representing God as the one who teaches. "Azni" means my ear. The verse describes a failure to listen to the voice of God and to incline one’s ear to God’s teaching.
[PRO.5.14] I was almost in all evil, within a congregation and an assembly. [§]
kim’at hayiti b’chol ra; b’toch kahal v’edah.
This verse describes a near experience with great evil, specifically within a gathering of people. 'Kim’at' means ‘almost’. 'Hayiti' means ‘I was’. 'B'chol' means 'in all' or 'with all'. 'Ra' means ‘evil’ or ‘bad’. 'B'toch' means ‘within’ or ‘among’. 'Kahal' means ‘congregation’ or ‘assembly’. ‘V’edah’ means ‘and assembly’ or ‘and congregation’.
[PRO.5.15] Drink water from your well, and flowing water is coming from within your well. [§]
sh'teh-mah-yim mee-boh-rech-ah ve-noz-leeem mee-toch be-air-ech-ah
This verse contains a series of instructions or statements relating to water and wells. "sh'teh-mah-yim" means "drink water". "mee-boh-rech-ah" means "from your well". "ve-noz-leeem" means "and flowing". "mee-toch" means "from within". "be-air-ech-ah" means "your well". The verse appears to be speaking to someone, directing them to drink from their own well and noting that water is flowing from it.
[PRO.5.16] Your springs will flow outward in the streets, streams of water. [§]
ya-poo-tsoo ma-eh-no-tay-cha choo-tsah ba-re-kho-vot pal-gei-ma-yim
This verse speaks of springs flowing outward into the streets. "yapoo-tsoo" means "they will flow out". "ma-eh-no-tay-cha" means "your springs". "choo-tsah" means "outward". "ba-re-kho-vot" means "in the streets". "pal-gei-ma-yim" means "streams of water".
[PRO.5.17] They will be only to you, and there are not to strangers with you. [§]
yihyu-lcha lvadcha v’ein lzarim itcha
This verse consists of several components. 'Yihyu' means 'they will be'. 'Lcha' means 'to you'. 'Lvadcha' means 'only to you'. 'V’ein' means 'and there are not'. 'Lzarim' means 'to strangers'. 'Itcha' means 'with you'. The verse is a statement of exclusivity, stating something will belong only to the addressed person, and not to any outsiders.
[PRO.5.18] Let your source be blessed, and rejoice from the woman of your youth. [§]
ye-hee me-kor-kha ba-rook oo-semach may-eshet ne-oo-re-kha.
This verse consists of several parts. "ye-hee" means "let it be". "me-kor-kha" means "your source". "ba-rook" means "blessed". "oo-semach" means "and rejoice". "may-eshet" means "from the woman". "ne-oo-re-kha" means "your youth". Therefore, the verse is essentially a blessing, wishing a blessed source and rejoicing from the woman of one’s youth.
[PRO.5.19] The doe of loves, and the young goat of grace. May her breasts constantly satisfy you. With her love, you will be delighted forever. [§]
ayyelet ahavim ve yaalat khen daddeha yeravvucha bechol eit be'ahavata tishgeh tamid.
This verse uses poetic language and metaphors. "Ayyelet ahavim" means "a doe of loves," or "a graceful deer beloved." "Yaalat khen" means "a young goat of grace," or “a graceful young goat.” "Daddeha" means "her breasts." "Yeravvucha" means “will satisfy you.” "Bechol eit" means “at all times.” "Be'ahavata" means “with her love.” "Tishgeh" means “you will be delighted.” “Tamid” means “forever.” It's likely an allegorical passage about passionate love, potentially romantic or spiritual. The verse speaks of being constantly satisfied and delighted by the love of another.
[PRO.5.20] And why does my son err with a stranger and embrace the bosom of a foreign woman? [§]
V'lama tishgeh b'ni b'zarah u'techabek cheik nachriyah.
This verse asks why a son would err with a foreign woman and embrace the bosom of a stranger. 'V'lama' means 'and why'. 'Tishgeh' means 'you will err' or 'you will stray'. 'B'ni' means 'my son'. 'B'zarah' means 'with a stranger' or 'with a foreign woman'. 'U'techabek' means 'and you will embrace'. 'Cheik' means 'bosom' or 'lap'. 'Nachriyah' means 'a stranger' or 'a foreign woman'.
[PRO.5.21] For the ways of a person are before the eyes of Yahveh, and all of their turnings are directed by Him. [§]
ki nokhakh einei Yahveh darkhei ish vekhol maagleotav mefales.
This verse states that the ways of a person are before the eyes of Yahveh, and all of their turnings are directed. "Nokhakh" means 'before' or 'in the presence of'. "Einei" means 'eyes'. "Darkhei" means 'ways'. "Ish" means 'man' or 'person'. "Vekhol" means 'and all'. "Maagleotav" means 'their turnings' or 'their circles'. "Mefales" means 'are directed' or 'are leveled'.
[PRO.5.22] His iniquities will trap the wicked one, and with ropes of his sin he will be held fast. [§]
‘avvonotav yilkedunnu et-harasha‘ uvekavlei chattato yittamekh.
This verse speaks of the wicked being trapped by their own iniquities. ‘avvonotav means "his iniquities", yilkedunnu means "will trap him", et-harasha means "the wicked one", uvekavlei chattato means "and with ropes of his sin", and yittamekh means "he will be supported/held fast". The implication is that the wicked's sins will be their undoing, holding them captive.
[PRO.5.23] He will die without discipline, and in great folly he will err. [§]
hu yamut be'ein musar uverov ivalto yisgeh.
This verse describes the fate of a foolish person. 'hu' means 'he'. 'yamut' means 'he will die'. 'be'ein' means 'without'. 'musar' means 'discipline' or 'correction'. 'uverov' means 'and in abundance of'. 'ivalto' means 'folly' or 'stupidity'. 'yisgeh' means 'he will err' or 'he will stumble'.
PRO.6
[PRO.6.1] My son, if you have become surety for your friend, you have pledged your hands to the stranger. [§]
bni im-aravta lre'echa taka'ta lazar kapecha.
This verse is a warning against co-signing a loan for another person. "Bni" means "my son", indicating this is advice given to a child. "Aravta" means "you have become surety". "Re'echa" means "your friend". "Taka'ta" means "you have struck/pledged". "Lazar" means "to the stranger". "Kapecha" means "your hands". The implication is that becoming surety for a friend puts your hands – your possessions and freedom – at risk to a stranger.
[PRO.6.2] You have stumbled with the sayings of your mouth, you have been snared with the sayings of your mouth. [§]
no-kash-tah beh-im-ray-fee-kah nil-kahd-tah beh-im-ray-fee-kah
This verse uses repetition for emphasis. "no-kash-tah" is a verb meaning "you have tripped" or "you have stumbled". "beh-im-ray-fee-kah" means "with the sayings of your mouth", or "with your words". "nil-kahd-tah" is a verb meaning "you have been caught" or "you have been snared". The verse is stating that one has stumbled *because* of their words and then subsequently been caught *by* their words.
[PRO.6.3] Therefore, do this, my son, and be saved, because you have come into the palm of your companion. Go, humble yourself and fear your companion. [§]
ah-seh zoht eh-foh bee-nee veh-hee-nah-tzel kee vah-tah bee-kaf-reh-eh-kah lekh heet-rah-fehs oo-reh-hav reh-eh-kah
This verse appears to be a command or exhortation, likely from a father or elder figure to a younger person. It involves a request to perform a specific action as a means of being saved or rescued. The phrase 'kaf-reh-eh-kah' refers to the 'palm of your hand', possibly a euphemism for control or influence. 'Reh-eh-kah' translates to your companion or friend, but could have a broader meaning of 'neighbor' or 'ally'.
[PRO.6.4] Do not give sleep to your eyes, and do not give slumber to your eyelids. [§]
al-ti-teyn she-nah le-ei-ne-cha ve-te-nu-mah le-af-a-fei-cha.
This verse contains a series of commands using negative imperatives. 'al-ti-teyn' means 'do not give'. 'she-nah' means 'sleep'. 'le-ei-ne-cha' means 'to your eyes'. 've' is 'and'. 'te-nu-mah' means 'slumber'. 'le-af-a-fei-cha' means 'to your eyelids'. Therefore, the verse is instructing someone not to give sleep to their eyes and not to give slumber to their eyelids.
[PRO.6.5] Be rescued like a gazelle from a hand, and like a bird from the hand of a fowler. [§]
hin-nat-sel kee-tsvee mee-yad oo-ke-tsee-por mee-yad ya-koosh.
This verse describes being rescued from a hand or power, comparing it to a gazelle escaping a hunter's hand and a bird escaping a fowler's hand. 'Hin-nat-sel' implies a deliverance or rescue. 'Kee-tsvee' means 'like a gazelle'. 'Mee-yad' means 'from hand' or 'from power'. 'Kee-tsee-por' means 'like a bird'. 'Ya-koosh' refers to a fowler or one who sets traps. The 'p' at the end is a poetic marker.
[PRO.6.6] Go to the ant, you lazy one, see its ways and become wise. [§]
lek-el-nemalah atzel, re'eh derakeha vachakam.
This verse instructs one to go to the ant, lazy one, see its ways and become wise. 'Lek' means 'go'. 'El' means 'to'. 'Nemalah' means 'ant'. 'Atzel' means 'lazy'. 'Re'eh' means 'see'. 'Derakeha' means 'its ways'. 'Vachakam' means 'and become wise'.
[PRO.6.7] Which has no officer, taskmaster, and ruler. [§]
asher ein-lah keen sotair u moshel.
This verse describes a people or place that lacks leadership. 'Asher' indicates a characteristic or quality. 'Ein-lah' means 'there is not for her' – indicating a lack of something pertaining to the subject. 'Keen' translates to 'officer'. 'Sotair' means 'taskmaster' or 'overseer'. 'U moshel' means 'and ruler'.
[PRO.6.8] It prepares in the summer its food; it stores in the harvest its eating. [§]
takheen baqayitz lekhmah, agrah baqatzir ma'akhaleh.
This verse describes the ant preparing for the future. 'Takheen' means 'you prepare' or 'it prepares'. 'Baqayitz' means 'in the summer'. 'Lekhmah' means 'its food'. 'Agrah' means 'it stores'. 'Baqatzir' means 'in the harvest'. 'Ma'akhaleh' means 'its eating' or 'its food'. The verse describes the ant preparing food in the summer and storing food for the harvest.
[PRO.6.9] Until when, lazy one, will you lie? When will you rise from your sleep? [§]
ad-ma-tai a-tzel tish-kab ma-tai ta-koom mish-na-tech-ah.
This verse addresses laziness. "Ad-matai" means "until when?" or "how long?". "Atzel" means "lazy". "Tishkab" means "you will lie down" or "you lie". "Matai" means "when?" or "how long?". "Takoom" means "you will rise" or "you rise". "Mishnatecha" means "your sleep". The verse is a rhetorical question rebuking someone for prolonged idleness.
[PRO.6.10] A little of years, a little of sleeps, a little of folding of hands to lie down. [§]
me'at shenot me'at tenumot me'at chibuk yadayim lishkab.
This verse describes a brief period of rest. "Me'at" means "a little" or "few". "Shenot" means "years". "Tenumot" means "sleeps" or "rests". "Chibuk" means "folding" or "embracing". "Yadayim" means "hands". "Lishkab" means "to lie down". Thus, the verse speaks of a little of years, a little of sleeps, a little of folding of hands to lie down.
[PRO.6.11] And he will come as one walking, your head, and your lack, like a man who shields. [§]
oo-vah kee-meh-hal-ekh reh-eh-sheh-kah oo-mahkh-sor-kah keh-eesh mah-gehn.
This verse describes a situation of defeat and impoverishment. 'oo-vah' means 'and he will come'. 'kee-meh-hal-ekh' means 'as one walking'. 'reh-eh-sheh-kah' means 'your head'. 'oo-mahkh-sor-kah' means 'and your lack'. 'keh-eesh mah-gehn' means 'like a man who shields'. This verse uses figurative language to illustrate how someone will be defeated. It portrays a state of being vulnerable and lacking protection.
[PRO.6.12] The man without God is a man of worthlessness, walking in perversity of mouth. [§]
Adam beli-ya-el, ish aven, holech ikshuth peh.
Adam is a proper noun, meaning 'man'. 'Beli-ya-el' literally means 'without God'. 'Ish' means 'man'. 'Aven' means 'worthlessness' or 'iniquity'. 'Holech' means 'walking'. 'Ikshuth' means 'perversity' or 'deceit'. 'Peh' means 'mouth'. Therefore, the verse describes a man without God, a man of worthlessness, walking in deceit of mouth.
[PRO.6.13] One who signals with the eye speaks with the foot, and teaches with the fingers. [§]
kor-eetz beh-eh-ee-nahv mo-lehl beh-rahg-lahv moh-reh beh-etz-beh-oh-tahv
This verse describes someone communicating through gestures. "Kor-eetz" refers to winking or signaling with the eye. "Mo-lehl" means to speak or declare, but in this context, is being done with the foot/leg. "Moh-reh" means to teach or direct, being done with the fingers. The verse depicts a form of non-verbal communication, employing winks, foot movements, and finger signals.
[PRO.6.14] Perversions are in their heart; they practice evil at all times. They dispatch quarrels. [§]
tah-huf-foo-koht | beh-leeb-boh kho-resh rah | beh-kohl-aht mee-deh-neem yeh-shah-lekh
This verse describes a person who constantly schemes evil. "Tah-huf-foo-koht" refers to perversions or overturnings within the heart. "Kho-resh rah" means to plow or practice evil. "Mee-deh-neem" are disagreements, contentions, or quarrels. "Yeh-shah-lekh" means to send out or dispatch.
[PRO.6.15] Therefore, suddenly a vapor will come; suddenly it will be broken, and there is no healing. [§]
Al-ken pit’om yavo eido; peta’ yishaber ve’ein marpe’.
This verse describes a sudden, unexpected calamity. 'Al-ken' means 'therefore' or 'for this reason.' 'Pit’om' means 'suddenly.' 'Yavo' means 'will come.' 'Eido' means 'vapor' or 'steam,' used here metaphorically for a disaster. 'Peta’' means 'suddenly' (again, emphasizing immediacy). 'Yishaber' means 'will be broken' or 'will shatter.' 'Ve’ein' means 'and there is not.' 'Marpe’' means 'healing' or 'remedy.' The verse speaks of a swift and devastating event for which there is no recovery.
[PRO.6.16] These six things Yahveh hates, and seven are abominations to his soul. [§]
Shesh-henna sane Yahveh veshava to'avot nafsho.
This verse lists things that Yahveh hates. 'Shesh' means six, 'henna' is a pronominal suffix meaning 'these'. 'Sane' means to hate. 'Veshava' means and seven. 'To'avot' means abominations, and 'nafsho' means his soul. The verse is structured as a list of things that evoke hatred or disgust in Yahveh.
[PRO.6.17] Eyes lifted up to a false tongue, and hands shedding innocent blood. [§]
ay-nah-yim rah-moht leh-shohn shah-ker veh-yah-dai-yim shof-khoht dahm-nah-kee
This verse describes characteristics of a wicked person. "Ay-nah-yim" means eyes. "Rah-moht" means lifted up, or high. "Leh-shohn" means to a tongue. "Shah-ker" means false. "Veh" means and. "Yah-dai-yim" means hands. "Shof-khoht" means shedding. "Dahm" means blood. "Nah-kee" means innocent.
[PRO.6.18] A heart plows up thoughts of wickedness, and feet are quick to run to evil. [§]
lev choreish machashavot avon, raglayim memahrot larutz larah
This verse describes a heart that devises wicked thoughts and feet that are quick to run to evil. 'Lev' means heart. 'Choreish' means to plow, but figuratively means to devise or plan. 'Machashavot' means thoughts. 'Avon' means wickedness or iniquity. 'Raglayim' means feet. 'Memahrot' means hastening or being quick. 'Larutz' means to run. 'Laraha' means to evil.
[PRO.6.19] He breathes out falsehoods, a false witness, and he sends strife between brothers. [§]
ya-fee-akh ke-za-veem ayed sha-ker u-mesh-al-leakh me-da-neem bayn akh-eem
This verse describes someone who breathes out falsehoods, is a false witness, and sends strife among brothers. 'Yapich' means 'he breathes out'. 'Kezavim' is 'falsehoods'. 'Eid' is 'witness'. 'Shaker' means 'false'. 'Meshalleach' means 'he sends'. 'Medanim' means 'strife'. 'Bein' means 'between'. 'Achim' means 'brothers'.
[PRO.6.20] Guard, my son, the commandments of your father, and do not abandon the instruction of your mother. [§]
netsor b’ni mitzvat avi’kha v’al titosh torat imme’kha.
This verse is a parental instruction to a son. "Netsor" means to guard or keep. "B’ni" means my son. "Mitzvat" means commandment. "Avi’kha" means your father. "V’al" means and not. "Titosh" means to abandon. "Torat" means instruction or teaching. "Imme’kha" means your mother.
[PRO.6.21] Bind them on your heart always, and fasten them on your throat. [§]
qashrem al-liv’kha tamid, ‘andem al-gargrotekha.
This verse consists of several words. "qashrem" is the plural imperative form of the verb "qasar", meaning to bind or tie. "al" means "on". "liv’kha" is a combination of "lev" (heart) and the possessive pronoun "kha" (your), meaning "your heart". "tamid" means "always" or "perpetually". "‘andem" is the imperative form of the verb “‘andah”, meaning to fasten or attach. "al" again means "on". "gargrotekha" is a combination of “gargeret” (throat) and the possessive pronoun “kha” (your), meaning "your throat". Therefore, the verse instructs someone to bind something to their heart always, and to fasten it to their throat.
[PRO.6.22] In your walking, it will guide you. In your lying down, it will guard you. And at your rising, it will converse with you. [§]
be-hit-hal-ekh-kha tah-neh otakh be-shakh-vekha tish-mor al-ekha va-ha-ki-tzo-ta hi tesi-hekha.
This verse describes guidance and protection. "be-hit-hal-ekh-kha" refers to 'in your walking', indicating throughout your life. "tah-neh otakh" means 'it will guide you'. "be-shakh-vekha" means 'in your lying down', or during rest. "tish-mor al-ekha" means 'it will guard you'. "va-ha-ki-tzo-ta" means 'and at your rising', or when you wake up. "hi tesi-hekha" means 'it will converse with you'. The 'it' refers to wisdom or divine guidance.
[PRO.6.23] For a commandment is a lamp, and teaching is light, and the way of life is discipline and instruction. [§]
ki ner mitzvah v'torah or v'derech chaim tokhachot musar.
This verse equates a commandment with a lamp, teaching with light, and discipline with the way of life. 'Ner' means lamp. 'Mitzvah' means commandment. 'Torah' means teaching. 'Or' means light. 'Derech' means way or path. 'Chaim' means life. 'Tokhachot' means reproofs or discipline. 'Musar' means discipline or instruction.
[PRO.6.24] To guard you from an evil woman, from a portion of a foreign tongue. [§]
lishmorekha mayeshet ra, mechleqat lashon nachriyah.
This verse is composed of several parts. 'lishmorekha' means 'to guard you'. 'mayeshet ra' means 'from a woman of evil'. 'mechleqat' means 'a portion of'. 'lashon' means 'tongue'. 'nachriyah' means 'foreign'. Therefore, the verse is about guarding someone from an evil woman and a foreign tongue.
[PRO.6.25] Do not desire her beauty in your heart, and do not be led astray by her appearance. [§]
al-tachmod yaf-yah bil-vav-ech ve-al-tik-ach-ach be-ef-af-ay-ha
This verse contains a series of commands. "Al" means "not". "Tachmod" means "to desire" or "to covet". "Yafyah" means "her beauty". "Bilvav-ech" means "in your heart". "Ve" means "and". "Tikach-ach" means "it shall take you" or "it shall lead you". "Be'efafayha" means "with her eyelashes" or "by her appearance". The verse is a warning against lustful thoughts.
[PRO.6.26] For a woman who is a prostitute, up to the price of a loaf of bread, and a married woman, a precious soul will be captured. [§]
kee beh-ad-ish-shah zoh-nah ad-kee-kar lah-chem veh-es-shet eesh nefesh ye-kar-ah ta-tsood.
This verse discusses the value placed on women and relates it to economic exchange. 'Ishshah zoh-nah' means 'a woman of prostitution.' 'Kikkar lahem' means 'a loaf of bread' or 'a sum of money equivalent to a loaf of bread' (kikkar being a unit of weight/value). 'Eshet eesh' means 'a woman of a man' – a married woman. 'Nefesh yekarah' means 'a precious soul.' 'Tatzood' implies being 'hunted' or 'captured' for a price.
[PRO.6.27] Would a man hold fire in his embrace, and would his clothes not be burnt? [§]
Ha-yakhteh ish esh be-kheiko u-v'gadav lo tissarfena.
This verse asks a rhetorical question about a man holding fire within his embrace, and whether his clothes would remain unburnt. 'Ha-' is an interrogative particle indicating a question. 'Yakhteh' means 'will hold' or 'will embrace'. 'Ish' means 'man'. 'Esh' means 'fire'. 'Be-kheiko' means 'in his embrace' or 'in his bosom'. 'U' means 'and'. 'V'gadav' means 'his clothes'. 'Lo' is a negative particle meaning 'not'. 'Tissarfena' means 'will be burnt'.
[PRO.6.28] If a man walks on the live coals, and his feet are not burned. [§]
Im-yehalekh ish al-ha-gechalim ve-raglav lo tikaveh.
This verse describes a man walking on live coals without being burned. "Im" means "if". "Yehalekh" means "he walks". "Ish" means "man". "Al" means "on". "Ha-gechalim" means "the live coals". "Ve" means "and". "Raglav" means "his feet". "Lo" means "not". "Tikaveh" means "be burned".
[PRO.6.29] Indeed, one who comes to the wife of his companion will not be cleansed. All who touch her will not be forgiven. [§]
ken haba el eshet reahehu lo yinakeh kol hanoga bah
This verse discusses the consequences of sexual relations with another man's wife. "Ken" means "surely" or "indeed". "Haba" means "coming" or "one who comes". "El" means "to" or "toward". "Eshet" means "wife of". "Reahehu" means "his companion" or "his friend". "Lo yinakeh" means "will not be cleansed" or "will not be forgiven". "Kol" means "all". "Hanoga" means "one who touches". "Bah" means "in her". The verse details a prohibition and its resulting impurity.
[PRO.6.30] Do not rebuke the thief, for he steals to fill himself, for he is hungry. [§]
lo-yavzu laganav ki yignov lemalea nafsho ki yerav.
This verse discusses not rebuking a thief if they steal to satisfy hunger. "Lo" means not. "Yavzu" is a verb meaning to rebuke or chide. "Laganav" means 'the thief'. "Ki" means 'for' or 'because'. "Yignov" is a verb meaning 'he steals'. "Lemalea" means 'to fill'. "Nafsho" means 'his soul' or 'himself'. "Ki" again means 'for' or 'because'. "Yirav" means 'he is hungry'.
[PRO.6.31] And if it is found, he will pay seven times all the wealth of his house; he will give it. [§]
ve-nim-tza yeshalem shiv’atayim et-kol-hon bayito yitten.
This verse discusses restitution. 've-nim-tza' means 'and it is found'. 'yeshalem' means 'he will pay'. 'shiv’atayim' means 'seven times'. 'et-kol-hon' means 'all the wealth'. 'bayito' means 'his house'. 'yitten' means 'he will give'. The verse describes a situation where someone must make restitution by giving seven times the value of all the wealth of his house.
[PRO.6.32] An adulterous man, foolish, destroys his own soul; he will bring this about. [§]
no-afeh ish-shah khasar-lev mash-khit naf-sho hu ya-ah-seh-nah
This verse describes the consequences of adultery. "No-afeh" refers to an adulterous person, specifically a male. "Ish-shah" means woman. "Khasar-lev" means lacking in heart, or foolish. "Mash-khit" means to destroy. "Naf-sho" refers to his soul. "Hu" means he. "Ya-ah-seh-nah" means he will do it, or he will bring it about.
[PRO.6.33] A plague and shame he will find, and his disgrace will not be wiped away. [§]
neh-gah-veh-kah-lohn yim-tsah; veh-her-pah-toh lo tee-mah-heh.
This verse describes a consequence for wrongdoing. "Negah" refers to a plague or affliction, often understood as a blemish or mark of shame. "Kalon" means shame or disgrace. "Yimtsah" means he will find. "Herpah" means reproach or disgrace. "Lo timmaheh" means will not be wiped away or blotted out. The verse speaks of finding shame and disgrace that will not be removed.
[PRO.6.34] For the jealousy is the wrath of a person, and He will not pity in the day of vengeance. [§]
ki-qin-ah hah-mat-ga-ver ve-lo yah-mol be-yom na-kam
This verse discusses the intensity of God’s anger and lack of compassion during the day of vengeance. “Ki” means “for” or “because”. “Qin’ah” means “jealousy” or “zeal”. “Hamah” means “wrath” or “heat”. “Gaver” means “man” or “male”, but in this context refers to a person. “Ve” means “and”. “Lo” means “not”. “Yachmol” means “to pity” or “to spare”. “Beyom” means “in the day of”. “Nakam” means “vengeance” or “retribution”.
[PRO.6.35] The Gods will not show favor to any bribe, and will not accept it, because you increase the offering. [§]
lo-yissa paneh kol-kofer ve-lo-yo’aveh ki tarbeh-shochad.
This verse discusses the impartiality of the Gods. “Lo yissa paneh” literally means “not will lift face,” which idiomatically means “will not show favor.” “Kol kofer” means “all bribe.” “Ve-lo-yo’aveh” means “and not will accept.” “Ki tarbeh-shochad” means “because you increase bribe.”
PRO.7
[PRO.7.1] My son, guard my sayings, and you will keep my commands treasured with you. [§]
bni shmor amarai umitzvotai titzpon itach
This verse is a parental instruction. "Bni" means "my son". "Shmor" means "guard". "Amarai" means "my sayings". "Mitzvotai" means "my commands". "Titzpon" means "you will keep hidden/treasured". "Itach" means "with you".
[PRO.7.2] Guard my commandments and live, and regard my teaching as the pupil of your eye. [§]
sh'mor mitzvotai v'chaye v'torati k'ishon einecha
This verse contains imperatives and a simile. 'sh'mor' means 'guard' or 'keep'. 'mitzvotai' is 'my commandments'. 'v'chaye' means 'and live'. 'v'torati' means 'and my teaching'. 'k'ishon' means 'as the pupil'. 'einecha' means 'your eyes'. Therefore, the verse instructs the reader to keep God's commandments to live and to regard God's teaching as precious as the pupil of one's eye.
[PRO.7.3] Bind them on your fingers, write them on the tablet of your heart. [§]
kas-rem al-etz-be-ote-cha kat-vem al-lu-ach liv-e-cha
This verse consists of commands. "Kasrem" means "bind them". "Al" means "on". "Etzbeotecha" means "your fingers". "Katvem" means "write them". "Al" again means "on". "Luach" means "tablet". "Livbecha" means "your heart". The commands are directed to a 'you' (singular).
[PRO.7.4] Say to wisdom, "You are my sister," and to understanding, you will call her by name. [§]
Emor lechokhmah achoti at, umodah labinah tikra.
This verse is a poetic address. "Emor" means 'say'. "Lechokhmah" means 'to wisdom'. "Achoti" means 'my sister'. "At" is a pronoun meaning 'you'. "Umodah" means 'and knowledge'. "Labinah" means 'to understanding'. "Tikra" means 'you will call'. This verse is essentially telling someone to address wisdom as a sister and understanding as someone they know well.
[PRO.7.5] To guard you from a foreign woman, from the words of a stranger, her words have been made smooth. [§]
lishmor'cha mei'isha zara minachri'ah amareiha hechlika
This verse speaks of protecting oneself from a foreign woman, whose words are smooth. 'Lishmor'cha' means 'to guard you'. 'Mei'isha' means 'from a woman'. 'Zara' means 'foreign'. 'Minachri'ah' is another form of 'foreign'. 'Amareiha' means 'her words'. 'Hechlika' means 'were made smooth' or 'are soothing'.
[PRO.7.6] For in the window of my house, through my window, I looked. [§]
ki behallon beitei be'ad eshnabi nishkafti
This verse describes someone looking out of a window. "ki" means "for" or "because". "behallon" means "in the window". "beitei" means "of my house". "be'ad" means "through" or "by way of". "eshnabi" means "my window". "nishkafti" means "I looked" or "I peered".
[PRO.7.7] And I saw suddenly, understanding among children, a young man lacking heart. [§]
va'ereh ba'ptaim avinah babanim na'ar chasarlav
This verse describes a vision. 'Va'ereh' means 'and I saw'. 'Ba'ptaim' means 'suddenly'. 'Avinah' means 'understanding'. 'Babanim' means 'among children'. 'Na'ar' means 'young man'. 'Chasarlav' means 'lacking heart', or 'foolish'. The verse is describing a sudden understanding that came to the speaker among children, concerning a foolish young man.
[PRO.7.8] The one passing in the market by a corner, and along the path by her house he will proceed. [§]
O-ver bah-shook ay-tsel pee-nahv veh-deh-rekh bay-tahv yitz-ahd.
This verse describes someone passing by a corner near her house and then proceeding along the path by her home. "O-ver" is a participle meaning "passing". "Bah-shook" means "in the market". "Ay-tsel" means "near" or "by". "Pee-nahv" means "corner". "Veh" means "and". "Deh-rekh" means "way" or "path". "Bay-tahv" means "her house". "Yitz-ahd" means "he will walk" or "he will proceed".
[PRO.7.9] In a breath at evening, in the pupil of night, and darkness. [§]
B'neshef b'erev yom, b'ishon laylah va'afeilah.
This verse describes a time of darkness and obscurity. 'B'neshef' relates to a breath or blowing, implying a fleeting moment. 'B'erev yom' means 'in the evening of day,' or simply evening. 'B'ishon laylah' means 'in the pupil of night,' a poetic expression for deep night. 'Va'afeilah' means 'and darkness'.
[PRO.7.10] And behold, a woman came to meet him, placing a prostitute and a heart of stone. [§]
vehinneh ishshah likrato shith zonah unetzurat lev
This verse describes a woman encountering a man. 'Vehinneh' means 'and behold'. 'Ishshah' means 'woman'. 'Likrato' means 'toward him' or 'to meet him'. 'Shith' means 'to place' or 'to set'. 'Zonah' means 'a prostitute' or 'one who goes astray'. 'Unetzurat lev' means 'and a heart of stone'. The verse depicts a scenario where a woman is approaching a man, and is described with both being a prostitute and having a heart of stone.
[PRO.7.11] She is murmuring and rebellious; her feet will not find rest in her house. [§]
ho-mee-yah hee ve-so-rar-et be-bay-tah lo yish-kh'nu rag-lay-ha
This verse describes a rebellious woman and the consequences of her actions. 'Homiya' means 'murmuring' or 'roaring', implying discontent and complaining. 'Soraret' means 'rebellious' or 'wayward'. The verse states she will not dwell securely in her home, suggesting instability and loss of peace as a result of her behavior.
[PRO.7.12] Time after time outside, time after time in the streets, and by every corner he will lie in wait. [§]
Pa'am ba'chutz, pa'am ba'rechovot, ve'etzel kol pinah te'orav.
This verse describes someone lying in wait. "Pa'am" means "time" or "once", used here to indicate repetition - "time after time". "Ba'chutz" means "outside". "Ba'rechovot" means "in the streets". "Etzel" means "near" or "by". "Kol" means "all" or "every". "Pinah" means "corner". "Te'orav" is a verb meaning "to lie in wait", "to ambush", or "to lurk".
[PRO.7.13] And she strengthened herself with him and kissed him. She lifted her face and said to him. [§]
veh-hekh-zee-kah boh v-nash-kah-loh heh-eh-zah peh-neh-hah vat-toh-mar loh.
This verse describes a woman strengthening herself with a man and then kissing him. She then lifts her face and speaks to him. The verbs indicate a deliberate and purposeful action on the woman's part. It is important to remember that this is a literal translation and does not account for cultural context.
[PRO.7.14] Sacrifices of completeness are upon me. Today I have completed my vows. [§]
ziv-khay shla-meem a-lahy ha-yohm shil-lem-tee n'da-ray
This verse describes offerings of peace, or completeness. 'Ziv-khay' refers to sacrifices, specifically those offered as a gift. 'Shla-meem' means completeness or peace, and refers to the type of offering being made. 'A-lahy' is 'the Gods'. 'Ha-yohm' is 'today'. 'Shil-lem-tee' means 'I have paid' or 'I have completed'. 'N'da-ray' means 'my vows'. The verse is a declaration that the speaker has fulfilled their vows by offering sacrifices.
[PRO.7.15] Therefore, I went out to meet you, to seek your face, and I found you. [§]
al-ken ya-tza-ti li-kre-at-kha le-shach-er pa-nekha va-em-tza-ekha.
This verse consists of several components. "al-ken" means "therefore". "ya-tza-ti" means "I went out". "li-kre-at-kha" means "to meet you". "le-shach-er" means "to seek". "pa-nekha" means "your face". "va-em-tza-ekha" means "and I found you". The verse details a purposeful journey to find someone.
[PRO.7.16] Coverings I have overlaid my couch, carvings of fine linen from Egypt. [§]
marbadim rabadti arsi chatuvot etun mitzrayim
This verse describes luxurious bedding. "Marbadim" refers to coverings or canopies, often richly decorated. "Rabadti" means I have covered or overlaid. "Arsi" is my couch. "Chatuvot" refers to carvings or embroideries. "Etun" denotes fine linen or cotton. "Mitzrayim" is Egypt, implying the materials originated there.
[PRO.7.17] My couch is made of drops of resin, myrrh, tents, and cinnamon. [§]
naphti mishkavi mor ahaliim vekinamon
This verse describes the materials used to construct a bed or dwelling. "Naphti" refers to drops or exudations, likely resin or balm. "Mishkavi" refers to my couch or bed. "Mor" means myrrh, a fragrant resin. "Ahaliim" is plural for tent or dwelling. "Ve" is the conjunction "and". "Kinamon" refers to cinnamon.
[PRO.7.18] Come, let us be satisfied with loves until morning. We will delight ourselves in beloveds. [§]
lekha nirveh dodim ad-haboker nit'alsah ba'ohavim.
This verse uses poetic language. 'lekha' means 'to you' or 'come'. 'nirveh' means 'we will be satisfied'. 'dodim' means 'loves' or 'beloveds'. 'ad-haboker' means 'until morning'. 'nit'alsah' means 'we will delight ourselves'. 'ba'ohavim' means 'in loves' or 'in beloveds'. The verse is likely addressed to a lover or loved ones, expressing a desire to spend the night enjoying intimacy and affection.
[PRO.7.19] For the man is not in his house; he went by a road from afar. [§]
ki ein ha'ish b'veito ha'lach b'derech me'rachok.
This verse describes a situation where a man is not present in his house, having gone a long distance. 'Ki' means 'for' or 'because'. 'Ein' means 'there is not'. 'Ha'ish' means 'the man'. 'B'veito' means 'in his house'. 'Halach' means 'he went'. 'B'derech' means 'on the way' or 'by the road'. 'Me'rachok' means 'from afar' or 'a long distance'.
[PRO.7.20] The bundle of the silver he took in his hand for the day the throne will come into his house. [§]
tsror-hakkesef lakach be-yado le-yom hakesea yavo beito.
This verse describes someone taking a bundle of silver into their hand for the day the throne comes into their house. "Tsror" means bundle. "Hakkesef" means the silver. "Lakach" means took. "Be-yado" means in his hand. "Le-yom" means for the day. "Hakesea" means the throne. "Yavo" means will come. "Beito" means his house.
[PRO.7.21] You have hidden it in much taking, with a portion of your lips you will drive him away. [§]
hi-ta-tu bee-robe lee-kah-ah bee-he-lek seh-fah-tay-ah ta-dee-hen-noo
This verse describes a situation involving deceitful words. "hi-ta-tu" means "you have hidden", or "you have covered". "bee-robe lee-kah-ah" means "in abundance of taking", or "with much gain". "bee-he-lek seh-fah-tay-ah" means "in a portion of lips", which refers to speech or words. "ta-dee-hen-noo" means "you will drive him away", or "you will push him off". Therefore, the verse suggests that someone is using deceitful speech to unjustly gain advantage and drive someone else away.
[PRO.7.22] He walks after her suddenly, like an ox to slaughter he will come, and like a simpleton to correction the foolish one. [§]
holekh akhareha pitha'om k'shor el-tvakh yavo u'k'ekes el-musar evil.
This verse uses several metaphorical comparisons. "Holekh akhareha" means 'walking after her,' referencing foolishness personified as a woman. "Pitha'om" means 'suddenly' or 'unexpectedly'. "K'shor el-tvakh" means 'like an ox to slaughter,' depicting a naive willingness to go to one’s own doom. "Yavo" means 'he will come'. "K'ekes" means 'like a fool' or 'like a simpleton'. "El-musar" means 'to correction' or 'to discipline'. "Evil" means 'foolish'. Thus, the verse illustrates a fool rushing towards correction as an ox rushes to slaughter.
[PRO.7.23] Until an arrow pierces his strength, like a bird quickly to a snare, and he does not know that it is in his own soul. [§]
Ad yiffelach cheitz kavedo kemeher tzipor el pach velo yada ki benafsho hu.
This verse uses imagery of a hunter and a bird. "Ad" means until or when. "Yiffelach" means to pierce or wound. "Cheitz" means arrow. "Kavedo" means his heaviness, or figuratively, his strength or life. "Kemeher" means like swiftness. "Tzipor" means bird. "El" means to, or towards. "Pach" means snare. "Velo" means and not. "Yada" means to know. "Ki" means that. "Benafsho" means in his soul, or in himself. "Hu" means he or it.
[PRO.7.24] And now, sons, listen to me, and listen to the words of my mouth. [§]
ve'atah banim shime'u-li ve'hakshivu le'imrei-pi
This verse consists of several words. 'Ve'atah' means 'and now'. 'Banim' means 'sons'. 'Shime'u-li' means 'listen to me'. 'Ve'hakshivu' means 'and listen'. 'Le'imrei-pi' means 'to the words of my mouth'.
[PRO.7.25] Do not let your heart follow God’s way, do not stray in her paths. [§]
al-yesht el-derecheha libbecha, al-tetah bintevoteha.
This verse contains the words 'el', 'derech', 'lib', and 'binteh'. 'El' means God. 'Derech' means way. 'Lib' means heart. 'Binteh' means paths. The verse uses a negative command - 'al' signifies 'not'. The verse is a warning against being led astray.
[PRO.7.26] For many slain ones she has caused to fall, and mighty are all her slain. [§]
kee-ra-veem kha-la-leem hee-feel-ah va-a-tzo-meem kol-ha-roo-geh-ah
This verse describes a large number of casualties. 'Ravim' means many. 'Chalalim' refers to those who are slain or wounded, literally 'fallen ones'. 'Hipilah' means 'caused to fall' or 'slain'. 'Atzumim' means mighty or powerful. 'Kol' means all. 'Harugeha' means 'her slain ones', referring to those killed by a specific entity.
[PRO.7.27] The ways of Sheol are her house, descending to the chambers of death. [§]
darkhay sh'ohl baytah yordot el-chadrey-mavet.
This verse describes the pathways leading to Sheol, the underworld. 'darkhay' means 'ways' or 'pathways'. 'sh'ohl' refers to Sheol, often translated as the grave or underworld. 'baytah' means 'her' or 'its' house. 'yordot' means 'descend' or 'go down'. 'el' means 'to'. 'chadrey' means 'rooms' or 'chambers'. 'mavet' means 'death'. Therefore, the verse describes the pathways to the house of Sheol descending to the chambers of death.
PRO.8
[PRO.8.1] Does not wisdom call out, and does not understanding give her voice? [§]
Ha-lo khakhmah tikra, u-tevunah titen qolah.
This verse uses rhetorical questions to emphasize the accessibility of wisdom and understanding. 'Ha-lo' is a rhetorical question marker meaning 'Is not?' or 'Does not?' 'Khakhmah' means wisdom. 'Tikra' means she calls or proclaims. 'U' is the conjunction 'and'. 'Tevunah' means understanding. 'Titen' means she gives. 'Qolah' means her voice.
[PRO.8.2] Wisdom is standing at the head of the heights, upon the way, in the house of the paths. [§]
bə-rōsh-mə-rō-mîm ‘ă-lê-dā-rekh bêt nə-ṯî-ḇôt nî-ṣā-ḇāh
This verse uses metaphorical language to describe wisdom. "rosh" means head or beginning. "meromim" means heights or elevated places. "alei" means upon or on. "dārekh" means the way or path. "beit" means house or dwelling. "netibot" means paths or courses. "nitsabah" means to stand or be established. Therefore, the verse is saying wisdom is standing at the head of the heights, upon the way, in the house of the paths.
[PRO.8.3] They sang by the gates, according to the wall, at the entrances of openings. [§]
le-yad-she-ar-eem le-pee-kah-ret mee-vo-peh peh-tah-heem tah-roh-nah.
This verse describes a location and action. "le-yad" means "by" or "near". "she-ar-eem" is the plural of "gate". "le-pee-kah-ret" means "according to the wall". "mee-vo-peh" means "entrance of". "peh-tah-heem" is the plural of "opening". "tah-roh-nah" means "they sang". The verse speaks of singing near the gates, according to the wall, at the entrances of openings.
[PRO.8.4] To you men, I will call, and my voice to the sons of man. [§]
aleikhem ishim ekra vekoli el-bnei adam
This verse addresses people directly. "aleikhem" means "to you (plural)". "ishim" means "men". "ekra" means "I will call". "vekoli" means "and my voice". "el" means "to" or "toward". "bnei adam" means "sons of man" or "humanity".
[PRO.8.5] Understand, simpletons, cunning, and fools, perceive understanding. [§]
havinu p'tai'im a'ramah u'khsilim havinu lev.
This verse addresses foolish people and simpletons. 'Havinu' is an imperative, meaning 'understand' or 'perceive.' 'P'tai'im' refers to simpletons or naive people. 'A'ramah' means cunning or deceit. 'U'khsilim' means fools. 'Lev' means heart, but in this context it represents understanding or discernment.
[PRO.8.6] Listen, for as leaders I will speak, and the opening of my lips are straight. [§]
Shim'u ki-n'gidim adaber u-miftach s'fatay meysharim.
This verse begins with a call to listen. 'N'gidim' refers to princes or leaders. 'Adaber' means 'I will speak'. 'Miftach' means 'key' or 'opening'. 'S'fatay' refers to 'my lips'. 'Meysharim' means 'are right' or 'are straight'. The verse is a declaration that the speaker will speak as a leader, and their words will be straightforward.
[PRO.8.7] For truth my palate will consider, and my lips will abhor wickedness. [§]
ki-emet yehegeh hikki ve-toavat s’fatay resha
This verse consists of several parts. 'Ki' means 'for' or 'because'. 'Emet' means 'truth'. 'Yehegeh' comes from the root 'hegeh' meaning 'to ponder, meditate, or speak'. 'Hikki' means 'my palate'. 'Ve' means 'and'. 'Toavat' means 'abomination'. 'S’fatay' means 'my lips'. 'Resha' means 'wickedness'. So the verse literally states something like: 'For truth my palate will ponder, and abomination my lips wickedness'.
[PRO.8.8] With righteousness, all the words of my mouth; there is no twisting in them, nor crookedness. [§]
b’tzedek kol imrei pi, ein bahem niftal ve’ikeish.
This verse discusses the righteousness of the speaker’s words. ‘B’tzedek’ means ‘in righteousness’ or ‘with righteousness.’ ‘Kol’ means ‘all’ or ‘every.’ ‘Imrei pi’ literally translates to ‘words of my mouth.’ ‘Ein bahem’ means ‘there is not in them.’ ‘Niftal’ is twisted or perverted, and ‘ve’ikeish’ means crooked or devious. Therefore, the verse claims that all the words of the speaker's mouth are righteous and lack any twisting or deviousness.
[PRO.8.9] All of them are present to the one who understands, and righteous to the finders of knowledge. [§]
kul-lam ne-kho-khim la-me-vin ve-yash-ar-im le-mot-sei da-at.
This verse uses several words relating to understanding and knowledge. "Kul-lam" means 'all of them', referring to paths or ways. "Ne-kho-khim" means 'present' or 'apparent'. "La-me-vin" means 'to the one who understands'. "Ve-yash-ar-im" means 'and straight' or 'right'. "Le-mot-sei" means 'to the finder(s)'. "Da-at" means 'knowledge'. Therefore, the verse is describing how certain paths are clear to those who understand and righteous to those who find knowledge.
[PRO.8.10] Take my discipline and do not take silver, and knowledge from a diligent, chosen person. [§]
khoo-moo-sah-ree veh-al-kah-sef veh-dah-aht meh-hah-rooz neev-har.
This verse uses a series of commands and nouns. "Khoo" is the imperative form of 'to take.' "Moosari" is 'my discipline'. "Veh" means 'and'. "Al" means 'than'. "Kasef" means 'silver'. "Dah’at" means 'knowledge'. "Meh" means 'from'. "Harutz" means 'a diligent person'. "Nivhar" means 'chosen'. The verse is giving a comparative instruction; it is better to take discipline and knowledge than silver, and knowledge from a chosen, diligent person.
[PRO.8.11] For goodness, wisdom is from pearls, and all desirable things do not compare with it. [§]
ki-to-vah hak-me-ah mee-peh-nee-neem, ve-khol-khah-fah-tseem lo yish-voo-bah.
This verse compares wisdom to pearls and all desirable things. "Ki" means 'for' or 'because'. "Tovah" means 'good'. "Hakhmeah" means 'wisdom'. "Mipineenim" means 'from pearls'. "Ve" means 'and'. "Khol" means 'all'. "Chafatzim" means 'desirable things' or 'possessions'. "Lo" means 'not'. "Yishvu" means 'to be equal in value' or 'to compare'. "Bah" means 'in it' or 'with it'.
[PRO.8.12] I am wisdom, I have dwelt with trickery, and knowledge of plans I find. [§]
a-nee khok-mah sha-khan-tee ahr-mah ve-da-at mez-ee-moht em-tsah
This verse uses several key names and concepts. "Anee" means "I". "Khokmah" refers to wisdom, and is a feminine noun. "Shakhanti" means "I have dwelt". "Armah" means trickery or deceit. "Ve" means "and". "Da'at" means knowledge. "Mezimot" means plans or purposes. "Emtsa" means "I find". Therefore, the verse speaks of wisdom dwelling with trickery and finding knowledge of plans.
[PRO.8.13] The fear of Yahveh is hatred of evil, pride and arrogance, and the way of evil, and the mouth of deceptions I have hated. [§]
yir'at YHVH s'nat ra ge'ah v'ga'on ve'derech ra u'pi tahpukhot sane'ti
This verse describes what is hated by the fear of Yahveh. "Yir'at" means "fear of". "YHVH" is Yahveh. "S'nat" means "hatred of". "Ra" means "evil". "Ge'ah" means "pride". "Ga'on" also means "pride" or "arrogance". "Derech" means "way" or "path". "Pi" means "mouth". "Tahpukhot" means "deceptions" or "perversions". "Sane'ti" means "I have hated". The verse lists different things that someone who fears Yahveh will hate.
[PRO.8.14] Counsel and intelligence are mine. I have understanding, and to me belongs strength. [§]
li-eitzah v'tushiyah ani binah li g'vurah.
This verse consists of several nouns connected by conjunctions and pronouns. 'Eitzah' means counsel. 'Tushiyah' means intelligence or skill. 'Binah' means understanding. 'G'vurah' means strength or power. 'Li' means 'to me' or 'mine'. 'Ani' means 'I'. 'V' is 'and'.
[PRO.8.15] Through me, kings will reign, and rulers will decree righteousness. [§]
Bi m'lachim yimlochu v'roz'nim yechokku tzedek.
This verse states that kings will reign through Him, and rulers will decree righteousness. 'Bi' means 'in/through me.' 'M'lachim' is the plural form of 'king'. 'Yimlochu' means 'they will reign'. 'V'roz'nim' means 'and rulers'. 'Yechokku' means 'they will decree'. 'Tzedek' means 'righteousness'.
[PRO.8.16] Through me, chiefs will sing, and nobles, all judges of justice. [§]
Bi-yi sarim yasoru u-nedivim kol-shoftei tzedek.
This verse consists of several words. 'Bi-yi' means 'in me' or 'through me'. 'Sarim' is the plural of 'sar', meaning 'chiefs' or 'princes'. 'Yasoru' comes from the root 'sarar' and means 'they will sing' or 'they will chant'. 'U' is the conjunction 'and'. 'Nedivim' means 'nobles' or 'generous ones'. 'Kol' means 'all'. 'Shoftei' means 'judges'. 'Tzedek' means 'righteousness' or 'justice'. The verse seems to be describing leaders and judges praising or singing.
[PRO.8.17] I love those who love, and those who seek me will find Yahveh. [§]
a-nee o-he-vah-yah ee-ha-v, oo-mish-ha-ray yim-tsa-oon-nee.
This verse contains first person singular pronoun 'I', the verb 'to love' (conjugated), 'those I love' and 'those who seek me'. The word 'Ehav' is a poetic form of 'love'. 'Mish-haray' means 'those who seek' and 'yim-tsa-oon-nee' means 'will find me'.
[PRO.8.18] Wealth and glory are with me, abundant riches and righteousness. [§]
Osher vekhavod itti, hon ateq u'tzedakah.
This verse consists of several nouns. 'Osher' means wealth or riches. 'Khavod' means glory or honor. 'Itti' means with me. 'Hon' also means wealth or riches. 'Ateq' signifies abundant or great. 'U'tzedakah' means and righteousness. The structure is a statement of possession and description.
[PRO.8.19] Good is my fruit from toil and from amber, and my yield from chosen silver. [§]
Tov priy meecharutz umipaz utevuati mikessef nivchar.
This verse uses several key terms. "Tov" means good. "Priy" refers to fruit or produce. "Meecharutz" means from toil or labor. "Umipaz" means and from amber or refined gold. "Utevunati" means and my yield or produce. "Mikessef" means from silver. "Nivchar" means chosen or selected.
[PRO.8.20] In the way of righteousness I will walk, within paths of justice. [§]
b’orach-ts’dakah ahallech b’toch n’tivoth mishpat
This verse describes walking in the way of righteousness and justice. “Orach” means way or path. “Ts’dakah” refers to righteousness or justice. “Ahallech” means I will walk or I will dwell. “Toch” means within or among. “N’tivoth” means paths. “Mishpat” means justice or judgment.
[PRO.8.21] To cause an inheritance to my lovers there is, and their treasuries I will fill. [§]
le-han-chil o-ha-vai yesh ve-ot-zro-tei-hem a-ma-leh.
This verse describes God providing an inheritance to those who love Him, and filling their treasuries. The first word indicates a purpose or intention - 'to cause to inherit'. 'Ohevai' means 'my lovers' or 'those who love me'. 'Yesh' simply means 'there is' or 'it exists'. 'Ot-zro-tei-hem' translates as 'their treasuries'. 'A-ma-leh' means 'I will fill'.
[PRO.8.22] Yahveh acquired me as the beginning of His work, ancient are His works from of old. [§]
Yahveh kanani reshit darko, kedem mifalav meaz.
This verse describes Yahveh as the first of God's work, and ancient even before creation. 'Kanani' means 'He acquired' or 'He possessed' me, suggesting a close relationship. 'Reshit' means 'beginning' or 'first'. 'Darko' means 'His way' or 'His work'. 'Kedem' means 'ancient' or 'from before'. 'Mifalav' means 'His works'. 'Meaz' means 'from of old' or 'from then'.
[PRO.8.23] From forever I have been established from the beginning, from the earliest times of earth. [§]
may-o-lam nee-sahk-tee may-rosh mee-kahd-may-ah-rets
This verse speaks of a perpetual existence from the beginning of time. "Me-olam" signifies from eternity or forever. "Nissakti" means I have been poured out or established. "Me-rosh" means from the beginning or first. "Mi-kadmei-aretz" means from ancient earth, or from the earliest times.
[PRO.8.24] When there were no deeps, I formed them, when there were no springs abundant in water, I made them. [§]
be'eyn-tehomot cholalti, be'eyn ma'ayanot nichbadei-mayim.
This verse describes a situation where there were no deeps and no springs. "Tehomot" refers to the deeps, or the abyss. "Cholalti" means 'I formed' or 'I brought forth'. "Ma'ayanot" means springs or fountains. "Nichbadei-mayim" literally means 'weighted with waters', but in this context, it means 'abundant in water' or 'rich with water'. The verse expresses a state of creation or formation where these elements were initially absent.
[PRO.8.25] Before the mountains were established, I created before the hills. [§]
Be-terem harim hat-ba-u, lif-nei gva-ot ho-lal-ti.
This verse describes a creation event occurring before the mountains were established and before the hills. 'Terem' means 'before'. 'Harim' is 'mountains'. 'Hat-ba-u' means 'were established'. 'Lif-nei' means 'before' or 'in the face of'. 'Gva-ot' is 'hills'. 'Ho-lal-ti' means 'I have caused to be formed' or 'I have created'.
[PRO.8.26] Not yet had the Gods made the earth and its boundaries, and the tops of the dust of the world. [§]
ad-lo asah erets vekhutsot verosh afrot tevel.
This verse describes a time before God made the earth and its boundaries, and before the tops of the dust of the world existed. 'Ad-lo' means 'not yet'. 'Asah' means 'made'. 'Erets' means 'earth'. 'Ve' means 'and'. 'Khutsot' means 'boundaries, coasts, ends'. 'Verosh' means 'and the tops'. 'Afrot' means 'dust'. 'Tevel' means 'world, habitable earth'.
[PRO.8.27] When he prepared the heavens, there I was. By his law, he drew a circle on the face of the deep. [§]
Bahakhino shamayim sham ani, b'chuko chug al p'nei tehom.
This verse describes God preparing the heavens and drawing a circle on the face of the deep. 'Bahakhino' relates to preparing or finishing, 'shamayim' is 'heavens,' 'sham' is 'there,' 'ani' is 'I,' 'b'chuko' means 'by his law,' 'chug' is 'circle,' 'al p'nei' means 'on the face of,' and 'tehom' is 'deep'.
[PRO.8.28] In strengthening the skies from above, with power, the eyes of the deep. [§]
be-em-tzo shach-a-kim mee-ma-al ba-az-oz ee-not te-hom
This verse describes God strengthening the skies above with his powerful eyes looking down into the deep. "be-em-tzo" means 'in strengthening'. "shach-a-kim" means 'the skies'. "mee-ma-al" means 'from above'. "ba-az-oz" means 'with power'. "ee-not" means 'eyes'. "te-hom" means 'the deep'.
[PRO.8.29] When He established the sea by its decree, and waters would not cross its mouth, in its decree are the foundations of the earth. [§]
bə·sū·mō la·yām ḥuq·qō ū·ma·yim lō ya·‘a·və·rū-pîw bə·ḥuq·qō mō·sə·ḏê ‘ā·reṣ.
This verse describes God establishing decrees and laws that govern the earth, specifically concerning water. 'bə·sū·mō' relates to establishing or setting. 'la·yām' means 'to the sea'. 'ḥuq·qō' means 'its decree/law'. 'ū·ma·yim' means 'and waters'. 'lō ya·‘a·və·rū-pîw' means 'will not cross its mouth'. 'bə·ḥuq·qō' again means 'in its decree/law'. 'mō·sə·ḏê ‘ā·reṣ' means 'foundations of the earth'. The verse paints a picture of God setting boundaries for the waters, preventing them from overrunning the land.
[PRO.8.30] And I was with Him as one trusted, and I was delight day by day, playing before His face at all times. [§]
va-eh-yeh etz-lo a-mon va-eh-yeh sha-ash-u-im yom yom me-sa-che-ket le-fa-nav be-chol-et
This verse describes the relationship between wisdom (personified as a female entity) and God. It states that wisdom was with God as a trusted confidant and found delight in God's presence, constantly playing before God.
[PRO.8.31] God plays in the world of Earth, and humanity is my delight. [§]
mesacheket betevel artso ve shaashuai et benei adam
This verse describes God's playful interaction with creation and humanity. "mesacheket" means 'playing'. "betevel" means 'in dust' or 'in the world'. "artso" means 'earth'. "ve" means 'and'. "shaashuai" means 'my delight' or 'my playthings'. "et" is a particle indicating the direct object. "benei adam" means 'sons of humankind' or 'human beings'.
[PRO.8.32] And now, sons, listen to me, and blessed are those who will keep my ways. [§]
ve'ata banim shime'u-li ve'ashrei d'rachai yishmoru
This verse begins with 've'ata' meaning 'and now'. 'Banim' means 'sons'. 'Shime'u-li' is a command meaning 'hear to me', or simply 'listen to me'. 'Ve'ashrei' means 'and blessed are'. 'D'rachai' means 'my ways'. 'Yishmoru' means 'they will keep' or 'they will guard'.
[PRO.8.33] Hear discipline and be wise, and do not be scattered. [§]
shimmeru moosar vachakhamu veal tifrau
shimmeru: A command form of the verb 'to hear', meaning 'listen!' or 'hear!'
moosar: Means 'discipline' or 'instruction'.
vachakhamu: A conjunction 'and' with the verb 'to be wise', meaning 'and be wise'.
veal: A conjunction 'and not'.
tifrau: A verb meaning 'to be broken' or 'to be scattered', but in this context implies acting recklessly or foolishly.
[PRO.8.34] Blessed is the person who listens to God, to diligently attend to the posts of the Gods' doors day by day, to guard the doorposts of the Gods' openings. [§]
Ashrei adam shomea li lishkod al-dal'totai yom yom lishmor mezuzot p'tachai.
This verse describes the blessedness of a person who listens to God and diligently attends to the posts of God's doors each day, to guard the doorposts of God's openings.
[PRO.8.35] For my finding is lives, and pleasure came from Yahveh. [§]
ki motzai matzai chaim, vayipak ratzon me-Yahveh.
This verse contains several key elements. 'Ki' means 'for' or 'because'. 'Motzai' is related to the root meaning 'to find'. 'Matzai' is 'my finding', essentially 'what I found'. 'Chaim' means 'lives' or 'life'. 'Vayipak' means 'and He pleased'. 'Ratzon' means 'favor' or 'pleasure'. 'Me-Yahveh' means 'from Yahveh'. The verse expresses that the speaker's discovery has resulted in favor from Yahveh.
[PRO.8.36] And the sinner wastes his life, all his haters loved death. [§]
ve-khotei khomes nafsho kol-mesaneai ahavu mavet.
This verse describes the consequences of sin and the fate of those who hate. 've-khotei' means 'and the sinner'. 'khomes' means 'wastes' or 'destroys'. 'nafsho' means 'his soul' or 'his life'. 'kol-mesaneai' means 'all his haters'. 'ahavu' means 'loved'. 'mavet' means 'death'. The verse is essentially stating that sin destroys a person's life, and those who hate him desire his death.
PRO.9
[PRO.9.1] Wisdom built her house; she has carved its seven pillars. [§]
khakh-moht bahn-tah bay-tah khah-tzav-ah am-moo-day-vah shih-vah
This verse describes Wisdom building a house. 'Khakh-moht' is the plural form of 'khokhmah', meaning wisdom. 'Bahn-tah' is the feminine singular third-person verb meaning 'she built'. 'Bay-tah' means 'her house'. 'Khah-tzav-ah' means 'she has carved'. 'Am-moo-day-vah' means 'her pillars'. 'Shih-vah' means 'seven'. The verse is poetic and personifies wisdom as a builder.
[PRO.9.2] She slaughtered a sacrifice, she slaughtered it. She poured out her wine, and even she prepared her table. [§]
tab-khah tib-khah mas-kah yay-nah af ar-khah shul-khanah
This verse describes a lavish feast being prepared. 'Tabachah' means 'she slaughtered' and is repeated for emphasis. 'Maschah' means 'she poured'. 'Yayinah' means 'her wine'. 'Af' means 'also' or 'even'. 'Ar'chah' means 'she prepared'. 'Shulchanah' means 'her table'. The possessive pronoun 'her' is attached to the nouns 'tabachah', 'yayinah', and 'shulchanah'.
[PRO.9.3] She sent her young female servants to call out upon the high places of the city. [§]
shal-khah nah-ah-rote-ha tee-krah al-gah-pay mee-roh-may kah-ret.
This verse describes a woman sending her young female servants to call out upon the rooftops. ‘Shalach’ means ‘she sent’. ‘Na’aroteyha’ means ‘her young female servants’. ‘Tikra’ means ‘she calls’. ‘Al-gappey’ means ‘upon the rooftops’. ‘Meromey’ means ‘high places’ or ‘tops’. ‘Karet’ means ‘city’ or ‘walled place’.
[PRO.9.4] Who is it that my mouth will be turned away from here? A foolish one says to him. [§]
mee-peh-tee ya-soor heh-nah khah-sar-lev oh-mer-ah loo
This verse consists of several words. "Mee" means "who". "Pehti" is a first-person possessive pronoun combined with a word meaning "my mouth". "Yasoor" means "will be turned away". "Henna" is a demonstrative pronoun meaning "here". "Khasar-lev" literally means "lacking heart" but is best understood as "foolish". "Ohmerah" means "says". "Loo" means "to him". Therefore, a literal reading is "Who is it that my mouth will be turned away here? A foolish one says to him."
[PRO.9.5] Go to and eat with my bread, and drink with the wine I have prepared. [§]
lekhoo lakhmoo behlakhmee veshtoo beyayin masakhti
This verse uses several words relating to food and drink and addresses people directly. ‘Lekhoo’ means ‘go to’ or ‘come’. ‘Lakhmoo’ means ‘bread’. ‘Beh’ is a preposition meaning ‘in’ or ‘with’. ‘Lakhmee’ is a possessive form, meaning ‘my bread’. ‘Ushtoo’ means ‘drink’. ‘Beyayin’ means ‘with wine’. ‘Masakhti’ means ‘I have mixed’ or ‘I have prepared’.
[PRO.9.6] Abandon fools and live, and be blessed in the way of understanding. [§]
izvu p’tai’im vihyu v’ishru b’derech bina
This verse consists of several words. ‘Izvu’ means ‘abandon’ or ‘forsake’. ‘P’tai’im’ means ‘fools’ or ‘simpletons’. ‘Vihyu’ means ‘and they will live’. ‘V’ishru’ means ‘and they will be blessed’ or ‘and they will find happiness’. ‘B’derech’ means ‘in the way’ or ‘on the path’. ‘Bina’ means ‘understanding’ or ‘insight’.
[PRO.9.7] One who disciplines a scoffer takes shame for himself, and one who corrects a wicked person receives a blemish. [§]
yo-ser le-tz lo-ke-akh lo ka-lon oo-mo-khikh le-ra-sha moo-mo
This verse describes the consequences of correcting a scoffer and a wicked person. "Yoser" means 'one who disciplines'. "Letz" means 'scoffer'. "Lokeakh" means 'one who takes'. "Kalon" means 'shame'. "Mokikh" means 'one who corrects'. "Rashah" means 'wicked person'. "Mumo" means 'defect' or 'blemish'. The verse describes that disciplining a scoffer brings shame upon the one doing the disciplining, and correcting a wicked person brings a defect or blemish upon them.
[PRO.9.8] Do not correct a scoffer, lest he hate you. Correct a wise one, and he will love you. [§]
al-tokhakh lets pen-yisne'ekha hokhakh lekhakham veye'ehavekha
This verse contains instructions on how to correct people. "al-tokhakh" means 'do not correct'. "lets" means 'a scoffer'. "pen-yisne'ekha" means 'lest he hate you'. "hokhakh" means 'correct'. "lekhakham" means 'to a wise one'. "veye'ehavekha" means 'and he will love you'. The verse is a conditional statement, advising against correction of a scoffer and recommending correction of a wise person.
[PRO.9.9] Give to the wise one and he will become even wiser. Make known to the righteous one and he will add a lesson. [§]
ten le-chakham ve-yechkam od, hodea le-tzadik ve-yosef lekach.
This verse uses several key terms. 'Ten' means 'give'. 'Le' means 'to'. 'Chakham' means 'wise one'. 'Ve' means 'and'. 'Yechkam' means 'he will become wiser'. 'Od' means 'more'. 'Hodea' means 'know'. 'Tzadik' means 'righteous one'. 'Yosef' means 'he will add'. 'Lekach' means 'lesson'. This verse is a proverb speaking about the benefit of giving knowledge to those who are already wise and righteous.
[PRO.9.10] The beginning of wisdom is the fear of Yahveh, and knowledge of the holy ones is understanding. [§]
teh-hee-lat khakh-mah yir-at Yahveh veh-dah-at kedosh-eem bee-nah
This verse begins with the word for 'beginning' or 'first'. 'Khakhmah' means wisdom. 'Yir'at' is the fear of. 'Yahveh' is the proper name of God. 'Vedah'at' means knowledge of. 'Kedosh-eem' means holy ones. 'Bee-nah' signifies understanding.
[PRO.9.11] For in me your days will increase, and years of life will be added to you. [§]
kee-bee yir-boo ya-may-cha ve-yo-see-foo le-cha sh-no-t cha-yeem
This verse contains several key names and words. "bee" is a preposition meaning "in" or "with". "yir-boo" comes from the root verb meaning "to increase" or "to multiply". "ya-may-cha" means "your days". "ve-yo-see-foo" means "and they will add". "le-cha" means "to you". "sh-no-t" means "years". "cha-yeem" means "life". The verse is a promise of increased lifespan.
[PRO.9.12] If you have become wise, you have become wise to yourself, and you have mocked only to yourself you will carry. [§]
im-chakham-ta chakham-ta la-kh ve-lats-ta le-vad-kha ti-sa
This verse consists of a conditional clause and a main clause. "Im" introduces the conditional "if." "Chakham-ta" means "you have become wise." The repetition emphasizes the wisdom. "La-kh" means "to you." "Ve-lats-ta" means "you have mocked." "Le-vad-kha" means "only to yourself." "Ti-sa" means "you will carry". This implies a consequence of the mocking.
[PRO.9.13] A woman of foolishness is noisy, naive, and does not know what. [§]
Eshet kesilut homiyah, petayut uval-yadea mah.
This verse describes a foolish woman. "Eshet" means woman. "Kesilut" means foolishness. "Homiyah" means roaring or making a loud noise, often figuratively meaning acting foolishly or outrageously. "Petayut" means naivete or lack of understanding. "Uval-yadea" means and does not know. "Mah" means what. Therefore, the verse describes a woman of foolishness making noise, being naive, and not knowing what.
[PRO.9.14] And she will sit at the opening of her house, upon a seat elevated by the roadside. [§]
ve-yash-vah le-fetach bay-tah-ah al-kis-seh me-ro-mei ka-ret
This verse describes a woman sitting at the doorway of her house, on a seat elevated by the roadside. ‘Ve’ means ‘and’. ‘Yashvah’ means ‘she will sit’. ‘Le-fetach’ means ‘at the opening of’. ‘Baytah’ means ‘her house’. ‘Al’ means ‘upon’. ‘Kisseh’ means ‘a throne/seat’. ‘Me-romei’ means ‘exalted by/elevated by’. ‘Karet’ means ‘the roadside/the street’.
[PRO.9.15] To call to passersby, the straight ones, their paths. [§]
liqro le'ovrei darech hamaysh'rim orchotam
This verse consists of a verb and several nouns and adjectives. "liqro" means "to call". "le'ovrei darech" means "to passersby". "hamaysh'rim" means "the straight ones". "orchotam" means "their paths". The verse is a command or invitation to call out to those passing by who keep to straight paths.
[PRO.9.16] Who is foolish, let him be corrected here, and a lacking-heart person, and she says to him. [§]
mee-peh-tee ya-soor hay-nah vah-chah-sar-lev veh-om-rah lo
This verse describes a foolish person being corrected. "Mee" means "who". "Peti" means "foolish". "Yasoor" means "be corrected". "Henna" means "here". "Vachasar-lev" means "and lacking heart", or foolish. "Ve'omrah" means "and saying". "Lo" means "to him".
[PRO.9.17] Stolen waters are sweet, and secretly obtained bread is pleasant. [§]
Mayim-genuvim yimtaku ve-lechem setarim yin'am.
This verse speaks of stolen waters being sweet and secretly obtained bread being pleasant. 'Mayim' means 'waters'. 'Genuvim' means 'stolen'. 'Yimtaku' means 'will be sweet'. 'Ve' is a conjunction meaning 'and'. 'Lechem' means 'bread'. 'Setarim' means 'secretly obtained/hidden'. 'Yin'am' means 'will be pleasant'. The verse uses poetic parallelism to suggest that ill-gotten gains can be temporarily enjoyable.
[PRO.9.18] And he did not know that healers are there in the depths of Sheol, those who are called by its name. [§]
v'lo yada ki-r'fa'im sham b'imkei sh'ol k'ru'eiha.
This verse describes a situation where someone is unaware of the presence of healers in the depths of Sheol. 'v'lo' means 'and not'. 'yada' means 'to know'. 'ki' means 'that' or 'because'. 'r'fa'im' refers to healers or those who restore health. 'sham' means 'there'. 'b'imkei' means 'in the depths of'. 'sh'ol' refers to Sheol, often translated as the underworld or the grave. 'k'ru'eiha' means 'its called ones' or 'those who are named there'.
PRO.10
[PRO.10.1] The proverbs of Solomon, a son of the wise, will make a father glad, and a son who is foolish is the anguish of his mother. [§]
mishlei shlomoh p'vein chacham y'samach av ub'ein k'sil tugat immo
This verse is Proverbs 10:1. 'Mishlei' means 'proverbs'. 'Shlomoh' is Solomon. 'P'vein' means 'son of'. 'Chacham' means 'wise'. 'Y'samach' means 'will make glad'. 'Av' means 'father'. 'Ub'ein' means 'and a son'. 'K'sil' means 'foolish'. 'Tugat' means 'anguish' or 'grief'. 'Immo' means 'his mother'.
[PRO.10.2] Treasures of wickedness will not profit, and righteousness will deliver from death. [§]
lo-yo-eelu ot-sarot resha, u-tsedakah tatsil mi-mavet.
This verse consists of several words. "Lo" means "not". "Yo-eelu" is a verb form meaning "will profit" or "will avail". "Ot-sarot" means "treasures". "Resha" means "wickedness" or "evil". "U" means "and". "Tsedaqah" means "righteousness" or "justice". "Tatsil" means "will save" or "will deliver". "Mi-mavet" means "from death". Therefore, the verse is saying that treasures of wickedness will not profit, but righteousness will deliver from death.
[PRO.10.3] Yahveh will not make the soul of a righteous one hungry, and the desire of the wicked He will push away. [§]
Lo yar'iv Yahveh nefesh tzadik, vehavat resha'im yehedef.
This verse contains several important names and words. "Lo" means "not". "Yar'iv" means "to hunger" or "to make hungry". "Yahveh" is the proper name of God. "Nefesh" means "soul" or "life". "Tzadik" means "righteous one". "Vehavat" is a conjunction meaning "and the desire" or "and the will". "Resha'im" means "the wicked". "Yehedef" means "he will push away" or "he will repel".
[PRO.10.4] The head of one doing a skillful hand, and the hand of skillful ones will enrich. [§]
ra'sh oseh kaf-remiah veyad charutzim ta'ashir
This verse uses several key words. "Ra'sh" means 'head' or 'chief'. "Oseh" means 'doing' or 'making'. "Kaf" means 'palm of the hand'. "Remiah" is a proper noun; likely, a person or place. "Yad" means 'hand'. "Charutzim" means 'skilled, diligent, or crafty'. "Ta'ashir" means 'will enrich' or 'makes rich'. The verse is a proverb describing the relationship between skillful work and wealth.
[PRO.10.5] One who gathers in summer is a wise son, but one who sleeps during harvest is a shaming son. [§]
Oger ba-kayitz ben maskil nirdam ba-katzir ben mebish
This verse uses metaphorical language. "Oger" means "collector" or "gatherer". "Ba-kayitz" means "in summer". "Ben maskil" means "a wise son". "Nirdam" means "sleeps". "Ba-katzir" means "in harvest". "Ben mebish" means "a shaming son". The verse contrasts a diligent son who works in summer with a son who is idle and brings shame during the harvest.
[PRO.10.6] Blessings are upon the head of the righteous one, and the mouths of the wicked ones will be covered by violence. [§]
b’rakhot l’rosh tsadik ufi r’sha’im y’khaseh khamas.
This verse contains several key terms. ‘B’rakhot’ means blessings. ‘L’rosh’ means to the head or upon the head. ‘Tsadik’ means righteous one. ‘Ufi’ means and the mouth of. ‘R’sha’im’ means the wicked ones. ‘Y’khaseh’ means will cover. ‘Khamas’ means violence. The verse describes blessings resting upon the righteous and violence covering the mouths of the wicked.
[PRO.10.7] The remembrance of the righteous is for a blessing, and the name of the wicked will rot. [§]
zeh-ker tsah-deek leev-rah-khah ve-shem reh-shah-eem yir-kahv.
This verse discusses the remembrance of the righteous and the wicked. "Zehker" means remembrance. "Tsaddik" means righteous. "Livrachah" means for a blessing. "Shem" means name. "Reshaim" means wicked. "Yirkav" means will rot or decay.
[PRO.10.8] A wise of heart will take commandments, and a foolish one with lips will be caught. [§]
chakham-lev yikakh mitsvot ve'evil sefatayim yilabet.
This verse contrasts the wise and the foolish. "Chakham-lev" literally means "wise of heart". "Yikakh" means "will take" or "accepts". "Mitsvot" means "commandments". "Ve'evil" means "and the foolish one". "Sefatayim" means "lips" (dual form, implying speech). "Yilabet" means "will stumble" or "will be caught". The verse describes the wise person accepting guidance and the foolish person being led astray by their own words.
[PRO.10.9] One walking in integrity will walk securely, and a crooked one in his ways will be known. [§]
holekh ba-tom yeilekh be-tach u-me-akesh derakhayv yivadeh.
This verse discusses walking in integrity versus walking in crookedness. "Holekh" means "walking". "Ba-tom" means "in integrity". "Yeilekh" means "will walk". "Be-tach" means "securely" or "safely". "U-me-akesh" means "and the crooked one". "Derakhayv" means "his ways". "Yivadeh" means "will know". The verse contrasts a person walking with integrity and experiencing safety with a crooked person who will be known.
[PRO.10.10] A winking eye gives grief, and a fool’s lips bring bruising. [§]
kor-etz ah-yin yee-ten atz-ah-vet veh-eh-veel seh-fah-tah-yim yee-lah-vet.
This verse describes the consequences of a malicious glance and foolish speech. "Kor-etz" relates to squinting or flashing the eyes in a mocking or malicious way. "Atz-ah-vet" refers to grief or sorrow. "Eh-veel" means a fool or a senseless person. "Seh-fah-tah-yim" refers to lips or speech. "Yee-lah-vet" means to batter, smite, or be bruised.
[PRO.10.11] The source of life is the mouth of the righteous one, and the mouth of the wicked ones will cover violence. [§]
meqor khayyim pee tzaddeeq oo pee resha'eem yekhasseh khamas.
This verse contains several words that require literal translation. 'Meqor' means 'source'. 'Khayyim' means 'life'. 'Pee' means 'mouth'. 'Tzaddeeq' means 'righteous one'. 'Resha'eem' means 'the wicked ones'. 'Yekhasseh' means 'will cover'. 'Khamas' means 'violence'. The structure is a parallelism, comparing the mouth of the righteous and the wicked.
[PRO.10.12] Hatred stirs up quarrels, and love covers all transgressions. [§]
sin-ah te-o-reh me-da-nim ve-al kol pesha-im te-ka-seh a-ha-vah.
This verse discusses hatred and love. 'Sinah' means hatred. 'Te'oreh' means stirs up or awakens. 'Medanim' refers to quarrels or conflicts. 'Ve'al' means and over or upon. 'Kol' means all. 'Pesha'im' means transgressions or sins. 'Tekaseh' means covers. 'Ahava' means love.
[PRO.10.13] Upon the lips of an understanding one, wisdom is found, and a staff upon the back of one lacking heart. [§]
bə-sif-tei na-von ti-ma-tse-a chok-mah və-she-vet lə-gev kha-sar-lev.
This verse discusses where wisdom is found and the effect of discipline on a foolish person. ‘Siftei’ means ‘lips of’. ‘Navon’ means ‘understanding’ or ‘intelligent one’. ‘Timatse’ means ‘are found’. ‘Chokmah’ means ‘wisdom’. ‘Shevet’ means ‘rod’ or ‘staff’ (often used metaphorically for discipline). ‘Lə-gev’ means ‘to the back of’ or ‘upon’. ‘Kha-sar-lev’ means ‘lacking heart’ or ‘foolish’.
[PRO.10.14] The wise store up knowledge, but the mouth of a fool is near to ruin. [§]
khakhamim yitzpenu da'at ufi ev'il mekhita kerovah
This verse discusses wisdom and foolishness. 'Khakhamim' refers to the wise, 'yitzpenu' means to store up or hide, 'da'at' is knowledge, 'ufi' means and the mouth of, 'ev'il' is a fool, 'mekhita' means destruction or ruin, and 'kerovah' means near or close.
[PRO.10.15] Wealth, a rich city of strength, crushes the poor into fragments. [§]
hon ashir kiryat uzzo, mchitat dalim reysham.
This verse consists of several nouns and a verb. "Hon" means wealth or riches. "Ashir" means rich or wealthy. "Kiryat" means city or stronghold. "Uzzo" means strength or power. "Mchitat" is a verb meaning to crush or grind. "Dalim" means the poor or needy. "Reysham" means fragments or ruins.
[PRO.10.16] The work of the righteous one is for life, and the yield of the wicked one is for sin. [§]
P'ulat tsadik l'khayim t'vu'at rasha l'khata'
This verse discusses the outcome of the righteous and the wicked. 'P'ulat' means 'the work of' or 'the fruit of'. 'Tsadik' means 'righteous one'. 'L'khayim' means 'to life'. 'T'vu'at' means 'the yield of' or 'the harvest of'. 'Rasha' means 'wicked one'. 'L'khata' means 'to sin'. This verse links the actions of the righteous to life and the actions of the wicked to sin.
[PRO.10.17] The way to life keeps discipline, and one who abandons correction leads astray. [§]
Orach le-chaiyim shomer musar ve-ozev tochachat matah.
This verse discusses the path to life and the consequences of rejecting instruction. 'Orach' means way or path. 'Le-chaiyim' means to life. 'Shomer' means to keep or guard. 'Musar' means discipline or instruction. 'Ve-ozev' means and one who abandons. 'Tochachat' means correction or reproof. 'Matah' means to lead astray or to err.
[PRO.10.18] One who conceals hatred with lying lips, and spreads slander, that person is a fool. [§]
mekasseh sinah siftei-shaker umoziah dibbah hu kesil.
This verse describes someone who conceals hatred with deceptive lips and spreads slander. The verse concludes by identifying this person as a fool. ‘mekasseh’ means ‘covering’ or ‘concealing’. ‘sinah’ means ‘hatred’. ‘siftei-shaker’ literally means ‘lips of falsehood’. ‘umoziah’ means ‘bringing forth’ or ‘spreading’. ‘dibbah’ means ‘slander’ or ‘false report’. ‘hu’ means ‘he’ or ‘it’. ‘kesil’ means ‘fool’.
[PRO.10.19] In abundance of words, wickedness will not cease, and a wise person restrains his lips. [§]
bə-rōv də-ḇā-rîm lō yeḥ-dal-pā-shaʿ və-ḥō-śēḵְ śə-p̄ā-tāw maś-ḵîl.
This verse discusses the persistence of wickedness and the wisdom of restraint. 'bə-rōv' means 'in abundance', 'də-ḇā-rîm' means 'of words', 'lō yeḥ-dal' means 'will not cease', 'pā-shaʿ' means 'transgression' or 'wickedness', 'və-ḥō-śēḵְ' means 'restraining' or 'holding back', 'śə-p̄ā-tāw' means 'his lips', and 'maś-ḵîl' means 'wise' or 'understanding'. The verse depicts a situation where, despite much speaking, wickedness does not cease, and a wise person restrains their words.
[PRO.10.20] Refined silver is for the tongue of the righteous; the heart of the wicked is like refined metal. [§]
ke-sef niv-khar le-shohn tza-deek leev re-sha-eem ki-me-aht.
This verse discusses the value of honest speech versus wicked hearts. "Keseph" means silver, often used metaphorically for refined or valuable things. "Nivchar" means chosen or tested, implying purity. "Leshohn" means to the tongue or speech. "Tzaddik" means righteous or just. "Leev" means heart. "Resha'im" means wicked people or the wicked. "Kim'at" means like molten metal or refined, but also carries the sense of being tested or proven.
[PRO.10.21] The lips of the righteous will nourish many, and fools will die for lacking heart. [§]
sif-tay tsah-deek yir-oo rah-beem veh-evil-eem bah-chah-sar-lev yah-moo-too
This verse discusses the impact of righteous speech versus the fate of fools. 'Siftei' means 'lips of'. 'Tzaddik' means 'righteous'. 'Yir'oo' means 'will pasture/feed'. 'Rabim' means 'many'. 'Ve' means 'and'. 'Evilim' means 'fools'. 'Bah-chah-sar-lev' means 'lacking heart/understanding'. 'Yamootoo' means 'will die'. The verse presents a contrast: the lips of the righteous nourish many, while fools die for lack of understanding.
[PRO.10.22] The blessing of Yahveh is what enriches, and sorrow is not added with it. [§]
birkat YHVH hi ta'ashir v'lo yosif etzev imah.
This verse discusses the blessing of Yahveh. 'Birkat' means blessing. 'YHVH' is the proper name of God. 'Hi' means she or it, referring to the blessing. 'Ta'ashir' means to enrich or make rich. 'V'lo' means and not. 'Yosif' means to add. 'Etzev' means sorrow or trouble. 'Imah' means with her or with it.
[PRO.10.23] Mockery is for the foolish one to do a plot, and wisdom is for the man of understanding. [§]
kishchok liksil asot zimah vechokhmah leish tebunah
This verse contrasts the foolish with the wise. "kishchok" means laughter or mockery. "liksil" means to the foolish one. "asot" means to do. "zimah" means plot or scheme. "vechokhmah" means and wisdom. "leish" means to the man. "tebunah" means understanding or discernment.
[PRO.10.24] The dwelling of the wicked will come to it, and he will give the desire of the righteous ones. [§]
megorat rasha hee tevoennu vetavat tzadikim yittein.
The word 'megorat' means dwelling or habitation. 'Rasha' means wicked. 'Hee' is 'it' or 'she'. 'Tevoennu' means will come to him or will enter into him. 'Vetavat' means and the desire. 'Tzadikim' means righteous ones. 'Yittein' means he will give.
[PRO.10.25] As the passing of a storm, there is no wicked one, and the righteous one is the eternal foundation. [§]
ka-'a-vor soo-fah ve-'ein ra-shah; ve-tzad-deek yes-ode o-lam.
This verse describes the fate of the wicked and the righteous. "ka-'a-vor soo-fah" means 'as the passing of a storm', indicating something that quickly disappears. "ve-'ein ra-shah" means 'and there is no wicked one'. "ve-tzad-deek" means 'and the righteous one'. "yes-ode o-lam" means 'foundation of the world' or 'eternal foundation'.
[PRO.10.26] As vinegar to teeth and as smoke to eyes, so is the lazy one to his senders. [§]
kakhometz lashingnayim ukeashan la'einayim ken ha'atzel lesholkhayv.
This verse uses simile to compare unpleasant sensations to the effect of laziness on those who send someone to do a task. 'Kakhometz' means 'like vinegar'. 'Lashingnayim' means 'to teeth'. 'Ukeashan' means 'and like smoke'. 'La'einayim' means 'to eyes'. 'Ken' means 'so' or 'thus'. 'Ha'atzel' means 'the lazy one'. 'Lesholkhayv' means 'to his senders'.
[PRO.10.27] The fear of Yahveh adds days, and the years of the wicked will be shortened. [§]
yir-at ye-ho-vah to-seef ya-meem veesh-no-t re-sha-eem teek-tzo-re-nah
This verse discusses the result of fearing Yahveh. 'Yir'at' means 'fear of.' 'Yeho-vah' is the proper name of God. 'To-seef' means 'add.' 'Ya-meem' means 'days.' 'Veesh-no-t' means 'and years.' 'Re-sha-eem' means 'the wicked.' 'Teek-tzo-re-nah' means 'will shorten.' Therefore, the verse speaks of the benefit of fearing God, and the reduction in lifespan for the wicked.
[PRO.10.28] The expectation of the righteous is joy, and the hope of the wicked will perish. [§]
tokhelet tsadikim simchah v'tikvat r'sha'im to'ved.
This verse discusses the expectation or hope of the righteous and the wicked. 'Tokhelet' means expectation or hope. 'Tsadikim' means the righteous ones. 'Simchah' means joy or gladness. 'V'tikvat' means and the hope of. 'R'sha'im' means the wicked ones. 'To'ved' means to perish or be destroyed.
[PRO.10.29] A fortress is for the upright, the way of Yahveh, and destruction for those who do wickedness. [§]
ma'oz la'tom derech Yahveh u'mechita lepo'alei aven
This verse contains several key terms. 'Ma'oz' means fortress or strength. 'La'tom' means to the upright or innocent. 'Derech' means way or path. 'Yahveh' is the proper name of God. 'U'mechita' means and destruction or overthrow. 'Lepo'alei' means to the doers or workers. 'Aven' means wickedness or iniquity. The verse contrasts the security God provides to the righteous with the destruction that comes to the wicked.
[PRO.10.30] The righteous will not waver forever, and the wicked will not dwell in the land. [§]
tsadik leolam bal-yimot ureshaim lo yishkenu-aretz.
This verse contains several key words. "tsadik" means righteous. "leolam" means forever, or for all time. "bal-yimot" means will not waver or fall. "reshaim" means the wicked. "lo yishkenu" means will not dwell. "aretz" means land or earth.
[PRO.10.31] The mouth of the righteous will flourish with wisdom, and the tongue of perversions will be cut off. [§]
pee-tsah-deek ya-noov khakh-mah oo-le-shohn tah-huh-phoo-khoht tee-kah-reht
This verse consists of several words. 'Pee' means 'mouth'. 'Tsah-deek' means 'righteous'. 'Ya-noov' means 'will flourish' or 'will bring forth'. 'Khakh-mah' means 'wisdom'. 'Oo' means 'and'. 'Le-shohn' means 'tongue'. 'Tah-huh-phoo-khoht' means 'deceitful things' or 'perversions'. 'Tee-kah-reht' means 'will be cut off'. The verse describes a contrast between the flourishing wisdom that comes from the mouth of a righteous person and the cutting off of perverted speech.
[PRO.10.32] The lips of the righteous know favor, and the mouth of the wicked speaks perversions. [§]
sif-tay tza-deek yee-deh-oon ra-tzon oo-fee re-sha-eem tah-puk-hot
This verse speaks about the speech of the righteous and the wicked. 'Siftei' means 'lips of'. 'Tzadik' refers to a righteous person. 'Yed'un' means 'know'. 'Ratzon' means 'favor' or 'acceptance'. 'Pee' means 'mouth of'. 'Resha'eem' refers to the wicked. 'Tahpukhot' means 'perversions' or 'deceptions'. The verse contrasts what the righteous know with what the wicked speak.
PRO.11
[PRO.11.1] Scales of deceit are an abomination to Yahveh, but a complete stone is His desire. [§]
mo-zeh-nei mir-mah to-eh-vat yeh-vah-veh ve-eh-ven shle-mah re-tzo-noh
This verse discusses what Yahveh finds abhorrent and what pleases Him. “Mozeh-nei” means balances. “Mirmah” means deceit or fraud. “To’evat” means an abomination or something loathed. “Yehvahveh” is the proper name of God. “Even” means stone. “Shlema” means complete or perfect. “Retzono” means His will or what He desires.
[PRO.11.2] Insolence arrives, and dishonor comes, and wisdom is with the humble. [§]
ba-zadon vayavo kalon ve'et-tznu'im chakhmah
This verse describes the arrival of insolence and dishonor, and the association of wisdom with the humble. 'Zadon' refers to arrogance or insolence. 'Kalon' is shame or dishonor. 'Tznu'im' means humble people. 'Chakhmah' signifies wisdom.
[PRO.11.3] The completeness of the upright, God will guide them, and the rejection of the treacherous, God will destroy them. [§]
tummat yesharim tanchem veselef bogdim vesadem
This verse uses several words requiring literal translation. 'Tummat' means completeness or perfection. 'Yesharim' refers to the upright or righteous. 'Tanchem' is a verb meaning 'to guide' or 'to lead'. 'Selef' means to reject or to discard. 'Bogdim' refers to treacherous or faithless people. 'Vesadem' means to destroy or to ruin.
[PRO.11.4] Wealth will not profit on a day of wrath, and righteousness will deliver from death. [§]
lo-yo-il hon be-yom ev-ra oo-tzda-ka ta-tzee-l mee-ma-vet
This verse discusses the futility of wealth during times of adversity and the salvific power of righteousness. ‘Lo’ means ‘not’ or ‘no.’ ‘Yo’il’ comes from the root ‘yal’ meaning to be able, to profit, or to avail. ‘Hon’ means wealth or possessions. ‘Be-yom’ means ‘in day’ or ‘on the day of’. ‘Evra’ means wrath, anger, or adversity. ‘Oo’ means ‘and.’ ‘Tzdaka’ means righteousness, justice, or charity. ‘Ta-tzee-l’ means ‘will deliver’ or ‘will save.’ ‘Mee-ma-vet’ means ‘from death.’
[PRO.11.5] The righteousness of the complete one makes his path straight, and in his wickedness the wicked one will fall. [§]
tsid-kat ta-meem te-yah-sher dar-kho, oo-ve-rish-at-o yip-ol ra-sha.
This verse discusses the relationship between righteousness and the fate of the righteous and the wicked. "Tsidqat" means righteousness. "Tamim" means complete or blameless. "Teyasher" means to make straight or direct. "Darkho" means his way or path. "B'rish'ato" means in his wickedness. "Yipol" means he will fall. "Rasha" means the wicked.
[PRO.11.6] The righteousness of righteous people will save them, and with the faithless, they will be caught. [§]
tsi-deh-kat yish-ah-rim tah-tzee-lem, oo-veh-hav-vat vog-deem yee-lah-keh-doo.
This verse discusses the fate of the righteous and the faithless. 'Tsidqat' means righteousness or justice. 'Yisharim' refers to the righteous people. 'Tatzileim' means 'will save them'. 'Behavat' means 'in the presence of' or 'with'. 'Bogdim' refers to faithless people or betrayers. 'Yilakeda' means 'they will be caught'.
[PRO.11.7] In the death of a wicked person, hope is lost, and the expectation of strength has perished. [§]
bə·mō·wṯ ʾā·ḏām rā·šāʿ ṯō·ʾa·ḇaḏ ṯiq·wāh wə·ṯō·ḥe·leṯ ʾō·nîm ʾā·ḇā·ḏāh.
This verse discusses what happens when a wicked person dies. 'bə·mō·wṯ' means 'in death'. 'ʾā·ḏām' means 'human' or 'person'. 'rā·šāʿ' means 'wicked'. 'ṯō·ʾa·ḇaḏ' means 'is lost' or 'perishes'. 'ṯiq·wāh' means 'hope'. 'wə' is a conjunction meaning 'and'. 'ṯō·ḥe·leṯ' means 'expectation'. 'ʾō·nîm' means 'strength'. 'ʾā·ḇā·ḏāh' means 'perished' or 'is lost'. Essentially, the verse states that in the death of a wicked person, hope is lost and the expectation of strength perishes.
[PRO.11.8] The righteous one is delivered from trouble, and the wicked one comes in his place. [§]
tsadik mi-tsarah nekhalats vayavo rashah takhtav
This verse describes a righteous person being delivered from trouble, and a wicked person taking their place. 'Tsadik' refers to a righteous person. 'Mi-tsarah' means 'from trouble'. 'Nekhalats' means 'is delivered' or 'escapes'. 'Vayavo' means 'and comes' or 'and enters'. 'Rashah' means 'the wicked one'. 'Takhtav' means 'under him' or 'in his place'.
[PRO.11.9] With the mouth of deceit, one corrupts a neighbor, and with the knowledge of the righteous, they are delivered. [§]
Beh-peh kha-nef yash-khit re-eh-hu oo-vedah-at tza-dee-keem yee-kha-letz-zoo.
This verse describes how deceitful speech corrupts a neighbor, while the knowledge of the righteous delivers them. "Peh" means mouth. "Khanef" means deceitful. "Yashkhit" means to corrupt or destroy. "Re'eh-hu" means a neighbor or friend. "Vedah-at" means knowledge of. "Tzaddikim" means the righteous. "Yeechaletzu" means they will be delivered or rescued.
[PRO.11.10] In the goodness of the righteous, a city rejoices, and in the destruction of the wicked, there is joy. [§]
Be-tov tzadikim ta'aloz kiryah u-va'avod resha'im rinah.
This verse speaks of the prosperity that comes with the flourishing of the righteous and the joy that arises from the destruction of the wicked. 'Tzadikim' means righteous ones. 'Resha'im' means the wicked. 'Kiryah' means city or dwelling place. The verse uses parallel structure, contrasting the well-being of the righteous with the downfall of the wicked.
[PRO.11.11] Through the blessing of the righteous, a covenant is established, and through the mouth of the wicked, it is ruined. [§]
bə-ḇirkhat yə-sha-rim ta-rum qa-ret u-ḇə-pi rə-sha-‘im te-ha-res.
This verse discusses blessing and destruction. "Birkat" means blessing. "Yəsharim" means upright or righteous. "Tarum" means to lift up or exalt, but in this context suggests to establish or raise up. "Qaret" means a covenant, but can also imply a binding agreement or decree. "Pi" means mouth. "Rəsha’im" means wicked or evil people. "Tehareś" means to be destroyed or ruined.
[PRO.11.12] One who despises his neighbor is lacking in understanding, and a man of understandings will remain silent. [§]
baz-le-re-eh-hu khah-sar-lev ve-eesh te-voo-not yakh-reesh
This verse contains several key words. "Baz" means to despise or scorn. "Le-re-eh-hu" means his neighbor. "Khah-sar-lev" means lacking a heart, or foolish. "Ve-eesh" means and a man. "Te-voo-not" means of understandings, or wise. "Yakh-reesh" means he will be silent.
[PRO.11.13] One walking as a gossip reveals a secret, but a faithful spirit conceals a thing. [§]
holekh rakheel megalleh sod ven'eman ruach mekhaseh dabar
This verse discusses the contrast between a gossip and a trustworthy person. 'Holekh' means 'walking' or 'one who walks,' but in this context functions as a descriptive title for a gossip. 'Rakheel' means 'gossip' or 'one who spreads rumors.' 'Megalleh' means 'revealing' or 'disclosing.' 'Sod' means 'secret.' 'Ven'eman' means 'faithful' or 'trustworthy.' 'Ruach' means 'spirit' or 'wind,' but here refers to a person's disposition. 'Mekhasseh' means 'covering' or 'concealing.' 'Dabar' means 'word' or 'thing.'
[PRO.11.14] A people will fall when there are no plans, but there is salvation in a multitude of counselors. [§]
be'eyn tachbulot yipal-am ve'tshua bah-rov yoetz
This verse discusses the importance of counsel. 'be'eyn tachbulot' means 'in the absence of plans' or 'without counsel'. 'yipal-am' means 'a people will fall'. 've'tshua' means 'and salvation'. 'bah-rov yoetz' means 'in a multitude of counselor'.
[PRO.11.15] Evil will fear because a stranger has guaranteed. And one hating is striking into one who trusts. [§]
Ra-ye-ro-a ki-arav zar ve-so-nei to-kei-im bo-te-ach.
This verse uses several terms relating to trust and enmity. "Ra" means evil or bad. "Ye-ro-a" is a verb meaning to fear, to be afraid. "Ki" means because or for. "Arav" is a verb meaning to guarantee, to become surety. "Zar" means stranger, foreigner, or other. "So-nei" means hating, or one who hates. "To-kei-im" refers to striking, thrusting, or piercing. "Bo-te-ach" means trusting, or one who trusts. The verse describes a bad outcome because of reliance on a stranger, and those who strike thrusting into one who trusts.
[PRO.11.16] Favor will support honor, and powerful people will support wealth. [§]
eishet khen titmokh kabod ve'aritzim yitmekhu osher
This verse describes how favor supports honor and powerful people support wealth. "Eishet khen" literally means "woman of favor" but in this context, 'favor' is used as a concept rather than a person. "Titmokh" means "will support". "Kabod" means "honor". "Ve" means "and". "Aritzim" means "powerful people". "Yitmekhu" means "will support". "Osher" means "wealth".
[PRO.11.17] One who repays his life with kindness is a man of loving-kindness, and one who troubles his own flesh is cruel. [§]
go-mel naf-sho ee-sh cha-sed ve-o-cher sheh-ah-ro akh-za-ree.
This verse describes two types of people and their behaviors. "Gomel" means to requite or repay. "Nafsho" means his soul or life. "Ish" means a man. "Chesed" means kindness or loving-kindness. "Okeir" means to trouble or disturb. "She'aro" means his flesh or body. "Achzari" means cruel or fierce. The verse contrasts someone who repays good with kindness, and someone who troubles their own body with cruelty.
[PRO.11.18] The wicked one does a false action, and sowing righteousness, the reward is truth. [§]
rashah oseh pe'ulah shaqer vezore'ah tzedaqah secher emet
Rashah means wicked. Oseh means doing or making. Pe'ulah means action or deed. Shaqer means false or lying. Vezore'ah means and sowing. Tzedaqah means righteousness or justice. Secher means reward or wages. Emet means truth or faithfulness.
[PRO.11.19] So righteousness is for life, and the pursuer of evil is for his death. [§]
ken-tsedakah l’khayim u’m’radef ra’ah l’motoh
This verse consists of several words. 'Ken' means 'thus' or 'so'. 'Tsedakah' refers to righteousness or justice. 'L’khayim' means 'to life'. 'U’m’radef' means 'and the pursuer'. 'Ra’ah' means 'evil' or 'bad'. 'L’motoh' means 'to his death'. The verse presents a correlation between righteousness and life, and wickedness and death.
[PRO.11.20] The abomination of Yahveh is the perverse in heart, and his desire is the upright in way. [§]
toe-vah-t Yeh-vo-vah ik-shei-lev oo-re-tzo-no te-mi-mei da-rech.
This verse describes what Yahveh finds detestable and what pleases him. "Toe-vah" means abomination or detestable thing. "Yeh-vo-vah" is the proper name of God, Yahveh. "Ik-shei-lev" means perverse of heart, or crooked in heart. "Re-tzo-no" means his will or his desire. "Te-mi-mei" means complete, perfect, or upright. "Da-rech" means way or path. The verse contrasts what Yahveh hates with what he desires.
[PRO.11.21] Wickedness is not cleansed by covering it up with wickedness; but the offspring of the righteous are delivered. [§]
yad le yad lo yinnakeh ra; ve zerah tzadikim nimlat.
This verse uses parallelism to contrast the fate of the wicked and the righteous. "Yad le yad" literally means "hand to hand" and is understood idiomatically to mean a mutual covering of sin or complicity. The verse asserts that wickedness is not cleansed by covering it up. In contrast, the seed of the righteous escapes. "Zerah" refers to offspring or seed, representing continuation and future generations. "Nimlat" means to escape, to be delivered.
[PRO.11.22] A golden nose ring in the snout of a pig is like a beautiful woman who lacks discernment. [§]
nezem zahav be'af khazir ishah yafah vesarat ta'am
This verse uses imagery to make a point about beauty and worth. 'Nezem' refers to a nose ring or ornament. 'Zahav' means gold. 'Be'af' means 'in the nose of'. 'Khazir' means pig or swine. 'Ishah' means woman. 'Yafah' means beautiful. 'Vesarat' means and has spoiled/lost. 'Ta'am' means taste/sense/discernment. The verse equates a beautiful woman who lacks good judgment to a pig adorned with a golden nose ring - the beauty is wasted on one who does not appreciate or understand its value.
[PRO.11.23] The desire of the righteous is only good, but the hope of the wicked is wrath. [§]
ta'avat tsadikim akh-tov tikvat resha'im evrah.
This verse discusses the desires of the righteous and the wicked. "ta'avat" means desire. "tsadikim" means righteous ones. "akh" means only, but is used here as 'but'. "tov" means good. "tikvat" means hope. "resha'im" means wicked ones. "evrah" means wrath, or disappointment. The verse contrasts the positive desires of the righteous with the frustrating hopes of the wicked.
[PRO.11.24] There is one who scatters and still adds more, and one who holds back from what is right, but only to lack. [§]
Yesh mefazer v’nosef od v’choshech miyosher ach l’machsor.
This verse describes contrasting behaviors regarding wealth and generosity. ‘Yesh’ means ‘there is’. ‘Mefazer’ means ‘one who scatters’ or ‘distributes’. ‘Nosef’ means ‘adds’ or ‘increases’. ‘Od’ means ‘more’ or ‘still’. ‘V’choshech’ means ‘and one who holds back’ or ‘restrains’. ‘Miyosher’ means ‘from what is right’ or ‘from fairness’. ‘Ach’ means ‘but’ or ‘only’. ‘L’machsor’ means ‘to lack’ or ‘to need’. The verse speaks of someone who scatters and still adds more, while another holds back from fairness, resulting only in need.
[PRO.11.25] A soul blessed is well-supplied, and also he refreshes and shows the way. [§]
neh-fesh bek-rah-khah teh-doo-shahn oo-mar-veh gam-hoo yo-reh
This verse describes a satisfied soul. "Nephesh" refers to the life, being, or soul. "Brakhah" means blessing. "Tedushan" means to be well-supplied or fattened. "Marveh" means to refresh or give drink. "Gam-hoo" means also he. "Yoreh" means to instruct, teach, or show the way.
[PRO.11.26] The one who withholds grain will have it gathered up to a nation, and blessing to the head of the one who breaks it. [§]
mo-nay' bar yik-boo-hoo le-om oo-vra-kha le-rosh mash-veer
This verse describes God’s actions towards those who withhold grain. "Mo-nay" means to withhold or restrain. "Bar" means grain. "Yik-boo-hoo" is a future passive form, meaning 'will be gathered up'. "Le-om" means 'to a nation'. "Oo-vra-kha" means 'and blessing'. "Le-rosh" means 'to the head'. "Mash-veer" means to break or shatter.
[PRO.11.27] One who seeks good will seek favor, and one who seeks evil will have evil come to him. [§]
sho-cher tov yevah-kesh rah-tsohn ve-do-resh rah-ah te-vo-eh-nu.
This verse consists of several words. 'Shocher' means 'seeking'. 'Tov' means 'good'. 'Yevahkesh' means 'he will seek'. 'Ratzon' means 'favor' or 'acceptance'. 'Ve' means 'and'. 'Doresh' means 'seeking' or 'inquiring'. 'Rah' means 'evil'. 'Te-vo-eh-nu' means 'will come to him'. The verse presents a cause-and-effect relationship: one who seeks good will find favor, and one who seeks evil will have evil come upon them.
[PRO.11.28] He who trusts in his wealth will fall, and the righteous will flourish like a leaf. [§]
boteach b'ashro hu yipol v'ke'aleh tzadikim yifrachu
This verse describes the fate of those who trust in wealth versus the righteous. "boteach" means trusting. "ashro" means his wealth. "yypol" means he will fall. "ke'aleh" means like a leaf. "tzadikim" means the righteous. "yifrachu" means they will flourish.
[PRO.11.29] One who troubles his house will inherit wind, and a foolish servant belongs to the wise of heart. [§]
o-kher be-ee-to-ho yeen-chal-roo-ach ve-eh-ved eh-veel la-cha-cham-lev
This verse discusses the consequences of disturbing a household and the fate of a foolish servant. 'o-kher' means to trouble or disturb. 'be-ee-to-ho' means 'his house'. 'yeen-chal-roo-ach' means 'will inherit wind', which is an idiom for gaining nothing of substance. 've-eh-ved' means 'and a servant'. 'eh-veel' means 'foolish'. 'la-cha-cham-lev' means 'to the wise of heart'.
[PRO.11.30] The fruit of the righteous is a tree of life, and the taker of souls is wise. [§]
p'ree-tsad-deek ayts khah-yeem v'lo-kaykh n'fa-shote khah-kham
This verse uses several key terms. "P'ree" means fruit. "Tsaddeek" means righteous. "Ayts" means tree. "Khayim" means life. "V'lo-kaykh" means and taker. "N'fa-shote" means souls. "Khakham" means wise.
[PRO.11.31] Behold, the righteous one in the land will be rewarded, even because the wicked and the sinner [exist]. [§]
hen tzad-eek ba-ah-rets yesh-ool-lam, af kee-rash-ah ve-kho-teh.
This verse discusses the fate of the righteous and the wicked. "hen" is often translated as "behold" or "surely", but here indicates a statement of fact. "tzadik" means righteous one. "ba-ah-rets" means in the land. "yeshoollam" means will be rewarded. "af" means also or even. "kee" means for or because. "rashah" means wicked one. "ve" means and. "khoteh" means sinner.
PRO.12
[PRO.12.1] A lover of discipline is a lover of knowledge, and one who hates correction is brutish. [§]
Ohev musar ohev da'at v'sone tochachat ba'ar.
This verse consists of several words. 'Ohev' means 'lover of'. 'Musar' refers to discipline or instruction. 'Da'at' means knowledge or understanding. 'V'sone' means 'and hates'. 'Tochachat' refers to correction or rebuke. 'Ba'ar' means foolish or brutish.
[PRO.12.2] Good will produce favor from Yahveh, but a man of evil purposes will act wickedly. [§]
tov yapik ratzon mei-Yahveh ve-ish mezimot yarshia.
This verse contains several key terms. 'Tov' means good. 'Yapik' means will bring forth or produce. 'Ratzon' means favor or acceptance. 'Mei-Yahveh' is 'from Yahveh'. 'Ish' means man. 'Mezimot' means purposes or plans. 'Yarshia' means he will act wickedly or cause evil. The verse contrasts a good outcome resulting from divine favor with a wicked outcome from evil intentions.
[PRO.12.3] A human will not prosper in wickedness, and the root of the righteous will not be moved. [§]
lo-yikhon adam beresha, veshoresh tzadikim bal-yimot.
This verse consists of two parallel clauses. "lo-yikhon" means "will not flourish" or "will not prosper." "adam" means "man" or "human." "beresha" means "in wickedness" or "with evil." "veshoresh" means "and the root." "tzadikim" means "of the righteous." "bal-yimot" means "will not be moved" or "will not be uprooted". The verse speaks about the fate of the wicked and the righteous.
[PRO.12.4] A woman of strength is a crown to her husband, and like decay in his bones is she who causes shame. [§]
eshet khayil ateret ba'alah u'khrakav b'atzmotav mevisah
This verse describes a virtuous woman. "Eshet khayil" literally means "woman of strength" or "woman of valor". "Ateret" means a crown or wreath. "Ba'alah" means her husband or master. "U'khrakav" means "and rot" or "like decay". "B'atzmotav" means "in his bones". "Mevisah" means "shames" or "causes to shame". The verse is a simile, comparing a virtuous woman to a crown for her husband, and a corrupting influence to shame within one’s bones.
[PRO.12.5] The thoughts of the righteous are what is right, but the plans of the wicked are deceit. [§]
machshavot tzadikim mishpat tachbulot resha'im mirmah.
This verse contrasts the thoughts of the righteous with those of the wicked. "Machshavot" means thoughts. "Tzadikim" means righteous ones. "Mishpat" means judgment or what is right. "Tachbulot" means schemes or plans. "Resha'im" means the wicked ones. "Mirmah" means deceit or fraud.
[PRO.12.6] The words of the wicked ones lie in wait for blood, and the mouth of the righteous ones will save them. [§]
div-rei rsha-eem er-av-dam oo-fee ysha-reem ya-tzee-lem.
This verse contains several words needing literal translation. 'Divrei' means 'words of'. 'Rsha'eem' means 'the wicked ones'. 'Er-av' means 'ambush' or 'lie in wait'. 'Dam' means 'blood'. 'Oo' means 'and'. 'Fee' means 'mouth of'. 'Ysha-reem' means 'the righteous ones'. 'Ya-tzee-lem' means 'will save them'. The structure is a parallelism where the first half describes what the words of the wicked do, and the second describes what the mouth of the righteous does.
[PRO.12.7] God will overthrow the wicked ones, and they will not be. And the house of the righteous ones will stand. [§]
ha-pokh resha'im ve-einam u-beit tzadikim ya'amod.
This verse uses several key terms. "Hapokh" means "overthrow" or "turn over". "Resha'im" is the plural form meaning "the wicked ones". "Ve-einam" translates to "and they are not" or "and they will not be". "Beit" means "house" or, figuratively, "family" or "lineage". "Tzadikim" is the plural form meaning "the righteous ones". "Ya'amod" means "will stand" or "will endure". Therefore the verse is discussing the overturning of the wicked and the enduring of the righteous.
[PRO.12.8] According to his understanding, a man will be praised, and a heart will become one to be scorned. [§]
l’fi-sikhlo y’hullal-ish v’na’aveh-lev yihyeh labuz.
This verse describes the consequences of foolishness and understanding. ‘l’fi’ means ‘according to’. ‘sikhlo’ means ‘his understanding’. ‘y’hullal-ish’ means ‘a man will be praised’. ‘v’na’aveh-lev’ means ‘and a heart will become’. ‘yihyeh’ means ‘will be’. ‘labuz’ means ‘to scorn’.
[PRO.12.9] It is good to be consumed and a servant to Him, than to honor oneself and lack bread. [§]
tov nikleh ve'eved lo mimtechabed vachasar-lachem
This verse contrasts the goodness of being a servant to God with the perceived honor of being independent but lacking. "Tov" means good. "Nikleh" means consumed, or finished, implying being fully devoted. "Ve'eved lo" means and a servant to him. "Mimtechabed" means than one who honors himself. "Vachasar-lachem" means and lacking bread.
[PRO.12.10] The knowing one, the righteous one, knows the soul of his creature, and the compassions of the wicked are cruel. [§]
yo-deh-ah tza-deek ne-fesh be-he-mah-to ve-ra-cha-mei re-sha-eem ach-za-ree.
This verse describes God’s knowledge of the righteous and the cruelties of the wicked. "Yodea" means 'knowing'. "Tzadik" means 'righteous one'. "Nephesh" means 'soul' or 'life'. "Behemato" means 'his animal' or 'his creature'. "Ve" means 'and'. "Rachamei" means 'compassions of'. "Reshaim" means 'the wicked'. "Achzari" means 'cruel'.
[PRO.12.11] The worker of his land will be satisfied with bread, and the pursuer of empty things lacks sense. [§]
Oved admato Yahveh yisba' lachem umeradef rekim chasar lev.
This verse discusses the consequences of labor and the pursuit of emptiness. "Oved" means worker, "admato" means his land, "Yahveh" is the divine name, "yisba' lachem" means will be satisfied with bread, "umeradef" means and the pursuer, "rekim" means empty things, "chasar lev" means lacking heart or senseless.
[PRO.12.12] The wicked one desires an ambush of evil ones, and the root of the righteous ones he will give. [§]
chamad rashah metsod ra'im veshoresh tzadikim yitten.
This verse describes the desires of the wicked and the provision for the righteous. 'Chamad' means to desire greatly. 'Rashah' means wicked. 'Metsod' means a trap or ambush, but can also mean a fortress or stronghold. 'Ra'im' means evil or wicked. 'Shoresh' means root. 'Tzadikim' means righteous ones. 'Yitten' means he will give or provide.
[PRO.12.13] By the transgression of lips is a snare of evil, and a righteous person comes out from distress. [§]
b'pesha s'fatayim mokesh ra; vayyetze mitzara tzaddik.
This verse discusses the dangers of deceitful lips and the escape of the righteous from trouble. 'Pesha' refers to transgression or deceit, specifically relating to speech ('s'fatayim' - lips). 'Mokesh' is a snare or trap, and 'ra' means evil or bad. 'Vayyetze' means 'and he/it came out', 'mitzara' means from distress or trouble, and 'tzaddik' means righteous person.
[PRO.12.14] From the fruit of a person’s mouth, he will be satisfied with good, and the reward of the hands of man will return to him. [§]
mip-ree fee-eesh yis-bah-eh-tov oo-g'mool y'day-ah-dahm yah-shive loh.
This verse discusses the consequences of a person's words and actions. 'Mip-ree fee-eesh' means 'from the fruit of a man’s mouth'. 'Yis-bah-eh-tov' means 'he will be satisfied with good'. 'Oo-g'mool' means ‘and the reward’. 'Y'day-ah-dahm' means ‘of the hands of man’. 'Yah-shive loh' means ‘it will return to him.’
[PRO.12.15] The path of a fool is right in his eyes, and one who listens to counsel is wise. [§]
Derekh evil yashar be'einav veshomea le'etsa chakam.
This verse discusses the path of a fool versus the path of the wise. 'Derekh' means path. 'Evil' means fool. 'Yashar' means straight or right. 'Be'einav' means in his eyes. 'Veshomea' means and one who listens. 'Le'etsa' means to counsel or advice. 'Chakam' means wise.
[PRO.12.16] A fool is known by his anger in the day, and one who covers dishonor is naked. [§]
ev-eel bah-yo-m yee-vah-dah kah-es-oh veh-koh-seh kah-lon ah-room
This verse discusses foolishness and covering nakedness. "Evil" here refers to foolishness or lack of understanding. "Yivada" means 'to know' or 'to be known'. "Ka'eso" is anger or wrath. "Koseh" means 'to cover'. "Kalon" refers to shame or dishonor, and "arum" means 'naked'. The verse essentially states that a fool makes his anger known, while a wise person covers shame.
[PRO.12.17] Truth will cause faithfulness to bloom, and it will declare righteousness. A witness to falsehoods is deceit. [§]
Ya-fee-akh Em-oo-nah Yah-geed Tze-dek Vay-ed She-kah-reem Meer-mah
This verse describes how truth will flourish and falsehood will be exposed. 'Yapich' means 'will cause to flourish' or 'will make to bloom'. 'Emunah' is 'faithfulness' or 'truth'. 'Yagid' means 'will declare' or 'will tell'. 'Tzedek' means 'righteousness' or 'justice'. 'Vay-ed' means 'and a witness'. 'Shekarim' means 'falsehoods' or 'lies'. 'Mirmah' means 'deceit' or 'treachery'.
[PRO.12.18] There is splitting like the wounds of a sword, and the tongue of the wise provides healing. [§]
Yesh boteh kemadkrot charev ulshon chachamim marpea.
This verse describes speech. 'Yesh' means 'there is'. 'Boteh' refers to something that splits or cleaves, and here is translated as 'splitting'. 'Kemadkrot' means 'like the piercings of', or 'like wounds of'. 'Charev' means 'sword'. 'Ulshon' means 'and the tongue'. 'Chachamim' means 'of the wise'. 'Marpea' means 'heals' or 'provides healing'. The verse is drawing a parallel between the damaging effect of harsh words and the healing power of wise speech.
[PRO.12.19] The speech of truth is established forever, and until a time of quiet, the speech of falsehood. [§]
sə-fat-’e-met tik-kon la-ʿad ve-ʿad-ar-gi-ʿah le-shon sha-qer.
This verse discusses the contrast between truth and falsehood. "Sə-fat" means 'lip' or 'speech'. "’Emet" means 'truth'. "Tik-kon" means 'is established' or 'endures'. "La-ʿad" means 'forever'. "Ve" means 'and'. "Ar-gi-ʿah" is related to 'calmness' or 'ease' implying a temporary period. "Le-shon" means 'tongue' or 'speech'. "Sha-qer" means 'falsehood'.
[PRO.12.20] Deception is in the heart of those who plan evil, and joy for those who counsel peace. [§]
mirmah beh-lev-chor-shee rah; oo-leh-yo-atz-ei shalom sim-chah.
This verse describes deception in the hearts of those who plan evil, and joy for those who counsel peace. 'Mirmah' signifies deception or fraud. 'Lev' means heart. 'Chorshei' is the plural form of one who plans or devises. 'Rah' means evil. 'L'yoatzei' means 'to those who counsel'. 'Shalom' means peace. 'Simchah' means joy.
[PRO.12.21] Evil will not happen to the righteous, and the wicked have filled themselves with evil. [§]
lo-ye-oo-neh la-tsa-deek kol-a-ven oo-resha-eem ma-leu ra.
This verse discusses wrongdoing and wickedness. 'lo-ye-oo-neh' means 'will not happen to,' 'la-tsa-deek' means 'to the righteous,' 'kol-a-ven' means 'all evil,' 'oo-resha-eem' means 'and the wicked,' 'ma-leu' means 'have filled,' and 'ra' means 'evil'. The verse speaks of evil not befalling the righteous and of the wicked being full of evil.
[PRO.12.22] The abomination of Yahveh is the lips of falsehood, and those who do faithfulness are pleasing to His will. [§]
to'avat YHWH siftay-shaqer ve'osey emunah r'tsohno.
This verse discusses what Yahveh finds detestable and what pleases Him. "To'avat" means abomination or detestable thing. "YHWH" is the proper name of God. "Siftay-shaqer" means lips of falsehood. "Ve'osey" means and those who do. "Emunah" means faithfulness or truth. "R'tsohno" means His will or what is pleasing to Him.
[PRO.12.23] Humankind is naked, covering knowledge, and the heart proclaims the worthlessness of fools. [§]
Adam arum kosseh da'at velev kesilim yikra ivvelet.
This verse describes Adam being naked, covering his knowledge, and his heart calling foolishness 'folly'. 'Adam' refers to humankind. 'Arum' means naked. 'Kosseh' means covering. 'Da'at' means knowledge. 'Velev' means and the heart. 'Kesilim' means of fools. 'Yikra' means it will call/proclaims. 'Ivvelet' means folly/worthlessness.
[PRO.12.24] The hand of craftsmen will rule, and a contribution will be for sacrifice. [§]
yad-charutzim timshol urimiya tihyeh lamas.
This verse uses several key terms. "Yad" means hand. "Charutzim" refers to craftsmen or skilled workers. "Timshol" means to rule or have dominion. "Urmiya" is a proper noun, a place name. "Tihyeh" means to be or become. "Lamas" means for sacrifice or offering.
[PRO.12.25] Worry in the heart of a man weakens him, but a good thing makes him rejoice. [§]
De'agah beh-lev-ish yash-cheh-nah, veh-davar tov yissah-mech-eh-nah.
This verse speaks of worry and joy. 'De'agah' means worry or anxiety. 'Lev' means heart. 'Ish' means man. 'Yash-cheh-nah' means to depress or make weak. 'Davar' means word or thing. 'Tov' means good. 'Yissah-mech-eh-nah' means to make glad or rejoice.
[PRO.12.26] More than his companion is the righteous one, and the way of the wicked ones will mislead them. [§]
ya-teyr may-ray-eh-hu tza-deek, ve-derekh resha-eem ta-te-em.
This verse contains several words needing literal translation. "Yater" means 'more,' or 'excess.' "Mire'ehhu" is a combination meaning 'than his companion,' or 'than his fellow.' "Tzaddik" means 'righteous [one].' "Vederekh" means 'and the way.' "Resha'eem" means 'the wicked [ones].' "Tat'eem" means 'it will mislead them.' The verse is a comparison between a righteous person and wicked people, asserting the righteous person is 'more' than his companion, and the way of the wicked ones will mislead them.
[PRO.12.27] Deceitful gain will not endure, and the wealth of humankind, valuable and diligent, is lasting. [§]
lo-yach-rok re-mee-yah tzee-doe-v’ho-en-ah-dam ya-kar cha-roots
This verse speaks about the value of diligent work. 'lo-yach-rok' means 'will not destroy' or 'will not waste'. 're-mee-yah' likely refers to deception or fraud. 'tzee-doe' means 'hunt' or 'gain'. 'v’ho-en-ah-dam' translates to 'and the wealth of humankind'. 'ya-kar' means 'precious' or 'valuable'. 'cha-roots' means 'diligent' or 'careful'. Together, the verse speaks against obtaining wealth through dishonest means, and praises diligent effort.
[PRO.12.28] In the path of righteousness are lives, and the path of the way of non-existence. [§]
b'orach-tsedakah chaim; v'derech netivah al-mavet.
This verse speaks of the path of righteousness leading to life, and the path of the way of non-existence. "Orach" means path or way. "Tsedakah" means righteousness or justice. "Chaim" means life. "Derech" means way or path. "Netivah" means path or way. "Al-mavet" means non-existence or not death, here signifying destruction or ruin.
PRO.13
[PRO.13.1] A wise son accepts his father's discipline, but a scorner does not listen to correction. [§]
ben chakham musar av velitz lo-shama geara
This verse contrasts a wise son with a scornful one. "Ben" means son. "Chakham" means wise. "Musar" means discipline or instruction. "Av" means father. "Velitz" means a scorner or mocker. "Lo-shama" means did not listen. "Gera" means rebuke or correction.
[PRO.13.2] From the fruit of a person’s mouth, good will be consumed. And the soul of betrayers, violence. [§]
mip-ree fee-eesh yo-akhal tov ve-nefesh bog-deem khah-mas.
This verse describes the consequences of a person’s words and the fate of treacherous individuals. 'Mip-ree fee-eesh' means 'from the fruit of a person’s mouth'. 'Yo-akhal' means 'will eat' or 'will consume'. 'Tov' means 'good'. 'Ve-nefesh' means 'and the soul'. 'Bog-deem' means ‘of betrayers’ or ‘of the treacherous’. 'Khah-mas' means ‘violence’ or ‘oppression’.
[PRO.13.3] He who guards his mouth keeps his soul. He who opens wide his lips finds destruction for himself. [§]
not-ser pee-yo sho-mer naf-sho po-sek sfah-tah-v mee-chee-tah-loh
This verse describes the consequences of careless speech. "Not-ser" means to guard or keep. "Pee-yo" is mouth. "Sho-mer" means to guard or keep. "Naf-sho" means his soul. "Po-sek" means to open wide or transgress. "Sfah-tah-v" means his lips. "Mee-chee-tah-loh" means destruction for him.
[PRO.13.4] The soul of the desiring one is without, and the soul of the diligent is enriched. [§]
mit-ah-vah vah-yeen naf-sho ah-tzel ve-ne-fesh kha-roo-tseem te-doo-shan.
This verse describes the desire and lack of the soul of the lazy, and contrasts it with the prosperity of the diligent. 'Mit-ah-vah' suggests a craving or desire. 'Nafsho' refers to 'his soul.' 'Atzel' means 'lazy'. 'Nefesh' also translates to 'soul' or 'life'. 'Kharutsim' means 'diligent' or 'industrious'. 'Tedushan' means 'is enriched' or 'is made prosperous'.
[PRO.13.5] A word of falsehood the righteous one will hate, and the wicked one will wither and be disgraced. [§]
de-var she-qer yis-na tza-deeq ve-ra-sha yev-eesh ve-yach-peer
This verse contains several words needing literal translation. "devar" means 'word' or 'thing'. "sheqer" means 'falsehood' or 'lie'. "yis-na" means 'to hate'. "tza-deeq" means 'righteous person'. "ve" is 'and'. "ra-sha" means 'wicked person'. "yev-eesh" means 'to wither' or 'to be ashamed'. "yach-peer" means 'to be disgraced' or 'to be put to shame'. The verb forms indicate future action.
[PRO.13.6] Righteousness constrains a complete way, and wickedness distorts sin. [§]
tsedakah titsor tam-darekh, ve-rishah tesallef khatat.
This verse uses several key words. 'Tsedakah' refers to righteousness or justice. 'Titsor' means to narrow or constrain. 'Tam-darekh' is a combination of 'tam' meaning complete, and 'derekh' meaning way, so it represents a complete way or integrity. 'Rishah' means wickedness or evil. 'Tesallef' signifies to distort or pervert. 'Khatat' refers to sin or missing the mark. The verse contrasts righteousness which constrains integrity, with wickedness which distorts sin.
[PRO.13.7] There is one who becomes rich, yet possesses nothing. There is one who becomes impoverished, yet has great wealth. [§]
Yesh mit'asher ve'ein kol, mit'roshesh vehon rab.
This verse discusses the irony of wealth and poverty. "Yesh" means 'there is'. "Mit'asher" comes from the root meaning 'to become rich'. "Ve'ein kol" means 'and there is nothing'. "Mit'roshesh" comes from the root meaning 'to be impoverished'. "Vehon rab" means 'and great wealth'. The verse essentially describes someone becoming rich but possessing nothing, and someone impoverished but possessing great wealth, highlighting a paradoxical situation.
[PRO.13.8] The life of a man is a ransom for his wealth, but the poor did not hear a rebuke. [§]
kopher nefesh-ish asharvo verash lo-shama ge'arah
This verse discusses the differing treatment of the rich and the poor by those in authority. "Kopher" refers to a ransom or atonement, in this context likely a bribe or offering. "Nefesh" means soul or life, but here refers to a person. "Ish" means man. "Asharvo" means his wealth. "Rash" means poor. "Lo shama" means did not hear. "Ge'arah" means rebuke or reprimand.
[PRO.13.9] The light of the righteous ones will rejoice, and the light of the wicked ones will be extinguished. [§]
ohr-tsadikim yis'mach v'ner r'sha'im yid'ach.
This verse contrasts the fate of the righteous and the wicked. "Ohr" means light. "Tsadikim" means righteous ones. "Yis'mach" means will rejoice. "V'ner" means and a light/lamp. "R'sha'im" means wicked ones. "Yid'ach" means will be extinguished/decay.
[PRO.13.10] Only through arrogance will he give a finding, and to counselors, wisdom. [§]
rak-be-zadon yitten matsah ve-et-noatzim chokhmah.
This verse uses several key terms. "rak" means only or solely. "be-zadon" is a more complex phrase referring to arrogance or insolence. "yitten" means he will give. "matsah" is usually translated as 'counsel' but literally means 'finding' or 'discovery'. "ve-et" is a conjunction meaning 'and' followed by a direct object marker. "noatzim" is the plural of 'noatz', meaning counselor or advisor. "chokhmah" means wisdom. Therefore, the verse speaks about giving a finding to counselors and wisdom.
[PRO.13.11] Wealth from worthlessness diminishes, and a collector by hand increases. [§]
Hon mehevel yim'at vekovez al yad yarbeh.
This verse discusses wealth and its acquisition. "Hon" refers to wealth or possessions. "Mehevel" means fleeting, vaporous, or insignificant. "Yim'at" is a verb meaning to diminish or become less. "Vekovez" means a gatherer or collector. "Al yad" means by hand or by means of. "Yarbeh" means to increase or multiply. The verse speaks of wealth diminishing through worthlessness and increasing through diligent gathering.
[PRO.13.12] Hope is a prolonged sickness of heart, and the tree of life is a desired appearance. [§]
to-che-let mem-oo-shah-kah ma-chah-lah-lev ve-etz chai-eem ta-ah-vah bo-ah.
This verse discusses hope, sickness of heart, and the tree of life. "Tochelet" refers to expectation or hope. "Memushachah" describes something stretched out or extended, and in this context, likely refers to something being drawn out or prolonged, like a sickness. "Machalah-lev" literally means sickness of heart. "Etz Chayeem" means tree of life. "Ta'avah" means desire or longing. "Bo'ah" means to come or appear. The verse speaks of hope being a prolonged sickness of heart, and the tree of life being a desired appearance.
[PRO.13.13] Whoever despises the word will be harmed by it, and whoever fears a commandment will be recompensed. [§]
baz l'davar yechavel lo, vir'a mitzvah hu yishallam.
This verse describes the consequences of despising the word of God and fearing commandments. 'Baz' means to despise or treat with contempt. 'L'davar' means 'to the word'. 'Yechavel' means to be destroyed or harmed. 'Lo' is 'to him'. 'Vir'a' means to fear. 'Mitzvah' means commandment. 'Hu' is 'he'. 'Yishallam' means to be paid or recompensed.
[PRO.13.14] The instruction of the wise is a source of life, to turn away from the traps of death. [§]
torat chakham mekor khayim lasur mimokeshei mavet
This verse consists of several words. 'Torat' means 'instruction' or 'teaching'. 'Chakham' means 'wise'. 'Mekor' means 'source'. 'Khayim' means 'life'. 'Lasur' means 'to turn away'. 'Mimokeshei' means 'from traps'. 'Mavet' means 'death'. The verse speaks of the instruction of the wise as a source of life, contrasting it with turning away from the traps of death.
[PRO.13.15] Good understanding gives favor, and the way of faithless people is strong. [§]
sekhel-tov yitten-khen ve-derekh bogdim eitan.
This verse consists of several words. 'Sekhel' means understanding or good sense. 'Tov' means good. 'Yitten' is a verb meaning to give. 'Khen' means favor or grace. 'Ve' means and. 'Derekh' means way or path. 'Bogdim' means treacherous or faithless people. 'Eitan' means strong or steadfast. The sentence structure is a parallel construction expressing a cause-and-effect relationship.
[PRO.13.16] All the shrewd will act with knowledge, and a fool will spread folly. [§]
kal-arum ya'aseh beda'at ukhsil yifros ivvelet.
This verse consists of several words. "Kal" means 'all' or 'every'. "Arum" comes from "arum", meaning 'shrewd' or 'cunning'. "Ya'aseh" means 'he will do' or 'he does'. "Beda'at" means 'with knowledge' or 'by knowledge'. "Ukhsil" means 'and a fool'. "Yifros" means 'he will spread' or 'he spreads'. "Ivvelet" means 'folly' or 'stupidity'. Therefore, the verse speaks of the actions of the shrewd and the actions of the fool.
[PRO.13.17] A wicked messenger will fall in wickedness, and a messenger of faithfulness heals. [§]
mal’akh rahsha’ iyipol b’ra’ veh-tseer emunim marpe’
“mal’akh” means messenger or angel. “rahsha’” means wicked or evil. “iyipol” means he will fall. “b’ra’” means in evil or wickedness. “veh” is a conjunction meaning ‘and’. “tseer” means messenger or envoy. “emunim” means faithfulness or reliability. “marpe’” means he heals or repairs.
[PRO.13.18] The Beginning and the Complete Gods repay discipline, and he who guards correction will be honored. [§]
rayish vekahlon poreh moosar veshomeir tochachat yechubbad.
This verse uses several names and concepts relating to God and divine justice. "Rayish" means the first, or beginning. "Kahlon" is completeness or perfection. "Poreh" means to break, tear out, or repay. "Moosar" means discipline or instruction. "Shomeir" means to guard or keep. "Tochachat" is rebuke or correction. "Yechubbad" means he will be honored or glorified.
[PRO.13.19] Desire becomes pleasant to the self, and the disgust of fools is to turn away from evil. [§]
ta'avah nih'yah te'erav le'na-fesh v'to'evat k'silim sur me'ra.
This verse describes desire and aversion. "ta'avah" means desire or longing. "nih'yah" means to be or become. "te'erav" means pleasant or agreeable. "le'na-fesh" means to the soul or to the self. "v'to'evat" means and the abhorrence of or and the disgust of. "k'silim" means fools or simpletons. "sur" means to turn away or to deviate. "me'ra" means from evil or from bad.
[PRO.13.20] One who walks with the wise becomes wise, and one who tends fools will fare badly. [§]
holekh et khakhamim vekhakham veroeh kesilim yerou
This verse describes the result of associating with wise and foolish people. "Holekh" means 'walking with' or 'going with'. "Et" is a particle indicating a direct object. "Khakhamim" is the plural of 'wise ones'. "Vehakham" means 'and wise'. "Roeh" means 'shepherd' or 'one who tends'. "Kesilim" means 'fools'. "Yerou" means 'will be ruined' or 'will fare badly'.
[PRO.13.21] Sins pursue evil, and to righteous people, goodness will be recompensed. [§]
khat-ta-eem teh-rah-def rah-ah ve-et-tzah-dee-keem yesh-ah-lem tov.
This verse discusses the consequences of sin and the reward of righteousness. "Khat-ta-eem" refers to sins. "Teh-rah-def" means to pursue or follow after. "Rah-ah" means evil or badness. "Ve-et" is a conjunction meaning 'and' often followed by a direct object. "Tzah-dee-keem" refers to righteous people. "Yesh-ah-lem" means to recompense or pay back. "Tov" means good or goodness.
[PRO.13.22] Good is the inheritance of children's children, and stored up for the righteous one is the strength of a sinner. [§]
tov yan-heel ben-ay-vah-nim ve-tsa-foon la-tsa-deek cheel kho-teh
This verse speaks about inheritance and wealth. "Tov" means good. "Yan-heel" relates to inheritance or possessing. "Ben-ay-vah-nim" refers to children's children - grandchildren. "Ve-tsa-foon" means stored up or kept safe. "La-tsa-deek" means for the righteous one. "Cheel" refers to strength, force, or wealth. "Kho-teh" means sinner.
[PRO.13.23] Many consume the produce of the chiefs, and some perish without justice. [§]
rahv-oh-kel neer rah-sheem ve-yesh nees-peh be-loh mish-paht
This verse describes a situation where many eat the produce of heads (likely referring to leadership or prominent people) and some perish without justice. "rahv" means many or multitude. "oh-kel" means to consume or eat. "neer" means produce or vegetation. "rah-sheem" means heads or chiefs, in the plural. "ve" means and. "yesh" means there is or some. "nees-peh" means to perish or be destroyed. "be-loh" means without. "mish-paht" means judgement or justice.
[PRO.13.24] One who withholds his rod hates his son, but one who loves him shows discipline. [§]
choshek shivto sone beno ve'ohevo shicharo musar.
This verse discusses the relationship between a parent and a child and the importance of discipline. 'choshek shivto' means 'withholds his rod'. 'sone beno' means 'hates his son'. 've'ohevo' means 'and loves'. 'shicharo' means 'his instruction'. 'musar' means 'discipline'. The verse essentially states that a parent who refuses to discipline their child does not truly love them.
[PRO.13.25] The righteous one eats until his soul is full, and the bellies of the wicked will lack. [§]
tsadik ochel lesova nafsho uveten reshaim techesar.
This verse describes the fate of the righteous and the wicked. "tsadik" refers to a righteous person. "ochell" means "eats." "lesova" means "to fullness." "nafsho" refers to "his soul" or "his life." "uveten" means "and the belly." "reshaim" means "of the wicked." "techesar" means "will lack" or "will be empty".
PRO.14
[PRO.14.1] The wisdom of women builds her house, and foolishness will destroy it with her own hands. [§]
chakhmot nashim banah beitah, ve’ivelet beyadeha teherseenu.
This verse discusses the building and destruction of a house, metaphorically representing a life or family. ‘Chakhmot’ refers to wisdom, specifically the wisdom of women. ‘Nashim’ means women. ‘Banah’ means to build. ‘Beitah’ means her house. ‘Ve’ means and. ‘Ivelet’ means foolishness. ‘Beyadeha’ means with her hands, or by her. ‘Teherseenu’ means will destroy it.
[PRO.14.2] One who walks in uprightness fears Yahveh, and one whose ways are crooked despises him. [§]
holekh be-yashro yireh Yahveh u-neloz derakhayv bozehu.
This verse describes the behavior of those who fear Yahveh. 'Holekh' means 'walking' or 'one who walks'. 'Be-yashro' means 'in uprightness' or 'with integrity'. 'Yireh' means 'fears'. 'Yahveh' is the proper name of God. 'U-neloz' means 'and crooked' or 'and one who is wayward'. 'Derakhayv' means 'his ways' or 'his paths'. 'Bozehu' means 'despises him' or 'treats him with contempt'.
[PRO.14.3] In the mouth of a fool is a rod of arrogance, and the lips of the wise ones you will keep. [§]
Beh-fee-eh-veele khoh-ter gah-vah-ah veh-sif-tay khah-kha-meem tees-moo-rem.
This verse contrasts the speech of a fool with the speech of the wise. "Beh-fee" means 'in the mouth of'. "Eh-veele" means 'a fool'. "Khoh-ter" means 'discipline' or 'correction', but in this context, it refers to a rod, signifying punishment. "Gah-vah-ah" means 'arrogance' or 'pride'. "Veh" means 'and'. "Sif-tay" means 'lips of'. "Khah-kha-meem" means 'the wise ones'. "Tees-moo-rem" means 'you will keep' or 'you will preserve'.
[PRO.14.4] When there are no thousands of a desired clean one, and a great yield is with the strength of an ox. [§]
be'ein a'lafim evus bar, ve'rav-tevuo'ot be'koch shor.
This verse describes a situation where a strong ox is preferable to a multitude of weak ones. "a'lafim" means thousands. "evus" means desired or wished for. "bar" means clean or pure, suggesting quality. "tevuo'ot" means produce or yield. "koch" means strength or power. "shor" means ox.
[PRO.14.5] A witness of faithfulness will not lie, and he proclaims lies, a false witness. [§]
Ayed emoonim lo yechazev v'yafich kazavim ayed shaker.
This verse discusses witnesses and truthfulness. "Ayed" means witness. "Emunim" means faithful or trustworthy. "Lo yechazev" means will not lie. "V'yafich" means and he breathes out or proclaims. "Kazavim" means lies. "Ayed shaker" means a false witness.
[PRO.14.6] He who scoffs sought wisdom, and did not find it. But knowledge is readily available to the understanding one. [§]
Biqesh lets khakhmah va'ayin. Veda'at lenavov nakal.
This verse discusses the pursuit of wisdom and knowledge. "Biqesh" means 'he sought'. "Lets" means 'a mocker', or 'one who scoffs'. "Khakhmah" means 'wisdom'. "Va'ayin" means 'and he did not find'. "Veda'at" means 'knowledge'. "Lenavov" means 'to the understanding one', or 'to the intelligent'. "Nakal" means 'is easy', or 'is readily available'. The verse contrasts the fruitless search for wisdom by a mocker with the easy accessibility of knowledge to an intelligent person.
[PRO.14.7] Go away from the face of a foolish man, and you will not know the lips of knowledge. [§]
lech min-neged le-ish kesil u-val-yada-ta sif-tei-da-at.
This verse consists of several words. 'Lech' is an imperative form meaning 'go' or 'walk'. 'Min-neged' means 'from opposite' or 'away from the face of'. 'Le-ish' means 'to a man'. 'Kesil' means 'foolish'. 'U' is a conjunction meaning 'and'. 'Bal-yada-ta' means 'do not know'. 'Sif-tei' means 'lips of'. 'Da-at' means 'knowledge'. Therefore, the verse instructs someone to distance themselves from a foolish man, so as not to acquire knowledge of their words.
[PRO.14.8] The wisdom of the cunning understands his path, and the foolishness of fools is deception. [§]
chak-mat a-room ha-veen dar-kho vee-ee-ve-let ke-see-leem meer-mah.
This verse discusses wisdom and foolishness. 'Chakmat' means wisdom. 'Aroom' means cunning or shrewd. 'Haveen' means understand. 'Darkkho' means his ways, or path. 'Ee-ve-let' means foolishness. 'Ke-see-leem' means fools. 'Meer-mah' means deception or fraud.
[PRO.14.9] Fools utter guilt, but favor is among the upright. [§]
ev-eel ya-leetz a-shahm oo-bein ye-sha-reem ra-tson
This verse contrasts the speech of fools with the favor found among the upright. "Ev-eel" means 'fools'. "Ya-leetz" means 'to mock' or 'to scoff'. "A-shahm" means 'guilt' or 'trespass'. "Oo-bein" means 'and among'. "Ye-sha-reem" means 'the upright' or 'the righteous'. "Ra-tson" means 'favor' or 'acceptance'.
[PRO.14.10] The heart knows the bitterness of its self, and into his joy a stranger will not intrude. [§]
Lev yodea marat nafsho uvesimcható lo-yit’arev zar.
This verse discusses the knowledge of one's own soul and the intrusion of outsiders into one’s joy. ‘Lev’ means heart, understood here as the seat of understanding and emotion. ‘Yodea’ means to know. ‘Marat’ means bitterness. ‘Nafsho’ means his soul, or self. ‘Uvesimcható’ means and in his joy. ‘Lo-yit’arev’ means will not mingle or intrude. ‘Zar’ means a stranger, outsider, or foreigner.
[PRO.14.11] The house of wicked people will be destroyed, and the dwelling of righteous people will flourish. [§]
bayt resha’im yishamed ve’ohel yesharim yaprikh
This verse discusses the fate of the wicked and the righteous. 'Bayt' means house or dwelling. 'Resha’im' means wicked people. 'Yishamed' means will be destroyed. 'Ve' is a conjunction meaning ‘and’. ‘Ohel’ means tent or dwelling. 'Yesharim' means righteous people. 'Yaprikh' means will flourish or bloom.
[PRO.14.12] There is a way that is straight before a man, and its end is ways of death. [§]
Yesh derekh yashar lifnei-ish ve'acharitah darkhei-mavet.
This verse describes a path. "Yesh" means "there is". "Derekh" means "way" or "path". "Yashar" means "straight" or "right". "Lifnei" means "before". "Ish" means "man". "Ve" means "and". "Acharitah" means "its end". "Darkhei" means "ways of". "Mavet" means "death". The verse is speaking of a path that appears right to a person, but ultimately leads to death.
[PRO.14.13] Even in laughter, the heart will ache; and afterward, joy will be anguish. [§]
Gam-bischoq yich'av-lev; ve'acharithah simcha tughah.
This verse speaks about the relationship between sorrow and joy. "Gam-bischoq" means "even in laughter". "Yich'av-lev" means "the heart will ache". "Ve'acharithah" means "and after that" or "and afterward". "Simcha" means "joy" or "happiness". "Tughah" means "anguish" or "sorrow". The verse describes a cyclical pattern where even amidst joy, sorrow can be present, and ultimately, sorrow gives way to joy.
[PRO.14.14] He will satisfy understanding from his ways, and a good man from his presence. [§]
mid-ra-khav yis-ba-eh soog leiv oo-me-ah-lav ish tov.
This verse describes the satisfaction and goodness that come from following the ways of the Gods. "Midrakhav" refers to "his ways" or "the ways of". "Yisbah" means "he will be satisfied" or "will satisfy". "Soog leiv" means "understanding of heart" or simply "understanding". "Oo-me-ah-lav" means "and from above him" or "and from his presence". "Ish tov" means "a good man".
[PRO.14.15] A naive one will believe everything, and an astute one will understand falsehood. [§]
peh-tee yah-ah-meen le-chol-dah-var ve-ah-room yah-veen la-ah-shoo-roh
This verse describes a naive person who believes everything and an astute person who understands falsehood. "Peti" means "naive". "Ya'amin" means "will believe". "Le-chol-davar" means "to every word" or "everything". "Ve" means "and". "Aroom" means "astute" or "cunning". "Yavin" means "will understand". "La-ashuroh" means "to falsehood" or "falsehood".
[PRO.14.16] The wise person fears and turns away from evil, but the foolish person is full of pride and trusts in himself. [§]
chakham yareh vesar merah ukesil mit'aver uvoteakh
This verse contrasts the wise and the foolish. 'Chakham' means wise, 'yareh' means to fear, 'vesar' means and turns away, 'merah' means from evil, 'ukesil' means and the foolish, 'mit'aver' means is full of, and 'uvoteakh' means and trusts. The verse describes the wise as fearing and turning away from evil, while the foolish are full of themselves and trust in their own abilities.
[PRO.14.17] One who is short of breath will make foolishness, and a man of plots will be hated. [§]
ke-tsar-af-pah-yim ya-ah-seh ee-veh-let veh-eesh meh-zee-moht yee-sah-neh
This verse describes the consequences of impatience and plotting. 'Ketsar-afayim' refers to shortness of breath or impatience, metaphorically. 'Ya'aseh' means 'will do' or 'will make'. 'Ivelet' means foolishness. 'Eesh' means man. 'Mezimot' means plans, schemes, or plots. 'Yissaney' means will hate or will be hated.
[PRO.14.18] Fools inherit foolishness, and the naive will crown knowledge. [§]
nachalu p’tai’im ivvelet va’arumim yechteru da’at.
This verse describes how fools inherit foolishness, and the naive crown knowledge. 'Nachalu' means 'they inherited.' 'P’tai’im' means 'fools.' 'Ivvelet' means 'foolishness.' 'Va’arumim' means 'and the naive.' 'Yechteru' means 'they will crown.' 'Da’at' means 'knowledge.'
[PRO.14.19] The wicked bow down before the good, and the wicked are upon the gates of the righteous. [§]
shachu ra'im lifnei tovim ur'sha'im al-sha'arei tzadik.
This verse describes the prostration or bowing down of the wicked before the good, and of the wicked upon the gates of the righteous. 'Shachu' means to bow down or prostrate oneself. 'Ra'im' is the plural of 'ra', meaning wicked. 'Tovim' is the plural of 'tov', meaning good. 'Ur'sha'im' means and the wicked. 'Al' means upon. 'Sha'arei' means gates of. 'Tzadik' means righteous.
[PRO.14.20] Also, the poor will hate his fellow poor, and many love the rich. [§]
gam-le-re'ehu yis-sa'ne rash ve-ohevai ashir rabim
This verse discusses how the poor are hated even by their fellow poor, and how many love the rich. 'Gam' means 'also'. 'Le-re'ehu' means 'to his fellow'. 'Yis-sa'ne' means 'he will hate'. 'Rash' means 'poor'. 'Ve' means 'and'. 'Ohevai' means 'lovers of'. 'A'shir' means 'rich'. 'Rabim' means 'many'.
[PRO.14.21] One who despises their neighbor sins, and blessed is he who shows favor to the poor. [§]
baz-le-re'ehu choteh u-mechonen anayim ashrehu
This verse describes the fate of one who despises their neighbor and one who shows favor to the poor. "Baz" means to despise or hold in contempt. "Re'ehu" means neighbor. "Choteh" means one who sins or misses the mark. "U-mechonen" means and shows favor. "Anayim" refers to the poor or afflicted. "Ashrehu" means blessed is he.
[PRO.14.22] Surely those who plot evil are not fools? And kindness and truth, those who plot good. [§]
Ha-lo yit'u chor'shei ra? Ve-chesed ve-emet chor'shei tov.
This verse uses a rhetorical question and a parallel structure to contrast those who plot evil with those who plot good. "Ha-lo" introduces a rhetorical question meaning 'Surely not?' or 'Do not...?'. "Yit'u" means 'they plot'. "Chor'shei" means 'plotters of' or 'those who plot'. "Ra" means 'evil'. "Ve" means 'and'. "Chesed" means 'lovingkindness' or 'kindness'. "Emet" means 'truth'. "Tov" means 'good'. The verse essentially asks if those who plot evil are not fools, while simultaneously stating that those who plot kindness and truth are good.
[PRO.14.23] Concerning all counsel, there will be excess, and the words of lips are only for lack. [§]
bekhal etzev yihyeh motar udevari sfatayim ach lemachsor.
This verse discusses the consequences of excessive speech or frivolous words. 'Bekhal' means 'in all' or 'concerning all'. 'Etzev' refers to a counsel, advice, or even a word. 'Yihyeh' means 'will be'. 'Motar' indicates excess, abundance, or superfluousness. 'Udevari sfatayim' translates to 'and the words of lips', meaning speech. 'Ach' means 'only' or 'but'. 'Lemachsor' means 'to lack' or 'to be in want'. Thus, the verse suggests that excessive speech leads to lack or deficiency.
[PRO.14.24] The crown of the wise is their wealth, and the foolishness of fools is foolishness. [§]
a-te-ret kha-kha-mim ash-ram iv-ve-let k'si-lim iv-ve-let.
This verse consists of two parallel phrases. "a-te-ret" means a crown or wreath. "kha-kha-mim" is the plural of "wise one", meaning "the wise". "ash-ram" means their wealth or riches. "iv-ve-let" means foolishness. "k'si-lim" means fools. The verse equates the wealth of the wise with a crown, and the foolishness of fools with foolishness itself, creating a parallelism where the latter echoes the former.
[PRO.14.25] The rescuer of lives is a witness to truth, and blows falsehoods away with deceit. [§]
matzil nefashot eid emet veyapiach kezavim mirmah
This verse describes someone who rescues lives, is a witness to truth, and blows falsehoods away with deceit. 'Matzil' means rescuer. 'Nefashot' means lives or souls. 'Eid' means witness. 'Emet' means truth. 'Yapiach' means to blow. 'Kezaivim' means falsehoods. 'Mirmah' means deceit.
[PRO.14.26] In reverence of Yahveh is trusted strength, and to his sons will be shelter. [§]
b'yir'at Yahveh mivtach oz ulevanav yihyeh machseh.
This verse speaks of the safety and shelter found in reverence for Yahveh. "b'yir'at" means "in the fear of" or "in reverence of." "Yahveh" is the proper name of God. "mivtach" means "trust" or "confidence." "oz" means "strength." "ulevanav" means "and to his sons." "yihyeh" means "will be." "machseh" means "refuge" or "shelter."
[PRO.14.27] The fear of Yahveh is a source of life, to turn away from snares of death. [§]
yir’at YHWH meqor khayim lesur mimokeshey mavet.
This verse speaks about the fear of Yahveh being the source of life and turning away from snares of death. ‘Yir’at’ means fear of, ‘YHWH’ is Yahveh, ‘meqor’ means source, ‘khayim’ means life, ‘lesur’ means to turn away, ‘mimokeshey’ means from snares of, and ‘mavet’ means death.
[PRO.14.28] Among many peoples is the glory of the king, and among no nation is the destruction of worthlessness. [§]
Be-rav-am ha-derat-melech u-ve-efes le-om me-hitat razon.
This verse discusses the glory of a king among many peoples and the destruction of something insignificant among nations. "Be-rav-am" means "in abundance of people" or "among many peoples". "Ha-derat-melech" means "the glory of the king". "U-ve-efes le-om" means "and in nothingness to a nation". "Me-hitat razon" means "the destruction of ruin" or "the overthrow of worthlessness".
[PRO.14.29] Great is the patience of the Gods, and great is their understanding, but quick to anger is one who lifts up foolishness. [§]
erek apayim rab tebunah uqtsar ruach merim ivvelet
This verse describes characteristics. 'Erek apayim' means length of nostrils, idiomatically 'long of anger' or 'patient'. 'Rab tebunah' means great of understanding, or 'very wise'. 'Uqtsar ruach' means and short of spirit, or 'quick-tempered'. 'Merim ivvelet' means lifting foolishness, or 'exalts the foolish'.
[PRO.14.30] The lives of fleshy things are a healing heart, and the decay of bones is jealousy. [§]
khai-yeh be-sah-rim lev mar-peh-ah oo-re-kab at-sah-mot kin-ah.
This verse uses a series of nouns and adjectives describing physical and emotional states. "Khai-yeh" refers to lives or vitality. "Be-sah-rim" means 'of flesh' or 'fleshy things'. "Lev" means heart. "Mar-peh-ah" means healing or a medicine. "Oo-re-kab" means and rot or decay. "At-sah-mot" means of bones. "Kin-ah" means jealousy or envy.
[PRO.14.31] Oppression of the poor is a disgrace to the one who does it, and honoring him shows favor to the poor person. [§]
‘oshek-dal kheréf ‘oseh-hu u-mkhabed-o khonen evyon.
‘oshek means oppression. dal means poor. kheréf means reproach, or to treat with contempt. ‘oseh-hu means one who does it. u-mkhabed-o means and one who honors him. khonen means to be gracious, or to show favor. evyon means a poor person.
[PRO.14.32] In his ruin, the wicked one will be rejected, and the one who takes refuge in mortality is the righteous one. [§]
bə·rā·‘ā·ṯō yi·ḏā·ḥeh rā·šā‘ və·ḥō·seh bə·mō·ṯō ṣa·ḏīq.
This verse describes the fate of the wicked and the righteous in times of trouble. 'bə·rā·‘ā·ṯō' means 'in his ruin' or 'in times of disaster'. 'yi·ḏā·ḥeh' means 'he will be driven away' or 'he will be rejected'. 'rā·šā‘' means 'the wicked one'. 'və·ḥō·seh' means 'and he who trusts' or 'and one who takes refuge'. 'bə·mō·ṯō' means 'in his death' or 'in mortality'. 'ṣa·ḏīq' means 'the righteous one'.
[PRO.14.33] In the heart of understanding, wisdom dwells, and in the midst of fools, it is known. [§]
Be-lev navon tanukh khakhmah, u-ve-kerev kesilim tivadea.
This verse discusses where wisdom resides. "Lev" means heart, understood as the seat of intellect and understanding. "Navon" means understanding or intelligent. "Tanukh" means to rest or dwell. "Khakhmah" means wisdom. "Kerev" means the midst or within. "Kesilim" means fools or lacking understanding. "Tivadea" means to be known or to be found.
[PRO.14.34] Righteousness elevates a nation, and kindness atones for the sins of nations. [§]
tsedakah teromem goi vechesed leummim chatta’t
This verse discusses how righteousness elevates a nation and kindness atones for the sins of nations. "Tsedakah" refers to righteousness or justice, and "teromem" means to lift up or exalt. "Goi" means nation or people. "Chesed" means kindness, lovingkindness, or mercy. "Leummim" means to nations or peoples. "Chatta’t" means sin or transgression. The verse implies a causative relationship – righteousness causes a nation to rise, and kindness atones for the sins of nations.
[PRO.14.35] The will of the king is toward a wise servant, and his transgression will be shameful. [§]
re-tson-meh-lech le-ev-ed mas-keel ve-ev-ra-toh tee-yeh meh-veesh.
This verse discusses the will of a king toward a wise servant and the servant's transgression leading to shame. "Retson" means 'will' or 'pleasure'. "Melech" means 'king'. "Eveed" means 'servant'. "Maskil" means 'wise' or 'understanding'. "Evrah" means 'transgression'. "Tihyeh" means 'will be'. "Mevish" means 'shameful' or 'causing shame'.
PRO.15
[PRO.15.1] A gentle answer returns anger, and a harsh word stirs up wrath. [§]
ma-ah-neh rach yashiv che-mah, oo-de-var et-zev ya-ah-leh af.
This verse describes how a gentle answer calms anger, while harsh words stir it up. "ma-ah-neh rach" means 'answer gentle'. "yashiv" means 'will return' or 'responds to'. "che-mah" means 'wrath' or 'anger'. "oo" is 'and'. "de-var et-zev" means 'word of hardship' or 'harsh word'. "ya-ah-leh" means 'will raise' or 'will stir up'. "af" means 'anger' or 'nose'.
[PRO.15.2] The speech of the wise ones improves knowledge, and the mouth of the foolish ones expresses folly. [§]
l'shon chachamim teetiv da'at u'fi k'silim yaviv ivvelet.
This verse discusses the nature of wise and foolish speech. "L'shon" means "tongue" or "speech". "Chachamim" is the plural of "chacham" meaning "wise ones". "Teetiv" means "will make good" or "will improve". "Da'at" means "knowledge" or "understanding". "U'fi" means "and the mouth". "K'silim" is the plural of "k'sil" meaning "foolish ones". "Yaviv" means "will bring forth" or "will express". "Ivvelet" means "folly" or "stupidity". The verse essentially states that the speech of wise people improves understanding, while the mouth of fools expresses folly.
[PRO.15.3] In every place, the eyes of Yahveh are watching the wicked and the good. [§]
Be-kol-ma-kom ey-nei Ye-ho-vah tzo-fot ra-im ve-to-vim.
This verse states that the eyes of Yahveh are in every place, watching both the wicked and the good. "Be-kol-ma-kom" means "in every place". "Ey-nei" is the plural of "eye", meaning "eyes". "Ye-ho-vah" is the proper name of God, here translated as "Yahveh". "Tzo-fot" means "watching" or "observing". "Ra-im" means "wicked" or "evil". "Ve-to-vim" means "and good".
[PRO.15.4] Restorative language is a tree of life, and soothing is in it for a broken spirit. [§]
marpe lashon etz chayim veselef bah shever beruach
This verse uses metaphorical language. "Marpe" means a medicine or healing. "Lashon" means tongue, but can also mean speech or language. "Etz chayim" literally means "tree of life," which is a common idiom representing something that sustains life or offers vitality. "Veselef" means gentle or soothing. "Bah" means in it. "Shever" means brokenness or fracture. "Beruach" means in spirit. Therefore, the verse speaks of restorative speech or language and soothing for a broken spirit.
[PRO.15.5] A foolish one despises the discipline of his father, but the one who guards reproof will become prudent. [§]
’evil yin’atz musar aviv v’shomer tokhachat ya’rim.
This verse consists of several words. ’evil means foolish. yin’atz means he despises. musar means discipline. aviv means his father. v’shomer means and the one who guards. tokhachat means reproof. ya’rim means he will become prudent.
[PRO.15.6] The house of the righteous is great strength, and the yield of the wicked is disturbed. [§]
Bayt tsadiq choshen rab uvit’vu’at rasha ne’ekharet.
This verse consists of several words. ‘Bayt’ means ‘house.’ ‘Tsadiq’ means ‘righteous.’ ‘Choshen’ means ‘wealth’ or ‘strength.’ ‘Rab’ means ‘great’ or ‘much.’ ‘U’ means ‘and.’ ‘Bit’vu’at’ means ‘the yield of’ or ‘the fruit of.’ ‘Rasha’ means ‘the wicked.’ ‘Ne’ekharet’ means ‘is disturbed’ or ‘is ruined.’ Therefore, the verse speaks about the house of the righteous and the yield of the wicked.
[PRO.15.7] The lips of the wise ones scatter knowledge, and the heart of fools is not right. [§]
sif-tay khakh-ah-meem yiz-ah-roo dah-aht veh-lev kess-eel-eem lo khen.
This verse speaks about the lips of the wise and the heart of fools. "Siftei" means lips. "Chachamim" means wise ones. "Yizaru" means to scatter or spread. "Da'at" means knowledge. "Veleb" means and the heart. "Kessilim" means fools. "Lo khen" means not so, or not right.
[PRO.15.8] The sacrifice of the wicked ones is an abomination to Yahveh, and the prayer of the righteous ones is His desire. [§]
zevach resha'im to'evat Yahveh utfilat yesharim retzonoh
zevach means sacrifice. resha'im means wicked ones. to'evat means an abomination. Yahveh is the proper name of God. utfilat means and prayer. yesharim means righteous ones. retzonoh means His desire.
[PRO.15.9] The abomination of Yahveh is the way of the wicked, and one who pursues righteousness, He will love. [§]
to'evat YHVH derekh rasha, umeradef tsedakah ye'ehav.
This verse describes what Yahveh finds detestable and what is loved by Him. "To'evat" means abomination or detestation. "YHVH" is the proper name of God, to be rendered as Yahveh. "Derekh" means way or path. "Rasha" means wicked or evil. "Umeradef" means and one who pursues. "Tsedakah" means righteousness or justice. "Ye'ehav" means he will love.
[PRO.15.10] Bad instruction is for one who abandons the path. One who hates correction will die. [§]
mu-sar ra-uts le-o-zev o-rach so-nei to-cha-chat ya-moot.
This verse consists of several words. 'musar' refers to instruction or discipline. 'ra'uts' means bad or evil. 'le-o-zev' means 'to one who abandons.' 'orach' means path or way. 'so-nei' means 'one who hates.' 'to-cha-chat' means correction or rebuke. 'ya-moot' means he will die.
[PRO.15.11] The underworld and destruction are against Yahveh, even because the hearts of humanity are [filled with them]. [§]
Sheol vaAvaddon neged Yahveh, af kiLivvot benei-Adam.
Sheol is the name of the underworld, the place of the dead. Avaddon is a word meaning destruction or the abyss. Neged means 'against' or 'before'. Yahveh is the proper name of God. Af means 'but' or 'even'. Ki means 'for' or 'because'. Livvot means 'hearts'. Benei-Adam means 'sons of man' or 'humanity'.
[PRO.15.12] One who scoffs does not desire correction; to the wise, he will not go. [§]
Lo ye'ehave lets hocheach lo el chachamim lo yelech.
This verse discusses who receives correction. "Lo" means "not". "Ye'ehave" is a verb meaning "to love" or "to desire". "Lets" means "a mocker" or "one who scoffs". "Hocheach" means "correction" or "reproof". "Lo" appears again, meaning "not". "El" means "to" or "towards". "Chachamim" means "the wise". "Lo" appears once more, meaning "not". "Yelech" means "he will go".
[PRO.15.13] A rejoicing heart makes faces good, and in sadness of heart, the spirit is weakened. [§]
lev sameach yetiv panim u’veatzvat-lev ruach neche’ah.
This verse discusses the relationship between inner emotional state and outward expression. "Lev" means heart. "Sameach" means rejoicing. "Yetiv" means good. "Panim" means faces. "U’veatzvat-lev" means and in sadness of heart. "Ruach" means spirit. "Neche’ah" means weakened or cast down. The verse is discussing how a rejoicing heart causes a good countenance, and a sad heart causes a weakened spirit.
[PRO.15.14] The heart of one who is wise seeks knowledge, and the attention of fools attends to foolishness. [§]
lev navon yevakesh-da'at ufi'nei kesilim yir'eh ivvelet.
This verse discusses the pursuit of knowledge and the fate of fools. 'Lev' means heart, often used metaphorically for the mind or understanding. 'Navon' means wise or understanding. 'Yevakesh' means he will seek. 'Da'at' means knowledge. 'U' means and. 'Pinei' means faces, but here figuratively means attention or regard. 'Kesilim' means fools. 'Yir'eh' means he will see or attend to. 'Ivvelet' means foolishness or folly.
[PRO.15.15] All the days of affliction are evil, and a good heart is always a feast. [§]
kal-yemey-ani ra'im vetov-lev mishte tamid.
This verse consists of several words. "kal" means "all". "yemey" means "days". "ani" means "affliction" or "humility". "ra'im" means "evil". "ve" is a conjunction meaning "and". "tov" means "good". "lev" means "heart". "mishte" means "feast" or "banquet". "tamid" means "always" or "continually". The verse speaks of the entirety of days of affliction being evil, and a good heart being a continual feast.
[PRO.15.16] Good is a little in the fear of Yahveh than great treasure and turmoil in it. [§]
tov-me'at be-yir'at Yahveh mi-otsar rav u-mehumah bo
This verse contrasts the value of fearing Yahveh with the value of great riches and the turmoil that comes with them. 'Tov' means good. 'Me'at' means little. 'Be' means in. 'Yir'at' means fear (of). 'Yahveh' is the proper name of God. 'Mi' means than. 'Otsar' means treasure. 'Rav' means great, much, or many. 'U' means and. 'Mehumah' means commotion, turmoil, or confusion. 'Bo' means in it (referring to the treasure).
[PRO.15.17] A meal of greens and love there is better than a fat bull with hatred in it. [§]
tov aruchhat yarak ve'ahava-sham mishor avus vesin'ah-bo.
This verse contains several nouns and adjectives. "Tov" means good. "Aruchhat" means meal. "Yarak" means green vegetables, or simply greens. "Ve" means and. "Ahava" means love. "Sham" means there. "Mishor" means fat bull, or ox. "Avus" means abundance or fatness. "Ve" again means and. "Sin'ah" means hatred. "Bo" means in it, or with it.
[PRO.15.18] A man of anger provokes a quarrel, and length of anger quiets strife. [§]
eesh chem-ah yeg-ah-reh mah-don, veh-eh-rech af-ah-yim yash-keet reev.
This verse describes the effect of anger and patience on conflict. 'eesh' means man. 'chem-ah' means heat or anger. 'yeg-ah-reh' means to stir up or provoke. 'mah-don' means quarrel or strife. 'veh-eh-rech' means and length. 'af-ah-yim' means of nostrils, often understood as anger or wrath. 'yash-keet' means to quiet or pacify. 'reev' means quarrel or strife.
[PRO.15.19] The path of the lazy is like a tangled thorn bush, and the way of the righteous is smoothed out. [§]
Derekh atsel kim'suchat chadek ve'orach yesharim selulah.
This verse uses a simile to contrast the path of the lazy person with that of the righteous. 'Derekh' means path or way. 'Atsel' means lazy or slothful. 'Kim'suchat' means like a thorny hedge or briar patch. 'Chadek' means a thorn or a prickly bush. 'Ve'orach' means and the way or path. 'Yesharim' means the righteous or the upright. 'Selulah' means smoothed or level, implying well-maintained.
[PRO.15.20] A son of wisdom will make his father glad, and a foolish man despises his mother. [§]
ben khakham yesamakh-av ukhsil adam bozeh immo
This verse discusses the relationship between a wise son and a foolish one with their parents. 'Ben' means 'son', 'khakham' means 'wise', 'yesamakh' means 'will make glad', 'av' means 'father', 'ukhsil' means 'and a fool', 'adam' means 'man', 'bozeh' means 'despises', and 'immo' means 'his mother'. The structure implies a contrast between the actions and effects of a wise and foolish son.
[PRO.15.21] Foolishness brings joy to one lacking understanding, and a man of discernment will set your paths straight. [§]
ivelet simchah lachasar-lev ve-ish tebunah yeyasher-lachet.
“ivelet” means foolishness. “simchah” means joy. “lachasar-lev” literally means “to the one lacking heart”, meaning someone foolish or lacking understanding. “ve” means and. “ish” means man. “tebunah” means understanding or discernment. “yeyasher-lachet” means he will straighten your paths, or he will guide your steps.
[PRO.15.22] Revealing plans results in ruin, but with many counselors, things will be established. [§]
ha-fair ma-cha-sha-vot be-ain sohd oo-ve-rov yo-etz-im ta-koom.
This verse discusses the consequences of revealing plans versus seeking counsel. "Hapair" means to break, to scatter, or to reveal. "Machashavot" is thoughts or plans. "Be-ein sod" means without secrecy or without a secret. "U-ve-rov yoetzim" means and with a multitude of counselors. "Takoom" means it will stand or it will be established.
[PRO.15.23] Joy to a man is in a reply fitting to his mouth, and a word in its time, how good. [§]
sim-khah lah-eesh be-mah-ah-neh-fee-oo veh-dah-var be-eet-toh mah-tov.
This verse describes the joy a man finds in a fitting reply and the goodness of a word spoken at the right time. 'Simchah' means joy. 'Laish' means a man. 'B’ma’aneh-fihu' refers to an answer, a reply, or response fitting to his mouth. 'Ve-davar' means and a word. 'Be-itto' means in its time or at the right time. 'Mah-tov' means how good.
[PRO.15.24] The way of life is upward to the intelligent one, so that one may turn away from the grave below. [§]
Orach chayim lema’lah lemaskil lema’an sur mish’ol matah.
This verse uses several common words. "Orach" means way or path. "Chayim" means life. "Lema’lah" means upward or above. "Lemaskil" means to one who has understanding or to the intelligent one. "Lema’an" means in order that or so that. "Sur" means to turn away. "Mish’ol" means from the grave or from Sheol (the underworld). "Matah" means downward or below.
[PRO.15.25] The house of the humble, Yahveh will establish, and He will establish the boundary of the widow. [§]
Bayit ge’im yissach Yahveh veyatzav gevul almanah.
This verse describes God establishing a boundary for a widow. 'Bayit' means house, but in this context is understood to be a household or family line. 'Ge’im' means valleys, but is figuratively used to mean 'those who are in valleys' or 'the humble'. 'Yissach' means He will establish. 'Yahveh' is the proper name of God. 'Veyatzav' means and He will establish. 'Gevul' means boundary. 'Almanah' means widow.
[PRO.15.26] The detestable things to Yahveh are evil thoughts, and pure are pleasant words. [§]
to'avat YHWH machsh'vot ra; u't'horim imrei-noam.
This verse describes what Yahveh finds detestable and what is considered pure. "To'avat" means abomination or detestable thing. "YHWH" is Yahveh. "Machsh'vot" means thoughts. "Ra" means evil or bad. "U" is and. "T'horim" means pure. "Imrei-noam" means words of delight or pleasant words.
[PRO.15.27] He who disrupts his household, exploits by exploitation, and hates gifts shall live. [§]
Ocher beyito, botsa ba’botsa, v’sone matanot yichyeh.
This verse describes a person characterized by disruptive and exploitative behavior. "Ocher" means to disrupt or destroy. "Beyito" means his house, or figuratively, his household or life. "Botsa" means to plunder or exploit. The repetition of "botsa" emphasizes the act of exploitation. "Sone" means to hate. "Matanot" refers to gifts or presents. "Yichyeh" means he will live, or shall live.
[PRO.15.28] The heart of the righteous one considers how to respond, and the mouth of the wicked brings forth evils. [§]
lev tsadik yehge la'anot ufi resha'im yabbi'a ra'ot.
This verse describes the speech of the righteous and the wicked. "Lev" means heart, often used metaphorically for intention or thought. "Tsadik" means righteous. "Yehge" means to ponder, meditate, or devise. "La'anot" means to answer or respond. "Ufi" means and the mouth of. "Resha'im" means the wicked. "Yabbi'a" means to bring forth or utter. "Ra'ot" means evils or calamities.
[PRO.15.29] God is distant from the wicked ones, and the prayer of the righteous ones He will hear. [§]
rachok Yahveh meresha'im utefillat tzadikim yishma.
This verse consists of several parts. 'Rachok' means distant or far. 'Yahveh' is the proper name of God. 'Meresha'im' means from the wicked ones. 'U' is a conjunction meaning 'and'. 'Tefillat' means the prayer of. 'Tzadikim' means the righteous ones. 'Yishma' means He will hear.
[PRO.15.30] The light of the eyes will gladden the heart. Good news will nourish bone. [§]
me-or-ei-na-yim ye-sa-mach-lev shmu-ah to-vah te-da-shen-atzem
This verse uses metaphorical language. 'Me-or ei-na-yim' literally means 'light of eyes'. This is understood as something that brings joy to behold, something beautiful. 'Ye-sa-mach lev' means 'will gladden heart'. 'Shmu-ah to-vah' means 'good news'. 'Te-da-shen atzem' means 'will nourish bone', meaning it will strengthen or invigorate.
[PRO.15.31] The ear hearing correction of life will rest among the wise. [§]
ozen shoma'at tokhachat khayim bekerev khakamim talin
ozen means 'ear'. shoma'at is a participle meaning 'hearing'. tokhachat means 'reproof' or 'correction'. khayim means 'life'. bekerev means 'in the midst of' or 'among'. khakamim is plural for 'wise ones'. talin means 'it will dwell' or 'it rests'. The verse describes where correction or reproof resides.
[PRO.15.32] He who breaks discipline repays himself with ruin, but he who hears correction gains understanding. [§]
poreah moosar moaes naphsho veshomea tokhachat koneh lev
This verse describes the consequences of rejecting discipline and the benefits of accepting correction. "Poreah" means "to break" or "to repay". "Moosar" refers to discipline or instruction. "Moaes" means "to refuse" or "to reject". "Naphsho" means "his soul" or "himself". "Shomea" means "to hear" or "he who hears". "Tokhachat" means "reproof" or "correction". "Koneh" means "to acquire" or "to gain". "Lev" means "heart" or "understanding".
[PRO.15.33] The fear of Yahveh is the discipline of wisdom, and before honor is humility. [§]
yir'at YHVH musar chokhmah v'lifnei kavod anavah.
This verse describes the nature of wisdom. "Yir'at" means the fear of, or reverence for. "YHVH" is the proper name of God, which we translate as Yahveh. "Musar" means discipline or instruction. "Chokhmah" means wisdom. "Lifnei" means before. "Kavod" means glory or honor. "Anavah" means humility. The verse establishes a relationship between the fear of Yahveh and wisdom, and between humility and honor.
PRO.16
[PRO.16.1] The plans are in the heart of humankind, and the response is from Yahveh to the tongue. [§]
le-ah-dam ma-ar-chei-lev oo-mei-yahveh ma-aneh la-shohn.
This verse discusses the planning of the heart of humankind and the response from Yahveh. 'Le-ah-dam' means 'to humankind'. 'Ma-ar-chei-lev' is a compound word meaning 'plans of the heart' or 'thoughts'. 'Oo' means 'and'. 'Mei-yahveh' means 'from Yahveh'. 'Ma-aneh' means 'response' or 'answer'. 'La-shohn' means 'to the tongue', implying what is spoken.
[PRO.16.2] All the ways of a man are pure in his own eyes, but Yahveh searches the hearts. [§]
Kol darkhei ish zakh be'einav vetokhan ruhot Yahveh.
This verse discusses the perception of righteousness and the ultimate judgement of the heart. "Kol" means all. "Darkhei" means ways. "Ish" means man. "Zakh" means pure or clean. "Be'einav" means in his eyes. "Vetokhan" means the searching or testing. "Ruhot" means spirits or hearts. "Yahveh" is the proper name of God.
[PRO.16.3] Roll your deeds toward Yahveh, and your thoughts will be established. [§]
gol el-yahveh ma'asecha ve-yikonu machshvotecha
This verse consists of several parts. "gol" means "roll". "el" means "to" or "toward". "yahveh" is the proper name of God. "ma'asecha" means "your deeds" or "your works". "ve" means "and". "yikonu" means "they will be established" or "they will succeed". "machshvotecha" means "your thoughts" or "your plans". The verse is an imperative, instructing someone to commit their actions and thoughts to God.
[PRO.16.4] All the work of Yahveh is for his purpose, and even wickedness exists for a day of evil. [§]
kol pa'al YHVH lama'anehu vegam-rashah lyom ra'ah
This verse discusses everything God does and its purpose. "Kol" means all or every. "Pa'al" refers to work or deeds. "YHVH" is the proper name of God. "Lama'anehu" means for his sake or for his purpose. "Ve" means and. "Gam" means also or even. "Rashah" means wicked or evil. "Lyom" means day. "Ra'ah" means bad or evil. Therefore, the verse asserts that everything God does, he does for his own purpose, and even evil exists for a day of evil.
[PRO.16.5] The detestable thing to Yahveh is all who are proud, together they will not be cleansed. [§]
to-eh-vat Yeh-veh kol geh-vah-lev yad le-yad lo yee-nah-keh
This verse describes what Yahveh finds detestable. 'To'evah' refers to something abhorrent or detestable. 'Yehveh' is the proper name of God. 'Kol' means 'all'. 'Gevah-lev' means 'high of heart' or 'proud'. 'Yad le-yad' is an idiomatic phrase meaning 'hand to hand', interpreted here as 'together'. 'Lo yee-nah-keh' means 'will not be cleansed' or 'will not be acquitted'.
[PRO.16.6] By lovingkindness and truth, iniquity is atoned for, and by the fear of Yahveh, one turns away from evil. [§]
bə·ḥe·ṣed wə·ʾe·met yə·ḵup·par ʿā·wōn ū·ḇə·yir·ʾat yə·hō·wāh sūr mē·rāʿ.
This verse discusses atonement for sin and turning away from evil. "ḥeṣed" refers to lovingkindness, steadfast love or mercy. "ʾemet" means truth or faithfulness. "yəḵupar" is a verb meaning to atone or cover. "ʿāwōn" signifies iniquity or sin. "yirʾat" means the fear of or reverence for. "yəhōwāh" is the proper name of God, Yahveh. "sūr" means to turn away or avoid. "mē·rāʿ" is the preposition 'from' plus 'evil'.
[PRO.16.7] In the desires of Yahveh are the ways of a man, and even his enemies He makes peace with him. [§]
bir’tzot YHVH darkhei-ish gam-oy’vaiw yash’lim it’o.
This verse discusses how Yahveh directs a person’s path and even makes peace with their enemies. 'Bir’tzot' means 'in the desires' or 'in the will'. 'YHVH' is the proper name of God. 'Darkhei-ish' is 'the ways of a man'. 'Gam-oy’vaiw' means 'even his enemies'. 'Yash’lim' means 'He makes complete' or 'He makes peace'. 'It’o' means 'with him'.
[PRO.16.8] Good is a little with justice, than an abundance of gains without judgment. [§]
Tov-me'at bitzedakah merov tevu'ot belo mishpat.
This verse contrasts a small amount of goodness with a large amount of gain acquired unjustly. "Tov" means good. "Me'at" means small or little. "Bitzedakah" means with righteousness or justice. "Merov" means more or an abundance of. "Tevu'ot" refers to produce or gains. "Belo" means without. "Mishpat" means judgment or justice.
[PRO.16.9] The heart of humankind considers its path, and Yahveh establishes its steps. [§]
lev adam yehashev darkho vaYahveh yakin tza'ado.
This verse discusses the planning of a person's life versus the directing influence of Yahveh. 'Lev' means heart, often used metaphorically for the mind or will. 'Adam' means man, humankind. 'Yehashev' means to consider, to plan, or to devise. 'Darkho' means his way, his path, or his course. 'Va' means and. 'Yahveh' is the proper name of God. 'Yakin' means to establish, prepare, or direct. 'Tza'ado' means his step, his footstep, or his path. Thus, the verse contrasts human planning with divine direction.
[PRO.16.10] A declared truth is upon the lips of a king; with justice, his mouth will not err. [§]
qesem | al-siftei-melech; be-mishpat lo yim'al-piu.
“Qesem” refers to a divination or oracle, essentially a declared truth. “Al-siftei-melech” means ‘upon the lips of a king’. “Be-mishpat” means ‘in judgment’ or ‘with justice’. “Lo yim’al-piu” means ‘his mouth will not transgress’ or ‘his mouth will not err’. The verse describes a king’s pronouncements being true and just.
[PRO.16.11] Scales and weights of justice belong to Yahveh; all the stones of the bag are his work. [§]
peh-les oo-moh-zneh-nee mish-paht lah-yah-veh mah-ah-seh-voo kol-ahv-neh-kee-s.
This verse describes scales and weights of justice belonging to Yahveh. "Peles" refers to scales, "momznehnee" means weights, "mishpat" is justice or judgment, "lah-yahveh" means to Yahveh, "mah-ah-seh-voo" means his work, "kol" means all, and "ahv-neh-kee-s" means the stones of a bag or pouch, likely representing standards or measures.
[PRO.16.12] The abhorrence of kings is doing wickedness, for through righteousness a throne will be established. [§]
to'avat m'lachim asot resha ki bitzdakah yikon kisse
This verse discusses the abhorrence of wickedness by rulers and the establishment of a throne through righteousness. 'To'avat' means 'abhorrence' or 'abomination'. 'M'lachim' means 'kings'. 'Asot' means 'to do' or 'doing'. 'Resha' means 'wickedness' or 'evil'. 'Ki' means 'for' or 'because'. 'Bitzdakah' means 'through righteousness' or 'with justice'. 'Yikon' means 'will be established' or 'will be made firm'. 'Kisse' means 'throne'.
[PRO.16.13] The pleasure of rulers is lips of righteousness, and a speaker of the righteous will be loved. [§]
re-tson mel-a-khim sif-tei-tse-dek ve-do-ver yesh-a-rim ye-eh-hav.
This verse discusses what is pleasing to rulers and what leads to being loved. 'Retson' means 'pleasure' or 'will'. 'Melakhim' is the plural of 'melekh', meaning 'kings' or 'rulers'. 'Siftei' means 'lips of'. 'Tsedek' means 'righteousness' or 'justice'. 'Ve' means 'and'. 'Dover' means 'speaker'. 'Yesharim' means 'straight ones' or 'righteous ones'. 'Ye'ehhav' means 'will be loved'.
[PRO.16.14] The wrath of a king is messengers of death, and a wise man will appease it. [§]
khamat-melekh mal'akhei-mavet ve'ish khakham yekhapperena
This verse contains several key words. 'Khamat' means 'wrath' or 'anger'. 'Melekh' means 'king'. 'Mal'akhei-mavet' is 'messengers of death', literally 'angels of death'. 'Ve'ish' means 'and a man'. 'Khakham' means 'wise'. 'Yekhapperena' means 'will appease it' or 'will atone for it', referring to the wrath.
[PRO.16.15] The light of the face of the king of lives, and his will is as the last drops of rain. [§]
be'or-p'nei-melech chayyiyim u'r'tzono k'av malkosh.
This verse contains several key terms. 'Or' means 'light'. 'P'nei' means 'face'. 'Melech' means 'king'. 'Chayyiyim' is the plural form of 'chay', meaning 'life', therefore 'lives'. 'R'tzono' means 'his will'. 'K'av' means 'like' or 'as'. 'Malkosh' is a somewhat obscure word, often translated as 'refined' or 'distilled', but literally refers to the last drops of rain, the residue. It carries the idea of something extremely fine and precious. The verse discusses the light of the face of the king of lives and his will being like the last drops of rain.
[PRO.16.16] To acquire wisdom is good more than diligence, and to acquire understanding is chosen more than silver. [§]
keh-noh-khakh-mah mah-toov meh-khah-rooz oo-keh-noh-beet bee-nah neev-khahr mee-khah-sehf
This verse uses several key terms. "Kneh" means to acquire or get. "Chachmah" means wisdom. "Tov" means good. "Charutz" means diligence or skillful. "Binah" means understanding. "Nivchar" means chosen or preferred. "Kesef" means silver. The verse is a comparative statement, highlighting the value of wisdom and understanding over diligence and silver.
[PRO.16.17] The path of the righteous turns away from evil. He who guards his soul protects his way. [§]
mesilat yesharim sur me-ra, shomer nafsho notzer darko.
This verse speaks about the path of the righteous and avoiding evil. 'Mesilat' means path or track. 'Yesharim' refers to the righteous or upright people. 'Sur' means to turn away or deviate. 'Me-ra' means from evil. 'Shomer' means to guard or keep watch over. 'Nafsho' means his soul or life. 'Notzer' means to keep, protect, or observe. 'Darko' means his way or path.
[PRO.16.18] Before the breaking of height, and before the failure of a proud spirit. [§]
lifnei shever ga'on ve lifnei kishalon govah rooch
This verse consists of several words. 'Lifnei' means 'before'. 'Shever' means 'breaking' or 'shattering'. 'Ga'on' means 'height' or 'exalted status'. 'Ve' means 'and'. 'Kishalon' means 'failure' or 'stumbling'. 'Govah' means 'height' or 'proud'. 'Rooche' means 'spirit' or 'wind'. The verse speaks of what comes before pride and failure.
[PRO.16.19] Good is humility with the afflicted, more than one who divides spoil with the proud. [§]
tov shfal-ruach et-anayim me-challeq shalal et-geim.
This verse contrasts the value of humility with the value of riches gained through pride. "tov" means good. "shfal-ruach" literally means low of spirit, which is best rendered as humble. "et-anayim" means with the poor or afflicted. "me-challeq shalal" means than one who divides spoil, meaning one who gains riches through conquest or division of plunder. "et-geim" means with the proud. The verse is constructed with a parallel structure comparing the goodness of humility with poverty to the goodness gained from riches and pride.
[PRO.16.20] One who understands a matter will find goodness, and blessed is he who trusts in Yahveh. [§]
mas-keel al-dah-var yim-tsah-tohve oo-vo-tekh bah-Yahveh ash-rah-yo
This verse speaks of finding goodness through understanding a matter and trusting in Yahveh. "Mas-keel" indicates skillful understanding. "Dah-var" refers to a matter, thing, or word. "Yim-tsah" means to find. "Tov" is goodness. "Boteh" means to trust. "Bah-Yahveh" is in Yahveh. "Ash-rah-yo" means blessed is he.
[PRO.16.21] To the wise of heart, discernment will be called. And sweetness of lips adds to instruction. [§]
lak-hakh-am-lev yik-ra-eh navon u-met-ek sef-ah-tay-im yos-if le-kak
This verse discusses wisdom and its benefits. "lak-hakh-am-lev" means 'to the wise of heart'. "yik-ra-eh" means 'will be called'. "navon" means 'discerning'. "u-met-ek sef-ah-tay-im" means 'and sweetness of lips'. "yos-if" means 'adds'. "le-kak" means 'to instruction'. Therefore, the verse states that a wise person will be called discerning, and sweetness of speech adds to instruction.
[PRO.16.22] The source of lives has understanding with him, and the discipline of the foolish is foolishness. [§]
mekor khayyim sekhel be'alayv u'musar evilim ivelet.
mekor means "source". khayyim means "lives". sekhel means "understanding" or "discernment". be'alayv means "in/with his". u'musar means "and the discipline". evilim means "the foolish". ivelet means "foolishness". The verse describes the source of life possessing understanding and discipline, while the discipline of the foolish is foolishness.
[PRO.16.23] The heart of the wise understands his mouth, and upon his lips it adds teaching. [§]
lev khakham yaskhil peehu ve al sefatav yosif lekach.
This verse discusses the heart of the wise and how it influences their speech and learning. 'Lev' means heart. 'Khakham' means wise. 'Yaskhil' means to understand or be prudent. 'Peehu' refers to his mouth. 'Ve' means and. 'Al' means upon. 'Sefatav' means his lips. 'Yosif' means to add. 'Lekach' means lesson or teaching.
[PRO.16.24] Honey, honey – the words of pleasantness are sweet to the soul and healing to the bone. [§]
tsuf-de-vash im-rei-no-am ma-tok la-ne-fesh u-mar-peh la-at-zem.
This verse uses several key terms. "Tsuf" means honey. "Devash" also means honey, essentially a repetition for emphasis. "Imrei-noam" translates to 'words of pleasantness'. "Matok" means sweet. "La-nefesh" means 'to the soul'. "U-marpeh" means 'and healing'. "La-atzem" means 'to the bone'. The verse is a poetic comparison, speaking of words that are as sweet as honey and as healing as medicine.
[PRO.16.25] There is a way that is straight before a man, and its end is ways of death. [§]
Yesh derekh yashar lifnei-ish ve'acharitah darkhei-mavet.
This verse describes a path. "Yesh" means "there is". "Derekh" means "way" or "path". "Yashar" means "straight" or "right". "Lifnei" means "before". "Ish" means "man". "Ve" means "and". "Acharitah" means "its end". "Darkhei" means "ways of". "Mavet" means "death". The verse is speaking of a path that appears right to a person, but ultimately leads to death.
[PRO.16.26] A life toiling has toiled for him, because he has bent his word upon him. [§]
neh-fesh ah-mel ah-mah-lah loh kee-ah-kaf ah-lah-yoh pee-hoo
This verse describes a person experiencing hardship. 'Nephesh' refers to a living being or self, often translated as 'soul' but more literally 'life'. 'Amel' means toil or labor, and 'amal' here is a verb meaning 'to toil'. 'Lo' is a pronoun meaning 'to him'. 'Akhaph' means to bend or oppress. 'Peehoo' means his mouth, but can also figuratively mean his word or command.
[PRO.16.27] A man without worth prepares evil, and upon his lips is like burning fire. [§]
ish beli-ya'al koreh ra'ah ve'al sifato k'esh tzarev
“Ish” means man. “Beli-ya’al” literally means ‘without worth’ or ‘worthless,’ and is often used to describe someone wicked. “Koreh” means to dig or carve, but metaphorically, to plot or prepare. “Ra’ah” means bad or evil. “Ve’al” means and upon. “Sifato” means his lips. “K’esh” means like fire. “Tzarev” means burning or searing.
[PRO.16.28] A man of turning sends forth dispute, and a contentious one separates a friend. [§]
eesh tah-huh-foot yih-shah-lahch mah-dawn veh-neer-gahn mahf-reed al-loof.
This verse describes a person who causes discord. "Eesh" means man or person. "Tah-huh-foot" implies turning or changing something, used here to suggest causing upheaval. "Yih-shah-lahch" means to send or dispatch. "Mah-dawn" means dispute or quarrel. "Veh-neer-gahn" means one who causes quarrels or is contentious. "Mahf-reed" means to separate or divide. "Al-loof" means champion or leader, but can also refer to a friend.
[PRO.16.29] A man of violence will entice his companion, and he will lead him on a path not good. [§]
eesh khah-mahs yee-fah-teh reh-eh-hoo veh-ho-lee-khoh beh-deh-rekh lo-tov.
This verse describes a person of violence enticing a companion onto a bad path. "eesh" means man or person. "khah-mahs" means violence or force. "yee-fah-teh" means to entice, persuade, or tempt. "reh-eh-hoo" means his companion or friend. "veh-ho-lee-khoh" means and he will lead or cause to walk. "beh-deh-rekh" means in the way or on the path. "lo-tov" means not good or bad.
[PRO.16.30] The one who presses his eyes to think plans, narrows his lips to complete evil. [§]
O-tseh eh-nah-yav la-khshov tah-foo-khot, kor-etz si-fah-tav ki-lah rah-ah.
This verse describes someone devising evil plans. "O-tseh" means to press or squeeze, used here figuratively to mean forming or devising. "Eh-nah-yav" means his eyes. "La-khshov" means to think or consider. "Tah-foo-khot" means overturnings, or plans. "Kor-etz" means to narrow or wink, used here to imply plotting. "Si-fah-tav" means his lips. "Ki-lah" means to finish or complete. "Rah-ah" means evil.
[PRO.16.31] A crown of glory is the grayness of old age; it will be found in the way of righteousness. [§]
a-teh-ret teef-ah-ret seh-ee-vah beh-deh-rech tseh-dah-kah teem-tseh
This verse describes finding honor and glory in righteous living, specifically associated with old age. "Atehret" means a crown or garland. "Tif'aret" means glory, splendor, or beauty. "Seivah" means grayness or old age. "Derech" means way or path. "Tzedakah" means righteousness or justice. "Timtseh" means it will be found.
[PRO.16.32] Good is patience from strength, and one who rules his spirit is better than one who captures a city. [§]
tov erek apayim miggibor u moshel beruho miloked ir.
This verse contains several key terms. "Tov" means good. "Erek apayim" literally means 'length of nostrils', idiomatically meaning patience or forbearance. "Gibor" means strong or mighty. "Moshel" means to rule or govern. "Ruho" means spirit. "Miloked" means to capture or conquer. "Ir" means city.
[PRO.16.33] The lot will be cast into the lap, and all decision is from Yahveh. [§]
bah-hek yoo-tal et-hah-go-ral oo-may-hoo-vah kol-mish-paht-o
This verse describes casting lots to determine something, with the understanding that the outcome is ultimately decided by Yahveh. “Bah-hek” refers to the lap, used figuratively here for the place where lots are cast. “Yootal” means ‘will be cast’. “Et-hah-goral” refers to ‘the lot’. “Oo-may-hoo-vah” means ‘and from Yahveh’. “Kol-mish-pahto” means ‘all judgment/decision is’.
PRO.17
[PRO.17.1] Good is bread in a desolate place, and peace within it, than a house full of sacrifices of strife. [§]
Tov pat kharevah veshalvah bah mimbeit malei zivhei riv.
This verse contrasts the goodness of simple sustenance in a desolate place with the turmoil of a household filled with sacrifices born of conflict. 'Tov' means good. 'Pat' means bread. 'Kharevah' means ruin or desolation. 'Veshalvah bah' means and peace within it. 'Mimbeit' means than a house. 'Malei' means full. 'Zivhei riv' means sacrifices of quarrel or strife.
[PRO.17.2] A wise servant will rule over a shameful son, and among brothers, he will divide an inheritance. [§]
eved-maskil yemshol be-ben mevish u-ve-toch achim yachalok nachalah
This verse describes a wise servant who will rule over a shameful son, and among brothers, he will divide an inheritance. 'Eved' means servant. 'Maskil' means wise, understanding, or skilled. 'Yemshol' means he will rule. 'Ben' means son. 'Mevish' means shameful or one who causes shame. 'Ve' means and. 'Toch' means within or among. 'Achim' means brothers. 'Yachalok' means he will divide. 'Nachalah' means inheritance.
[PRO.17.3] A refiner is for silver and a furnace is for gold, and Yahveh tests hearts. [§]
matzref lekessef vekhur lazahav uvohen libot Yahveh.
This verse uses metaphorical language. 'Matzref' refers to a refiner of silver, 'khur' to a furnace for gold, and 'vohen' to one who tests or examines. 'Libot' means hearts. Yahveh is the name of God. The verse is comparing God to a refiner and tester, suggesting that He tests the inner beings of people.
[PRO.17.4] From evil, the Gods listen concerning speech of wickedness. Falsehood, the Gods nourish on the tongue of falsehoods. [§]
may-rah-mah-kee-shiv al-sef-at-ah-ven, sheh-ker may-zeen al-leshon hah-vote.
This verse describes God listening to evil and nourishing falsehood. "may-rah" means from evil. "mah-kee-shiv" means listens. "al-sef-at" means concerning the lip, or concerning speech. "ah-ven" means wickedness. "sheh-ker" means falsehood. "may-zeen" means nourishes. "al-leshon" means on the tongue. "hah-vote" means falsehoods.
[PRO.17.5] One who mocks the poor reviles his maker. One who rejoices in calamity will not be guiltless. [§]
lo-eg la-rash khe-ref o-seh-hu sa-mech le-eid lo yi-na-keh
This verse contains several words that require literal translation. "Lo-eg" means "one who mocks." "La-rash" means "the poor one." "Khe-ref" means "to reproach" or "to revile." "O-seh-hu" means "one who makes him" or "his maker." "Sa-mech" means "one who rejoices." "Le-eid" means "in calamity." "Lo yi-na-keh" means "will not be cleansed" or "will not be guiltless". The verse speaks of one who mocks the poor and rejoices in their misfortune.
[PRO.17.6] A crown of elders, sons of sons, and the glory of sons belongs to their fathers. [§]
a-teh-ret zek-eh-neem be-nay ba-neem ve-teef-ah-ret ba-neem a-vo-tam
This verse speaks of a crown of elders, sons of sons, and the glory of sons, their fathers. ‘Ateret’ means ‘crown’. ‘Zekeenim’ means ‘elders’. ‘B’nai’ means ‘sons of’. ‘Teef’eret’ means ‘glory’ or ‘splendor’. ‘Avotam’ means ‘their fathers’. The repetition of ‘sons’ emphasizes lineage and heritage.
[PRO.17.7] It is not fitting for a fool to have boastful speech, and even because for a generous person speech of falsehood is not proper. [§]
lo-navah le-naval sefat-yeter af ki-le-nadiv sefat-shaker.
This verse discusses what speech is fitting for different types of people. "lo navah" means "it is not fitting". "naval" means "a fool". "sefat yeter" means "speech of excess" or "boastful speech". "af ki" means "even because". "nadiv" means "a generous person" or "noble". "sefat shaker" means "speech of falsehood". The verse contrasts what is proper speech for a fool versus a generous person.
[PRO.17.8] A stone of grace, the gift in the eyes of his masters, to all that he turns, God will grant understanding. [§]
Even-chen ha-shochad be-einei be-alayv, El-kol-asher yifneh yaschil.
This verse uses several key terms. "Even" means stone. "Chen" means grace or favor. "Ha" is the definite article 'the'. "Shochad" means bribe or gift. "Be-einei" means 'in the eyes of'. "Be-alayv" means 'of his masters' or 'of those who have power over him'. "El" means God. "Kol" means all. "Asher" means 'that which'. "Yifneh" means 'he turns'. "Yaschil" means 'he will prosper' or 'he will understand'. The verse speaks of a favorable gift influencing those in power and resulting in success for the giver.
[PRO.17.9] The one who covers transgression seeks love, and the one who spreads discord separates a chief. [§]
mekhaseh-pesha mevakesh ahava veshohne bedavar mafriyd alluf
This verse describes characteristics of someone who covers transgression, seeks love, and spreads discord. "mekhaseh" means to cover. "pesha" means transgression. "mevakesh" means to seek. "ahava" means love. "veshohne" means and spreads or changes. "bedavar" means in word or concerning a matter. "mafriyd" means to separate or divide. "alluf" means prince, chief, or leader.
[PRO.17.10] Instead of rebuke with understanding, to strike a foolish person a hundred times. [§]
teh-khat ge-ah-rah beh-meh-veen meh-hah-koht ke-seel meh-ah
This verse uses a structure of comparison. 'Teh-khat' means 'instead of' or 'in place of'. 'Ge-ah-rah' means 'rebuke' or 'scolding'. 'Beh-meh-veen' means 'with understanding' or 'through discipline'. 'Meh-hah-koht' means 'to strike' or 'beating'. 'Ke-seel' means 'foolish' or 'simple'. 'Meh-ah' means 'a hundred'. The verse is stating that it is better to give discipline than to inflict physical punishment.
[PRO.17.11] But the rebellious one seeks evil, and a cruel messenger will be sent to him. [§]
ak-meh-ree yeh-vah-kesh-rah; oo-mal-akh akh-zah-ree yeh-shool-lakh-boh
This verse describes someone who is rebellious and seeks evil. Because of this, a cruel messenger will be sent against them. 'Ak' means 'but' or 'only'. 'M'ree' means 'rebellious'. 'Yevakesh' means 'he seeks'. 'Rah' means 'evil'. 'Oo' means 'and'. 'Malakh' means 'messenger'. 'Akhzari' means 'cruel'. 'Yeshullakh' means 'will be sent'. 'Bo' means 'to him'.
[PRO.17.12] A mourning bear meets a man, and a fool is lost in their folly. [§]
pagosh dov shakool be'ish ve'al-kesil be'ivalto
This verse describes a meeting between a bear and a man, and contrasts the foolishness of a simpleton with their folly. "Pagosh" means to meet or encounter. "Dov" means bear. "Shakool" means bereaved or mourning, and in this context, a mother bear protecting her cubs. "Be'ish" means in a man. "Ve'al-kesil" means and a simpleton/fool. "Be'ivalto" means in their folly.
[PRO.17.13] The one who restores evil instead of good, evil will not cease from his house. [§]
meshiv ra'ah takhat tovah, lo-tamish ra'ah mibeito.
meshiv means 'one who returns' or 'restorer'. ra'ah means 'evil' or 'bad'. takhat means 'under' or 'instead of'. tovah means 'good'. lo-tamish means 'will not cease' or 'will not be removed'. mibeito means 'from his house'. This verse describes God's response to evil – he restores good in its place, and evil will not permanently remain with those who belong to him.
[PRO.17.14] One who twists water, the beginning of a dispute, and before the dispute becomes known, it is forsaken. [§]
po-tehr mah-yim reh-sheet mah-dohn veh-lee-feh-nee hit-gah-lah ha-reev neh-tosh
This verse describes a situation involving water and a dispute. "Potter" or "one who twists" is used metaphorically concerning water. "Reishit" means beginning or first. "Madon" signifies dispute or quarrel. "Lifnei" means before. "Hitgala" means revelation or becoming known. "Hariv" is the dispute. "Netosh" means abandoned or forsaken.
[PRO.17.15] Declaring the wicked righteous and condemning the righteous is an abomination to Yahveh, both of them. [§]
matzdik rashah u'marshi'a tzadik to'evat Yahveh gam-sheneihem.
This verse discusses God's judgement. 'Matzdik' means to declare righteous or justify. 'Rashah' means wicked. 'Marshi'a' means to declare guilty or condemn. 'Tzadik' means righteous. 'To'evat' means abomination. 'Yahveh' is the proper name of God. 'Gam-sheneihem' means both of them.
[PRO.17.16] Why is this value in the hand of a fool to buy wisdom and a heart of nothing? [§]
lah-mah-zeh meh-heer beh-yad keh-seel lee-knoht hakh-mah veh-lev a-yin
This verse asks a rhetorical question about the value of wisdom. "Lahmah zeh" means "Why is this?" or "Why is it so?". "Mehheer" means "price" or "value". "Beyad" means "in the hand of". "Kesil" means "fool". "Liknot" means "to buy". "Hakhmah" means "wisdom". "Veleb" means "and heart". "Ayin" means "nothing" or "void". Essentially, the verse asks why a fool would trade something of value for wisdom, when they possess no understanding.
[PRO.17.17] At all times, one who loves the bad, and a brother is born to distress. [§]
bekhal-et ohev ha-re'a ve-ach le-tzarah yivaled
This verse describes the nature of a friend. "bekhal-et" means 'at all times', 'ohev' means 'loving', 'ha-re'a' means 'the bad' or 'the evil', 've-ach' means 'and a brother', 'le-tzarah' means 'to distress' or 'to trouble', and 'yivaled' means 'is born' or 'comes into being'. The verse speaks of a friend who loves even when things are difficult and a brother who comes into being during times of trouble.
[PRO.17.18] A person lacking understanding strikes his hand, becoming a guarantor, a pledge before his companion. [§]
Adam khasar-lev tokea kaf orev arubah lifnei re'ehu.
This verse describes a foolish person who acts as a guarantor for another, becoming trapped by the agreement. "Adam" means man or person. "Khasar-lev" literally means "lacking heart" which is understood as foolish or lacking understanding. "Tokea kaf" means to strike the hand, signifying entering into a pact or agreement. "Orev" means guarantor or surety. "Arubah" means pledge or security. "Lifnei" means before. "Re'ehu" means his fellow or companion.
[PRO.17.19] The lover of transgression loves calamity. He elevates his opening to seek ruin. [§]
Ohev pesha, ohev matzah, magbiha pitcho, mevakesh shavehr.
This verse uses repetition for emphasis. "Ohev" means "lover of". "Pesha" means "transgression" or "rebellion". "Matzah" means "calamity" or "disaster". "Magbiha" means "he elevates" or "he raises up". "Pitcho" means "his opening" or "his gate". "Mevakesh" means "he seeks". "Shavehr" means "ruin" or "breakdown". Thus, the verse describes someone who loves wrongdoing and calamity, who elevates their opening to seek ruin.
[PRO.17.20] A stubborn heart will not find good, and one who turns with his tongue will fall into evil. [§]
‘iqesh-lev lo yimtsa-tov ve-nehpahk bilshono yippol ber’ah.
‘iqesh-lev means “stubborn of heart”. lo yimtsa-tov means “will not find good”. ve-nehpahk means “and one who turns”. bilshono means “with his tongue”. yippol means “will fall”. ber’ah means “into evil”. This verse speaks of the consequences of stubbornness and deceit.
[PRO.17.21] A parent brings forth a fool for sorrow to himself, and the father of a worthless one will not rejoice. [§]
yo-led kə-sil lə-tu-gah lo-və-lə-o yis-mach a-vi na-val
This verse describes the sorrow that a foolish child brings to their parent. "Yoled" means "one who gives birth" or "parent". "Kəsil" means "foolish". "Lə-tu-gah" means "to sorrow" or "for sorrow". "Lo" is a possessive pronoun meaning "to him". "Yis-mach" means "will rejoice". "A-vi" means "father". "Na-val" means "worthless" or "fool".
[PRO.17.22] A glad heart is good for the body, and a broken spirit dries up the marrow. [§]
lev sameach yetiv gehah veruach nekeah teyavesh garem.
This verse describes the physical effects of emotional states. "Lev" means heart. "Sameach" means rejoicing or glad. "Yetiv" means good or beneficial. "Gehah" means body. "Ruach" means spirit or wind, but here refers to spirit. "Nekeah" means afflicted or broken. "Teyavesh" means to dry up or wither. "Garem" means bone or marrow.
[PRO.17.23] A bribe from the power of a wicked one he will take, to incline the ways of justice. [§]
shochad may cheik rasha yikach lehatot orhot mishpat.
This verse discusses bribery and its effect on justice. "Shochad" means a bribe, or something given to influence someone. "May" means from, or out of. "Cheik" means the bosom, or figuratively, the power or possession of someone. "Rasha" means wicked or unjust. "Yikach" means he will take, or will receive. "Lehatot" means to cause to err, or to incline. "Orhot" means ways, paths, or courses. "Mishpat" means justice, judgment, or righteousness.
[PRO.17.24] The presence of understanding looks toward wisdom, but the eyes of a fool are at the end of the earth. [§]
et-peh-neh mee-veen khakh-mah veh-eh-nei kess-eel bee-keh-tzeh ah-rets
This verse uses several key terms. "Peh-neh" means "face" or "presence." "Mee-veen" means "understanding." "Khakh-mah" means "wisdom." "Eh-nei" means "eyes." "Kess-eel" means "fool." "Bee-keh-tzeh" means "at the end of." "Ah-rets" means "earth" or "land". The verse is structured as a parallelism, contrasting the face of understanding and the eyes of a fool.
[PRO.17.25] Wrath to his father is a foolish son, and rebellion to the one who bore him. [§]
Ka'as le'aviv ben kesil u'memer le'yoladto.
This verse describes the behavior of a foolish son towards his parents. 'Ka'as' means wrath or anger. 'Le'aviv' means to his father. 'Ben' means son. 'Kesil' means foolish. 'U'memer' means and rebellious. 'Le'yoladto' means to his mother (the one who bore him).
[PRO.17.26] Even for a man, it is not good to strike generous people for their righteousness. [§]
Gam anosh latzadik lo-tov lehakot nedivim al-yosher.
This verse discusses the impropriety of striking generous people for their righteousness. "Gam" means also or even. "Anosh" means a man, but in this context, it functions as an indefinite pronoun meaning 'one'. "Latzadik" means to the righteous one. "Lo-tov" means not good. "Lehakot" means to strike or beat. "Nedivim" means generous people. "Al-yosher" means for/because of/on account of righteousness. The negative 'lo' before 'tov' indicates that it is not good.
[PRO.17.27] He who restrains God's words understands knowledge, and a man of calm temperament possesses understanding. [§]
chosh-ekh am-ar-av yo-deh da-at ve-kar-roo-ach ish tev-oo-nah.
This verse describes a person who is discerning, knowledgeable, and calm. Let's break down the names used: 'El' is used as a possessive, indicating belonging to God. It is translated as 'God'. 'Ruach' means wind, breath, or spirit. Here, it signifies temperament or disposition. 'Ish' simply means 'man'.
[PRO.17.28] Even a fool who is silent will be considered wise, and one who seals his lips is discerning. [§]
Gam evil macharish chacham yeichasheiv, otem sifatayim navon.
This verse contrasts the appearance of wisdom with silence. "Gam" means also or even. "Evil" means foolish. "Macharish" means to be silent. "Chacham" means wise. "Yeichasheiv" means he will be considered. "Otem" means to seal or close. "Sifatayim" means lips. "Navon" means discerning or intelligent. The verse suggests that a fool who remains silent is regarded as wise, and one who controls their speech is considered discerning.
PRO.18
[PRO.18.1] For desire, he seeks separation, and in all completeness, he will be revealed. [§]
l’tavah yevakeish nifrad b’khal-tooshiyah yitgala
This verse describes someone seeking their own desire, becoming isolated, and revealing themselves in all their fullness. ‘tavah means desire. yevakeish means he seeks. nifrad means separate or isolated. b’khal means in all. tooshiyah means fullness, completeness, or abundance. yitgala means he will reveal or be revealed.
[PRO.18.2] A fool does not desire wisdom, but only the revealing of his heart. [§]
lo yachpots kessil bitvunah ki im behitgalot libbo
This verse describes a foolish person's disinterest in wisdom. "lo" means "not". "yachpots" means "he desires". "kessil" means "fool". "bitvunah" means "in wisdom". "ki im" means "but only". "behitgalot" means "in the revealing". "libbo" means "his heart". Thus, a fool does not desire wisdom, but only the revealing of his heart.
[PRO.18.3] When the wicked one comes, disgrace also comes, and with dishonor comes reproach. [§]
Be-vo rashah vo gam-booz ve-im-kalon cherpah.
This verse describes what comes with wickedness. 'Be-vo' means 'in coming' or 'when'. 'Rashah' means 'wicked one'. 'Vo' means 'he comes'. 'Gam' means 'also'. 'Booz' signifies 'disgrace' or 'shame'. 'Ve' means 'and'. 'Im' means 'with'. 'Kalon' means 'dishonor'. 'Cherpah' means 'reproach'. The verse essentially states that when wickedness comes, disgrace and with dishonor comes reproach.
[PRO.18.4] Deep waters are the words of a man; a flowing stream is the source of wisdom. [§]
Mayim amukkim dibrei pee-ish nachal novei mekor chokhmah.
This verse uses metaphorical language to describe the depth of a person's words and the source of wisdom. 'Mayim' means 'waters'. 'Amukkim' means 'deep'. 'Dibrei' means 'words of'. 'Pee-ish' means 'mouth of man'. 'Nachal' means 'stream'. 'Novei' means 'flowing'. 'Mekor' means 'source'. 'Chokhmah' means 'wisdom'. The verse speaks of deep words coming from a man's mouth, like a flowing stream that is the source of wisdom.
[PRO.18.5] To lift the face of the wicked is not good, to incline the righteous in judgment. [§]
se'et penee-rashah lo-tov lehattot taddik bamishpat.
This verse discusses the impropriety of showing favor to the wicked and perverting justice for the righteous. "Se'et" indicates a lifting or showing of something, here referring to the face (penee) as a sign of favor. "Rashah" means wicked. "Taddik" means righteous. "Mishpat" means judgment or justice. The verb "lehattot" describes tilting or perverting something.
[PRO.18.6] The lips of a fool will enter into quarrel, and his mouth will call for blows. [§]
sif-tay keh-seel ya-vo-oo be-reev oo-fee-oo le-ma-ha-loo-moht yik-rah
This verse discusses the speech of a fool. 'Siftei' means lips, 'kesil' means fool, 'yavo' means will come/enter, 'beriv' means quarrel, 'ufi' means and his mouth, 'lemahalumot' means for blows/strikes, and 'yikra' means will call/invite.
[PRO.18.7] The mouth of a fool is destruction for him, and his lips are a trap for his soul. [§]
pee kaseel meheetah-loh oo-sefatahv mokesh nafsho
This verse describes the speech of a fool bringing trouble upon himself. "Pee" means "mouth". "Kaseel" means "fool". "Meheetah-loh" means "destruction for him". "Oo-sefatahv" means "and his lips". "Mokesh" means "a trap". "Nafsho" means "his soul".
[PRO.18.8] The words of Nirgan are like those who are afflicted, and they descended into the chambers of the belly. [§]
Divrei Nirgan kemitlahamim vehem yardu chadrei baten.
This verse consists of several words. 'Divrei' means 'words of'. 'Nirgan' is a proper noun, likely a person's name. 'Kemitlahamim' means 'like those afflicted'. 'Vehem' means 'and they'. 'Yardu' means 'they descended'. 'Chadrei' means 'rooms of' or 'inner parts of'. 'Baten' means 'belly'. Thus, the verse speaks of the words of Nirgan being like those afflicted, and they descended into the inner parts of the belly.
[PRO.18.9] Also a healer in his work, but he is to the Lord of destruction. [§]
Gam mitrapeh bimalakhto, ach hu lvaal mashchit.
This verse contains several names and descriptive terms. "Gam" means also or even. "Mitrapeh" refers to one who heals or a physician. "Bimalakhto" means in his work or craft. "Ach" means but or however. "Hu" means he or it. "Lvaal" means to the master or the lord. "Mashchit" refers to one who destroys or corruption.
[PRO.18.10] A tower of strength is the name of Yahveh. In it the righteous will run, and be exalted. [§]
migdal oz shem Yahveh bo yarutz tzaddik venisgab.
This verse speaks of the name of Yahveh as a tower of strength. The righteous will run into it and be lifted up. 'Migdal' means tower or stronghold. 'Oz' means strength or power. 'Shem' means name. 'Yahveh' is the proper name of God. 'Bo' means in it. 'Yarutz' means will run. 'Tzaddik' means righteous. 'Venisgab' means and will be lifted up or exalted.
[PRO.18.11] Wealth, rich is the city of strength, and a wall is exalted in its refuge. [§]
hon ashir kiryat uzzo ukhomah nisgavah bemaskito
This verse uses poetic parallelism. "Hon" means wealth or possessions. "Ashir" means rich. "Kiryat" means a city or stronghold. "Uzzo" means strength or power. "Ukhomah" means and a wall. "Nisgavah" means is exalted or is high. "Bemaskito" means in its refuge or in its covering.
[PRO.18.12] Before a shattering, the heart of a man will be lifted up, and before honor comes humility. [§]
lifnei-shever yigbah lev-ish velifnei kavod anavah
This verse speaks about pride coming before a fall and humility preceding honor. 'lifnei' means 'before', 'shever' means 'breakage' or 'shattering', 'yigbah' means 'will be lifted up' or 'will grow high', 'lev' means 'heart', 'ish' means 'man', 'kavod' means 'honor' or 'glory', and 'anavah' means 'humility'. The verse uses a parallel structure, contrasting the state before a breaking with the state before honor.
[PRO.18.13] One who answers a word before it is heard, it is folly to him, and shame. [§]
meshiv davar beterem yishma ivvelet hi-lo ukhlimma
meshiv means 'one who answers'. davar means 'word'. beterem means 'before'. yishma means 'is heard'. ivvelet means 'folly'. hi means 'it is'. lo means 'to him'. ukhlimma means 'and shame'. This verse describes the foolishness of answering before listening.
[PRO.18.14] The spirit of a person sustains their sickness, and who will carry the spirit of one who is weak? [§]
roo-akh ee-sh yekhal-kel makh-leh-hoo ve-roo-akh nikh-eh-ah mee yiss-eh-neh
This verse discusses the impact of a person’s spirit on their health and well-being. “Rooakh” refers to spirit or wind. “Ee-sh” means man or person. “Yekhal-kel” means to sustain or nourish. “Makh-leh-hoo” refers to weakness, sickness, or illness. “Nikh-eh-ah” means afflicted, faint, or weak. “Mee yiss-eh-neh” translates to ‘who will bear it?’ or ‘who will carry it?’
[PRO.18.15] An understanding heart acquires knowledge, and an ear seeks the knowledge of the wise ones. [§]
lev navon yikneh-da'at ve'ozen chachamim tevakhesh-da'at.
This verse speaks about acquiring knowledge. "Lev" means heart. "Navon" means understanding or intelligent. "Yikneh" means to acquire. "Da'at" means knowledge. "Ozen" means ear. "Chachamim" means wise ones. "Tevakhesh" means to seek. This verse suggests that an understanding heart gains knowledge and an ear seeks the knowledge of the wise.
[PRO.18.16] A gift to a man will expand for him, and before great ones it will lead him. [§]
mat-tan ah-dam yar-khiv loh veh-lif-nei ged-o-lim yan-kheh-noo
This verse discusses the effect of a gift or offering. 'Mattan' means 'gift' or 'offering'. 'Adam' means 'man'. 'Yarkhiv' means 'it will widen' or 'it will expand'. 'Lo' means 'to him'. 'Lifnei' means 'before'. 'Gedolim' means 'great ones' or 'important people'. 'Yankhenu' means 'it will lead him' or 'it will guide him'.
[PRO.18.17] The righteous one, being first in the quarrel, his fellow will come and investigate him. [§]
tsah-deek hah-ree-shohn beh-reev-oh yee-vah-reh-hoo vah-hah-kar-oh
This verse describes a righteous one who is first in a dispute. Another will come and investigate him. Let's break down the words: "tsadik" means righteous. "harishon" means first. "berivo" means in dispute or quarrel. "yiva" means he will come. "re'ehu" means his fellow, or companion. "vachakaro" means and he will investigate.
[PRO.18.18] The Midianites will determine the lot, and will separate between the mighty ones. [§]
Midyanim yashbit hagogral ubein azumim yafreed.
This verse describes a division or allotment. "Midyanim" refers to the Midianites, likely acting as the determining factor in the allotment. "Yashbit" means to make to stumble, to cause to fall, or to determine. "Hagogral" means the lot, or the casting of lots. "Ubein" means and between. "Azumim" means mighty ones, or powerful individuals. "Yafreed" means to separate, divide, or distinguish. The verse portrays the Midianites as influencing how a lot falls and creating divisions among the strong.
[PRO.18.19] My brother, my soul is from a city of strength, and the voluntaries are like a breaking in a palace. [§]
ach nifsha miqiryat oz umidvanim kibriach armon
This verse uses several names and descriptions. "ach" means "brother". "nifsha" is a possessive pronoun meaning "my soul". "qiryat oz" is a compound name meaning "city of strength". "midvanim" means "voluntaries" or "those who offer themselves". "kibriach" is translated as "like a breach" or "like a breaking". "armon" means "palace".
[PRO.18.20] From the fruit of a man’s mouth, his belly will be filled. The harvest of his lips will fill him. [§]
mip-ree fee-eesh tiss-bah-ah-veh bit-noh teh-voo-aht seh-fah-tahv yis-bah-ah-veh.
This verse speaks about a person receiving the consequences of their own words. 'Mip-ree' means 'from the fruit of'. 'Fee-eesh' means 'mouth of a man'. 'Tiss-bah-ah-veh' means 'he will be filled'. 'Bit-noh' means 'his belly'. 'Teh-voo-aht' means 'yield' or 'harvest'. 'Seh-fah-tahv' means 'his lips'. 'Yis-bah-ah-veh' again means 'he will be filled'. The verse presents a cause-and-effect relationship: a person is filled by the consequences of what they say.
[PRO.18.21] Death and life are in the hand of the tongue, and those who love her will eat her fruit. [§]
mavet vekhayim beyad lashon ve'oheveha yo'ekhal priyah
This verse uses several key terms. "Mavet" means death. "Khayim" means life. "Beyad" means in the hand of. "Lashon" means tongue. "Ve" is a conjunction meaning 'and'. "Oheveha" means those who love her. "Yo'ekhal" means will eat. "Priyah" means her fruit.
[PRO.18.22] He who finds a woman finds good, and he finds favor from Yahveh. [§]
mah-tsah ee-shah mah-tsah tov vah-yah-fek rah-tson meh-Yahveh.
This verse describes finding a good wife and receiving favor from Yahveh. "Mah-tsah" means "found". "Ee-shah" means "woman". "Tov" means "good". "Vah-yah-fek" means "and he found favor". "Rah-tson" means "favor". "Meh-Yahveh" means "from Yahveh".
[PRO.18.23] Supplications will speak the poor, and the rich will answer boldly. [§]
tachanunim yedaber rash ve-ashir ya'aneh azzot.
This verse describes a dynamic between the poor and the rich. 'Tachanunim' refers to supplications or pleas. 'Yedaber' means 'will speak'. 'Rash' means 'poor'. 'Ve' is a conjunction meaning 'and'. 'Ashir' means 'rich'. 'Ya'aneh' means 'will answer'. 'Azzot' means 'boldly' or 'with strength'. The verse depicts the poor making pleas and the rich responding with power.
[PRO.18.24] A man of companions to become friendly, and there is a friend clinging from a brother. [§]
ish re'eem lehitro'ea veyesh ohev davek me'ach
This verse describes the nature of friendship. "Ish" means man. "Re'eem" refers to companions, specifically those who are close and share experiences. "Lehitro'ea" means to associate or become friendly. "Veyesh" means and there is. "Ohev" means a lover or friend. "Davek" means clinging or sticking closely. "Me'ach" means from a brother.
PRO.19
[PRO.19.1] Good is the poor person walking in wholeness, more than one whose speech is twisted, and he is a fool. [§]
tov rash holekh betummah me'ikesh sefatav vehu kesil
This verse contrasts a poor person who walks in integrity with a person of twisted speech who is a fool. 'Tov' means good. 'Rash' means poor. 'Holekh' means walking. 'Betummah' means in integrity/wholeness. 'Me'ikesh' means twisted/deceitful. 'Sefatav' means his lips/speech. 'Vehua' means and he. 'Kesil' means a fool.
[PRO.19.2] Even without knowing one’s life is not good, and rushing in steps is sinning. [§]
Gam b'lo da'at nefesh lo tov, v'atz b'raglayim choteh.
This verse discusses the consequences of acting without understanding or consideration. "Gam" means "also" or "even". "B'lo" means "without". "Da'at" is translated as "knowing" or "understanding". "Nefesh" means "soul" or "life". "Lo tov" means "not good". "V'atz" means "and haste" or "and rushing". "B'raglayim" means "with feet" or "in steps". "Choteh" means "sins" or "is sinning". The verse links acting rashly with sinning, and acting without consideration for one’s own well-being with negativity.
[PRO.19.3] The foolishness of mankind distorts his path, and his heart resents Yahveh. [§]
iv-e-let a-dam te-sal-lef dar-kho ve-al ye-ho-vah yiz-aaf lib-bo
This verse discusses the foolishness of humanity and its consequences. 'Iv-e-let' means foolishness or lack of understanding. 'A-dam' is mankind, or human. 'Te-sal-lef' means to distort or pervert. 'Dar-kho' refers to his way or path. 'Ve-al' means and upon or and concerning. 'Ye-ho-vah' is a specific name for the Divine. 'Yiz-aaf' means to be angry or to resent. 'Lib-bo' means his heart.
[PRO.19.4] Wealth adds many friends, and a poor person will be separated from their companion. [§]
hon yoseef reh-eem rah-beem v'daal me-reh-hu yip-ah-red.
This verse describes a situation where wealth adds many friends, but a poor person is separated from their companion. "hon" means wealth or property. "yoseef" means to add. "reh-eem" means friends or companions. "rah-beem" means many. "v'daal" means and poor. "me-reh-hu" means from their companion. "yip-ah-red" means will be separated.
[PRO.19.5] A false witness will not be cleansed, and one who breathes out lies will not escape. [§]
Ed shkarim lo yinakeh veyafich kazavim lo yimalet.
This verse consists of several words. 'Ed' means witness. 'Shkarim' means lies. 'Lo' means not. 'Yinakeh' means will be cleansed or absolved. 'Veyafich' means and one who breathes out/emits. 'Kazavim' means lies. 'Lo yimalet' means will not escape.
[PRO.19.6] Many will seek the favor of the generous one, and every wicked one gives a gift to a person. [§]
rabim yechallu pnei-nadiv vechol-hareah leish matan
This verse describes a situation where many will seek the favor of a generous person, and every wicked one gives a gift to someone. "Rabim" means many. "Yechallu" means they will be smooth or beseech. "Pnei" means face, but is used here to indicate favor. "Nadiv" means generous. "Ve" means and. "Chol" means all. "Hareah" means the wicked one. "Leish" means to a person. "Matan" means a gift. The verse suggests that even the wicked will attempt to gain favor through gifts.
[PRO.19.7] All the brothers of the poor man hate him, and indeed those who pretended to shepherd him have distanced themselves from him. Those who pursue words are not truly his. [§]
kol achei rash senauhu af ki mraehu rachaku mimenu mradef amarim lo hema
This verse describes the situation of a poor man who is hated by all his brothers, even those who once pretended to be his shepherds. They have distanced themselves from him and pursue false accusations against him.
[PRO.19.8] The one who acquires the heart of a lover of his soul keeps understanding to find good. [§]
qoneh-lev ohev nafsho shomer tebunah limtzoa tov
This verse uses several key names and concepts. "Qoneh" means 'to acquire, possess'. "Lev" means 'heart'. "Ohev" means 'lover'. "Nafsho" means 'his soul'. "Shomer" means 'keeper, guard'. "Tebunah" means 'understanding, discernment'. "Limtzoa" means 'to find'. "Tov" means 'good'. The verse is structured as a series of descriptive clauses, essentially detailing qualities of someone who finds favor.
[PRO.19.9] A false witness will not be cleared, and he who breathes out falsehoods will perish. [§]
ayd sh’karim lo yinnakeh v’yafich k’zavim yo’ved.
This verse discusses false witnesses and lying. "ayd" means witness. "sh’karim" means lies or falsehoods. "lo yinnakeh" means will not be cleared or exonerated. "yafich" means he breathes out or utters. "k’zavim" means falsehoods or lies. "yo’ved" means he will perish or be destroyed.
[PRO.19.10] Delight is not fitting for a fool, even as ruling is for a servant over flesh. [§]
lo-na-veh lik-sil ta-a-noog af-ki le-eh-ved me-shol be-sa-rim
This verse discusses what is not fitting for a fool. 'Lo naveh' means 'not fitting' or 'not appropriate.' 'Liksil' means 'for a fool.' 'Ta'anug' means 'delight' or 'pleasure.' 'Af ki' means 'also because' or 'even as.' 'Le'ehved' means 'for a servant.' 'M'shol' means 'ruling' or 'dominating.' 'B'sarim' means 'over flesh' or 'of meats.' The verse appears to be contrasting the appropriate things for a fool versus a servant.
[PRO.19.11] The intelligence of humankind lengthens anger, and its glory passes over transgression. [§]
sechel adam he'erich apo ve'tifarteho avor al-pashea
This verse discusses the nature of a person's intelligence and glory in relation to wrongdoing. 'Sechel' refers to intelligence or understanding. 'Adam' is humankind or a person. 'He'erich' means to lengthen or delay. 'Apo' means anger or wrath. 'Tifarteho' refers to glory or splendor. 'Avor' means to pass over or forgive. 'Al-pashea' means concerning transgression or sin.
[PRO.19.12] God roars like a lion with fury, the King, and His will is like dew upon the grass. [§]
naham kach-peh-eer za-af me-lech oo-k’tal al-esev r’tzo-no
This verse uses metaphorical language to describe the will of God. "Naham" means to roar or to be sorry, but in this context it refers to a powerful expression. "Kach-peh-eer" means like a lion. "Za-af" means rage or fury. "Me-lech" means king. "K’tal" means dew. "Esev" means grass. "R’tzo-no" means His will or His desire.
[PRO.19.13] The foolish son troubles his father, and a leaking cistern torments a woman. [§]
ha-vot le-aviv ben kasil ve-delef to-red mid-ye-nei ish-ah
This verse describes a foolish son and a leaking cistern. 'ha-vot' appears to be a grammatical marker rather than a standalone word with direct meaning in this context. 'le-aviv' means 'to his father.' 'ben kasil' means 'foolish son.' 've-delef' means 'and a leaking [cistern].' 'to-red' means 'troubles' or 'torments'. 'mid-ye-nei' means 'from the hand of' or 'from the concern of'. 'ish-ah' means 'woman'. The verse depicts a foolish son who causes trouble for his father, and a leaking cistern which causes trouble for a woman.
[PRO.19.14] A house and wealth are the inheritance of fathers, and an intelligent woman is from Yahveh. [§]
bayit va-hon nachalat avot u-meyahveh ishah maskelet
This verse discusses inheritance and a virtuous wife. 'Bayit' means house, and 'hon' means wealth or substance. 'Nachalat' means inheritance. 'Avot' means fathers, meaning ancestral inheritance. 'U-meyahveh' means 'and from Yahveh.' 'Ishah' means woman. 'Maskelet' means intelligent or skillful.
[PRO.19.15] Sloth causes drowsiness to fall, and a negligent soul will hunger. [§]
atzlah tapil tardemah ve nefesh remiyah tir'av.
atzlah means sloth or laziness. tapil means to cast or let fall. tardemah means drowsiness or sleep. ve means and. nefesh means soul or life. remiyah means slackness or negligence. tir'av means will hunger.
[PRO.19.16] One who guards a commandment guards his life. One who despises his ways will die. [§]
shomeyr mitsvah shomeyr nafsho bozeh derakhayv yoomut.
This verse discusses the consequences of keeping or despising God’s commands. 'Shomeyr' means 'guard' or 'keeper'. 'Mitsvah' means 'commandment'. 'Nafsho' means 'his soul' or 'his life'. 'Bozeh' means 'despiser' or 'one who rejects'. 'Derakhayv' means 'his ways'. 'Yoomut' means 'will die'.
[PRO.19.17] Yahveh is a lender who shows favor to the poor, and he will repay them for it. [§]
malveh Yahveh honein dal ugemulo yishallem-lo.
This verse speaks of Yahveh as a lender who shows favor to the poor and will repay them. 'Malveh' means 'lender'. 'Yahveh' is the proper name of God. 'Honein' means 'shows favor' or 'is gracious'. 'Dal' means 'poor' or 'needy'. 'Ugemulo' means 'and his repayment' or 'and his wages'. 'Yishallem-lo' means 'he will repay to him'.
[PRO.19.18] Discipline your son, for there is hope, and to death do not bring him. Do not despair. [§]
yas-ser bin-khah ki-yesh tik-vah veh-el-hah-mee-toh al-ti-sah naf-sh'khah.
This verse discusses discipline and its limits. "Yas-ser" means to discipline or chastise. "Bin-khah" is “your son”. “Ki-yesh tik-vah” means “for there is hope”. “Veh-el-hah-mee-toh” means “and to death do not bring him”. "Al-ti-sah naf-sh'khah" means “do not lift up your soul” (or do not despair).
[PRO.19.19] A portion of wrath is carrying punishment, but if you rescue and still add, then more will be provided. [§]
geh-RAHL-heh-MAH noh-SEH oh-NESH kee-ee eem-tah-TSEEL veh-OHD toh-SEEF
This verse describes a portion or lot of wrath being carried, or borne, as punishment. It then proposes a conditional statement: if someone rescues or delivers, then additional provision will be added. The words 'geh-RAHL' refers to a casting of lots, indicating allocation. 'heh-MAH' is wrath, anger, or fury. 'noh-SEH' means to carry or bear. 'oh-NESH' is punishment or penalty. 'kee-ee' is 'for, because, or if'. 'eem-tah-TSEEL' means 'if you rescue or deliver'. 'veh-OHD toh-SEEF' means 'and still add or increase'.
[PRO.19.20] Hear advice and receive discipline so that you will be wise in your future. [§]
Shma etzah vekabel musar lema'an techakham be'acharithcha.
This verse contains several key words. 'Shma' means 'hear'. 'Etzah' means 'advice'. 'Ve' means 'and'. 'Kabel' means 'receive'. 'Musar' means 'discipline'. 'Lema'an' means 'so that'. 'Techakham' means 'you will be wise'. 'Be'acharithcha' means 'in your latter end' or 'in your future'. The verse is an imperative, a command.
[PRO.19.21] Many thoughts are in a person’s heart, but the counsel of Yahveh is what will stand. [§]
rabot machashavot beleb-ish va'atzat Yahveh hi takum.
This verse discusses the multitude of thoughts within a person's heart and contrasts them with the counsel of Yahveh, which will stand. "Rabot" means many. "Machashavot" means thoughts. "Beleb" means in the heart. "Ish" means a person or man. "Va'atzat" means and the counsel. "Yahveh" is the proper name of God. "Hi" means she/it/this. "Takum" means will stand/establish.
[PRO.19.22] The desire of humanity is his kindness, and goodness of the humble is better than from a false man. [§]
ta'avat adam chasdo vetov rash mei'ish kazav
This verse discusses the desire of humanity and the value of humility versus deceit. "ta'avat" means desire. "adam" means human or humanity. "chasdo" means his kindness or his lovingkindness. "vetov" means and good. "rash" means poor or humble. "mei'ish" means from a man. "kazav" means false or deceitful.
[PRO.19.23] The fear of Yahveh is for life, and the satisfied one will rest, evil will not visit him. [§]
yir'at YHWH l'chayyim v'sabea yalina bal-yippaqed ra'
This verse discusses the benefit of fearing Yahveh. "Yir'at" means fear of, or reverence for. "YHWH" is the proper name of God. "l'chayyim" means to life, or for life. "v'sabea" means and the full or satisfied one. "yalina" means will dwell or will rest. "bal-yippaqed" means will not be visited or will not be afflicted. "ra" means evil.
[PRO.19.24] The lazy person placed his hand in the dish, and even to his mouth he will not return it. [§]
taman atzel yado batzallachat gam el pihu lo yashivenah.
This verse describes a lazy person who does not bother to bring food to their mouth. 'Taman' means 'he hid' or 'he placed'. 'Atzel' means 'lazy person'. 'Yado' means 'his hand'. 'Batzallachat' means 'in the dish'. 'Gam el pihu' means 'even to his mouth'. 'Lo yashivenah' means 'he will not return it' (meaning, he won't bring the food to his mouth).
[PRO.19.25] A mocker receives correction with blows, and a simpleton is deceived. But correction for a wise one is understanding of knowledge. [§]
lets takheh uftee ya'rim vehokheeah le navon yavin da'at.
This verse describes how different people respond to correction. "Lets" means a mocker or scoffer. "Takheh" means to strike or to correct with blows. "Uftee" means a simpleton or naive person. "Ya'rim" means to deceive. "Vehokheeah" means and correction. "Le navon" means to the wise. "Yavin" means he will understand. "Da'at" means knowledge.
[PRO.19.26] The destroyer of a father causes a mother to flee, a son who shames, and diminishes. [§]
mishaded-av yavriakh em, ben mebish u’machphir.
This verse describes a destructive force that impacts family relationships. 'mishaded-av' means 'destroyer of a father,' 'yavriakh em' means 'causes a mother to flee,' 'ben mebish' means 'a son who shames,' and 'machphir' means 'and diminishes'. The verse describes a breakdown of the family unit due to a harmful influence.
[PRO.19.27] Stop, my son, listening to instruction, so that you may stray from words of knowledge. [§]
chadhal-b'ni lishma moosar, lishgoat me'imrei-da'at.
This verse is a command. "Chadhal" means to cease or to stop. "B'ni" means my son. "Lishma" means to hear or to listen. "Moosar" means instruction or discipline. "Lishgoat" means to err or to stray. "Me'imrei" means from the words of. "Da'at" means knowledge. The verse is addressing a son and instructing him to stop listening to instruction so that he may stray from words of knowledge.
[PRO.19.28] A worthless witness declares judgment, and the mouth of the wicked consumes wickedness. [§]
Ayed beh-bill-yah-al ya-leets mish-pat oo-fee reh-shah-eem yeh-bah-lah-ah-ven.
This verse describes a worthless witness and the wicked speaking perversity. "Ayed" means witness. "Bill-yah-al" is a compound word meaning 'worthless' or 'no good'. "Ya-leets" means to utter, declare, or bring forth. "Mish-pat" means judgment or justice. "Oo-fee" means and the mouth of. "Reh-shah-eem" means wicked ones. "Yeh-bah-lah-ah-ven" means to swallow up or consume wickedness.
[PRO.19.29] Judgments are prepared for scoffers and blows for the body of fools. [§]
nakhonu lalezim shpatim umahalumot legeo kesilim
This verse discusses what is prepared for scoffers and fools. "Nakhoonu" means "are prepared". "Lalezim" means "for scoffers". "Shpatim" means "judgments". "Umahalumot" means "and blows". "Legeo" means "for the body". "Kesilim" means "of fools".
PRO.20
[PRO.20.1] The mocker despises the wine, and all who wander in it will not be wise. [§]
Lets ha-yayin homeh shekhar ve-khol-shogeh bo lo yechkam.
This verse discusses the fool and wine. 'Lets' means 'to mock' or 'a mocker'. 'Ha-yayin' means 'the wine'. 'Homeh' means 'foaming' or 'turbulent'. 'Shekhar' refers to strong drink or intoxicating liquor. 'Ve-khol' means 'and all'. 'Shogeh' means 'one who wanders' or 'one who errs'. 'Bo' means 'in it'. 'Lo yechkam' means 'will not be wise'.
[PRO.20.2] He roars like a lion, the terror of a king, overwhelmed with error, his soul is in anguish. [§]
naham kach-peh-eer eem-at meh-lech meet-ahv-er khoh-teh naf-shoh
This verse uses imagery of a lion to describe a king's wrath. 'Naham' relates to roaring or thunder. 'Kach-peh-eer' means 'like a lion'. 'Eem-at' denotes terror or dread. 'Meh-lech' means king. 'Meet-ahv-er' describes being pregnant or in labor, metaphorically representing a brewing, intense emotion. 'Koh-teh' is translated as sinner, or one who errs. 'Naf-shoh' means soul or life.
[PRO.20.3] Honor belongs to the man who dwells away from strife, and every fool will be revealed. [§]
kabod la-ish shevet meriv ve-kol ev-il yit-ga-la
This verse discusses honor and foolishness. "Kabod" means glory or honor. "Ish" means man. "Shevet" means to sit or dwell. "Meriv" means strife or contention. "Kol" means all or every. "Ev-il" means a fool or an idiot. "Yit-ga-la" means to be revealed or uncovered.
[PRO.20.4] From winter, a lazy one will not plow. He will ask at harvest, and there is nothing. [§]
meh-ho-ref ah-tzel loh-yah-kharosh yesh-ahl bah-kah-tseer vah-ah-yin
This verse speaks of a lazy person and the consequences of their inaction. "Meh-ho-ref" means "from winter". "Atzel" means "lazy". "Lo-yah-kharosh" means "he will not plow". "Yesh-ahl bah-kah-tseer" means "he will ask at harvest". "Vah-ah-yin" means "and there is nothing". The verse describes a person who does not work during the time for planting and will therefore have no harvest.
[PRO.20.5] Deep waters are counsel in a person’s heart, and a discerning person will draw it out. [§]
Mayim amukim etzah beh-lev-ish ve-ish tevunah yidlenah.
This verse speaks about the depth of counsel within a person's heart and the ability of a discerning person to draw it out. “Mayim” means waters, used metaphorically for depths. “Amukim” means deep. “Etzah” means counsel. “Belev” means in the heart. “Ish” means a person or man. “Tevunah” means understanding or discernment. “Yidlenah” means he will draw it out or extract it.
[PRO.20.6] Many a man will be called by his kindness, but who will find a man of faithfulness? [§]
rahv-ah-dahm yiq-rah ee-ish khas-doh vee-ish em-oo-neem mee yim-tsah
This verse discusses the rarity of finding a person of faithfulness. "Rahv" means multitude or many. "Adam" means man. "Yiqra" means he will call or be named. "Ish" means man. "Khasdo" means his kindness or loyalty. "Emunim" means faithfulness. "Mi" means who. "Yimtsa" means he will find.
[PRO.20.7] One who walks in completeness is righteous. Blessed are his sons after him. [§]
mit-hal-ekh be-tu-mo tza-deek ash-rey ba-nav a-char-av
This verse describes a righteous person walking in integrity. "Mit-halekh" means walking. "Be-tumo" means in integrity or completeness. "Tzadeek" means righteous. "Ashrey" expresses blessing or happiness. "Banav" means his sons. "Acharav" means after him or following him.
[PRO.20.8] The king sits on a throne of judgment, scattering all evil with His eyes. [§]
Melech yoshev al-kisse-din mezareh be'einav kol-ra.
Melech means 'king'. Yoshev means 'sitting'. Al means 'on'. Kisse means 'throne'. Din means 'judgment'. Mezareh means 'He scatters'. Be'einav means 'with His eyes'. Kol means 'all'. Ra means 'evil'. This verse describes a king seated on a throne of judgment, scattering all evil with His eyes.
[PRO.20.9] Who will say, "I have succeeded, I have purified my heart from my sin?" [§]
mi-yo-mar zi-khi-ti li-bi ta-har-ti me-cha-ta-ti
This verse asks a rhetorical question about achieving purity. 'Mi' means 'who'. 'Yo-mar' means 'will say'. 'Zi-khi-ti' means 'I have succeeded' or 'I have been justified'. 'Li-bi' means 'my heart'. 'Ta-har-ti' means 'I have purified'. 'Me-cha-ta-ti' means 'from my sin'. The verse is essentially asking who can claim to have truly purified their heart from sin.
[PRO.20.10] A stone and a stone, an efah and an efah, are an abomination to Yahveh, and also both of them. [§]
Even va-even efah ve-efah toevat Yahveh gam-sheneihem.
This verse lists paired units of measurement – a stone with a stone, and an efah with an efah – and declares them an abomination to Yahveh, along with both of them. 'Eben' means stone. 'Efah' is a unit of dry measure. 'Toevah' means abomination or detestation. 'Gam' means also or even. 'Sheneihem' means both of them.
[PRO.20.11] Also, by his actions a young man will be distinguished, whether his action is pure or his action is upright. [§]
Gam b’ma’alav yitnaker-na’ar im-zach v’im-yashar po’alo.
This verse discusses how a young man’s actions reveal his character. ‘Gam’ means ‘also’ or ‘even’. ‘B’ma’alav’ means ‘in his actions’ or ‘by his deeds’. ‘Yitnaker’ means ‘will be known’ or ‘will be distinguished’. ‘Na’ar’ means ‘young man’. ‘Im-zach’ means ‘if pure’ or ‘if innocent’. ‘V’im-yashar’ means ‘and if upright’ or ‘and if righteous’. ‘Po’alo’ means ‘his action’ or ‘his deed’. The verse essentially states that a young man is revealed by his actions, whether they are pure or upright.
[PRO.20.12] An ear that hears and an eye that sees, Yahveh made both of them. [§]
Ozen shoma'at ve'ayin ro'ah. Yahveh asa gam-sheneihem.
This verse describes God as the creator of both hearing and sight. "Ozen" means ear, "shoma'at" means hearing (participial form), "ve" means and, "ayin" means eye, "ro'ah" means seeing (participial form), "Yahveh" is the divine name, "asa" means made, and "gam-sheneihem" means both of them.
[PRO.20.13] Do not love sleep, lest you become impoverished. Open your eyes to ensure you have sufficient bread. [§]
al-te'ehahv sheinah pen-tivareish peqah einecha sebah-lahem
This verse contains a command not to love sleep, warning that it could lead to poverty. It then advises keeping one's eyes open to ensure one has enough bread to eat. 'Al' is a negative command. 'Te'ehahv' is 'to love' directed at 'you'. 'Sheinah' means sleep. 'Pen' means 'lest' or 'that not'. 'Tivareish' means 'you will be impoverished'. 'Peqah' means 'to open'. 'Einecha' means 'your eyes'. 'Sebah-lahem' means 'sufficiency of bread'.
[PRO.20.14] Evil, evil, says the purchaser, and as he departs, then Yahveh will boast. [§]
Ra ra yo-mar ha-ko-neh ve-o-zel lo az yit-ha-lal.
This verse features several key names and words. "Ra" means 'evil' or 'bad'. "Ha-ko-neh" is 'the purchaser', referring to God as the one who redeems or buys back. "Lo" means 'to him' or 'his'. "Az" means 'then'. "Yit-ha-lal" means 'he will boast'. The verse describes a situation where someone speaks evil, and then departs, at which point God will boast.
[PRO.20.15] There exists gold and many pearls, and valuable vessels of knowing. [§]
Yesh zahav ve-rav-peninim u-keli yekar siftei-da'at.
This verse describes the existence of gold, many pearls, and valuable vessels of knowing. 'Yesh' means 'there is' or 'exists'. 'Zahav' is 'gold'. 'Ve' means 'and'. 'Rav' means 'many'. 'Peninim' is 'pearls'. 'U' is also 'and'. 'Keli' means 'vessels' or 'instruments'. 'Yekar' means 'valuable' or 'precious'. 'Siftei' means 'lips of' or 'mouths of'. 'Da'at' means 'knowing' or 'knowledge'.
[PRO.20.16] Take his garment because a stranger has guaranteed it, and for foreigners is his debt. [§]
le-kah-bih-geh-doh kee-ah-rav zar oo-veh-ahd nach-ree-yam chav-leh-hoo
This verse describes taking someone’s garment as collateral for a debt. ‘Le-kah’ means ‘to take’. ‘Bigdeh-ho’ means ‘his garment’. ‘Kee’ means ‘for, because’. ‘Arav’ means ‘to guarantee, become surety’. ‘Zar’ means ‘a stranger, foreigner’. ‘Oo-veh-ahd’ means ‘and for’. ‘Nach-ree-yam’ means ‘foreigners’. ‘Chav-leh-hoo’ means ‘his cord, his debt’.
[PRO.20.17] One mixes a lie as bread for a man, and afterward his mouth will be filled with gravel. [§]
ah-rev lah-eesh leh-chem shah-ker veh-ah-char yee-mah-leh-fee-hoo khah-tsahts.
This verse describes a deceptive act. "arev" means to mix or mingle, suggesting something is being combined deceptively. "Leesh" means to a man. "Lechem" means bread. "Shaker" means a lie or falsehood. "Ve" means and. "Ahachar" means after. "Yimaleh" means to be filled. "Peehoo" means his mouth. "Khatsatz" means gravel or pebbles.
[PRO.20.18] Thoughts are prepared with counsel, and war is waged with schemes. [§]
machashavot be'etza tichon u'v'tachbulot ase milchama.
This verse discusses planning and warfare. "Machashavot" refers to thoughts or plans. "Be'etza" means 'in counsel' or 'with advice'. "Tichon" means 'are prepared' or 'are established'. "U'v'tachbulot" means 'and with schemes' or 'and with deceit'. "Ase milchama" means 'make war' or 'wage war'. The verse suggests that war is not entered into lightly, but is preceded by careful thought, counsel, and planning.
[PRO.20.19] The revealer of a secret goes about as a gossip, and his lips should not be mingled with. [§]
goh-leh-sohd hoh-lekh rah-kheel oo-leh-fo-teh seh-fah-tav lo tee-tah-rahv.
This verse describes someone who reveals secrets, goes about as a gossip, and whose lips should not be mingled with. Each word is translated literally. 'Goleh' means 'revealer', 'sod' means 'secret', 'holech' means 'walker/goer', 'rachil' means 'gossip', 'lefoheh' means 'to tempt/entice', 's'fatav' means 'his lips', and 'lo tit'arav' means 'should not be mingled'.
[PRO.20.20] The one who curses his father and his mother, his light will be extinguished in darkness, darkness. [§]
mekalel aviv ve'imo yid'ach neroh be'ishun hoshek.
This verse discusses the consequences of cursing one's parents. 'mekalel' means 'cursing'. 'aviv' means 'his father'. 've'imo' means 'and his mother'. 'yid'ach' means 'will be extinguished'. 'neroh' means 'his lamp' or 'his light'. 'be'ishun' means 'in darkness'. 'hoshek' means 'darkness'.
[PRO.20.21] A possession troubled in the first, and its end will not be blessed. [§]
Nachalah mevohelet barishonah ve'acharitah lo tevorach.
This verse uses several key terms. "Nachalah" means inheritance or possession. "Mevohelet" is a passive participle meaning 'confused' or 'troubled'. "Barishonah" means 'in the first' or 'at the beginning'. "Ve'acharitah" means 'and its end' or 'and its latter part'. "Lo tevorach" means 'will not be blessed'. The verse describes a possession or inheritance that is troubled from the beginning and will not receive blessing in the end.
[PRO.20.22] Do not say, "I will repay evil"; hope for Yahveh, and Yahveh will save you. [§]
al-to-mar ash-al-mah-rah; kah-veh la-yahveh ve-yo-sha lahk.
This verse contains several key names and words. "al" means "not". "to-mar" means "to say". "ash-al-mah-rah" is a form of "to repay evil". "kah-veh" means "to hope". "la-yahveh" means "to Yahveh" or "for Yahveh". "ve-yo-sha" means "and he will save". "lahk" means "you". Therefore, the verse is an instruction not to plan to repay evil, but to hope for Yahveh, and Yahveh will save you.
[PRO.20.23] An abomination to Yahveh is stone and stone, and balances of deceit are not good. [§]
to-eh-vat yeh-vo-vah eh-ven vah-eh-ven oo-mo-zneh-nee meer-mah lo-tov.
The word 'to-eh-vat' means abomination or detestation. 'Yeh-vo-vah' is Yahveh. 'Eh-ven' means stone. 'Vah-eh-ven' means and a stone. 'Oo' means and. 'Mo-zneh-nee' means balances or scales. 'Meer-mah' means deceit or fraud. 'Lo-tov' means not good.
[PRO.20.24] The steps of a man are from Yahveh, and a man, what can he understand of his path? [§]
may-hoo-vah meetz-ah-day gee-ver vuh-ah-dam mah yah-veen dark-oh
This verse discusses the limited understanding humans have of Yahveh's ways. "May-hoo-vah" is a form of YHVH with a possessive marker. "Meetz-ah-day" refers to steps or paths. "Gee-ver" means man. "Vuh-ah-dam" also means man, often used in a more general or representative sense. "Mah yah-veen" means 'what does he understand?' or 'what can he comprehend?' and "dark-oh" means his way or path.
[PRO.20.25] A man's trap receives holiness, and after vows, to examine. [§]
mo-kesh a-dam ya-laq ko-desh ve-a-char ne-da-rim le-va-ker.
This verse discusses a vow. "Mokesh" refers to a trap or snare. "Adam" means a man, or humanity. "Yalaq" means to take or receive. "Kodesh" means holiness or sacredness. "Ve-achar" means and after. "Nedarim" refers to vows. "Le-va-ker" means to examine or to seek out.
[PRO.20.26] The wise king scatters the wicked ones and he sits upon them as a wheel. [§]
mezareh resha'im melekh chakham vayyashev aleihem ofan.
mezareh is a verb meaning 'to scatter'. resha'im means 'the wicked ones'. melekh means 'king'. chakham means 'wise'. vayyashev means 'and he sat'. aleihem means 'upon them'. ofan means 'wheel'. This verse describes a wise king scattering the wicked and then sitting upon them as a wheel.
[PRO.20.27] The lamp of Yahveh is the soul of humankind, searching all the inner chambers of the body. [§]
Ner Yahveh nishmat adam, chofesh kol-chadrei-baten.
Ner means 'lamp' or 'light'. Yahveh is the proper name of God. Nishmat means 'soul' or 'breath'. Adam means 'human'. Chofesh means 'searching' or 'exploring'. Kol means 'all'. Chadrei means 'inner parts' or 'rooms'. Baten means 'belly' or 'womb'. This verse speaks of God's light or spirit illuminating and exploring all the inner recesses of a person.
[PRO.20.28] Lovingkindness and truth create a king, and his throne is supported by lovingkindness. [§]
khesed veh-emet yitzru-melech vesaaad bakhesed kissevo
This verse speaks of what establishes a king’s rule. ‘Khesed’ refers to lovingkindness, steadfast love, or loyalty. ‘Emet’ means truth, faithfulness, or reliability. ‘Yitzru’ comes from the root meaning ‘to form, fashion, or create.’ ‘Melech’ is king. ‘Vesaad’ means ‘and supports.’ ‘Bakhesed’ means ‘with lovingkindness.’ ‘Kissevo’ is ‘his throne.’
[PRO.20.29] The glory of young men is their strength, and the splendor of old men is gray hair. [§]
tif'eret bakhurim kohakhum vahadar zkenim seyvah
This verse discusses the glory and strength associated with youth and age. 'Tif'eret' refers to beauty, splendor, or glory. 'Bakhurim' means young men or youths. 'Kohakhum' means their strength. 'Vahadar' means and the splendor/glory. 'Zkenim' means old men or elders. 'Seyvah' means gray hair or old age.
[PRO.20.30] Wounds are a crack that crushes within, and blows to the chambers of the belly. [§]
khah-boo-roht pets-ah tahm-reek beh-rah-ah oo-mahk-koht khahd-reh-ee-bah-ten
This verse describes injuries. "khah-boo-roht" refers to injuries or wounds. "pets-ah" means a crack or a breach. "tahm-reek" refers to crushing or breaking. "beh-rah-ah" means in the middle or within. "oo-mahk-koht" means blows or strikes. "khahd-reh-ee-bah-ten" means chambers of the belly or intestines.
PRO.21
[PRO.21.1] The streams of water are the heart of the king, in the hand of Yahveh. He directs it according to all that He desires. [§]
pal-gei-mai-yim lev-meh-lech be-yad-yah-veh al-kol-asher yach-pof yateh-nu.
This verse uses metaphorical language. 'Palgei-mayim' means 'streams of water'. 'Lev-melech' means 'heart of king'. 'Be-yad-yahveh' means 'in the hand of Yahveh'. 'Al-kol-asher yachpof' means 'on all that he desires'. 'Yateno' means 'He will direct it'. The verse speaks of a king's intentions being guided by Yahveh.
[PRO.21.2] Every way of a man is right in his eyes, and Yahveh examines the hearts. [§]
Kol derek ish yashar be'einav v'tochein libbot Yahveh.
This verse discusses the subjective nature of what individuals perceive as right and contrasts it with the knowing of hearts by Yahveh. "Kol" means all or every. "Derek" means way or path. "Ish" means man or person. "Yashar" means straight or right. "Be'einav" means in his eyes. "V'tochein" means and the examining or searching. "Libbot" is the plural of "lev" which means hearts. Yahveh is the proper name of God.
[PRO.21.3] To do righteousness and justice is chosen by Yahveh more than altar. [§]
ah-soh tseh-dah-kah oo-meesh-pat neev-char la-yah-veh mee-zah-vach
This verse contains several key terms. 'asah' means 'to do' or 'make'. 'tzedakah' means 'righteousness' or 'justice'. 'mishpat' means 'judgment' or 'justice'. 'nivchar' means 'chosen' or 'selected'. 'Yahveh' is the proper name of God. 'mizbeach' means 'altar'. The verse speaks of doing righteousness and justice being preferable to offering sacrifices.
[PRO.21.4] Exalted eyes and a wide heart are a light for the wicked to sin. [§]
room-ay-nim oo-rechav-lev neer resh-ah-eem chat-taht
This verse uses several key terms. "Room" means 'high' or 'exalted'. "Ayin" means 'eye'. Thus, "room-ayin" is 'exalted eyes', which is metaphorically understood to mean 'haughty'. "Lev" means 'heart'. "Rechav" means 'wide' or 'spacious'. "Neer" means 'lamp' or 'light'. "Reshaim" is the plural of "rasha" and means 'the wicked'. "Chattaht" means 'sin'. The verse uses a poetic structure where concepts are paired, creating a parallelism. It describes the arrogant and proud as a light for the wicked, essentially meaning they lead others into sin.
[PRO.21.5] Thoughts pursued diligently are only for abundance, and every tree is only for lack. [§]
machshavot charutz ach-l'motar vechol-etz ach-l'machsor
This verse discusses thoughts and trees. 'Machshavot' refers to thoughts. 'Charutz' describes something diligently pushed or pursued, implying effortful thoughts. 'Ach-l'motar' means 'but to excess' or 'only to abundance'. 'Vechol-etz' means 'and every tree'. 'Ach-l'machsor' means 'but to lack' or 'only to deficiency'. The verse contrasts excessive thought with the natural state of trees, which experience both abundance and lack.
[PRO.21.6] One who acts with treasures using a false tongue scatters vanity; they are seekers of death. [§]
po'al otsarot bilshon shaqer hevel nidaf m'vaqshei-mavet
This verse describes someone who acts with treasures using a deceitful tongue, and their pursuit is fleeting and leads to seeking death. "Po'al" means 'acting' or 'doing'. "Otsarot" refers to 'treasures'. "Bilshon" means 'with a tongue'. "Shaqer" translates to 'falsehood' or 'deceit'. "Hevel" means 'vanity', 'breath', or 'fleetingness'. "Nidaf" means 'scattered' or 'dispersed'. "M'vaqshei" means 'seekers of'. "Mavet" means 'death'.
[PRO.21.7] Destruction will come upon the wicked, for they refused to do justice. [§]
shod-rasha'im ye-go-rem, ki me-a-nu la-a-sot mish-pat.
This verse describes the destruction of the wicked. "Shod" means destruction or ruin. "Rasha'im" is the plural of "rasa" and means the wicked or guilty. "Ye-go-rem" comes from the root "gorer" meaning to cause or bring about, so it's a future tense of something happening to them. "Ki" means 'for' or 'because'. "Me-a-nu" means 'they refused'. "La-a-sot" means 'to do'. "Mish-pat" means 'justice' or 'judgment'.
[PRO.21.8] The Gods detest the way of a perverse man and find his work abhorrent. [§]
Haphakphak derekh ish vazar vezakh yashar pa'alo.
This verse is from Proverbs 3:32. 'Haphakphak' means 'perverse' or 'twisted'. 'Derekh' means 'way' or 'path'. 'Ish' means 'man'. 'Zar' means 'alien' or 'stranger'. 'Vezakh' means 'but the way' or 'but the path'. 'Yashar' means 'straight' or 'right'. 'Pa'alo' means 'his doing' or 'his work'. The verse contrasts the way of a perverse man with the straight path of righteous action.
[PRO.21.9] It is good to sit on the corner of a roof than with the wife of Midianites, and in the house of a companion. [§]
tov la-shevet al-pinat gag mei-eshet midyanim u-beit chaver
This verse discusses the preference for a peaceful, if humble, location over association with potentially troublesome people. "tov" means good, "la-shevet" means to sit, "al-pinat gag" means on the corner of a roof, "mei-eshet midyanim" means than the wife of Midianites, and "u-beit chaver" means and the house of a companion/friend.
[PRO.21.10] The soul of the wicked desires evil; his companion will not be favored in his eyes. [§]
nefesh rashah ivvah rah lo yuchan be'einav re'ehu
This verse consists of several words. 'Nefesh' refers to a living being, soul, or person. 'Rashah' means wicked. 'Ivvah' means to desire or will. 'Rah' means bad or evil. 'Lo' is a negative particle, meaning 'not'. 'Yuchan' is a future passive verb meaning 'will be pleasing' or 'will be favored'. 'Be'einav' means 'in his eyes' or 'to him'. 'Re'ehu' means companion, friend or neighbor.
[PRO.21.11] Through discipline, the naive will become wise, and through understanding, the wise will acquire knowledge. [§]
ba'enash-lets yechkam-peti u'vehaschil lechakam yikach-da'at.
This verse discusses gaining wisdom through discipline and understanding. 'Ba'enash' means 'in punishment' or 'by discipline'. 'Lets' means 'a scoffer' or 'one who mocks'. 'Yechkam' means 'will become wise'. 'Peti' means 'the simple' or 'the naive'. 'U'vehaschil' means 'and understanding'. 'Lechakam' means 'to the wise'. 'Yikach' means 'will acquire'. 'Da'at' means 'knowledge' or 'understanding'.
[PRO.21.12] Understanding belongs to the righteous for a household of wicked ones. He perverts the wicked to evil. [§]
mas-keel tsad-eek le-bayt ra-sha; me-sal-lef re-sha-eem la-ra.
This verse describes a righteous one instructing a household of wicked people, and perverting the wicked to evil. 'Mas-keel' is a skill or understanding. 'Tsad-eek' means righteous. 'Bayt' means house or household. 'Ra-sha' means wicked. 'Me-sal-lef' means to pervert or distort. 'Re-sha-eem' is the plural form of wicked ones. 'La-ra' means to evil.
[PRO.21.13] He who closes his ear to the cry of the poor one, also he will call, and he will not be answered. [§]
Otem ozno mizza'akat-dal, gam-hu yikra velo ye'aneh.
This verse describes a situation where someone closes their ear to the cry of the poor. 'Otem' means to close or seal. 'Ozno' means 'his ear'. 'Mizza'akat' means 'from the cry of'. 'Dal' means 'the poor one'. 'Gam-hu' means 'also he'. 'Yikra' means 'he will call'. 'Velo' means 'and not'. 'Ye'aneh' means 'he will be answered'. Therefore, the verse speaks of someone ignoring the cries of those in need and then finding themselves in a similar position where their own cries go unanswered.
[PRO.21.14] A gift given in secret appeases wrath, and a bribe inwardly covers fierce anger. [§]
mat-tan bas-se-ter yikh-peh-ahf ve-shoh-had ba-hek he-mah ah-zah
This verse discusses the effect of gifts and bribes. "Matan" means gift. "Baseter" means in secret. "Yikhpeh" means to cover or appease. "Af" means anger or wrath. "Shohad" means bribe. "Bahek" means in the bosom or inwardly. "Hemah" means wrath. "Azah" means fierce or strong.
[PRO.21.15] Joy to the righteous to do justice, and terror to the doers of evil. [§]
sim-khah la-tsa-deek ah-soh meesh-paht oo-mech-ee-tah le-po-ah-lay ah-ven.
This verse speaks of joy for the righteous and terror for those who do evil. Let's break down the words: 'simchah' means joy. 'la' is a preposition meaning 'to' or 'for'. 'tsaddiq' means righteous. 'asah' means to do. 'mishpat' means judgment or justice. 'oo' means and. 'mechitah' means terror or dismay. 'le' is a preposition meaning 'to' or 'for'. 'poale' means doers or workers. 'aven' means evil or wickedness.
[PRO.21.16] The human strays from the way of understanding, and he will rest among the healers. [§]
Adam to'eh miderekh hassekhel biqhal refa'im yanukh.
This verse describes a person, Adam, straying from the way of understanding and finding rest among the healers. 'Adam' is a proper name, likely meaning 'human'. 'To'eh' means 'straying' or 'wandering'. 'Miderekh' means 'from the way'. 'Hassekhel' means 'of understanding'. 'Biqhal' means 'among the assembly of'. 'Refa'im' means 'healers' or 'those who restore'. 'Yanukh' means 'he will rest'.
[PRO.21.17] A man lacking joy loves wine and oil, he will not become wealthy. [§]
eesh makhsor ohev simkhah ohev yayin v'shemen lo ya'ashir
This verse describes a person who lacks joy and instead loves wine and oil, and will not become wealthy. Let's break down the names: 'eesh' means man. 'makhsor' means lacking. 'ohev' means loving. 'simkhah' means joy. 'yayin' is wine. 'shemen' is oil. 'lo' means not. 'ya'ashir' means will become rich.
[PRO.21.18] A ransom for the righteous is wicked, and in place of the upright ones, a betrayer. [§]
kopher la-tsadik rashah v'takhat yesharim boged
This verse describes an exchange or substitution. 'Kopher' implies a ransom or a covering, but in this context, suggests a substitution. 'La-tsadik' means 'for the righteous one'. 'Rashah' means 'wicked'. 'V'takhat' means 'and instead of' or 'in place of'. 'Yesharim' means 'the upright ones'. 'Boged' means 'a betrayer' or 'one who deals falsely'.
[PRO.21.19] Good is dwelling in a desert land, from a woman of quarrels and wrath. [§]
tov shevet bearetz midbar meeshet midvanim vakaas.
This verse contrasts the goodness of dwelling in a desert land with the experience of living with a contentious woman. "Tov" means good. "Shevet" means dwelling or sitting. "Bearetz" means in the land. "Midbar" means desert. "Meeshet" means from a woman. "Midvanim" means quarrels or contentions. "Vakaas" means and wrath.
[PRO.21.20] Treasure and pleasantness and oil are in the mind of the wise, but a fool will swallow a man. [§]
otsar nev-cham-ad va-she-men bin-veh cha-cham u-k'sil a-dam yiv-la-enu.
This verse speaks about the value of wisdom versus foolishness. "Otsar" means treasure or store. "Nev-cham-ad" means desirable or pleasant. "Va-shemen" means and oil. "Bin-veh cha-cham" means the mind of a wise person. "U-k'sil" means and a fool. "A-dam" means man. "Yiv-la-enu" means will swallow him.
[PRO.21.21] One who pursues righteousness and lovingkindness will find life, righteousness, and honor. [§]
rodeph tsedakah vachesed yimtza chaim tsedakah vechavod
This verse contains several key words. "Rodeph" means 'pursuer' or 'one who chases after'. "Tsedakah" means 'righteousness' or 'justice'. "Vachesed" means 'and lovingkindness' or 'and mercy'. "Yimtza" means 'he will find'. "Chaim" means 'life'. "Vechavod" means 'and honor' or 'and glory'. The verse describes someone who actively seeks righteousness and lovingkindness and the rewards they will receive.
[PRO.21.22] A city of heroes has ascended with wisdom, and has descended with strength and confidence. [§]
eer gib-boreem ah-lah khah-kham va-yo-red oz meev-teh-khah.
This verse describes a city. 'Eer' means city. 'Giboreem' is the plural of 'gibor' meaning strong or hero, thus 'strong ones' or 'heroes'. 'Alah' means ascended or went up. 'Khakham' means wise or skillful. 'Vayored' means and descended or went down. 'Oz' means strength or power. 'Mivtekhah' means confidence or security. Therefore, the verse is describing a city that rises with wisdom and descends with strength and security.
[PRO.21.23] One who guards his mouth and his tongue guards himself from troubles of his soul. [§]
shomeyr pi-vils-ho-no shomeyr mit-zarot naf-sho
This verse speaks about guarding one's mouth and tongue to protect oneself from troubles. 'Shomeyr' means 'guard' or 'watcher'. 'Pi' means 'mouth'. 'Ulshono' means 'and his tongue'. 'Mitzarot' means 'troubles' or 'distresses'. 'Nafsho' means 'his soul' or 'himself'.
[PRO.21.24] The arrogant one, whose name is scorner, makes transgression with defiant arrogance. [§]
zayde yaheer lets shmoo oseh be-evrat zadon
This verse describes a boastful, arrogant person. "Zayde" suggests exceeding limits or arrogance. "Yaheer" conveys burning or intense heat, often used metaphorically for passion or intensity, here suggesting intense pride. "Lets" means to mock or scorn. "Shmoo" means name. "Oseh" means doing or making. "Be-evrat" means in transgression or with perversity. "Zadon" means arrogance or insolence. The verse paints a picture of someone whose very name is associated with defiant wrongdoing.
[PRO.21.25] The desire of the lazy person kills him, for he has refused his hands to do work. [§]
ta'avat atsel temittenu ki-me'anu yadav la'asot.
This verse discusses the desire of the lazy person. 'ta'avat' means desire. 'atsel' means lazy. 'temittenu' means it kills him. 'ki' means for, because. 'me'anu' means refused. 'yadav' means his hands. 'la'asot' means to do. The verse speaks of how a lazy person's desire leads to their destruction, because they refuse to use their hands to work.
[PRO.21.26] All day long the wicked one desired a desire, and the righteous one will give and not hold back. [§]
kal-hay-yohm hit-ah-vah tah-ah-vah v'tzah-deek yit-ten v'lo yakh-sohk
This verse describes a wicked person's constant desire and a righteous person's willingness to give without holding back. "Kal-hay-yohm" means 'all the day'. "Hit-ah-vah tah-ah-vah" is a doubled verb meaning 'desired desire' or 'longed for longing'. "V'tzah-deek" means 'and the righteous one'. "Yit-ten" means 'will give'. "V'lo yakh-sohk" means 'and will not hold back'.
[PRO.21.27] The sacrifice of the wicked is an abomination, even because he brings it with deceit. [§]
zevach resha'im to'evah, af ki-vezimah yevi'enu.
zevach means 'sacrifice' or 'offering'. resha'im is the plural of 'rasha', meaning 'wicked' or 'wrongdoer'. to'evah means 'abomination' or 'disgust'. af means 'even' or 'also'. ki means 'for' or 'because'. vezimah means 'with deceit' or 'through treachery'. yevi'enu means 'he will bring it'.
[PRO.21.28] A false witness will perish, and a person who listens forever will speak. [§]
ayd-kə-zah-veem yo-aved və-eesh shō-meh-ah la-netzakh yə-dah-behhr.
This verse describes the fate of a false witness and the enduring nature of those who listen. 'ayd' means witness. 'kə-zah-veem' means false. 'yo-aved' means will perish or be destroyed. 've' means and. 'eesh' means man or person. 'shō-meh-ah' means he hears or listens. 'la-netzakh' means for eternity or forever. 'yə-dah-behhr' means he will speak.
[PRO.21.29] The wicked man is bold in the face of God, but the upright one, he establishes his ways. [§]
he'ez eesh rashah bepaneev veyashar hu yakheen darkhov
This verse contains several key terms. "he'ez" means to be strong or bold. "eesh" means man. "rashah" means wicked or evil. "bepaneev" means before or in the face of. "veyashar" means and the upright or righteous one. "hu" is he. "yakheen" means he will establish or prepare. "darkhov" means his ways or paths.
[PRO.21.30] There is no wisdom, and there is no understanding, and there is no counsel against Yahveh. [§]
Ein chokhmah ve'ein tevunah ve'ein etzah leneged Yahveh.
This verse states that there is no wisdom, no understanding, and no counsel against Yahveh. 'Ein' means 'there is no'. 'Chokhmah' means 'wisdom'. 'Tevunah' means 'understanding'. 'Etzah' means 'counsel'. 'Leneged' means 'against'. 'Yahveh' is the proper name of God.
[PRO.21.31] A horse is prepared for a day of war, and for Yahveh is the salvation. [§]
Sus mukhan l’yom milkhama v’lYahveh hatshua
This verse speaks of preparation for war and attributes salvation to Yahveh. ‘Sus’ means horse, ‘mukhan’ means prepared, ‘lyom’ means for day, ‘milkhama’ means war, ‘v’ means and, ‘lYahveh’ means for Yahveh, and ‘hatshua’ means the salvation.
PRO.22
[PRO.22.1] A chosen name is better than abundant wealth; more than silver and more than gold, favor is good. [§]
niv-khar shem me-o-sher rab; mik-kesef oo-miz-zah-hav khen tov.
This verse discusses the value of a good name versus wealth. "Nivkhar" means chosen or favored. "Shem" is name. "O-sher" means wealth or riches. "Rab" means great or much. "Kesef" is silver. "Miz-zah-hav" is gold. "Khen" is favor or grace. "Tov" is good.
[PRO.22.2] The rich one and the poor one meet; Yahveh makes all of them. [§]
ah-sheer vah-rash neef-gah-shoo oh-seh kool-ahm Yahveh
This verse states that the rich and the poor meet, and that Yahveh makes them all. "Ah-sheer" means rich. "Vah-rash" means poor. "Neef-gah-shoo" means they meet. "Oh-seh" means maker. "Kool-ahm" means all of them. "Yahveh" is the proper name of God.
[PRO.22.3] The vulnerable one saw evil and hid, and the simpletons passed by and were punished. [§]
Aroom ra'ah ra'ah ve yistar, ufitayim avru vene'nashu.
This verse describes a situation where someone naked (or vulnerable) sees evil and hides, while simpletons (or naive people) pass by and are punished. "Aroom" literally means naked or vulnerable. "Ra'ah" means evil or bad. "Yistar" means to hide. "P'tayim" refers to simpletons or naive people. "Avru" means to pass by or to cross over. "Ne'nashu" means to be punished or chastised.
[PRO.22.4] Because of humility, the fear of Yahveh results in wealth, and honor, and life. [§]
‘ekev ‘anavah yir’at Yahveh ‘osher vekhavod vekhayyim.
‘ekev means ‘heel’ or ‘following after’ but is used idiomatically here to mean ‘because of’ or ‘as a consequence of’. ‘anavah means ‘humility’ or ‘meekness’. yir’at means ‘fear of’. Yahveh is the proper name of God. ‘osher means ‘wealth’ or ‘riches’. vekhavod means ‘honor’ or ‘glory’. vekhayyim means ‘and life’. The verse is structured with a cause-and-effect relationship, where humility leads to certain benefits.
[PRO.22.5] Snares are traps in the way of the crooked. One who guards his soul will keep himself far from them. [§]
tzin-eem pakh-heem beh-deh-rekh ee-kesh shoh-mehr naf-shoh yir-khak may-hem.
This verse uses metaphorical language. 'Tzinim' refers to snares or traps, often hidden. 'Pakhim' are also snares or traps, but specifically those that snap shut. 'Derekh ikesh' means a crooked or perverse way. 'Shomer nafsho' means 'one who guards his soul.' 'Yirhak mehem' means 'will keep himself far from them.' The verse warns about the dangers of following a wicked path and encourages self-preservation.
[PRO.22.6] Dedicate the young person according to his way, even when he grows old, he will not depart from it. [§]
khanokh lanar al pi darkho gam khi yazkin lo yasur mimmenna
This verse contains instructions regarding the education and upbringing of a young person. 'Khanokh' means to dedicate, discipline, or educate. 'Lanar' means 'to the young person' or 'to the boy'. 'Al pi' means 'according to'. 'Darkho' means 'his way' or 'his path'. 'Gam khi' means 'even if' or 'also when'. 'Yazkin' means 'he grows old' or 'he becomes old'. 'Lo yasur' means 'he will not depart' or 'he will not turn away'. 'Mimmenna' means 'from it' or 'from her'. The verse speaks to the importance of consistent upbringing even as the child matures.
[PRO.22.7] A rich one in possessions will rule, and a servant to a debtor to a man who lends. [§]
ah-SHEER beh-rah-SHEEM yeem-SHOL veh-EH-ved leh-veh leh-EESH mal-veh.
This verse contrasts the wealthy with the indebted. "Ahsheer" means rich. "Brashim" means possessions, goods, or wealth. "Yeemshol" means he will rule, or have dominion. "Evehd" means servant, or slave. "Leveh" means debt, or borrowing. "Le-eesh" means to a man, or to someone. "Malveh" means lender, or one who gives a loan.
[PRO.22.8] The one who sows iniquity will reap wickedness, and the staff of his fury will be consumed. [§]
zo-reh' ah-vo-lah yik-tsor-ah-ven ve-shev-et ev-rah-toh yich-leh.
This verse describes the consequences of sowing wickedness. “Zoreh” means “sower”. “Avolah” means “iniquity” or “wickedness”. “Yiktsor” means “he will reap”. “Aven” also means “iniquity” or “wickedness”. “Shevet” means “rod” or “staff”, and can also mean “discipline”. “Evrah” means “his fury” or “his wrath”. “Yichleh” means “will be consumed” or “will perish”. Therefore, the verse is speaking about the one who sows wickedness will reap wickedness, and the rod of his wrath will be consumed.
[PRO.22.9] He who has a good eye will be blessed, because he gave his food to the poor. [§]
tov-ayin hu yivorach ki-natan milachmo ladal
This verse describes a good-eyed person who is blessed because they gave their food to the poor. 'Tov-ayin' literally means 'good eye', signifying a generous disposition. 'Yivorach' means 'he will be blessed'. 'Milachmo' means 'his food', and 'ladal' means 'to the poor'.
[PRO.22.10] Expel the mocker, and rejection will depart, and justice will be established, and shame will come. [§]
garash lets veyetze madon veyishbot din vekalon.
This verse uses several words referring to concepts of expulsion, wickedness, justice, and shame. "Garash" means to drive out or expel. "Lets" refers to mockery or scorn. "Yetze" means to go out or depart. "Madon" signifies rejection or being cast off. "Yishbot" means to sit or establish. "Din" signifies justice or judgment. "Kalon" means shame or dishonor. The verse seems to describe the outcome of wickedness – expulsion and disgrace – contrasted with the establishment of justice.
[PRO.22.11] One who loves a pure heart has grace on his lips, and his companion is a king. [§]
ohev tehor-lev khen sefatav re'ehu melekh
This verse describes someone who loves purity of heart. Their lips are gracious, and their companion is a king. 'Ohev' means 'lover' or 'one who loves'. 'Tehor-lev' is a compound word meaning 'pure of heart'. 'Khen' means 'grace' or 'favor'. 'Sefatav' means 'his lips'. 'Re'ehu' means 'his companion' or 'his friend'. 'Melekh' means 'king'.
[PRO.22.12] The eyes of Yahveh guard knowledge, and they distort the words of the faithless one. [§]
ay-nay YAH-veh natz-roo da-at vee-sah-lef div-ray bo-ged
This verse speaks of the eyes of Yahveh guarding knowledge and perverting the words of the faithless. "Ay-nay" means "eyes". "YAH-veh" is the proper name of God. "Natz-roo" means "guard" or "preserve". "Da-at" means "knowledge". "Vee-sah-lef" means "and pervert" or "and distort". "Div-ray" means "words". "Bo-ged" means "faithless one" or "one who betrays".
[PRO.22.13] The lazy person says, "A lion is outside, in the midst of the streets; I will be slaughtered." [§]
Omer atzel ari bachutz betoch rechovot eratzach.
This verse describes a lazy person making excuses to avoid work. "Omer" means 'says'. "Atzel" means 'lazy'. "Ari" means 'lion'. "Bachutz" means 'outside'. "Betoch" means 'within' or 'in the midst of'. "Rechovot" means 'streets' or 'public places'. "Eratzach" means 'I will be slaughtered' or 'I will be killed'. The overall meaning is that the lazy person claims that they would be killed if they went out into the streets.
[PRO.22.14] A pit, deep is the mouth of strangers; the zealous anger of Yahveh will fall there. [§]
shoo-chah ah-moo-kah pee zah-roht zeh-oom Yahveh yip-pohl-shahm
This verse uses poetic parallelism and imagery. 'Shoochah' refers to a pit or deep place. 'Amukah' means deep. 'Pee Zarot' refers to the mouth of strangers or foreign lands. 'Zehoom' is translated as zealous anger or fury. 'YHVH' is Yahveh. 'Yipol-sham' means 'will fall there'. The verse speaks of a deep pit where Yahveh’s zealous anger will fall.
[PRO.22.15] Foolishness is bound in the heart of a young man, but the rod of discipline will drive it away from him. [§]
ivelet kshura belev na'ar shevet musar yarkhikenah mimenu
ivelet means foolishness. kshura means bound or tied. belev means in the heart. na'ar means young man or boy. shevet means rod or staff. musar means discipline or instruction. yarkhikenah means will drive it away or remove it. mimenu means from him.
[PRO.22.16] Oppressing the poor to increase one's own wealth, giving only to the rich but to those in want. [§]
Osek dal leharbot lo, noten leashir ach lemachsor.
This verse describes oppression of the poor for the benefit of the wealthy. "Osek" means to oppress or exploit. "Dal" means poor. "Leharbot" means to increase or multiply, and "lo" means to him/her. "Noten" means to give. "Leashir" means to the rich. "Ach" means but or only. "Lemachsor" means to lack or to be in want.
[PRO.22.17] Incline your ear, and listen to the words of the wise ones, and you will set your heart to my knowledge. [§]
haT ozencha, uishma divrei chachamim, velibecha tashit ledaati.
This verse is an instruction to incline one's ear and listen to the words of the wise, and to set one's heart to my knowledge. 'haT' means 'incline'. 'ozencha' is 'your ear'. 'uishma' means 'and listen'. 'divrei' is 'words of'. 'chachamim' means 'wise ones'. 'velibecha' means 'and your heart'. 'tashit' means 'you will set'. 'ledaati' means 'to my knowledge'.
[PRO.22.18] For it is pleasant that you keep them in your belly; they will dwell together upon your lips. [§]
ki na'im ki tishmerem bevitnecha yichonu yachdav al sifatecha
This verse uses several key names and words. "na'im" means pleasant or agreeable. "tishmerem" is a verb meaning to keep or guard. "bevitnecha" is literally 'in your belly'. "yichonu" means they will dwell or rest. "yachdav" means together. "al sifatecha" means upon your lips.
[PRO.22.19] To be in Yahveh should be your trust. I have declared to you today, even you. [§]
lih'yot bah-yahveh miv'tach'cha hodat'ti'cha hayom af-atah.
This verse contains several key names and concepts. 'lih'yot' means 'to be'. 'bah-yahveh' means 'in Yahveh'. 'miv'tach'cha' means 'your trust' or 'your refuge'. 'hodat'ti'cha' means 'I have declared to you'. 'hayom' means 'today'. 'af-atah' is a bit complex, but essentially means 'even you' or 'also you'. The verse is a declaration of where one should place their trust, and a confirmation of that message being given to the listener.
[PRO.22.20] Have I not written to you in three counsels and knowledge? [§]
ha-lo katavti lecha shaalishim bemoetzot ve daat.
This verse consists of several parts. "ha-lo" is a question particle meaning "have...not?" or "did...not?". "katavti" means "I wrote". "lecha" means "to you". "shaalishim" means "three". "bemoetzot" means "in counsels". "ve" means "and". "daat" means "knowledge".
[PRO.22.21] To make you know the hardship of the words of truth, to return the words of truth to those who send you. [§]
le-ho-dee-ah-cha, kosht im-rei emet le-ha-shiv am-ar-im emet le-shol-che-cha.
This verse consists of several parts. "le-ho-dee-ah-cha" means 'to make you know'. "kosht" means 'difficulty' or 'hardship'. "im-rei emet" means 'words of truth'. "le-ha-shiv" means 'to return' or 'to bring back'. "am-ar-im emet" means 'words of truth' again. "le-shol-che-cha" means 'to those who send you'. The verse describes making someone aware of the difficulty of true words, and returning true words to those who sent them.
[PRO.22.22] Do not steal from the poor one because he is poor, and do not crush the afflicted at the gate. [§]
al-tigzal-dal ki dal-hu ve-al-tedakea ani bashaar
This verse contains a series of commands prohibiting the oppression of the poor. "al-tigzal" means "do not steal from". "dal" means "poor one". "ki" means "because". "ve" means "and". "al-tedakea" means "do not crush". "ani" means "the afflicted". "bashaar" means "at the gate". The gate was a traditional place for legal proceedings and commerce.
[PRO.22.23] For Yahveh will contend the case of them, and will establish those who set themselves against them, a life. [§]
kee-yeh-vahv ya-reev ree-vahm veh-kah-vah et-kohv-eh-yehem nah-fesh
This verse contains 'YHVH' which we are translating as 'Yahveh'. 'Yariv' means to plead a case, contend, or fight. 'Rivahm' is their dispute or case. 'Qavah' means to stand firm or to establish. 'Kobeyimhem' refers to those who oppose them, those who set themselves against them. 'Nafesh' refers to a life, a person, or a living being.
[PRO.22.24] Do not seek the anger of the Baal, and do not come to a man of wrath. [§]
al-ti-ter-a et-ba-al af, ve-et-ish che-mot lo ta-vo
This verse contains a series of commands using the negative imperative. "al-ti-ter-a" means 'do not seek'. "et-ba-al" refers to 'the Baal', a deity. "af" means 'wrath' or 'anger'. "ve-et-ish" means 'and the man'. "che-mot" means 'of wrath' or 'of anger'. "lo ta-vo" means 'do not come'. Therefore, the verse is commanding someone not to seek the wrath of Baal, and not to come to a man of wrath.
[PRO.22.25] Lest you thoroughly learn his ways, and you take a snare for your soul. [§]
pen-te-e-laf or-ho-tav ve-la-kach-ta mo-kesh le-naf-she-cha
This verse consists of several parts. "pen" means "lest" or "that not". "te-e-laf" comes from the root meaning "to learn" or "to thoroughly know". "or-ho-tav" means "his ways". "ve" means "and". "la-kach-ta" means "you take". "mo-kesh" means "a snare" or "a trap". "le-naf-she-cha" means "for your soul". The verse is a warning against thoroughly learning the ways of another, as this could lead to taking a trap for your own soul.
[PRO.22.26] Do not be among those who strike palms, among fools placing your trusts. [§]
al-tehi be-tok-ei-kaf ba-or-vim ma-sha-ot
This verse uses a series of words that describe a negative association. "al-tehi" means "do not be". "be-tok-ei-kaf" literally means "in strikers of palm" - meaning people who clap their hands or make agreements through hand-clapping. "ba-or-vim" means "among fools". "ma-sha-ot" means "trusts" or "confidences". The verse is a warning against placing confidence in foolish people who make empty promises.
[PRO.22.27] If it is not to you to pay, why take your couch from under you? [§]
Im-ein-lecha leshalem, lamah yikach mishkavecha mitachtecha.
This verse uses a rhetorical question. "Im-ein-lecha leshalem" means "If not to you to pay." "Lamah yikach" means "Why take?" "Mishkavecha" means "your bed" or "your couch." "Mitachtecha" means "from under you."
[PRO.22.28] Do not move the boundary of forever which your fathers made. [§]
al-tasseg gevul olam asher asu avoteycha
This verse contains several words requiring literal translation. 'al' means 'not'. 'tasseg' means 'move', specifically to shift a boundary. 'gevul' means 'boundary'. 'olam' means 'forever' or 'world'. 'asher' means 'which' or 'that'. 'asu' means 'made'. 'avoteycha' means 'your fathers'. The verse is a command not to move ancient boundaries.
[PRO.22.29] Have you seen a man skillful in his work, who stands before kings, but does not stand before the dark ones? [§]
khah-zeet-ah ee-sh mah-heer bee-meh-lahch-toh lee-fneh-ee-meh-lah-kheem yee-tee-yah-tzav bal yee-tee-yah-tzav lee-fneh-ee khah-shoo-keem.
This verse describes someone skilled in their work, capable of standing before kings, but not standing before the dark ones. ‘Khazita’ means ‘you have seen.’ ‘Ish’ means ‘man.’ ‘Mahir’ means ‘skillful.’ ‘Bimelakhto’ means ‘in his work.’ ‘Lifnei’ means ‘before.’ ‘Melakhim’ means ‘kings.’ ‘Yityatzav’ means ‘he will stand’ or ‘he stands’. ‘Bal yityatzav’ means ‘he will not stand’ or ‘he does not stand’. ‘Khashukim’ means ‘dark ones’ or ‘obscure ones’.
PRO.23
[PRO.23.1] Because you will sit to consume your ruler, understanding you will understand that which is before you. [§]
ki-te-shev li-le-chom et-mo-shel bin ta-vin et-a-shehr le-fa-ne-cha
This verse uses several key terms. "Ki" means "because" or "for". "Te-shev" means "you will sit". "Li-le-chom" means "to consume". "Et-mo-shel" means "your ruler". "Bin" means "understanding" or "insight". "Ta-vin" means "you will understand". "Et-a-shehr" means "that which". "Le-fa-ne-cha" means "before you". The verse is an instruction concerning how one should approach a ruler.
[PRO.23.2] And you shall place a knife in your throat, if a living soul you are. [§]
veh-sahm-tah sah-keen beh-loh-eh-khah im-bah-al neh-fesh ah-tah
This verse contains instructions, seemingly for a test of sorts. 'Veh-sahm-tah' means 'and you shall place.' 'Sah-keen' means 'a knife'. 'Beh-loh-eh-khah' means 'in your throat'. 'Im-bah-al neh-fesh ah-tah' is a conditional clause, which translates roughly to 'if a living soul you are'. The construction is a bit unusual and leans heavily on the idea of being 'possessed of life' as a condition.
[PRO.23.3] Do not desire to his delicacies, and it is bread of falsehoods. [§]
al-tit'av le-mat'amoteiv ve-hu lechem k'zabim
This verse contains several words needing literal translation. "al-tit'av" is a command meaning "do not desire". "le-mat'amoteiv" means "to his delicacies". "ve-hu" means "and he" or "and it". "lechem" means "bread". "k'zabim" means "lies" or "falsehoods". The verse is a warning against desiring something deceptive.
[PRO.23.4] Do not strive to become rich from your understanding. Cease. [§]
al-ti-ga la-ha-ash-eer mee-bee-na-techah chadal
This verse contains a command not to strive for riches from understanding. "Al-ti-ga" is a negative command meaning "do not touch" or "do not strive." "Le-ha-ash-eer" means "to become rich." "Mee-bee-na-techah" means "from your understanding" or "from wisdom." "Chadal" means "cease" or "desist". The verse is a warning against pursuing wealth solely through intellectual means.
[PRO.23.5] Will your eyes wander in it, and is it not there? Because he has made wings for himself, like an eagle, and he will fly to the heavens. [§]
Ha-ta'uf einecha bo ve-einenu ki asah ya'aseh-lo knafaim k'nesher va'uf ha-shamayim.
This verse describes a situation where someone looks for something or someone, but they are not there. It then uses the imagery of an eagle’s wings and flight to suggest that whatever is sought will make its own way, soaring into the heavens. "Ha-ta'uf" means "will your eyes wander". "Einecha" means "your eyes". "Bo" means "in it". "Ve-einenu" means "and it is not". "Ki asah" means "because he has made". "Ya'aseh-lo" means "he will make for himself". "Knafaim" means "wings". "K'nesher" means "like an eagle". "Va'uf" means "and he will fly". "Ha-shamayim" means "the heavens".
[PRO.23.6] Do not fight the bread of evil eye, and do not desire its flavors. [§]
al-til-cham et-le-chem ra ayin ve-al-tit-ahv le-ma-ta-mo-tav
This verse uses a metaphorical construction. "Lechem" literally means bread, but here it refers to 'bad bread' or 'evil bread', representing something harmful or undesirable. "Ayin" means eye, but in this context conveys 'evil' or 'wicked'. "Tit-ahv" means 'desire' or 'crave', and "ma-ta-mo-tav" means 'its tastes' or 'its flavors'. The verse is a warning against engaging with or desiring something harmful.
[PRO.23.7] For just as a gate to his soul, so he eats and drinks he will say to you, but his heart is not with you. [§]
kee kmo sha'ar benafsho ken hu ekhol u'shteh yo'mar lakh v'livvo bal imakh
This verse describes someone who pretends to be your friend but is not genuinely invested in your well-being. The imagery is of someone who 'like a gate to his soul' (meaning acting friendly and open), will eat and drink with you (participate in shared experiences), but their heart is not with you. 'Bal imakh' means 'not with you' - indicating a lack of genuine connection or loyalty.
[PRO.23.8] You have eaten the trap, you have vomited it up, and you have corrupted your pleasant words. [§]
pit-khah-ah-khahl-tah teh-kee-eh-nah veh-shi-khat-tah dvah-reh-kah hah-neh-ee-meem.
This verse describes a situation where someone has consumed something deceptive, and it has made them ill, and they have corrupted pleasant words. 'Pit' refers to a trap or deception. 'Tekiah' means something thrown up, or vomit. 'Shihat' means to corrupt or ruin. 'D'vareekha' means 'your words'. 'Ha-neemim' means 'the pleasant ones'.
[PRO.23.9] Do not speak to a fool, for he will despise your words of wisdom. [§]
Be'oznei kesil al-tedaber ki-yavuz le-sechel milecha.
This verse is a proverb about wisdom and folly. "Be'oznei" means "in the ears of". "Kesil" means "fool". "Al-tedaber" means "do not speak". "Ki" means "for" or "because". "Yavuz" means "he will despise". "Le-sechel" means "to wisdom". "Milecha" means "your words".
[PRO.23.10] Do not move the boundary of forever, and do not enter the fields of orphans. [§]
al-taseg g'vul olam u'vishdei yetomim al-tabo.
This verse contains a series of prohibitions. "al-taseg" means "do not move" or "do not transgress." "g'vul" means "boundary" or "border." "olam" means "forever" or "the world." "u'vishdei" means "and in the fields of." "yetomim" means "orphans." "al-tabo" means "do not enter."
[PRO.23.11] For their redeemer is strong. He will contend their dispute with you. [§]
ki-go-al-am cha-zak hu-ya-riv et-riv-am it-tach
This verse discusses a redeemer who is powerful and will contend on behalf of those who need defending. 'Goal' refers to a redeemer or avenger. 'Chazak' means strong or powerful. 'Hu' is 'he' or 'it', but in this context it's simply emphasizing the subject. 'Yariv' means one who pleads a case or contends. 'Riv' means a dispute or contention, and 'it-tach' means 'with you'.
[PRO.23.12] Bring discipline to your heart and words of knowledge to your ear. [§]
havia lemusar libechah veoznecha leimrei daat.
This verse consists of several words. 'Havia' means 'bring'. 'Lemusar' means 'to discipline'. 'Libechah' means 'to your heart'. 'Veoznecha' means 'and to your ear'. 'Leimrei' means 'to the words of'. 'Daat' means 'knowledge'. Therefore, the verse instructs one to bring discipline to their heart and words of knowledge to their ear.
[PRO.23.13] Do not withhold discipline from a young one, for striking him with a rod will not cause death. [§]
al-tim-na mee-na-ar moo-sar ki-ta-ken-nu vah-shev-et lo ya-moot.
This verse discusses the withholding of discipline from a young person. 'Al-tim-na' means 'do not withhold'. 'Mee-na-ar' means 'from a young one'. 'Moo-sar' refers to discipline or correction. 'Ki-ta-ken-nu' signifies 'for you will strike him'. 'Vah-shev-et' is 'with a rod'. 'Lo ya-moot' means 'he will not die'. The verse implies that physical correction, while seemingly harsh, ultimately preserves life.
[PRO.23.14] You, with a rod, will guide them, and His soul you will deliver from Sheol. [§]
Atah bash-ebet takh-eh-nu ve-naf-sho mish-aol tatz-eel.
This verse contains several key words. "Atah" means "you". "Bash-ebet" means "with a rod" or "with a scepter". "Takh-eh-nu" means "you will guide them". "Naf-sho" means "his soul". "Mish-aol" means "from Sheol", which is a place of the dead. "Tatz-eel" means "you will deliver". The verse is addressing God, stating that He guides with power and delivers from death.
[PRO.23.15] My son, if your heart is wise, my heart will rejoice, also I. [§]
bni im-chakham libbecha yismach libbi gam-ani
This verse is addressed from a parent to their child. "Bni" means "my son." "Im-chakham libbecha" means "if wise your heart." "Yismach libbi" means "will rejoice my heart." "Gam-ani" means "also I". It is a conditional statement, stating that if the son is wise, the parent’s heart will rejoice.
[PRO.23.16] And let my inner self rejoice in speaking your truths. [§]
ve-ta-al-oz-na kil-yo-tay be-da-ber se-fa-tey-cha me-ya-shair-im
This verse contains several words requiring literal translation. "ve" means 'and'. "ta-al-oz-na" is a verb form meaning 'let rejoice'. "kil-yo-tay" refers to the kidneys, but figuratively represents the inner self or emotions. "be-da-ber" means 'in speaking'. "se-fa-tey-cha" means 'your lips'. "me-ya-shair-im" means 'straight ones', here interpreted as 'truths' or 'right things'. The verse expresses a desire for the speaker's inner being to rejoice in hearing truthful words from the addressee.
[PRO.23.17] Let not your heart be jealous of sinners, but rather in the fear of Yahveh all the day. [§]
al-ye-ka-neh lev-kha bah-ha-ta-im ki im be-yir-at Yahveh kol-hay-yom
This verse contains instructions not to be jealous of sinners. "al-ye-ka-neh" means "let not be jealous". "lev-kha" means "your heart". "bah-ha-ta-im" means "of sinners". "ki im" means "but". "be-yir-at" means "in the fear of". "Yahveh" is the proper name of God. "kol-hay-yom" means "all the day".
[PRO.23.18] But if there is a future, your hope will not be cut off. [§]
ki im-yesh acharit ve-tikvatecha lo tikaret.
This verse uses conditional language. "ki im" means "if only" or "but if." "yesh" means "there is." "acharit" means "end" or "future." "ve" is a conjunction meaning "and." "tikvatecha" means "your hope." "lo" means "not." "tikaret" means "be cut off" or "perish." The verse is speaking about a condition where hope remains if there is a future.
[PRO.23.19] Hear you, my son, and be wise, and be blessed in the way of your heart. [§]
Sh'ma-at-ta b'ni v'chacham v'asher baderech libbecha.
This verse is a command from a parent to their child. 'Sh'ma' means 'hear' or 'listen'. 'Atta' means 'you'. 'B'ni' means 'my son'. 'V'chacham' means 'and be wise'. 'V'asher' means 'and be blessed'. 'Baderech' means 'in the way' or 'in the path'. 'Libbecha' means 'your heart'.
[PRO.23.20] Do not be among those who drink wine, among those who devour meat to them. [§]
al-tehi besovei-yayin bezolelei basar lamoh
This verse is a warning against associating with those who indulge in excessive wine drinking and meat eating. "al-tehi" means "do not be". "sovei-yayin" literally means "those who drink wine". "zolelei basar" literally means "those who devour meat". "lamoh" means "to them".
[PRO.23.21] For those who go around as captors and ravagers will inherit, and I will clothe the poor with softness. [§]
kee-so-vay v’zo-layl yee-va-resh oo-kreh-eem tal-bish noo-mah.
This verse contains a series of words describing a situation of captivity and plunder. "Sobey" refers to those who go around as captors. "Zoleyl" relates to those who ravage or pillage. "Yivaresh" means 'he will inherit' but in this context it refers to taking possession through conquest. "Kre'eem" means 'paupers' or 'the poor'. “Talbish” means ‘clothing’ or ‘garments’. “Numah” means ‘softness’ or ‘luxury’ but can also refer to a state of ease or comfort.
[PRO.23.22] Listen to your father, this is your child, and do not despise because your mother is old. [§]
Sh'ma l'avi'cha zeh yeladecha v'al tabuz ki zaknah immcha.
This verse is a command regarding respect for parents. "Sh'ma" means "hear" or "listen." "Avi'cha" means "your father." "Zeh" means "this." "Yeladecha" means "your child" (referring to oneself as the child of their parents). "V'al tabuz" means "and do not despise." "Ki zaknah immcha" means "because your mother is old".
[PRO.23.23] Truth, acquire, and do not sell it. Wisdom and discipline and understanding. [§]
Emeth qeneh ve'al-timkor, chokhmah u'musar u'binah.
This verse consists of several words. "Emeth" means truth. "Qeneh" means to acquire or purchase. "Ve'al" is a negative command, meaning "do not". "Timkor" means to sell. "Chokhmah" means wisdom. "U" means and. "Musar" means discipline or instruction. "Binah" means understanding or discernment. The verse is a command to acquire truth and not sell it, and to seek wisdom, discipline, and understanding.
[PRO.23.24] Joy will rejoice, my father of the righteous, birthing the wise, and he will rejoice in him. [§]
gil yagil avi tzadik yoled chacham v'yismach bo.
This verse describes the joy of a father over a righteous and wise child. "gil" means joy, and is used both as a verb (to rejoice) and a noun (joy). "yagil" is a verb meaning 'will rejoice'. "avi" means 'my father'. "tzadik" means 'righteous'. "yoled" means 'birthing', here understood as 'having borne'. "chacham" means 'wise'. "v'yismach" means 'and will rejoice'. "bo" means 'in him'.
[PRO.23.25] Your father will rejoice, and your mother, and the one who bore you will rejoice. [§]
yis-mach-ah-vee-cha vee-im-me-cha vet-geil yo-lad-te-cha
This verse speaks of a father, mother, and the one who gave birth rejoicing. 'yis-mach' relates to happiness or rejoicing. 'vee' means 'and'. 'im-me-cha' means 'your mother'. 'vet-geil' means 'and she will rejoice'. 'yo-lad-te-cha' refers to 'your birther', or the one who bore you.
[PRO.23.26] Give your heart to me, and let your eyes be pleased with my ways. [§]
tenah-beh-nee liv-kah-ha lee veh-ay-nay-ha deh-rah-khai tee-rotz-nah
This verse is a command. "Tenah" means "give". "Ben" means "son". "Liv" means "to my". "Kah" is a possessive pronoun, meaning "your". "Ay-nay-ha" means "your eyes". "Deh-rah-khai" means "my ways". "Tee-rotz-nah" means "you will find favor in" or "they will please". Thus, the verse commands someone to give their son (heart) to God, and to find favor in God's ways.
[PRO.23.27] Because a deep pit is a prostitute, and a narrow well is an unfaithful one. [§]
ki-shu-cha a-mu-ka zo-na u-beer tza-ra nok-ri-ya
This verse uses metaphorical language. "Shucha" refers to a ditch or pit, here used as a metaphor for a promiscuous woman. "Amuka" means deep. "Zona" means prostitute or adulteress. "Beer" means well or cistern. "Tzara" means narrow or constricted. "Nokriya" means estranged, foreign, or unfaithful. The verse draws a parallel between a deep pit/well and the deceitful nature of an unfaithful woman.
[PRO.23.28] Even she quickly lies in wait, and betrayers to mankind you will add. [§]
Af-hee tsah-khef te-eh-rov oo-vog-deem beh-ah-dam to-seef.
This verse describes a deceptive action. "Af" can mean "even" or "also". "Hee" refers to her (feminine pronoun). "Tsah-khef" means to snatch or seize quickly. "Te-eh-rov" means to lie in wait or ambush. "Bog-deem" means betrayers or those who are faithless. "Beh-ah-dam" means in/to mankind or humanity. "To-seef" means to add or increase.
[PRO.23.29] To whom is woe? To whom is destruction? To whom are contentions? To whom is corruption? To whom are wounds without cause? To whom is causeless affliction? [§]
le-mee oy le-mee avoy le-mee midvanim le-mee sichach le-mee petzaim chinam le-mee chachliluut einayim
This verse uses a series of rhetorical questions, each beginning with "to whom". Each question asks about a different type of suffering or harm. "Oy" means woe or grief. "Avoy" means destruction. "Midvanim" refers to contentions or lawsuits. "Sichach" refers to corruption or disease. "Petzaim" means wounds. "Chachliluut einayim" literally means blueness of eyes, but is idiomatically understood as causeless affliction or grief.
[PRO.23.30] To those who delay over the wine, to those who go to seek out mixed wine. [§]
lam-a-cha-rim al-ha-yayin la-va-im le-chor mim-sak
This verse refers to those who delay over wine, those who go to seek out mixed wine. "lam-a-charim" refers to those who tarry or delay, specifically in relation to wine. "ha-yayin" means "the wine". "la-va-im" means "those who go" or "those who seek". "le-chor" means "to search out" or "to investigate". "mim-sak" means "mixed wine".
[PRO.23.31] Do not look at wine when it reddens, when it gives in the pouch of the eye. He will walk in straightness. [§]
al-teh-reh yai-yin kee yit-ah-dahm kee yee-tehn bah-kohs eh-ee-noh yit-hah-lekh beh-meh-ee-shah-reem.
This verse warns against excessive wine drinking. It describes how wine reddens the eyes and causes unsteady walking. "yaiyin" refers to new wine, or wine in general. "yit-ah-dahm" means "it will redden". "kohs" refers to the pouch or wineskin. "yit-hah-lekh" means "he will walk", and "beh-meh-ee-shah-reem" means "in straightness" or "properly".
[PRO.23.32] His end will be like a serpent biting, and like a viper he will spread. [§]
akh-ah-ree-toh keh-nah-khash yish-shakh, oo-khe-tsif-oh-nee yaf-reesh.
This verse uses imagery of a serpent to describe something's end. "Akh-ah-ree-toh" means 'his end'. "Keh" means 'like'. "Nah-khash" is 'serpent'. "Yish-shakh" means 'he will bite'. "Oo" means 'and'. "Khe-tsif-oh-nee" means 'like a viper'. "Yaf-reesh" means 'he will spread'. The verse describes something ending like a serpent biting, and spreading like a viper.
[PRO.23.33] Your eyes will see strangers, and your heart will speak perversions. [§]
ay-ney-kha yir-u za-rot ve-liv-kha ye-da-ber tah-pu-khot
This verse consists of several parts. 'ay-ney-kha' means 'your eyes'. 'yir-u' means 'will see'. 'za-rot' means 'foreign things' or 'strangers'. 've' is a conjunction meaning 'and'. 'liv-kha' means 'your heart'. 'ye-da-ber' means 'will speak'. 'tah-pu-khot' means 'perversions' or 'deceptions'. Therefore, the verse describes a situation where someone's eyes will see strange things and their heart will speak deceptive thoughts.
[PRO.23.34] And you will be like one who lies in the heart of the sea, and like one who lies at the head of a rope. [§]
veh-ha-yee-tah keshokh-ev be-lev-yam oo-keshokh-ev berosh khivel
This verse uses comparative language, stating a state of being *like* something. 'veh-ha-yee-tah' means 'and you will be'. 'keshokh-ev' means 'like one who lies'. 'be-lev-yam' means 'in the heart of the sea'. 'oo' means 'and'. 'berosh khivel' means 'at the head of a rope'. The verse is using metaphor to express a state of powerlessness or being overwhelmed.
[PRO.23.35] Strike me without wellness, beat me without I knew. When will I awaken? I will continue to seek after him again. [§]
hik-koo-nee bahl-kha-lee-tee hee-lah-moo-nee bahl-yah-dah-tee mah-tai ah-keetz oh-seef ah-vahk-shen-noo ood.
This verse expresses a feeling of being struck or afflicted without understanding when or how it happened, and a continued seeking after the one who caused it. "Bahl" is often translated as 'without' or 'not'. "Hikooni" means 'strike me'. "Hilamoni" means 'beat me'. "Yadatai" means 'I knew'. "Akitz" means 'I awaken'. "Osif" means 'I add' or 'I continue'. "Avakshnu" means 'I seek'.
PRO.24
[PRO.24.1] Do not be jealous of evil people, and do not desire to be with them. [§]
al-te-ka-neh be-an-sheh ra-ah ve-al-tee-ta-oh lee-hyot it-tam
This verse contains commands using negative imperatives. "al" means "not". "te" is a feminine singular imperative suffix. "ka-neh" means "to be jealous". "an-sheh" means "men" or "people". "ra-ah" means "evil" or "bad". "ve" means "and". "tee-ta-oh" is a masculine singular imperative suffix for the verb "to desire". "lee-hyot" means "to be". "it-tam" means "with them".
[PRO.24.2] For devastation ponders in their heart, and the exertion of their lips will speak. [§]
kee-shode yeh-geh lib-bam ve-a-mal sif-teh-hem te-da-ber-nah
This verse describes the thoughts and words of people who are deceptive or speak falsely. "Shode" refers to devastation or ruin, implying that their thoughts are destructive. "Yehgeh" means to ponder or meditate, suggesting they are actively conceiving these destructive thoughts. "Libbam" is their heart, representing their inner being. "Amal" refers to labor or toil, here meaning exertion of speech. "Siftehem" are their lips, and therefore their words. "Tedaberneh" means 'they speak' or 'will speak'.
[PRO.24.3] With wisdom a house is built, and with understanding it is established. [§]
bə-ḵāḵ-māh yib-bā-nēh bā-yit, ū-ḇit-ḇu-nāh yit-kōn-ān.
This verse discusses the building of a house. The first clause says 'with wisdom is built a house'. The second clause says 'and with understanding it is established'. The verse is talking about the importance of wisdom and understanding in constructing a home, implying a broader meaning relating to building a life.
[PRO.24.4] And in knowledge of chambers, they will be filled – all treasure, precious and delightful. [§]
u-ve-da-at kha-da-rim yi-ma-le-u kol-hon ya-kar ve-na-im
This verse describes the filling of chambers with treasure. 'Da'at' means knowledge or understanding, but here it functions more as 'chambers' or 'rooms' due to the context. 'Yi-ma-le-u' means 'will be filled'. 'Kol-hon' means 'all treasure'. 'Ya-kar' means 'precious' or 'costly', and 'na-im' means 'pleasant' or 'delightful'.
[PRO.24.5] A man of wisdom is with strength, and a man of understanding strengthens power. [§]
geh-ver-khah-kham bah-oz vee-ish-dah-aht meh-ah-mets-koh-akh
This verse describes the qualities of a wise and understanding man. "Gever" means man. "Chakham" means wise. "Ba'oz" means with strength or in power. "Ish" also means man. "Da'at" means knowledge or understanding. "Me'amets-koch" means strengthens power or makes strong.
[PRO.24.6] For with schemes you will make for yourself war, and deliverance with an abundance of counselor. [§]
ki v'tachbulot ta'aseh lecha milchama u'tshu'a b'rov yo'etz
This verse discusses strategy in warfare and the benefit of counsel. 'tachbulot' refers to schemes or cunning plans. 'ta'aseh lecha' means 'you will make for yourself'. 'milchama' is war. 'tshu'a' is salvation or deliverance. 'rov' means 'abundance' or 'multitude'. 'yo'etz' means counselor or advisor.
[PRO.24.7] Heights for the fool are wisdoms; at the gate he will not open his mouth. [§]
ra-mot le-e-vil chach-mot bash-sha-ar lo yif-tach-pee-hoo
This verse contains several words that require literal translation. 'Ramot' means 'heights' or 'elevations'. 'Le' means 'to' or 'for'. 'Evil' is translated as 'fool'. 'Chachmot' means 'wisdoms'. 'Bash-sha-ar' means 'at the gate'. 'Lo' is 'not'. 'Yif-tach' means 'will open'. 'Pee-hoo' means 'his mouth'. The verse describes a situation where wisdom is presented to a fool, but he will not open his mouth to speak.
[PRO.24.8] One who calculates to do evil to him, they will call master of plots. [§]
mechash-shev le-ha-reh-ah loo ba-al-mezim-mot yik-ra-oo
This verse describes someone who plans evil against another. "Mechashshev" refers to someone who thinks or calculates, specifically with a negative intent. "Lehareah" means "to do evil" or "to cause harm." "Ba'al mezimot" literally means "master of plans" or "owner of plots," but implies malicious scheming. "Yikra'oo" means "they will be called". The verse implies that those who plot evil will be known for their wicked schemes.
[PRO.24.9] A plan of foolishness is sin, and for humankind, to scorn a person is an abomination. [§]
zim-mat iv-ve-let kha-taht ve-to-ev-at le-ah-dahm laytz.
This verse describes a plan of foolishness as sin, and scorn for a person is an abomination to humankind. 'Zimmah' refers to a thought, plan, or purpose, often with a negative connotation. 'Ivvelet' means foolishness. 'Khatat' denotes sin or missing the mark. 'Toevah' means an abomination or something detestable. 'Le-adam' means to humankind or to a person. 'Leitz' refers to a scoffer or one who mocks.
[PRO.24.10] You have relaxed on the day of distress, when your strength is constricted. [§]
hit-ra-peet-ta be-yohm tsah-rah tsahr koh-heh-kah
This verse consists of several words. "hit-ra-peet-ta" is a verb form meaning you have relaxed or become comfortable. "be-yohm" means "in day" or "on the day of". "tsah-rah" means distress or trouble. "tsahr" means narrow or constricted. "koh-heh-kah" means "your strength". Therefore, the verse discusses someone relaxing during a time of trouble when their strength is diminished.
[PRO.24.11] Rescue those taken to death, and those given to slaughter, if you restrain yourself. [§]
hatsel l’kuchim lamavet umatim lahereg im-tachshoch.
This verse contains imperatives and prepositions. ‘Hatsel’ means ‘rescue.’ ‘L’kuchim lamavet’ means ‘those taken to death.’ ‘Umatim lahereg’ means ‘and those given to killing/slaughter.’ ‘Im-tachshoch’ means ‘if you withhold/restrain.’ This appears to be a plea to intervene and save people from imminent death.
[PRO.24.12] If you say, "Indeed, He does not know us," does not He understand the thoughts of your hearts? He guards your life and He knows. And He will repay mankind according to their actions. [§]
kee-to-mar hen lo-yah-deh-nu zeh ha-lo-to-chen liv-bot hu ya-veen ve-no-tzer naf-shech-ah hu yeh-dah ve-hesh-eev le-ah-dam ke-fe-ah-loh
This verse begins with a conditional clause 'if you say'. It then states that He does not know us, questioning if that is truly so. The verse continues by affirming that He understands the thoughts of the heart, guards your life, and will repay a person according to their deeds.
[PRO.24.13] Eat, my son, honey because it is good, and let honeycomb be sweet upon your palate. [§]
ekhal beni devash ki tov venofet matok al hichecha
This verse consists of several words. "ekhal" means "eat". "beni" means "my son". "devash" means "honey". "ki" means "because" or "for". "tov" means "good". "venofet" means "and honeycomb". "matok" means "sweet". "al" means "upon". "hichecha" means "your palate". Thus, the verse speaks of eating honey because it is good, and honeycomb which is sweet upon the palate.
[PRO.24.14] So, know wisdom for yourself if you find it, and there will be a future, and your hope will not be cut off. [§]
ken de'ah khakhmah le-naf-she-khah im-ma-tsa-tah ve-yesh akh-a-rit ve-tik-va-te-khah lo tik-kar-et.
This verse speaks of gaining wisdom and its lasting benefits. 'Ken' means 'so' or 'thus'. 'De'ah' means 'knowledge' or 'wisdom'. 'Naf-she-khah' means 'your soul' or 'yourself'. 'Im-ma-tsa-tah' means 'if you find it'. 'Akh-a-rit' means 'a future' or 'an aftermath'. 'Tik-va-te-khah' means 'your hope'. 'Lo tik-kar-et' means 'will not be cut off'.
[PRO.24.15] Do not lie in wait, wicked one, to the dwelling of the righteous. Do not plunder his resting place. [§]
al-te'rov rashah livneh tsadik, al-teshadeed rivtzo.
This verse contains commands using the negative imperative. 'al' means 'not'. 'te'rov' is a command, 'do not lie in wait'. 'rashah' means 'wicked one'. 'livneh' means 'to the dwelling'. 'tsadik' means 'righteous one'. 'teshadeed' is a command, 'do not plunder'. 'rivtzo' means 'his resting place'. Therefore, the verse is instructing someone not to ambush the righteous or rob them of their peace.
[PRO.24.16] For seven times the righteous one will fall, and he will rise. And the wicked will stumble in evil. [§]
kee sheva yipol tzadik vakham ureasha'im yikkashlu bera'ah
This verse discusses the fate of the righteous and the wicked. "Sheva" means seven. "Yipol" means he will fall. "Tzadik" means righteous. "Vakham" means and he will rise. "Ureasha'im" means and the wicked. "Yikkashlu" means they will stumble. "Bera'ah" means in evil.
[PRO.24.17] When your enemies fall, do not rejoice, and when they stumble, do not let your heart be glad. [§]
bin-pol o-yiv-chah al-tiss-mach oo-vik-shol-oh al-ya-gel liv-chah
This verse contains instructions regarding reaction to the downfall of enemies. 'bin-pol' means 'when falling'. 'o-yiv-chah' means 'your enemies'. 'al-tiss-mach' is a negative command meaning 'do not rejoice'. 'oo-vik-shol-oh' means 'and when stumbling'. 'al-ya-gel' is another negative command meaning 'do not let it gladden'. 'liv-chah' means 'your heart'.
[PRO.24.18] Lest Yahveh see and something be bad in our eyes, and he return his wrath from upon us. [§]
pen-yir'eh Yahveh ve-ra be-eineiav ve-heshiv me-alav apo
This verse expresses a fear that Yahveh might see something displeasing and turn away his wrath from them. 'Pen' indicates a fear or lest. 'Yir'eh' is the future tense of 'to see'. 'Ve' is 'and'. 'Ra' means 'bad' or 'evil'. 'Be-eineiav' means 'in our eyes' or 'to us'. 'Ve-heshiv' means 'and turn back' or 'and return'. 'Me-alav' means 'from upon him' or 'from him'. 'Apo' means 'wrath' or 'anger'.
[PRO.24.19] Do not compete with the evil ones. Do not be jealous of the wicked. [§]
al-tith-char bahm-meh-ray-eem, al-teh-kah-neh bahr-shah-eem.
This verse contains imperatives, commands given to a person. "al" means "not". "tith-char" is a command meaning "compete". "bahm-meh-ray-eem" means "with the evil ones". "teh-kah-neh" is a command meaning "be jealous". "bahr-shah-eem" means "of the wicked".
[PRO.24.20] For there will not be an end to evil, the light of the wicked will be extinguished. [§]
kee lo tee-heh a-cha-reet la-rah nehr resha-eem yid-ahk
This verse contains several key terms. 'Kee' means 'because' or 'for'. 'Lo tee-heh' means 'will not be'. 'A-cha-reet' refers to the 'end' or 'aftermath'. 'La-rah' means 'to evil' or 'for evil'. 'Nehr' means 'light' or 'lamp'. 'Resha-eem' means 'the wicked'. 'Yid-ahk' means 'will be extinguished' or 'will fade'.
[PRO.24.21] Fear Yahveh, sons and king. Do not associate with enemies. [§]
yeh-rah-et-yeh-vah-veh beh-nee vah-meh-lech eem-shoh-neem al-tee-teh-rahv.
This verse contains several names for God and commands related to association. 'Yera' means 'to fear' or 'to revere'. 'Et' is a grammatical marker. 'Yahveh' is the personal name of God. 'Bnee' means 'sons'. 'Vamelech' means 'and king'. 'Eem' means 'with'. 'Shoneem' refers to enemies or those who are different. 'Al-titehrav' is a negative command meaning 'do not associate' or 'do not mix'.
[PRO.24.22] For suddenly vapor will arise, and its second appearance, who knows? [§]
ki-pit'om ya-koom ei-dam u-pid sh'nei-hem mi yo-de-a.
This verse describes a sudden arising of vapor or steam, and questions who knows its second appearance. "Ki" means "for" or "because". "Pit'om" means "suddenly". "Ya-koom" means "will arise". "Ei-dam" means "vapor" or "steam". "U" means "and". "Pid" means "second" or "appearance". "Sh'nei-hem" means "of them" or "its". "Mi" means "who". "Yo-de-a" means "knows".
[PRO.24.23] Also these, to the wise, recognizing faces in judgment is not good. [§]
Gam-elleh lachachamim haker-panim bemishpat bal-tov.
This verse addresses the wise. "Gam-elleh" means "also these". "Lachachamim" means "to the wise". "Haker-panim" means "recognizing faces", which in this context means showing favor. "Bemishpat" means "in judgment" or "with justice". "Bal-tov" means "not good" or "evil". The verse describes a situation where favor is shown in judgment, but it is not a good or just outcome.
[PRO.24.24] Someone says to the wicked one, "You are righteous." Peoples will hate him, and nations will despise him. [§]
Omer | l'rashah tsadik atah yikbuhu amim yiz'amuhu l'umim.
This verse speaks of someone declaring a wicked person righteous, and the consequences that follow – being hated by peoples and nations. 'Omer' means 'says'. 'l'rashah' means 'to the wicked one'. 'tsadik' means 'righteous'. 'atah' means 'you are'. 'yikbuhu' means 'they will hate him'. 'amim' means 'peoples'. 'yiz'amuhu' means 'they will despise him'. 'l'umim' means 'to the nations'.
[PRO.24.25] And to the rebukers it will be pleasant, and upon them a blessing of good will come. [§]
ve-lam-mo-chee-heem yeen-ahm, va-ah-lay-hem tah-vo-ah beer-kah-t tov.
This verse describes a blessing coming upon those who rebuke others. "ve" means 'and'. "lam-mo-chee-heem" is 'to the rebukers', a plural form. "yeen-ahm" means 'they will be pleasant/agreeable'. "va" means 'and'. "ah-lay-hem" means 'upon them'. "tah-vo-ah" means 'will come'. "beer-kah-t" means 'a blessing of'. "tov" means 'good'.
[PRO.24.26] Lips will greet the one returning correct words. [§]
sə-p̄ā-ṯā-yim yiš-šāq mē-šîv də-ḇā-rîm nə-ḵō-ḥîm.
This verse describes a desirable quality in a response or speech. 'sə-p̄ā-ṯā-yim' refers to lips. 'yiš-šāq' means 'will kiss' or 'will find favor with'. 'mē-šîv' means 'one who returns' or 'one who answers'. 'də-ḇā-rîm' means 'words'. 'nə-ḵō-ḥîm' means 'true' or 'correct'. The overall sense is that true words are welcomed or agreeable.
[PRO.24.27] Prepare your work outside, and make it ready in the field for yourself. Afterward, you will build your house. [§]
ha-ken ba-chu-tz mee-lach-tech-a ve-at-da-h ba-sa-deh la-ch a-char u-va-ni-ta be-te-cha.
This verse describes preparing one's work in the open field, making it ready for oneself, then building one’s house afterward. 'Haken' means 'prepare'. 'Mee-lach-tech-a' is 'your work'. 'Ba-chu-tz' means 'outside'. 'Ve-at-da-h' means 'and prepare'. 'Ba-sa-deh' means 'in the field'. 'La-ch' means 'for you'. 'A-char' means 'after'. 'U-va-ni-ta' means 'and you will build'. 'Be-te-cha' means 'your house'.
[PRO.24.28] Do not be a witness without cause to your neighbor, and do not entice him with your lips. [§]
al-te-hi ehd-chi-nahm be-re-eh-cha va-ha-fee-teeta bi-se-fa-te-cha
This verse consists of several components. "al-te-hi" is a negative command, meaning "do not be". "ehd" means witness. "chi-nahm" means free or without cause. "be-re-eh-cha" means with your neighbor. "va-ha-fee-teeta" means and you will entice. "bi-se-fa-te-cha" means with your lips.
[PRO.24.29] Do not say, "As he has done to me, so I will do to him." I will repay to each person according to their deeds. [§]
al-to-mar ka-asher ah-sah-lee khen eh-eh-seh-loo. ah-sheev la-eesh ke-fe-o-loh.
This verse is a prohibition against retaliatory justice. It states 'do not say, 'as he has done to me, so will I do to him.' Instead, one should render to each person according to their actions.
[PRO.24.30] I passed by the field of a lazy man, and by the vineyard of a man lacking heart. [§]
al-sdeh-ee-ish-atzel avar-tee ve-al-kerem adam khasar-lev
This verse describes passing by a field belonging to a lazy man, and a vineyard belonging to a man lacking heart (wisdom or understanding). 'Al' means 'on' or 'upon'. 'Sdeh' means 'field'. 'Ish' means 'man'. 'Atzel' means 'lazy'. 'Avar-tee' means 'I passed'. 'Kerem' means 'vineyard'. 'Adam' means 'man'. 'Khasar-lev' means 'lacking heart' or 'foolish'.
[PRO.24.31] And behold, it went, all of it with wrinkles, covering its face, worn out, and the enclosure of its stones was broken down. [§]
vehineh אalah kullo qimsonim kasu panav harulim vegeder avanav neherasah
This verse describes a vision, likely of a damaged or decaying structure. 'Vehineh' means 'and behold'. 'Alah' means 'ascended' or 'went up,' but in this context means 'it went'. 'Kullo' means 'all of it'. 'Qimsonim' refers to 'wrinkles' or 'folds', describing how something appears. 'Kasu' means 'covered'. 'Panav' means 'its face'. 'Harulim' describes something 'worn out' or 'decayed'. 'Vegeder' means 'and the enclosure'. 'Avanav' means 'its stones'. 'Neherasah' means 'was broken down'. The verse portrays a state of ruin and decrepitude.
[PRO.24.32] And I beheld, I did something to my heart, I saw, I took correction. [§]
va'ekhzeh anokhi asiti libbi ra'iti lakachti musar.
This verse describes a personal experience of understanding and learning. "va'ekhzeh" means "and I beheld" or "and I saw." "anokhi" means "I." "asiti" means "I made" or "I did." "libbi" means "my heart." "ra'iti" means "I saw." "lakachti" means "I took." "musar" means "correction" or "discipline". The verse describes the speaker beholding, doing something to their heart, seeing, taking correction.
[PRO.24.33] A little of years, a little of sleeps, a little of folding of hands to lie down. [§]
me'at shenot me'at tenumot me'at chibuk yadayim lishkab.
This verse describes a brief period of rest. "Me'at" means "a little" or "few". "Shenot" means "years". "Tenumot" means "sleeps" or "rests". "Chibuk" means "folding" or "embracing". "Yadayim" means "hands". "Lishkab" means "to lie down". Thus, the verse speaks of a little of years, a little of sleeps, a little of folding of hands to lie down.
[PRO.24.34] And you will come walking, and your lacks as a man with a shield. [§]
u-va-mit-ha-lek re-sheh-kha u-mah-hso-reh-kha ke-ish ma-gen.
This verse describes someone walking and lacking. "Re-sheh-kha" refers to your head, understood here as yourself or your being. "Mah-hso-reh-kha" refers to your lacks or deficiencies. The comparison is to a man with a shield, implying someone who is protected or has a defense against these lacks, or perhaps someone who is strong in spite of them. The 'u' at the beginning of each clause is a conjunction meaning 'and'.
PRO.25
[PRO.25.1] Also, these are the proverbs of Solomon that the men of Hezekiah, king of Judah, copied. [§]
Gam-elleh mishlei shlomo asher he'tiqu anshei Chizkiyah melek-Yehudah.
This verse states that the following are also proverbs of Solomon, which the men of Hezekiah, king of Judah, copied.
[PRO.25.2] The glory of the Gods conceals a matter, and the glory of kings investigates a matter. [§]
kəḇōḏ ĕlōhîm hastēr dāḇār ūḵəḇōḏ mᵉlākîm ḥāqōr dāḇār.
This verse contrasts the way the Gods conceal things with the way kings investigate things. "Kəḇōḏ" means glory or honor. "ĕlōhîm" is a plural form of God, hence "the Gods". "hastēr" means to hide or conceal. "dāḇār" means word, thing, or matter. "mᵉlākîm" means kings. "ḥāqōr" means to search, seek, or investigate. The verse presents a parallelism, contrasting the concealment of the Gods with the investigation of kings regarding a matter.
[PRO.25.3] The heavens are to the height, and the earth to the depth, and the heart of kings has no investigation. [§]
sha-ma-yim la-room va-a-retz la-o-mek ve-lev me-la-khim ein che-ker.
This verse discusses the heavens and the earth, and the unknowable nature of a king's heart. "Shamayim" refers to the heavens. "Room" means height or elevation. "Aretz" refers to the earth. "O-mek" means depth. "Lev" means heart. "Me-la-khim" refers to kings. "Ein" means there is not. "Che-ker" means investigation, search, or understanding.
[PRO.25.4] The silver was melted, and the impurities came out to the refiner as an object. [§]
ha-go si-geem mee-kah-sef va-yeh-tseh la-tso-ref keh-lee.
This verse describes the process of refining silver. 'Hago' means 'to melt' or 'to pour out'. 'Sigim' refers to impurities or dross removed from metal. 'Mikka-sef' means 'from silver'. 'Va-yeh-tseh' means 'and it came out'. 'La-tso-ref' means 'to the refiner'. 'Keh-lee' means 'a vessel' or 'an object'. The verse describes melting silver, removing the impurities, and the resulting object given to the refiner.
[PRO.25.5] The devising of wickedness is before the king, and his throne will be established in righteousness. [§]
ha-go ra-sha lif-nei me-lech ve-yee-kon ba-tse-dek kee-sahv-o
This verse discusses wickedness before a king and a throne established in righteousness. 'Hago' refers to meditation or devising. 'Rashah' means wicked or evil. 'Lifnei' means before or in the presence of. 'Melech' means king. 'Vee-kon' means and it will be established. 'Ba-tse-dek' means in righteousness or with justice. 'Kee-sahv-o' means his throne.
[PRO.25.6] Do not boast before a king, and do not stand in a place of great ones. [§]
al-tithadar lifnei-melech u-vimkom gedolim al-ta'mod
This verse contains instructions regarding behavior before royalty and important people. "al-tithadar" is a negative command meaning "do not boast" or "do not present yourself with splendor." "lifnei-melech" means "before a king." "u-vimkom gedolim" means "and in a place of great ones." "al-ta'mod" is a negative command meaning "do not stand."
[PRO.25.7] For it is good to say to you these things, rather than to humble you before a noble person, the one your eyes have seen. [§]
ki tov amar-lekha, aleh hena mehashpilkha lifnei nadiv asher rau eineikha.
This verse contains several components. 'ki' means 'for' or 'because'. 'tov' means 'good'. 'amar-lekha' means 'to say to you'. 'aleh hena' suggests 'these things' or 'this matter'. 'mehashpilkha' means 'to humble you'. 'lifnei' means 'before'. 'nadiv' translates to 'a generous person' or 'noble'. 'asher' means 'that' or 'which'. 'rau eineikha' means 'your eyes have seen'.
[PRO.25.8] Do not go out quickly to a quarrel, lest what will you do in the end? With tools you will harm your friend. [§]
al-te-tseh la-riv ma-her pen ma-ta-aseh be-ah-ha-ri-tah be-ha-kh-lim ot-kha re-ekh-ha
This verse is a warning against rushing into conflict. "al-te-tseh" means "do not go out". "la-riv" means "to a quarrel". "ma-her" means "quickly". "pen" introduces a conditional clause meaning "lest" or "or". "ma-ta-aseh" means "what will you do". "be-ah-ri-tah" means "in the end". "be-ha-kh-lim" means "with tools". "ot-kha" means "you". "re-ekh-ha" means "your friend". The verse warns that rushing into a quarrel could lead to regret and harm to yourself and your friend.
[PRO.25.9] Your quarrel is a quarrel with your neighbor, and do not reveal another secret. [§]
reev-kah reev et-ray-eh-kah v'sohd ah-kheh-r al-t'gahl.
This verse contains several words that require literal translation. "reev-kah" is a noun meaning "your quarrel". "reev" means quarrel or dispute. "et" is a grammatical particle that doesn't directly translate, but marks the direct object. "ray-eh-kah" means "your neighbor". "v'sohd" means "and a secret". "ah-kheh-r" means "another". "al-t'gahl" is a negative command meaning "do not reveal". The verse is a command regarding disputes and secrets.
[PRO.25.10] Lest your loving kindness be heard by one who will not return your words. [§]
pen-ye-khased-kha shoh-may-ah v'dee-vah-t'kha lo tah-shuv
This verse uses several key terms. 'Pen' means 'lest' or 'that not'. 'Ye' is a pronominal suffix meaning 'your'. 'Khashed' is derived from the root meaning 'loving kindness' or 'mercy'. 'Shomeah' means 'hearer' or 'one who hears'. 'Dee-bah-t'kha' translates to 'your words' or 'your speech'. 'Lo tah-shuv' means 'will not return'. Therefore, the verse expresses a fear that kindness shown will not be reciprocated and that words spoken will not be acknowledged or returned.
[PRO.25.11] Apples of gold are in settings of silver, a word spoken upon his face. [§]
tap-pu-chei zah-hav be-mas-kee-yot kah-sef dah-var dah-boor al-af-na-eev.
This verse uses metaphorical language. "tap-pu-chei zah-hav" literally means "apples of gold". "mas-kee-yot kah-sef" means "settings of silver". "dah-var dah-boor" means "a word spoken". "al-af-na-eev" means "upon his face". The verse describes something beautiful and precious—perhaps a message or wisdom—presented in a lovely manner.
[PRO.25.12] A golden nose ring and an engraved temple are a correction for the wise, on the ear that listens. [§]
nezem zahav vachali-chatem mochichach chakam al-ozen shoma'at.
This verse uses several words with established meanings. 'Nezem' refers to a nose ring or jewel. 'Zahav' means gold. 'Vachali' means and the temple of, or and the adornment of. 'Chatem' means engraving or signing. 'Mochichach' means to reprove or correct. 'Chakam' means wise. 'Al-ozen' means on the ear. 'Shoma'at' means hearing or listening. The verse uses a poetic structure, describing the value of correction or wise counsel.
[PRO.25.13] Like the settling of snow in the day of harvest, so is a faithful payment to those who send it, and the soul of my Lord will repay. [§]
ke-tsi-nat-sheh-leg be-yom ka-tzir tzir ne-eh-man le-shol-cha-vav ve-neh-fesh ah-do-nai ya-shiv.
This verse uses a simile comparing something to the settling of snow in harvest time. "Tzinat" refers to the settling or being stored up. "Shelleg" means snow. "Yom Katzir" means harvest day. "Tzir" describes something that is used for a purpose, or a payment. "Ne'eman" signifies faithfulness or reliability. "Le-shol-cha-vav" means to those who send or employ. "Nephesh" means soul or life. "Adonai" is 'my Lord'. "Yashiv" means to return or repay.
[PRO.25.14] Chiefs and spirit and rain are nonexistent. No one should glory in a false gift. [§]
nə·śî·’îm və·rû·aḥ və·gē·šem ʾā·yin ʾîš mîṯ·hă·lēl bə·mat·taṯ-šā·qer.
This verse describes a lack of leadership, spirit, and rain, and asserts that no one should boast in a false gift. Let's break down the words: 'nə·śî·’îm' means chiefs or leaders. 'rû·aḥ' means wind or spirit. 'gē·šem' means rain. 'ʾā·yin' means nothing or nonexistent. 'ʾîš' means man or someone. 'mîṯ·hă·lēl' means to boast or glory. 'bə·mat·taṯ-šā·qer' means in a false gift.
[PRO.25.15] With length of patience, an officer will be persuaded, and a soft tongue will break the backbone. [§]
b'orekhafayim yifuteh katsin velashon rakah tishbar garam
This verse discusses the power of patience and gentle speech. "Orekhafayim" refers to the length of nostrils, metaphorically representing patience or forbearance. "Yifuteh" means to persuade or entice. "Katsin" means an officer or official, representing someone stubborn or resistant. "Lashon rakah" means a soft tongue, representing gentle speech. "Tishbar" means to break. "Garam" refers to a backbone or neck, metaphorically representing pride or resistance.
[PRO.25.16] Honey you have found, eat your fill, lest you become full and vomit it up. [§]
devash matsata ekhol dayekha pen-tisba'enu vahakeito
This verse describes finding honey and being warned not to overindulge. 'Devash' means honey. 'Matsata' means you found. 'Ekhol' means eat. 'Dayekha' means your fill or enough for you. 'Pen' means lest or that not. 'Tisba'enu' means you become full. 'Vahakeito' means and you vomit it up.
[PRO.25.17] Make your interests weighty over the house of your friend, lest he satisfy you, and he hate you. [§]
ho-kar rag-le-cha mee-bayt re-eh-cha pen-yis-bah-eh-cha oo-seh-neh-eh-cha
This verse uses a command structure. 'Ho-kar' means 'honor' or 'make heavy'. 'Rag-le-cha' translates to 'your foot', used here metaphorically meaning 'your interests' or 'your endeavors'. 'Mee-bayt re-eh-cha' means 'from the house of your friend'. 'Pen-yis-bah-eh-cha' means 'lest he satisfy you' or 'lest he fill you'. 'Oo-seh-neh-eh-cha' means 'and he hate you'. The verse is giving advice on prioritizing one's own interests.
[PRO.25.18] One spreads and a sword and a piercing arrow, a man responds to his neighbor with a false witness. [§]
may-feets ve-kharev ve-kheets sha-non, eesh oh-neh be-ray-eh-hu, ed sha-ker.
This verse describes a chaotic and violent society. "may-feets" refers to spreading or scattering. "kharev" means sword. "kheets" means arrow. "sha-non" means sharp or piercing. "eesh" means man. "oh-neh" means answering. "be-ray-eh-hu" means to a companion or neighbor. "ed" means witness. "sha-ker" means false.
[PRO.25.19] A tooth of a companion, and a slipping foot, is trust in a deceiver in a day of distress. [§]
shen ro'eh ve-regel mu'adet mivtach boged be-yom tsar'ah.
This verse uses metaphorical language. 'Shen' means tooth, used here figuratively for destructive power. 'Ro'eh' means friend or companion, but can also imply one who shepherds or guides, here likely suggesting a trusted advisor. 'Regel' means foot, again metaphorical, meaning a step or means of support. 'Mu'adet' means slipping or unsteady. 'Mivtach' means trust or confidence. 'Boged' means deceiver or betrayer. 'Be-yom' means in a day. 'Tsar'ah' means distress or trouble. The verse describes someone who relies on a deceptive friend when facing difficulty.
[PRO.25.20] A ruined garment in a day of cold, sourness on what remains, and singing of songs about an evil heart. [§]
ma'adeh beged beyom karah chometz al nater veshar bashirim al lev ra.
This verse uses metaphorical language. 'Ma'adeh' refers to spoiling or ruining. 'Beged' means garment, but can represent reputation or standing. 'Beyom karah' is 'in a day of cold', implying hardship or misfortune. 'Chometz' means sourness or vinegar, representing something unpleasant. 'Nater' refers to leftovers or what remains. 'Bashirim' are songs or poetry. 'Lev ra' is 'an evil heart' or ill will. The verse speaks of a ruined reputation in times of hardship, sourness affecting what remains, and singing about an evil heart.
[PRO.25.21] If your enemy is hungry, feed him bread, and if your enemy is thirsty, give him water. [§]
im-ra'ev sone'akha ha'akhilehu lekhem ve'im-tzameh hashkehuhu mayim.
This verse contains imperative verbs instructing how to treat an enemy. "im" means "if". "ra'ev" means "hungry". "sone'akha" means "your enemy". "ha'akhilehu" means "feed him". "lekhem" means "bread". "ve" means "and". "tzameh" means "thirsty". "hashkehuhu" means "give him to drink". "mayim" means "water". The structure is a conditional statement - if your enemy is hungry, feed him; and if your enemy is thirsty, give him water.
[PRO.25.22] For burning coals you forge upon his head, and Yahveh will repay to you. [§]
kee geh-khah-leem at-tah khoh-teh al-roh-show vah-Yahveh ye-shah-lem-lahk
This verse describes a situation where someone is experiencing fiery trials or troubles. "Gekhalim" refers to burning coals or embers, signifying intense hardship. "Atah" means "you." "Khoteh" means "to dig" or "to forge". The phrase "al rosho" means "upon his head," metaphorically indicating the burden of suffering. "Vah-Yahveh" means "and Yahveh." "Ye-shah-lem-lahk" means "will repay to you."
[PRO.25.23] The wind of the north brings forth rain, and angry faces to a hidden tongue. [§]
roo-akh tsah-pon teh-kho-lel ga-shem oo-pah-neem neez-ah-meem leh-shohn sah-ter
This verse uses poetic parallelism to describe a coming storm. "Roo-akh" means wind or breath. "Tsah-pon" means north. "Teh-kho-lel" means to bring forth or create. "Ga-shem" means rain. "Pah-neem" means faces. "Neez-ah-meem" means indignant or angry. "Leh-shohn" means to a tongue or language. "Sah-ter" means to hide or conceal.
[PRO.25.24] It is good to dwell on a corner of a roof, rather than to dwell with a wife of quarrels, and in a house with a companion. [§]
tov shevet al pinnat gag meeshet midvanim ubeyt chaver
This verse presents a comparison, stating it is good to dwell on a corner of a roof than to dwell with a quarrelsome wife in a house. 'Tov' means good. 'Shevet' means to dwell or sit. 'Al' means on. 'Pinnat' means corner. 'Gag' means roof. 'Meeshet' means wife. 'Midvanim' means quarrels or strife. 'Ubeyt' means and a house. 'Chaver' means friend or companion.
[PRO.25.25] Cold waters for a weary soul, and good news from a distant land. [§]
Mayim karim al-nephesh ayefah u-shmuah tovah me-eretz merhak.
This verse speaks of refreshment and good news. "Mayim" means waters. "Karim" means cold. "Nephesh" means soul or life. "Ayefah" means weary or tired. "Shmuah" means news or report. "Tovah" means good. "Me-eretz" means from the land. "Merhak" means distant or far away.
[PRO.25.26] A relaxed spring and a source of pollution: the righteous person falls before the wicked person. [§]
ma'yan nir'pash u'makor mash'chat, tzadik mat lifnei rasha.
This verse describes a corrupted spring and a polluted source, and states that a righteous person falls before a wicked person. 'Ma'yan' means spring or fountain. 'Nir'pash' means to be relaxed, flabby, or corrupted. 'Makor' means source. 'Mash'chat' means corruption or pollution. 'Tzadik' means righteous person. 'Mat' means to fall. 'Lifnei' means before. 'Rasha' means wicked person.
[PRO.25.27] To consume honey in abundance is not good, and to investigate their glory is glory. [§]
Okhol dvash harbot lo-tov v'heker k'vodam kavod.
This verse discusses the negative consequences of consuming too much honey and excessively investigating the glory of others. 'Okhol' means 'to consume'. 'Dvash' means 'honey'. 'Harbot' means 'in abundance' or 'much'. 'Lo-tov' means 'not good'. 'V'heker' means 'and the investigation'. 'K'vodam' means 'their glory'. 'Kavod' means 'glory'. The verse suggests that both overindulgence and excessive scrutiny are undesirable.
[PRO.25.28] A city breached has no wall. A person who has no restraint of spirit. [§]
eer perutzah ein homah, ish asher ein ma'atzar leruhoh.
This verse describes a city that is breached, lacking walls, and speaks of a person who has no restraint of spirit. 'Eer' means 'city'. 'Perutzah' means 'breached' or 'unprotected'. 'Ein' means 'not' or 'there is no'. 'Homah' means 'wall'. 'Ish' means 'person' or 'man'. 'Asher' is a relative pronoun meaning 'who' or 'that'. 'Ma'atzar' means 'restraint' or 'hold back'. 'Leruhoh' means 'to his spirit' or 'of his spirit'.
PRO.26
[PRO.26.1] As snow in summer and as rain in harvest, so is honor not fitting for a fool. [§]
kasheleg bakayitz vekhamatar bakatzir ken lo-naveh liksil kavod
This verse uses a simile to state that honor is not fitting for a fool, comparing it to snow in summer and rain during harvest. Each comparison describes something out of place and therefore inappropriate. “Kasheleg” means snow. “Bakayitz” means in summer. “Vekhamatar” means and as rain. “Bakatzir” means in harvest. “Ken” means so/thus. “Lo-naveh” means is not fitting/suitable. “Liksil” means for a fool. “Kavod” means honor.
[PRO.26.2] As a young bird wanders, as a sparrow flies, so a curse without cause will not come. [§]
katsippor lanud kadror la’uf ken kil’lat chinam lo tabo
This verse uses simile to state that just as a bird wanders or a sparrow flies, so too will a curse without cause not come. ‘Katsippor’ refers to a young bird, generally, or a fledgling. ‘Lanud’ means to wander or to flit about. ‘Kadror’ means a sparrow. ‘La’uf’ means to fly. ‘Ken’ means thus or so. ‘Kil’lat’ means a curse. ‘Chinam’ means without cause, or for no reason. ‘Lo tabo’ means will not come.
[PRO.26.3] A lash for the horse, a bridle for the donkey, and a rod for the back of those exhibiting foolishness. [§]
shote la-sus meteg la-chamor ve-shevet le-geo kesilim.
This verse uses metaphors relating to the control of animals to describe how foolish people should be treated. "Shote" means a whip or lash, used for driving animals. "Sus" means horse. "Meteg" means a bridle, for controlling a donkey. "Chamor" means donkey. "Shevet" means a rod or staff, often used for correction or discipline. "Geo" means foolishness or arrogance. "Kesilim" means fools.
[PRO.26.4] Do not answer a fool according to his foolishness, lest you also become like him. [§]
al-ta'an k'sil k'iviltov pen-tishveh-lo gam-atah
This verse consists of a prohibition and a consequence. "Al-ta'an" means "do not answer". "K'sil" means "fool". "K'iviltov" means "according to his foolishness". "Pen" indicates a consequence, meaning "lest" or "so that". "Tishveh" means "you will make equal". "Lo" means "to him". "Gam" means "also". "Atah" means "you". Therefore, the verse warns against responding to a fool in a manner that reflects their foolishness, lest you also become foolish.
[PRO.26.5] Answer the fool according to his folly, lest he be wise in his own eyes. [§]
aneh kesil ke'ivvalto pen-yiyeh chacham be'einav
This verse consists of several words. "aneh" means 'to answer'. "kesil" means 'fool'. "ke'ivvalto" means 'according to his folly'. "pen" means 'lest' or 'that not'. "yiyeh" means 'he will be'. "chacham" means 'wise'. "be'einav" means 'in his eyes'. The verse is an instruction regarding how to respond to a fool.
[PRO.26.6] One who trips up legs drinks violence, sending words by the hand of a fool. [§]
me-kat-zeh rag-lay-im cha-mas sho-teh sho-le-ach de-va-rim be-yad ke-sil.
This verse describes a person who causes trouble or harm. "Me-kat-zeh rag-lay-im" literally means "one who shortens legs", which idiomatically means to trip someone up or cause them to stumble. "Chamas" means violence or wrong. "Sho-teh" means to drink, but in this context, it's understood as indulging in or consuming something destructive. "Sho-le-ach de-va-rim" means to send words, or to speak. "Be-yad ke-sil" means 'by the hand of a fool', meaning through foolish actions or a foolish person.
[PRO.26.7] Dripping are legs from a limp, and governing is in the mouth of fools. [§]
dal-yoo sho-kai-eem mee-pees-sach oo-mash-al be-fee kes-eel-eem
This verse contains several words with interesting literal meanings. "dalyu" means 'to drip' or 'leak'. "shoqayim" means 'legs'. "mifisseach" comes from a root meaning 'to limp' or 'stagger'. "mashal" means 'to rule' or 'govern'. "be fee" means 'in the mouth of'. "kesilím" means 'fools'. The verse is a simile, comparing something to dripping legs from a limp, and a governing principle in the mouths of fools.
[PRO.26.8] As one places a stone in a sling, so the Gods give honor to a fool. [§]
kitzror even bmargema ken noten licksil kavod
This verse uses a simile. "Kitzror" means a cluster or a bag. "Even" means stone. "Bmargema" means in the sling. "Ken" means so or thus. "Noten" means giving. "Licksil" means to a fool. "Kavod" means honor or glory. The verse describes giving honor to a fool in the same way one would put stones in a sling – it’s a pointless and potentially dangerous act.
[PRO.26.9] Wisdom rises in the hand of a drunkard, and dominion is in the mouth of fools. [§]
khoch alah beyad shikkhor u mashal be fee kesilim
This verse discusses wisdom and foolishness. 'Khoch' means wisdom. 'Alah' means to ascend or rise. 'Beyad' means in the hand of. 'Shikkhor' means a drunkard. 'U' means and. 'Mashal' means dominion or rule. 'Be' means in. 'Fee' means mouth. 'Kesilim' means fools.
[PRO.26.10] Great is the one who accomplishes all, and one who hires a fool hires those who pass by. [§]
rab mekholel-kol vesokher kesil vesokher ovrim
This verse contains several words needing literal translation. 'Rab' means 'great'. 'Mekholel' means 'one who completes or finishes' but in this context implies 'one who accomplishes'. 'Kol' means 'all'. 'Vesokher' means 'and one who hires'. 'Kesil' means 'fool'. 'Ve' is 'and'. 'Ovrim' means 'those who pass by' or 'transients'.
[PRO.26.11] Like a dog returns to its vomit, a fool repeats his foolishness. [§]
k'khelav shav al-ke'av; k'sil shoneh b'ivaltetoh.
This verse uses a simile, comparing a foolish person to a dog returning to its vomit. 'k'khelav' means 'like a dog', 'shav' means 'returns', 'al-ke'av' means 'upon its vomit', 'k'sil' means 'fool', 'shoneh' means 'repeats', and 'b'ivaltetoh' means 'in his foolishness'.
[PRO.26.12] You have seen a man wise in his eyes, hope for a fool is from him. [§]
ra'ita ish hakham be'einav tikvah leksil mimenu
This verse discusses the perception of wisdom. 'Ra'ita' means 'you have seen'. 'Ish' means 'man'. 'Hakham' means 'wise'. 'Be'einav' means 'in his eyes'. 'Tikvah' means 'hope'. 'Leksil' means 'to a fool'. 'Mimenu' means 'from him'. The verse speaks of someone perceiving a wise man, and a fool having hope from that wise man.
[PRO.26.13] The lazy one said, ‘I am decaying on the way, for a lion is among the broad places.’ [§]
Amar atsel shachal badarech, ari bein harhovot.
This verse describes a lazy person’s excuse for not working. 'Amar' means ‘said’. ‘Atsel’ means ‘lazy one’. ‘Shachal’ means ‘to corrupt or decay’. ‘Badarech’ means ‘in the road’ or ‘on the way’. ‘Ari’ means ‘lion’. ‘Bein’ means ‘among’ or ‘between’. ‘Harhovot’ means ‘the broad places’ or ‘the streets’. The verse depicts the lazy person claiming they are avoiding work because there is a lion in the streets.
[PRO.26.14] The door will turn on its hinge, and the lazy one on his bed. [§]
ha-delet tisov al-tsirah v’atzel al-mittato
This verse describes the turning of a door on its hinges and compares it to a lazy person turning over in their bed. "Ha-delet" means "the door". "Tisov" means "it will turn". "Al-tsirah" means "on its hinge". "V’atzel" means "and the lazy one". "Al-mittato" means "on his bed".
[PRO.26.15] The lazy one hides his hand in the dish, and is too weary to bring it to his mouth. [§]
taman atzel yado batzallachat nileh lahashivah el-pio.
This verse describes a lazy person who puts their hand into a dish but is too lazy to bring the food to their mouth. "Taman" means to conceal or hide. "Atzel" means lazy. "Yado" means his hand. "Batzallachat" means in the dish. "Nileh" means is weary or too lazy. "Lahashivah" means to return or bring back. "El-pio" means to his mouth.
[PRO.26.16] A wise lazy person, in his perception, finds those who give reason burdensome. [§]
chacham atzel b'einav mishiv'ah meshivei ta'am.
This verse describes a wise lazy person. 'Chacham' means wise. 'Atzel' means lazy. 'B'einav' means in his eyes or to his perception. 'Mishiv'ah' means answer or reply. 'Meshivei ta'am' means those who give reason or explanation. The verse implies that a wise lazy person thinks providing answers or explanations is burdensome.
[PRO.26.17] One who holds onto the ears of Caleb, passing over from conceiving upon a quarrel not his own. [§]
machazik be'oznei kalev over mit'aver al-riv lo lo
This verse describes someone who holds onto the ears of Caleb, passing over from conceiving upon a quarrel not his own. 'Machazik' means 'holding'. 'Be'oznei' means 'in the ears of'. 'Kalev' is a proper name, Caleb. 'Over' means 'passing over' or 'going over'. 'Mit'aver' means 'from conceiving'. 'Al-riv' means 'upon a quarrel'. 'Lo lo' means 'not his own'.
[PRO.26.18] Like one who walks, the Gods send sparks, arrows, and death. [§]
kə-mit-lə-hə-ha ha-yo-reh zi-kim chi-tzim va-ma-vet
This verse uses metaphorical language to describe God. "kə-mit-lə-hə-ha" means 'like one who walks'. "ha-yo-reh" means 'the shooter' or 'the one who sends'. "zi-kim" means 'sparks'. "chi-tzim" means 'arrows'. "va-ma-vet" means 'and death'. The verse is a poetic comparison, suggesting God acts like a warrior sending forth sparks, arrows, and death.
[PRO.26.19] Indeed, a man deceived his friend, and said, "Was I not merely playing?" [§]
ken-ish rim-ah et-re-eh-hu ve-ah-mar ha-lo mes-ah-hek ah-nee
This verse describes a situation where one person deceives another, and then claims it was merely a game. "ken-ish" means 'indeed a man'. "rim-ah" means 'deceived'. "et-re-eh-hu" means 'his neighbor' or 'his friend'. "ve-ah-mar" means 'and said'. "ha-lo" is an interrogative particle meaning 'is it not?' or 'indeed?'. "mes-ah-hek" means 'playing' or 'making sport'. "ah-nee" means 'I'.
[PRO.26.20] When there are no trees, fire will be extinguished, and when there is no mourner, lament will cease. [§]
b'epes etzim tikbeh esh u've'ein nirgan yishtok madon
This verse describes the extinguishing of a fire when there are no trees and the silencing of lament when there is no one to lament. “Epess” means ‘nothing’ or ‘lacking’. “Etzim” is ‘trees’. “Tikbeh” means ‘it will extinguish’. “Esh” is ‘fire’. “Ve’ein” means ‘and there is not’. “Nirgan” means ‘a mourner’ or ‘one who laments’. “Yishtok” means ‘it will be silent’ or ‘it will cease’. “Madon” means ‘lament’ or ‘mourning’.
[PRO.26.21] Coal is to embers, and wood is to fire, and a man is to stirring up strife. [§]
peh-khahm leh-geh-khah-leem veh-etz-eem leh-esh veh-eesh meed-vah-neem leh-khar-khar-reev.
This verse uses metaphorical language. 'Pekham' means coal, 'gechalkim' means embers, 'etzim' means wood, 'esh' means fire, 'ish' means man, 'midvanim' means quarrels/disputes, and 'kharkhar-riv' means to stir up/provoke strife. The verse describes how certain things naturally lead to other things – coal to embers, wood to fire, and a man to stirring up conflict. The verse is speaking metaphorically, stating that some things inevitably lead to others.
[PRO.26.22] The words of Nirgan are like those who are afflicted, and they descended into the chambers of the belly. [§]
Divrei Nirgan kemitlahamim vehem yardu chadrei baten.
This verse consists of several words. 'Divrei' means 'words of'. 'Nirgan' is a proper noun, likely a person's name. 'Kemitlahamim' means 'like those afflicted'. 'Vehem' means 'and they'. 'Yardu' means 'they descended'. 'Chadrei' means 'rooms of' or 'inner parts of'. 'Baten' means 'belly'. Thus, the verse speaks of the words of Nirgan being like those afflicted, and they descended into the inner parts of the belly.
[PRO.26.23] Silver covered with dross is upon the craftsman, burning lips and a wicked heart. [§]
kesef sigim metzufah al-chares setafayim dolkim velev-ra
This verse describes a person characterized by deceptive and wicked qualities. 'Kesef' means silver, but here it’s used metaphorically to mean something appearing valuable. 'Sigim' means dross or impurities, indicating the hidden, poor quality beneath the surface. 'Metzufah' means covered or plated. 'Al-chares' means upon the craftsman, suggesting skillful deceit. 'Setafayim' means lips, and 'dolkim' means burning or flashing, implying persuasive, deceitful speech. 'Lev-ra' means a wicked heart.
[PRO.26.24] With his lips the hater will be known, and within him he will place deception. [§]
bish-pah-tav yee-nah-ker so-nay-ah oo-vek-ir-bo ya-sheet mir-mah.
This verse describes how a hater is recognized and how deception is placed within. "Bish-pah-tav" means "with his lips". "Yee-nah-ker" means "he will be known". "So-nay-ah" means "hater". "Oo-vek-ir-bo" means "and within him". "Ya-sheet" means "he will place". "Mir-mah" means "deception".
[PRO.26.25] For if He favors with His voice, do not trust in him, for seven abominations are in his heart. [§]
ki-ye-khanen qolo al-ta'amen-bo ki-sheva to'evot belibo
This verse uses several names for God and descriptive language. "ki" means 'for' or 'because'. "ye-khanen" is a verb meaning 'He will favor' or 'He will be gracious'. "qolo" means 'His voice'. "al-ta'amen-bo" means 'do not trust in him'. "sheva" means 'seven'. "to'evot" means 'abominations'. "belibo" means 'in his heart'. The verse is a warning against being deceived by someone who appears gracious but harbors evil intentions.
[PRO.26.26] Hatred conceals itself with deception, its wickedness is revealed in the assembly. [§]
tikaseh sineh bemashon tigaleh ra'ato bekahal
This verse describes how hatred conceals itself within deception, and wickedness is revealed in the assembly. 'tikaseh' means 'it conceals'. 'sineh' means 'hatred'. 'bemashon' means 'with deception'. 'tigaleh' means 'it reveals'. 'ra'ato' means 'its wickedness'. 'bekahal' means 'in the assembly'.
[PRO.26.27] The one who digs a pit will fall in it, and the stone he rolls will return to him. [§]
koreh-shachat bah yipol ve-golel eben elav tashuv.
This verse uses several key words. "Koreh" means "one who digs" or "digger". "Shachat" means "pit" or "destruction". "Bah" means "in it". "Yipol" means "he will fall". "Golel" means "one who rolls" or "roller". "Eben" means "stone". "Elav" means "to him". "Tashuv" means "it will return". Therefore, the verse describes someone digging a pit and a stone they roll returning to them.
[PRO.26.28] A tongue of falsehood the righteous hate, and a smooth mouth makes rejection. [§]
leshon-sheker yisnah dakav ufeh chalak yaaseh midheh.
This verse discusses the hatred of the righteous for a lying tongue and the effect of a smooth mouth. 'Leshon' means 'tongue'. 'Sheker' means 'falsehood' or 'lie'. 'Yisnah' means 'to hate'. 'Dakav' refers to the righteous. 'Ufeh' means 'and mouth'. 'Chalak' means 'smooth' or 'flattering'. 'Yaaseh' means 'to do' or 'to make'. 'Midheh' means 'rejection' or 'slipping'.
PRO.27
[PRO.27.1] Do not boast in tomorrow, for you will not know what a day will bring forth. [§]
al-tithallel be-yom machar ki lo-teda mah-yeled yom
This verse consists of several words. "al-tithallel" is a negative command meaning "do not boast." "be-yom" means "in day" or "tomorrow". "machar" also means "tomorrow". "ki" means "for" or "because". "lo-teda" means "you will not know". "mah" means "what". "yeled" means "will bring forth" or "bear". "yom" means "day". Therefore, the verse is a caution against boasting about the future.
[PRO.27.2] A foreigner will praise Yahveh, and not through your mouth. A stranger will praise Yahveh, and not through your lips. [§]
yehal-lekhah zar ve-lo-peekh nakh-ree ve-al-sfa-tay-khah
This verse describes foreigners praising Yahveh, even though they do not know His name or language. 'yehal-lekhah' means 'will praise you'. 'zar' means 'foreigner'. 've-lo-peekh' means 'and not your mouth'. 'nakh-ree' means 'stranger'. 've-al-sfa-tay-khah' means 'and not your lips'.
[PRO.27.3] The weight of a stone and the lifting of sand, and the anger of a fool, is heavier than both of them. [§]
koh-ved eh-ven ve-neh-tel hah-hole ve-kah-ahs eh-veele kah-ved meesh-neh-yehm
This verse uses a series of comparisons to illustrate the weight of foolish anger. "Koh-ved" means weight or heaviness. "Eh-ven" means stone. "Neh-tel" means burden or lifting. "Hah-hole" means sand. "Kah-ahs" means anger. "Eh-veele" means fool. "Meesh-neh-yehm" means both of them.
[PRO.27.4] The cruelty of anger and the flood of wrath, and who will stand before jealousy? [§]
akhzriyut khemah veshetef af umi ya'amod lifney kin'ah
This verse describes the severity of God's anger and jealousy. "Akhzriyut" refers to cruelty or severity. "Khemah" means anger. "Shetef" signifies a flood or outpouring. "Af" also means anger or wrath. "Ya'amod" means to stand. "Lifney" means before. "Kin'ah" means jealousy.
[PRO.27.5] Good is open correction from hidden love. [§]
Tovah tokhat megulah me'ahava mesutaret.
This verse discusses the value of open correction versus hidden love. 'Tovah' means 'good'. 'Tokhat' means 'correction' or 'reproof'. 'Megulah' means 'revealed' or 'open'. 'Me'ahava' means 'from love'. 'Mesutaret' means 'hidden' or 'secret'. The verse is making a comparative statement; good is open correction from hidden love.
[PRO.27.6] The wounds of a lover are faithful, and the kisses of a hater are answered. [§]
ne-em-ahn-eem peetz-ay oh-hev ve-nah-ah-tar-ot ne-shee-kot so-nay
This verse describes the differing effects of actions from a lover and from a hater. "Ne'emanim" refers to wounds that are faithful or reliable, meaning wounds from a lover are beneficial. "Pitz'ei" means wounds. "Ohev" means lover. "Na'atarot" means answered or accepted. "Neshikot" means kisses. "Sone" means hater.
[PRO.27.7] A satisfied soul despises honey, and a hungry soul finds all bitterness sweet. [§]
neh-fesh seh-beh-ah tah-voos no-fet veh-neh-fesh reh-eh-vah kol-mar mah-tok.
This verse discusses the perception of taste based on satisfaction. "Nephesh" refers to a living being or soul, representing a person’s desire. "Seveah" means full or satisfied. "Tavoos" means to scorn or disdain. "Nofet" refers to dripping honey. "Re'evah" means hungry. "Kol-mar" means all bitterness. "Matok" means sweet. The verse illustrates that a full soul despises honey, while a hungry soul finds all bitterness sweet.
[PRO.27.8] As a bird wanders from its nest, so a person wanders from his place. [§]
ke-tsi-por no-de-det min-kin-ah ken-ish no-ded mim-ko-mo
This verse uses simile to compare a person leaving their home to a bird leaving its nest. “ke” means “like” or “as”. “tsi-por” means “bird”. “no-de-det” means “wandering” or “migrating”. “min” means “from”. “kin-ah” means “nest”. “ken” means “so” or “thus”. “ish” means “man” or “person”. “no-ded” means “wandering”. “mim-ko-mo” means “from his place”.
[PRO.27.9] Oil and incense make the heart glad, and the sweetness of a companion is from one's own counsel. [§]
shemen ooq'toret yesamach-lev oo'meteq re'ehuu me'atzat-nafeesh.
This verse discusses what brings joy to the heart. 'Shemen' refers to oil, 'uq'toret' to incense. 'Yesamach' means to rejoice or make glad, and 'lev' is heart. 'Meteq' means sweetness or pleasantness, 're'ehuu' means companion or friend, and 'me'atzat-nafeesh' is from the counsel of soul, or advice from oneself.
[PRO.27.10] Do not forsake your friend and the companion of your father, and do not disregard the house of your brother in the day of your distress. A near neighbor is good, more than a distant brother. [§]
re'echa ve're'a avicha al-ta'azov u'veit achicha al-taboa b'yom eidecha, tov shachen karov me'ach rachok.
This verse discusses the importance of maintaining relationships with family and neighbors. 'Re'echa' means 'your friend' or 'your companion'. 'Re'a avicha' means 'the companion of your father' - referring to family connections. 'Al-ta'azov' means 'do not forsake'. 'Veit achicha' means 'the house of your brother'. 'Al-taboa' means 'do not enter' – in this context, do not disregard. 'B'yom eidecha' means 'in the day of your distress'. 'Tov' means 'good'. 'Shachen' means 'neighbor'. 'Karov' means 'near'. 'Me'ach' means 'than a brother'. 'Rachok' means 'distant'.
[PRO.27.11] Wise, my son, and rejoice my heart, and I will return the mocker’s word. [§]
chakhom beni v'samakh libbi v'ashivah chorpi davar
This verse consists of several words. 'Chakhom' means wise. 'Beni' means my son. 'V'samakh' means and rejoice. 'Libbi' means my heart. 'V'ashivah' means and I will return. 'Chorpi' means my scoffer or mocker. 'Davar' means word or thing.
[PRO.27.12] The naked one saw misfortune hidden. Simpletons passed by and were punished. [§]
Aroom ra'ah ra'ah nisttar. P'thaiyim avru ne'nashu.
This verse uses several words that describe states of being and action. "Aroom" means naked or uncovered. "Ra'ah" means bad, evil, or misfortune, and is repeated for emphasis. "Nisttar" means hidden or concealed. "P'thaiyim" refers to simpletons, or those easily deceived. "Avru" means they passed or went by. "Ne'nashu" means they were punished or chastised.
[PRO.27.13] Take his garment, because he has guaranteed a stranger for a foreign woman, and it is his rope. [§]
kah-beeg-doh kee-ah-rav zar oo-veh-ad nokh-ree-yah khav-leh-hoo
This verse contains several words that require literal translation. "kah" means "take". "beeg-doh" means "his garment". "kee" means "because". "ah-rav" means "he has guaranteed". "zar" means "a stranger". "oo-veh-ad" means "and for". "nokh-ree-yah" means "a foreign woman". "khav-leh-hoo" means "his cord/rope". The verse is a command, telling someone to take another's garment as surety, because they have guaranteed a stranger for a foreign woman.
[PRO.27.14] The one blessing his companion with a loud voice in the early morning will have that blessing counted as a curse to him. [§]
mevarech re'ehu bekhol gadol baboker hashkem, kelalah techashev lo.
This verse describes someone who loudly blesses their companion in the early morning, and that blessing will be counted as a curse to them. 'mevarech' means 'blessing', 're'ehu' means 'his companion', 'bekhol gadol' means 'with a loud voice', 'baboker hashkem' means 'in the early morning', 'kelalah' means 'a curse', and 'techashev lo' means 'will be counted to him'.
[PRO.27.15] A leak harasses in a cold day, and a wife of quarrels is overcome. [§]
Delef tored beyom sagrir ve'eshet midvanim nishtavah.
This verse uses imagery. "Delef" refers to a leak or dripping. "Tored" means to harass or torment. "Beyom" means in day, or during the day. "Sagrir" means cold or chilling. "Ve" means and. "Eshet" means wife. "Midvanim" is plural and refers to quarrels or contentions. "Nishtavah" means to be equal, level, or to be established, but in this context suggests being overcome or exhausted.
[PRO.27.16] The one who hides her, hides the north wind, and the oil of my right hand will proclaim. [§]
tsoph-neh-ha tza-phan-roo-ach ve-she-men ye-mee-noh yik-rah
This verse uses several names and descriptive terms for God. 'Tsophneh' is related to 'tsaphan', meaning to hide or store up. 'Tzafan' is a place name, often referring to the north, but also carries the sense of hidden or secret. 'Ruach' means wind or breath, often used metaphorically for spirit. 'Shemen' means oil, often symbolic of anointing or blessing. 'Yamino' means my right hand, frequently representing power and authority. 'Yikra' means to call or proclaim.
[PRO.27.17] Iron by iron is sharpened, and a man is sharpened by the presence of his companion. [§]
barzel be-barzel yakhad ve-ish yakhad p'nei-re'ehu.
This verse uses repetition for emphasis. "Barzel" means iron. "Yakhad" means sharpen. "Ish" means man. "P'nei" means face or presence of. "Re'ehu" means his fellow or companion. The verse speaks of iron sharpening iron, and a man sharpening the presence of his companion.
[PRO.27.18] One who carefully tends a fig tree will eat its fruit, and one who guards my Lord will be honored. [§]
notzer te'enah yo'chal piryah, v'shomer adonai y'chubad.
This verse speaks of the reward for diligence and faithfulness. 'Notzer te'enah' describes someone who carefully tends a fig tree. 'Yo'chal piryah' means 'will eat its fruit,' referring to the benefit derived from that care. 'Shomer adonai' means 'one who guards my Lord,' representing someone faithful to God. 'Y'chubad' means 'will be honored,' indicating the reward for that faithfulness.
[PRO.27.19] As water reflects water, so the heart of a person reflects another person. [§]
kah-mah-yim hah-pah-neem lah-pah-neem, ken lev-hah-ah-dam lah-ah-dam
This verse uses parallelism to convey a truth about human interaction. The first part compares water reflecting water to how one person reflects another. 'Mayim' means 'water', 'paneem' means 'faces', 'lev' means 'heart', 'adam' means 'person'. The 'ken' serves as 'so' or 'thus'.
[PRO.27.20] The underworld and destruction will not be satisfied, and the eyes of humankind will not be satisfied. [§]
She'ol va'avadone lo tisba'ena ve'einei ha'adam lo tisba'ena.
This verse discusses the insatiable nature of Sheol and the eyes of humankind. "Sheol" is the name of the underworld, the place of the dead. "Va'avadone" is a conjunction and a noun meaning "and destruction". "Lo tisba'ena" means "will not be satisfied". "Ve'einei" means "and the eyes of". "Ha'adam" means "the human". The verse expresses a concept of endless longing or unfulfilled desire.
[PRO.27.21] A refiner is for silver, and a furnace is for gold, and a person by the praise of him. [§]
matzref lekeseph vekhur lazahav ve'ish lefi mahalaloh.
This verse uses metaphorical language. 'Matzref' refers to a refiner of silver, 'khur' to a furnace for gold, and 'ish' to a person. The verse draws a parallel between refining metals and discerning a person's character. 'Pih' means 'mouth' or 'by' and 'mahalaloh' is a verb meaning 'to praise' but functioning here as a noun, meaning 'praise'. The phrase 'lefi mahalaloh' therefore means 'by the praise of him'.
[PRO.27.22] If you grind the fool in the mortar among the crushed grains in the upper millstone, you will not cease from above his foolishness. [§]
im tikhtosh et ha'evil ba'machtesh bitoch ha'rifot ba'eli lo tasur me'alav ivalto
This verse describes a process of grinding a fool in a mortar among the crushed grains in the upper millstone. It implies relentless and thorough destruction of foolishness. 'Tikhtosh' refers to pounding or grinding. 'Ha'evil' is 'the fool.' 'Ba'machtesh' means 'in the mortar.' 'Bitoch ha'rifot' is 'among the crushed grains.' 'Ba'eli' refers to 'in the upper millstone.' 'Lo tasur me'alav' translates as 'you will not cease from above it,' or 'you will not stop.' 'Ivalto' means 'his foolishness.'
[PRO.27.23] You will know, you will acknowledge the presence of your flock. Place your heart among the flocks. [§]
ya-doe tay-dah-ah p’nay tso-neh-chah sheet liv-chah la-ah-da-reem
This verse uses several names and concepts related to God and His people. “Yadoa” is a form of the verb “to know.” “Tedah” is also a form of “to know”, but implies acknowledgment or familiarity. “P’nay” means “faces”, but is often used metaphorically to mean “presence” or “favor”. “Tsoneh” means “flock”, used here to refer to God’s people. “Sheet” means “put” or “place”. “Livchah” means “your heart”. “La’adarim” means “to the flocks”, again referring to the people. The verse is a command, encouraging a recognition and focused care for the people.
[PRO.27.24] For not forever will glory endure, and not for every generation will a crown remain. [§]
kee lo leolam chossen veeem nezer leedor dador.
This verse contains several key terms. "olam" means eternity or forever. "chossen" refers to steadfast love or mercy. "nezer" means crown or garland, but is used here metaphorically for glory or beauty. "dor" means generation. The verse is a statement about the temporary nature of glory and the enduring nature of God’s steadfast love.
[PRO.27.25] The late harvest is revealed, and the grass appears, and the herbs of the mountains are gathered. [§]
gah-lah khah-tseer veh-nee-reh-ah-deh-shah veh-neh-es-foo ees-beh-ot hah-reehm
This verse describes the fading of grass and herbs. "Galah" means to reveal or make bare, but in this context implies a withering or fading. "Khatsir" is late harvest or dried grass. "Nireh" means to be seen or appear, but functions here as a description of the grass's state. "Desheh" is grass. "Ne'esfu" means to be gathered or collected, indicating the end of the growing season. "Eesbeh-ot" is herbs. "Harim" means mountains.
[PRO.27.26] Rams will be for your clothing, and the price of a field is young goats. [§]
kə-ḇā-šîm li-lə-ḇū-šeḵā ū-mə-ḥîr śā-ḏeh ‘aṯ-tū-ḏîm
This verse describes a future possession or reward. 'Kebashim' means 'rams' or 'young sheep'. 'Lilbushcha' means 'for your clothing' or 'as your garments'. 'U'mehir' means 'and the price'. 'Sadeh' means 'field'. 'Atudim' means 'young goats'. Therefore, the verse speaks of rams for garments and the price of a field of young goats.
[PRO.27.27] And sufficient quantity of goat's milk for your bread, for the bread of your house, and life for your young women. [§]
vei dei chalav izzim le'lachmechah le'lechem beit'chah vechayim le'naarotayich
This verse lists provisions. 'Dei' means sufficient quantity, 'chalav' means milk, 'izzim' means goats, 'lachmechah' means your bread, 'beit'chah' means your house, 'chayim' means life, and 'naarotayich' means your young women/servant girls.
PRO.28
[PRO.28.1] The wicked have fled, and there is no one pursuing them. But the righteous are confident like a lion. [§]
nasu ve'ein-rodef rashah ve'tzadikim kichfir yivtach.
This verse contrasts the fate of the wicked with that of the righteous. "Nasu" means they have fled or escaped. "Ve'ein-rodef" means and there is no pursuer. "Rashah" means the wicked. "Ve'tzadikim" means and the righteous. "Kichfir" means like a lion. "Yivtach" means he trusts or will be confident.
[PRO.28.2] Because of the transgression of the land, many of its rulers suffer, and if a person has understanding and knows, then Yahveh will extend kindness. [§]
b'pesha' erets rabim sareha u'be'adam mevin yodea ken ya'arich.
This verse describes a situation where the land suffers due to the transgressions of many of its rulers. However, if a person possesses understanding and knowledge, then Yahveh will extend kindness. 'Pesha' refers to transgression or rebellion. 'Erets' means land. 'Rabim' is many. 'Sareha' is their rulers. 'Adam' is person or humankind. 'Mevin' signifies understanding. 'Yodea' means knowing. 'Ken' translates to then or so. 'Ya'arich' means he will extend or lengthen – often understood as kindness or favor.
[PRO.28.3] A man of power, ruinous and oppressing the poor, is like a sweeping rain, and there is no bread. [§]
gever rash ve'oshek dalim matar sohef ve'ein lechem
This verse describes a powerful person who oppresses the poor. 'Gever' means a man of stature, strength, or power. 'Rash' means poor or ruined, but in this context it describes the powerful man’s character – one who acts ruinously. 'Oshek' means to oppress. 'Dalim' means the poor. 'Matar' means rain. 'Sohef' means sweeping or carrying away. 'Ein' means there is not. 'Lechem' means bread. The verse utilizes a metaphor comparing the man to a sweeping rain that leaves no bread.
[PRO.28.4] Those abandoning instruction will praise the wicked, and those guarding instruction will reside among them. [§]
ozvei torah yahalelu rashah veshomrei torah yitgaru bam.
This verse discusses those who abandon instruction and those who keep it. "Ozvei" means "abandoners of" or "those who leave". "Torah" means instruction, teaching, or law. "Yahalelu" means "they will praise". "Rashah" means "wickedness" or "the wicked". "Veshomrei" means "and keepers of" or "and those who guard". "Yitgaru" means "they will dwell" or "they will reside". "Bam" means "in them" or "among them".
[PRO.28.5] Men of evil will not understand judgment, and those who seek Yahveh will understand all. [§]
Anshey-rah lo-yavinu mishpat, u’mevakshay Yahveh yavinu kol.
“Anshey-rah” means “men of evil” or “wicked people”. “Lo-yavinu” means “will not understand”. “Mishpat” means “judgment” or “justice”. “U’mevakshay” means “and those who seek”. “Yahveh” is the proper name of God. “Yavinu” means “will understand”. “Kol” means “all” or “everything”. Therefore, the verse speaks of those who are wicked not understanding justice, while those who seek Yahveh will understand everything.
[PRO.28.6] Good is the poor one who walks in integrity, more than one who is crooked in their ways, and he is rich. [§]
tov-rash holekh be-tummo me-ikeysh derakhim ve-hu ashir
This verse contrasts the goodness of a poor person who walks in integrity with the crookedness of a rich person. 'Tov' means good. 'Rash' means poor. 'Holekh' means walks. 'Be-tummo' means in integrity or honesty. 'Me-ikeysh' means crooked or perverse. 'Derakhim' means ways or paths. 'Ve-hu' means and he. 'Ashir' means rich.
[PRO.28.7] The Guardian of Instruction, a son understanding, and a shepherd of fools will destroy his father. [§]
No-tser tor-ah ben me-vin ve-ro-eh zol-lim yakh-lim a-vee-o.
This verse describes a son who understands instruction and is a shepherd of fools, ultimately destroying his father. Let's break down the names: "No-tser" comes from the root meaning to guard, watch over, preserve. "Tor-ah" means instruction, law, or teaching. "Ben" simply means son. "Me-vin" means understanding. "Ro-eh" means shepherd or seer. "Zol-lim" refers to fools or those without understanding. "Yakh-lim" comes from a root meaning to finish, complete, or destroy. "A-vee-o" means his father.
[PRO.28.8] One who increases their wealth through interest and profit, will have the poor gathered to them. [§]
marbeh hovno benesh ve bitarbit lechonen dalim yikbtzennu
This verse describes someone who increases their wealth through interest and profit, and how this impacts the poor. 'Marbeh' means 'increases.' 'Hovno' means 'wealth.' 'Benesh' means 'through interest.' 'Bitarbit' means 'and through profit.' 'L'chonen' means 'to give to.' 'Dalim' means 'the poor.' 'Yikbtzennu' means 'he will gather them'. The implication is that increasing wealth by exploitative means causes poverty, and God will gather the poor because of it.
[PRO.28.9] The one who turns his ear away from hearing instruction, even his prayer is an abomination. [§]
meh-seer oh-zeh-noh mish-meh-oh torah, gam-teh-fee-lah-toh toh-eh-vah.
This verse describes the consequence of refusing to listen to instruction. "Mesir" means to remove or turn away. "Ozeno" means his ear. "Mishmoa" means from hearing. "Torah" means instruction or teaching. "Gam" means also, even. "Tefillato" means his prayer. "Toevah" means an abomination or something disgusting.
[PRO.28.10] The Gods oversee righteous ones in the way of evil; in his corruption, he will fall, and blameless ones will inherit goodness. [§]
mashgeh yasharim behderech ra bi’shchutav hu yipol utmimim yinchalu tov.
This verse discusses the fate of the righteous and the wicked. "Mashgeh" means to oversee or watch over. "Yasharim" means righteous ones. "Behderech ra" means in the way of evil. "Bi’shchutav" means in his corruption. "Hu yipol" means he will fall. "Tmimim" means blameless or upright ones. "Yinchalu tov" means will inherit goodness.
[PRO.28.11] A wise man in his opinion is a rich man, and a poor man with understanding will investigate him. [§]
chakham be'einav ish ashir ve-dal mevin yachkrenu.
This verse discusses wisdom and understanding in relation to wealth and poverty. 'Chakham' refers to wisdom. 'Be'einav' means 'in his eyes' or 'in his opinion'. 'Ish' means man. 'Ashir' means rich. 'Ve' means and. 'Dal' means poor. 'Mevin' means understanding. 'Yachkrenu' means will investigate him or will scrutinize him.
[PRO.28.12] When the masters rejoice, great is the splendor. And when the wicked ones rise, mankind is obscured. [§]
Ba'alots tsaddikim rabbah tif'aret uvekum resha'im yechufash adam.
This verse contains several key names and words. "Ba'alots" refers to when the masters rejoice. "Tsaddikim" means righteous ones. "Rabbah" means great. "Tif'aret" means splendor. "Uvekum" means and when. "Resha'im" means the wicked ones. "Yechufash" means is obscured. "Adam" means mankind.
[PRO.28.13] One who covers his transgressions will not succeed, but one who confesses and abandons them will be shown mercy. [§]
mekasseh psha'av lo yatzliach umodeh ve'ozev yerucham.
This verse discusses the consequences of concealing wrongdoing versus confessing and abandoning it. "mekasseh" means 'covering', relating to covering up sins. "psha'av" is 'his transgressions'. "lo yatzliach" means 'will not succeed'. "umodeh" means 'and confessing'. "ve'ozev" means 'and abandoning'. "yerucham" means 'will be shown mercy'.
[PRO.28.14] Blessed is the person who fears constantly, and the one who hardens his heart will fall into misfortune. [§]
ash-ray adam me-pah-khed tam-eed oo-mak-sheh lib-bo yip-pole be-rah-ah
This verse discusses the blessedness of a person who fears constantly, and the misfortune that befalls one who hardens their heart. "Ashrei" is a declaration of blessedness. "Adam" means person or humankind. "Mepahked" means to fear. "Tamid" means constantly or always. "Maksheh" means to harden. "Libbo" means his heart. "Yipol" means he will fall. "B'rah'ah" means into evil or misfortune.
[PRO.28.15] A lion roaring and a bear lying in wait, a wicked ruler over a poor people. [§]
ah-ree no-hem veh-dov sho-kehck mo-shel ra-shah ahv ahm dahl.
This verse describes a powerful and unjust ruler oppressing a weak people. 'Ari' means lion, 'nohem' means to roar, 'dov' means bear, 'shokeck' means to crouch or lie in wait, 'moshel' means ruler, 'rasha' means wicked or unjust, and 'am dal' means a poor people.
[PRO.28.16] A leader is lacking in understandings and abundant in oppressions. Those who hate gain will lengthen days. [§]
nagid khasar tevoonot veerav ma'ashakot sonei betza ya'arikh yamim.
Let's break down each word. "Nagid" means leader or prince. "Khasar" means lacking or deficient. "Tevooonot" means understandings or insights. "Veerav" means and abundant/many. "Ma'ashakot" means oppressions or exploitations. "Sonei" means haters. "Betza" means gain or profit. "Ya'arikh" means will lengthen. "Yamim" means days. The verse describes a leader lacking understanding who is full of oppression, but those who hate gain will have their days lengthened.
[PRO.28.17] Humankind, exploited to the point of endangering life, will flee until a pit. Let no one support him. [§]
Adam asuk bedam-na-fesh ad-bor ya-nus al-yit-me-chu-vo.
This verse uses several key terms. "Adam" means humankind or man. "Asuk" means oppressed or exploited. "Dam-na-fesh" literally translates to 'blood of a soul,' which is equivalent to 'lifeblood' or 'life'. "Ad-bor" means 'until a pit'. "Ya-nus" means 'he will flee'. "Al-yit-me-chu-vo" means 'let no one support him'. This verse describes a situation where a person, oppressed to the point of endangering their life, will flee and be abandoned by others.
[PRO.28.18] One walking with completeness will be saved by Yahveh, and one whose ways are twisted will fall at once. [§]
holekh tamim yivvashea v’ne’akash derakhayim yippol b’ekhat.
This verse describes the fate of those who walk with integrity versus those who are devious. 'Holekh' means walking, 'tamim' means complete or whole, implying integrity. 'Yivvashea' is a future tense form related to 'Yahveh' and 'yeshua' (salvation), suggesting 'will be saved by Yahveh'. 'Ne’akash' means twisted or crooked, implying deviousness. 'Derakhayim' means their ways. 'Yippol' means will fall, and 'b’ekhat' means at one time or suddenly.
[PRO.28.19] The one who works his land will be satisfied with bread, but the one pursuing emptiness will be satisfied with ruin. [§]
Oved ad-ma-toh yis-bah-lah-chem oo-meh-rah-def reh-keem yis-bah-reesh.
This verse describes the consequences of work versus pursuing emptiness. "Oved" means worker or servant. "Ad-ma-toh" is literally 'his land' but refers to his work. "Yis-bah-lah-chem" means 'will be satisfied with bread'. "Meh-rah-def" means 'pursuing'. "Reh-keem" means 'emptiness' or 'vanity'. "Yis-bah-reesh" means 'will be satisfied with ruin'.
[PRO.28.20] A person of many faiths and blessings, and quick to become rich, will not be cleansed. [§]
ish emunot rav brachot ve'atz leha'ashir lo yinakeh.
This verse discusses a person and their wealth. "Ish" means person or man. "Emunot" is the plural form of faith or trustworthiness. "Rav" means many or great. "Brachot" means blessings. "Ve'atz" means and quick or hasty. "Leha'ashir" means to become rich. "Lo yinakeh" means will not be cleansed or will not go unpunished.
[PRO.28.21] Showing favoritism is not good, and a man will transgress concerning a piece of bread. [§]
hakker-panim lo-tov ve-al-pat-lechem yifsha-gaver.
This verse speaks about showing partiality. "hakker-panim" literally means "showing of faces", implying favoritism. "lo-tov" means "not good". "ve-al-pat-lechem" means "and concerning a piece of bread". "yifsha-gaver" means "a man will transgress". The verse suggests that showing favoritism is wrong, even when it comes to something as basic as sharing food.
[PRO.28.22] A person with a wicked eye is dismayed by wealth, and does not know that lack will come to him. [§]
niv'hal lahon ish ra ayin v'lo yeda ki cheser yevo'enu.
This verse describes a wicked person who is frightened by wealth. 'Niv'hal' means to be frightened or dismayed. 'Lahon' refers to wealth. 'Ish' is man or person. 'Ra ayin' literally means 'evil eye' but idiomatically means wicked or envious. 'V'lo yeda' means 'and does not know'. 'Ki cheser yevo'enu' means 'that lack will come to him'.
[PRO.28.23] He who corrects mankind finds grace after one who causes the tongue to slip. [§]
mokhiakh adam akharei khen yimtza mimakhalik lashon
mokhiakh means 'he reproves' or 'he corrects'. adam means 'man'. akharei means 'after' or 'behind'. khen means 'grace' or 'favor'. yimtza means 'he will find'. mimakhalik means 'from one who causes to slip'. lashon means 'tongue'. This verse speaks to the consequences of pride and the benefit of humility.
[PRO.28.24] One who steals from their father and mother and says, "There is no offense," a destroyer is a companion to that person. [§]
gozel aviv v'imo v'omer ein pashea chaver hu le'ish mashchit
This verse describes someone who defrauds their father and mother and then claims there is no wrongdoing, stating that a destroyer is a companion to a person.
[PRO.28.25] A generous spirit provokes oppression, but one who trusts upon Yahveh will be prospered. [§]
rechav-nefesh yigarah madon uvoteach al-Yahveh yedushan.
This verse contains several key words. 'Rechav-nefesh' describes a generous spirit or wideheartedness. 'Yigarah' means to provoke or stir up. 'Madon' refers to oppression or poverty. 'Uvoteach' means trusting or relying. 'Al-Yahveh' means upon Yahveh. 'Yedushan' means to be prospered or flourish.
[PRO.28.26] The one trusting in his heart is foolish, and the one walking with wisdom will be delivered. [§]
boteach beh-liv-vo hu kessil veh-holech beh-chokhmah hu yimalet.
This verse discusses trust and wisdom. 'Boteach' refers to someone who trusts. 'Belibo' means 'in his heart.' 'Kessil' means 'foolish.' 'Holech' means 'walks.' 'Bechokhmah' means 'with wisdom.' 'Yimalet' means 'will escape' or 'will be delivered.'
[PRO.28.27] God gives to the poor one, lacking nothing, and raises His eyes against many proud people. [§]
notein larash ein machsor umealim einav rav-me’erot
This verse describes God’s provision for the poor and His scattering of the proud. 'Notein' means 'gives'. 'Larash' means 'to the poor one'. 'Ein machsor' means 'lacks nothing'. 'Umealim' means 'and raises'. 'Einav' means 'His eyes'. 'Rav-me’erot' means ‘many, numerous, abundance’.
[PRO.28.28] When the wicked rise, humanity will hide, and when they perish, the righteous will increase. [§]
bə·qūm rə·šā·‘îm yis·sā·tēr ādām ū·ḇə·’āḇə·dām yir·bū ṣaḏ·dī·qîm
This verse describes what happens when the wicked rise to power and when they fall. "bə·qūm" means "when rise". "rə·šā·‘îm" refers to "the wicked". "yis·sā·tēr" means "will hide". "ādām" means "humanity". "ū·ḇə·’āḇə·dām" means "and when perish". "yir·bū" means "will increase". "ṣaḏ·dī·qîm" means "the righteous". Thus, the verse states that humanity will hide when the wicked rise, and the righteous will increase when the wicked perish.
PRO.29
[PRO.29.1] A person who resists rebuke is stubborn, and he will suddenly be broken, and there is no healing. [§]
ish tokhakhot maksheh-oref petah yishabeh ve'ein marpeh.
This verse discusses a stubborn person who will suddenly be broken, and there is no healing. ‘Ish’ means ‘man’ or ‘person’. ‘Tokhakhot’ is a plural noun relating to rebuke or correction. ‘Maksheh-oref’ is an adjective meaning ‘stubborn’ or ‘hard-necked’. ‘Petah’ means ‘suddenly’. ‘Yishabeh’ means ‘he will be broken’. ‘Ve’ein’ means ‘and there is no’. ‘Marpeh’ means ‘healing’ or ‘cure.’
[PRO.29.2] When there is an abundance of righteous ones, the people will rejoice, and in the rule of the wicked one, the people will sigh. [§]
bir’vot tsadikim yismach ha’am u’vim’shol rashah ye’anach am.
This verse discusses the relationship between righteous leadership and the well-being of the people. “Bir’vot” means “in abundance of” or “when there are many”. “Tsadikim” means “righteous ones”. “Yismach” means “will rejoice”. “Ha’am” means “the people”. “U’vim’shol” means “and in the rule of”. “Rashah” means “the wicked one”. “Ye’anach” means “will sigh”. The second “am” again means “the people”.
[PRO.29.3] A man loving wisdom makes his father glad, and one who frequents prostitutes destroys wealth. [§]
ish-ohev chokhmah yesamach aviv veroeh zonot ye'abed hon.
This verse contrasts a wise son with one who frequents prostitutes. 'Ish' means man. 'Ohev' means loving. 'Chokhmah' means wisdom. 'Yesamach' means he makes glad. 'Aviv' means his father. 'Roeh' means one who sees or frequents. 'Zonot' means prostitutes. 'Ye'abed' means he destroys. 'Hon' means wealth or property.
[PRO.29.4] A king will establish the land with justice, and a person will destroy it with contributions. [§]
melek be-mish-pat ya-amid aretz ve-ish terumot ye-her-se-nah.
This verse describes a king establishing the land through justice, and a person destroying it with contributions (or gifts, potentially implying bribery). "Melek" means king. "Be-mish-pat" means 'with/by justice'. "Ya-amid" means 'will establish'. "Aretz" means 'land'. "Ve-ish" means 'and a person'. "Terumot" means 'contributions/gifts'. "Ye-her-se-nah" means 'will destroy it'.
[PRO.29.5] A man is slippery toward his companion, he spreads a net for his steps. [§]
geber machlik al-rea'ehu reshet poreis al-pe'amaiw
This verse describes a deceitful person. 'geber' means man, 'machlik' means smooth or slippery, 'al-rea'ehu' means on his companion, 'reshet' means net, 'poreis' means spreads, and 'al-pe'amaiw' means on his steps. The verse conveys a sense of someone setting a trap for another person, deceptively smoothing the way for their companion, only to then ensnare them.
[PRO.29.6] In the transgression of a bad man is a snare, but the righteous thrive and rejoice. [§]
bə-pə-sha’ ish ra’ mo-qesh və-tza-diq ya-run və-sa-meach.
This verse discusses the fate of the wicked and the righteous. 'Pəsha’' refers to transgression or rebellion. 'Ish' means man. 'Ra’' means evil or bad. 'Moqesh' means a snare or trap. 'Tzadiq' means righteous. 'Ya-run' means to be fresh, thriving, or flourish. 'Sa-meach' means to rejoice or be glad.
[PRO.29.7] The knowing one, the righteous one, understands the judgments of the poor ones, but the wicked one will not understand knowledge. [§]
yo-deh-ah tza-deek dee-neen da-leem, ra-sha ah lo-ya-veen da-at.
This verse speaks of God’s knowledge of the righteous judgments of the poor. It contrasts this with the wicked, stating they will not understand knowledge. 'Yodea' means 'knows'. 'Tzadik' means 'righteous one'. 'Din' means 'judgments' or 'justice'. 'Dalim' means 'poor ones'. 'Rashah' means 'wicked one'. 'Lo-yavin' means 'will not understand'. 'Da'at' means 'knowledge'.
[PRO.29.8] The men of the city will proclaim the city, and the wise ones will return anger. [§]
Anshee latzon yapheehoo kiryah vachakameem yashiboo af.
This verse describes a situation where people of the city proclaim something, and wise individuals respond with anger. "Anshee latzon" refers to the men of the city. "Yapheehoo" means to breathe out or proclaim. "Kiryah" is the city. "Vachakameem" are the wise ones. "Yashiboo" means to return or respond. "Af" is anger.
[PRO.29.9] A wise man judges a foolish man, and he rages and mocks, and there is no relief. [§]
ish-chakam nishpat et-ish evil ve-ragaz ve-sachak ve-ein nachat.
This verse describes a wise man judging a foolish man. 'Ish' means man. 'Chakam' means wise. 'Nishpat' means judges. 'Et' is a grammatical particle. 'Evil' means foolish. 'Ve' means and. 'Ragaz' means he raged. 'Sachak' means he mocked. 'Ein' means there is not. 'Nachat' means rest or relief.
[PRO.29.10] Bloody men hate integrity, and the righteous seek his life. [§]
Anshey damim yisne'u tam, viysharim yevakshu nafsho.
This verse describes the reaction to a righteous person. "Anshey damim" literally means 'men of bloodshed' or 'bloody men'. "Yisne'u" means 'they hate'. "Tam" means 'integrity' or 'blamelessness'. "Viysharim" means 'and the righteous'. "Yevakshu" means 'they seek'. "Nafsho" means 'his soul' or 'his life'. Therefore, the verse speaks of bloody men hating those with integrity, and the righteous seeking the life of that person.
[PRO.29.11] All of the spirit of a fool goes out, and the wise person will praise it later. [§]
kal-ru-kho yo-tzee ke-seel ve-cha-kham be-a-chor ye-shab-bhe-nah
This verse discusses how a foolish person lets out all their spirit (or breath, or emotion) while a wise person remains quiet and praises it later. "Kal" means 'all'. "Ruach" means 'spirit' or 'breath'. "Yotzee" means 'goes out' or 'is let out'. "Kesil" means 'foolish'. "Ve" means 'and'. "Chacham" means 'wise'. "Be'achor" means 'behind' or 'later'. "Yeshabechannah" means 'will praise it'. The 'it' refers back to the spirit.
[PRO.29.12] The ruler listens to a false matter, and all of their servants are wicked. [§]
moshel maqshiv al-devar-shaqer kol-m'shartav r'sha'im.
This verse describes a ruler who listens to false matters, and all of their servants are wicked. 'Moshel' means 'ruler'. 'Maqshiv' means 'listens'. 'Al-devar-shaqer' means 'to a false matter'. 'Kol-m'shartav' means 'all of their servants'. 'R'sha'im' means 'wicked ones'.
[PRO.29.13] A poor man and a cunning man met, and Yahveh illuminates the eyes of both of them. [§]
rash ve-ish tekhakhim nifgashu me-ir einei shneihem Yahveh.
This verse describes a meeting between a poor man and a cunning man. The latter part states that Yahveh illuminates the eyes of both of them. 'Rash' means poor or needy. 'Ish' means man. 'Tekhakim' implies cunning or deceitfulness. 'Nifgashu' is the verb meaning 'they met'. 'Me-ir' means 'from illuminating'. 'Einei' means 'eyes'. 'Shneihem' means 'of both of them'. Yahveh is the proper name of God.
[PRO.29.14] The king judges with truth among the poor. His throne will endure forever. [§]
Melech shofet be’emet dalim, kisse’o la’ad yichon.
Melech means ‘king’. Shofet means ‘judge’. Be’emet means ‘in truth’ or ‘with truth’. Dalim means ‘the poor’ or ‘the afflicted’. Kisse’o means ‘his throne’. La’ad means ‘forever’ or ‘to eternity’. Yichon means ‘will be established’ or ‘will endure’.
[PRO.29.15] A rod and correction give wisdom, and a dismissed young man shames his mother. [§]
sheh-vet veh-toh-kah-hat yee-ten khakh-mah veh-nah-ar meh-shoo-lah me-vish ee-moh.
This verse discusses the effect of discipline and foolishness on a child and their mother. "Sheh-vet" refers to a rod, often used for discipline. "Veh-toh-kah-hat" means correction or rebuke. "Yee-ten" means to give. "Khakh-mah" means wisdom. "Veh-nah-ar" means a young man or boy. "Meh-shoo-lah" means sent away, or dismissed. "Me-vish" means to shame or disgrace. "Ee-moh" means his mother.
[PRO.29.16] In an abundance of wicked ones, transgression will increase, and righteous ones will see when they fall. [§]
bir'vot r'sha'im yirbeh-pasha' v'tzaddikim b'maf'altam yir'u.
This verse discusses the increase of wickedness and the observation of the righteous. "Bir'vot" means "in abundance of". "R'sha'im" refers to "wicked ones". "Yirbeh" means "will increase". "Pasha" means "transgression". "V'tzaddikim" means "and the righteous ones". "B'maf'altam" means "at their fall" or "when they fall". "Yir'u" means "will see".
[PRO.29.17] Discipline your son, and he will give you rest, and he will give provisions to your soul. [§]
yas-ser bin-khah vee-nee-cheh-kha vee-tee-en ma-ah-dan-nim le-naf-sheh-kha.
This verse discusses discipline and its rewards. "Yas-ser" means to discipline or chastise. "Bin-khah" means your son. "Vee-nee-cheh-kha" means and he will give you rest. "Vee-tee-en" means and he will give. "Ma-ah-dan-nim" means delicacies or provisions. "Le-naf-sheh-kha" means to your soul.
[PRO.29.18] Without vision, the people will be unrestrained, and blessed is the keeper of the law. [§]
Be'ein khazon yiparah am veshomeir torah ashrehu
This verse discusses the fate of a people without prophetic vision and the blessing of those who keep the law. 'Be'ein' means 'without'. 'Khazon' means 'vision'. 'Yiparah' means 'will be unrestrained', or 'will run wild'. 'Am' means 'people'. 'Veshomeir' means 'and the keeper'. 'Torah' means 'law'. 'Ashrehu' means 'blessed is he'.
[PRO.29.19] Discipline through words will not come to the servant, because he understands, and there is no reply. [§]
Bid'varim lo-yivaser aved ki-yavin ve'ein ma'aneh.
This verse consists of several words. 'Bid'varim' means 'in words'. 'Lo-yivaser' means 'will not discipline'. 'Aved' means 'servant'. 'Ki-yavin' means 'because he understands'. 'Ve'ein ma'aneh' means 'and there is no answer'. The verse speaks of a servant not being disciplined through words because he understands, and there is no response from him.
[PRO.29.20] You have seen a man quick in his words, hope for a fool comes from him. [§]
khazita ish ats bidvarav tikvah liksil mimenu
This verse describes seeing a man hasty in his words, and how foolish hope comes from him. "Khazita" means you have seen. "Ish" means man. "Ats" means haste or quickness. "Bidvarav" means in his words. "Tikvah" means hope. "Liksil" means for a fool. "Mimenu" means from him.
[PRO.29.21] He indulges his servant from youth, and his future will be ruin. [§]
mefanek mino'ar avdo ve'acharito yihye manon
mefanek: from the root panah, meaning to turn towards, to favor, to indulge. Here, it implies treating someone with special attention or spoiling them. mino'ar: from the root naar, meaning young man or youth. Here, it indicates from youth. avdo: my servant. ve'acharito: and his end or and his future. yihye: he will be. manon: ruin, destruction, or impoverishment.
[PRO.29.22] A man of anger stirs up strife, and one who possesses great wrath is full of transgression. [§]
eesh-af yegareh madon uva'al chem-ah rav-pasha'
This verse describes a man given to anger. 'eesh' means man. 'af' means anger. 'yegareh' means to provoke, or stir up. 'madon' means strife, contention. 'ba'al' means master or possessor. 'chem-ah' means wrath, or intense anger. 'rav' means much, or many. 'pasha'' means transgression, or wickedness. The verse depicts a man who easily provokes conflict and is master of great wickedness.
[PRO.29.23] The pride of humankind will humble it, and a humble spirit will support honor. [§]
ga-vah-at ah-dahm tash-peel-eh-noo oo-shif-al-roo-ach yit-moch kav-ode
This verse discusses pride and humility. 'Gavah' means pride or arrogance. 'Adam' means man or humankind. 'Tashpeel' means to cast down or humble. 'Rooch' means spirit or wind, but in this context, refers to spirit or attitude. 'Shifal' means low or humble. 'Yitmoch' means to support or uphold. 'Kavod' means honor or glory.
[PRO.29.24] One who shares with a thief hates the person’s life. The Gods will hear this and not tell. [§]
kho-lek im-gan-nav so-nay naf-sho a-lah yish-mah v’lo ya-gid.
This verse describes someone who shares with a thief, hating the person whose property is stolen. The verse states that ‘the Gods’ will hear this and not tell. The ‘Gods’ refers to a council or plurality of divine beings, and ‘hearing’ implies awareness of the act and judgment upon it. The final clause indicates that ‘the Gods’ will not disclose this information, meaning they will keep it to themselves as part of their judgment.
[PRO.29.25] The anxiety of humankind puts a snare, but one who trusts in Yahveh will be secure. [§]
kher-dat ah-dam yee-ten mo-kesh oo-vo-te-akh bah-yah-veh yeh-soo-gahv.
This verse discusses the anxiety of humankind and the security found in Yahveh. 'Kherdat' refers to anxiety or dread. 'Adam' is humankind. 'Yitten' means 'will give' or 'puts'. 'Mokesh' refers to a trap, snare, or ambush. 'Boteach' signifies trusting or relying. 'Ba-Yahveh' means 'in Yahveh'. 'Yesugav' means 'will be exalted' or 'will be secure'.
[PRO.29.26] Many seek the face of a ruler, but judgment for each man comes from Yahveh. [§]
rabim mevakshim penei moshel umei-Yahveh mishpat-ish
This verse consists of several words. 'Rabim' means 'many'. 'Mevakshim' means 'they seek'. 'Penei' means 'the face of'. 'Moshel' means 'ruler'. 'Umei' means 'and from'. 'Yahveh' is the proper name of God. 'Mishpat' means 'judgment'. 'Ish' means 'man'. Therefore, the verse speaks of many seeking the face of a ruler, but judgment comes from Yahveh regarding each man.
[PRO.29.27] The detestation of righteous people is a wicked person, and the detestation of the wicked is one upright in path. [§]
to'avat tsadikim ish 'avel v'to'avat rasha' yashar-darech.
This verse uses the word "to'avat" which means abomination or detestation. "Tsadikim" means righteous people. "Ish" means man or person. "Avel" means iniquity or wickedness. "Rashah" means the wicked. "Yashar-darech" means upright in path, or righteous in way.
PRO.30
[PRO.30.1] The sayings of Agur, son of Jakeh, are the declaration of the man to Itiel and Ukal. [§]
Divrei Agur ben-Yakeh ha-masa ne’um ha-gever le-Itiel le-Itiel ve-Ukal.
This verse introduces the sayings of Agur, the son of Jakeh. 'Divrei' means 'words of' or 'sayings of'. 'Ben' means 'son of'. 'Ha-masa' is a descriptor, potentially meaning 'the burden' or 'the oracle'. 'Ne’um' means 'declaration of' or 'says'. 'Ha-gever' means 'the man'. 'Le-Itiel' means 'to Itiel'. 'Ve-Ukal' means 'and Ukal'. The verse essentially states that these are the sayings of Agur, son of Jakeh, a declaration of the man to Itiel and Ukal.
[PRO.30.2] Truly, I am foolish from among humankind, and understanding of man is not to me. [§]
ki va'ar anokhi me'ish ve-lo bina adam li.
This verse expresses a sense of being a stranger or alien among people, and lacking understanding of humankind. "Va'ar" means foolish or lacking understanding. "Anokhi" means I. "Me'ish" means from man or among men. "Ve-lo" means and not. "Bina" means understanding. "Adam" means man or humankind. "Li" means to me.
[PRO.30.3] And I have not learned wisdom, and knowledge of the holy ones I will know. [§]
ve-lo lamadti chokhmah ve-da'at kedoshim eda'
This verse consists of several parts. "ve" means "and". "lo" means "not". "lamadti" is "I learned". "chokhmah" means "wisdom". "ve" again means "and". "da'at" means "knowledge". "kedoshim" means "holy ones". "eida" means "I will know". The verse expresses a lack of learned wisdom and a desire to know the holy ones.
[PRO.30.4] Who has ascended to heaven and descended? Who has gathered the wind in his hands? Who has confined the water in a garment? Who has established all the ends of the earth? What is his name, and what is the name of his son, that you may know? [§]
Mi aalah shamayim vayered mi asaf ruach bechafnaviv mi tsarar mayim basimlah mi heqim kol afsei aretz mah shemoo umah shem beno ki tedah.
This verse is a series of rhetorical questions questioning who has accomplished great feats of creation and power. "Mi" means "who". "Aalah shamayim" means "ascended to heaven". "Vayered" means "and descended". "Asaf ruach" means "gathered wind". "Bechafnaviv" means "in his hands". "Tsarar mayim" means "confined water". "Basimlah" means "in a garment". "Heqim" means "established". "Afsei aretz" means "ends of the earth". "Mah shemoo" means "what is his name". "Umah shem beno" means "and what is the name of his son". "Ki tedah" means "that you may know".
[PRO.30.5] Every word of the Gods is refined. He is a shield to those who trust in Him. [§]
kal-im-rat el-o-ah tze-roo-fah ma-gen hoo la-cho-seem bo
This verse contains several key names and words. "Kal" means 'all' or 'every'. "Imrat" means 'word' or 'saying'. "Eloah" is a singular form of 'the Gods'. "Tzerufah" means 'refined' or 'pure'. "Magen" means 'shield'. "Hoo" means 'He' or 'It'. "Lachoseem" means 'to those who trust' or 'to the ones who seek refuge'. "Bo" means 'in Him'.
[PRO.30.6] Do not add to his words, lest the Gods prove you false. [§]
al-tosif al-devarav pen-yokhiach becha venikhzabta
This verse consists of several components. "al-tosif" means 'do not add'. "al-devarav" means 'to his words'. "pen-yokhiach" means 'lest he prove/rebuke'. "becha" means 'with you/against you'. "venikhzabta" means 'and you will be shown to be false'. Therefore, the verse is a warning against adding to God's words, lest God prove you false.
[PRO.30.7] Two things I have asked from you; do not withhold them from me before I die. [§]
sh'tayim sha'alti me'it'cha; al-timna mim'meni b'terem amut.
This verse consists of several components. "Sh'tayim" means "two". "Sha'alti" means "I have asked". "Me'it'cha" means "from you". "Al-timna" means "do not withhold". "Mim'meni" means "from me". "B'terem" means "before". "Amut" means "I die". The verse is a request for two things, with a plea not to refuse it before the speaker dies.
[PRO.30.8] Vanity and a false word, remove them from me. Poison and wealth, do not give to me. Cause me to be fed with bread of sustenance. [§]
shav udevhar-kazav harhek mimeni re'esh va'osher al-titen-li hatripeini lechem chuki.
This verse consists of several parts. "Shav" means vanity or emptiness. "Devhar-kazav" means a false word or lie. "Harhek mimeni" means remove from me. "Re'esh" means poison. "Va'osher" means and wealth. "Al-titen-li" means do not give to me. "Hatripeini" means cause me to be fed. "Lechem" means bread. "Chuki" means lawful or of sustenance.
[PRO.30.9] I fear that I become satisfied, and then I deny, and I say, “Who is Yahveh?” And I fear that I become impoverished, and I steal, and I seize the name of the Gods. [§]
pen esba’ ve’kichashti ve’amar’ti mi Yahveh ufen ivareish veganavti vetafasti shem Elohay.
This verse expresses a fear of becoming satisfied with possessions and then denying Yahveh, or of becoming impoverished and stealing, thereby profaning the name of the Gods. The verse uses 'pen' which indicates a fear of something happening. 'esba' means to be full or satisfied. 'kichashti' means to deny. 'amar'ti' means I say. 'ivareish' means to be impoverished. 'ganavti' means I steal. 'tafashti' means to seize or profane. 'shem' means name. 'Elohay' means the Gods.
[PRO.30.10] Do not slander a servant to their Lord, lest he curse you, and you be found guilty. [§]
al-tal-shen eved el-adonai pen-ye-ka-leh-cha ve-a-sham-ta
This verse contains a command not to slander a servant to their lord. "al-tal-shen" means "do not slander". "eved" means "servant". "el-adonai" means "to my Lord". "pen" means "lest" or "that not". "ye-ka-leh-cha" means "he curse you". "ve-a-sham-ta" means "and you be guilty".
[PRO.30.11] A generation will curse its father, and will not bless its mother. [§]
dor aviv ye-kal-el ve-et-imo lo ye-var-ech.
This verse discusses cursing one's father and not blessing one's mother. 'Dor' means generation or offspring. 'Aviv' is father. 'Yekalel' means to curse. 'Ve-et' is a grammatical construct marking the direct object. 'Immo' means mother. 'Lo' means not. 'Ye-varech' means to bless.
[PRO.30.12] A pure generation in His eyes, and from their wickedness they have not washed. [§]
dor tahor be'einav u'mitzato lo ruchatz
This verse describes a generation that is pure in God's eyes, and from whose wickedness they have not washed themselves. 'Dor' means generation. 'Tahor' means pure. 'Be'einav' means in His eyes. 'U'mitzato' means and from their wickedness. 'Lo ruchatz' means not washed.
[PRO.30.13] A generation, their eyes are haughty and their eyelids are raised. [§]
dor mah-rah-moo ay-nav ve-af-ah-pahv yee-nah-seh-oo.
This verse uses figurative language. "Dor" means generation or tribe. "Mah-rah-moo" means 'to be haughty' or 'to be arrogant'. "Ay-nav" means 'their eyes'. "Ve-af-ah-pahv" means 'and their eyelids'. "Yee-nah-seh-oo" means 'they will be lifted up' or 'they will be raised'. The verse describes a generation whose eyes and eyelids are lifted up in pride.
[PRO.30.14] A generation whose teeth are ruins and whose jaws crush, to consume the poor from the land and the needy from humankind. [§]
dor kharavot shinav u'ma'akhalot m'tal'otav le'ekhol ani'im me'eretz v'evyonim me'adam.
This verse describes a generation with teeth like ruins and jaws that crush. The focus is on their oppressive consumption of the vulnerable. 'Dor' means generation. 'Kharavot' means ruins. 'Shinav' means their teeth. 'U'ma'akhalot' means and their jaws. 'M'tal'otav' means crushing. 'Le'ekhol' means to eat. 'Ani'im' means poor. 'Me'eretz' means from the land. 'V'evyonim' means and the needy. 'Me'adam' means from humankind.
[PRO.30.15] The leech has two daughters of possession, three will not satisfy them, and four they will not declare as their own. [§]
la'alukah shtei banot hab hab shalosh hena lo tisba'ena arba lo amru hon.
This verse describes a creature with insatiable appetites. 'Alukah' refers to a leech. 'Bnot' means daughters, but in this context refers to the leech's appetites. 'Hab' means possession. 'Shalosh' means three. 'Hena' is a demonstrative pronoun meaning 'these' or 'they'. 'Lo tisba'ena' means 'will not be satisfied'. 'Arba' means four. 'Lo amru' means 'did not say'. 'Hon' is a possessive pronoun meaning 'their'. The verse essentially states a creature has two appetites, three things will not satisfy them, and four things they will not acknowledge.
[PRO.30.16] The underworld and the restrainer of compassion, the earth has not become full of water, and fire has not declared wealth. [§]
Sheol ve-otzer rakham eretz lo-sabea mayim ve-esh lo-amar hon.
Sheol is a place, often understood as the underworld or the grave. 'Otzer' means 'restrainer' or 'holder back'. 'Rakham' means 'compassion' or 'womb'. 'Eretz' means 'earth' or 'land'. 'Lo-sabea' means 'not satisfied' or 'does not become full'. 'Mayim' means 'water'. 'Ve-esh' means 'and fire'. 'Lo-amar' means 'did not say' or 'has not declared'. 'Hon' means 'wealth' or 'substance'. This verse describes a place that is never satisfied, never quenched, and does not possess wealth or substance.
[PRO.30.17] An eye mocks a father and despises the care of a mother. Ravens of the valley will call her name, and the sons of the eagle will eat her. [§]
ayin til'ag le'av ve'tabuz li'kehat em yikruha orvei nachal ve'yochluhuha benei nasher.
This verse describes a situation where a daughter mocks her father and despises her mother. As a consequence, the verse states that ravens of the valley will call her name, and the sons of the eagle will eat her. This likely refers to her being left abandoned and consumed by scavengers, representing a complete loss of honor and a tragic end.
[PRO.30.18] Three of them were wondrous to me, and four I did not know. [§]
shloshah hemmah nif'lu mimmeni ve'arba' lo yedat'im.
This verse describes things that are wondrous or amazing to the speaker, and things that the speaker does not know. 'Shloshah' means three. 'Hemmah' means they. 'Nif'lu' means were wondrous or amazing. 'Mimmeni' means from me. 'Ve'arba' means and four. 'Lo yedat'im' means I did not know them.
[PRO.30.19] The way of the eagle is in the skies, the way of the snake is upon a rock, the way of a ship is in the heart of the sea, and the way of a man is with a young woman. [§]
Derech ha nesher ba shamayim derech nachash aley tzur derech oniyah beleb yam ve derech geber be alma
This verse uses the word "derech" which means "way" or "path". It describes the ways of an eagle in the sky, a snake upon a rock, a ship in the heart of the sea, and a man with a young woman. The verse is using analogies to describe different paths or behaviors.
[PRO.30.20] Thus is the way of an adulterous woman: she eats and wipes her mouth, and says, "I have not done iniquity." [§]
ken derekh ishah mena'aphet okhlah u'machatah peehah ve'amrah lo pa'alti aven.
This verse uses a simile to describe the behavior of an adulterous woman. "Ken" means "thus" or "so". "Derekh" means "way" or "manner". "Ishah" means "woman". "Mena'aphet" means "an adulterous woman". "Okhlah" means "she ate". "U'machatah" means "and she wiped". "Peehah" means "her mouth". "Ve'amrah" means "and she said". "Lo pa'alti" means "I did not do". "Aven" means "iniquity" or "wickedness".
[PRO.30.21] Under three, the earth trembled, and under four, it cannot become stable. [§]
takhat shalosh ragzah eretz vetakhat arba lo-tukhal se'et.
This verse describes the earth trembling or being unsettled. "Takhat" means 'under' or 'instead of'. "Shalosh" is 'three', and "arba" is 'four'. "Ragzah" means 'trembled' or 'quaked'. "Eretz" means 'earth' or 'land'. "Lo-tukhal" means 'not able' or 'cannot'. "Se'et" means 'to lift up', 'to raise', or 'to become unstable'. The verse seems to be speaking of the earth's limits of stability, referencing a shaking with a frequency of three, then a shaking that exceeds that frequency.
[PRO.30.22] Instead of a servant, for he will reign, and a worthless person, for he will be satisfied with bread. [§]
takhat-eved ki yimlokh ve-naval ki yisba-lacham
This verse uses a structure of contrast, introduced by 'ki' which means 'for' or 'because'. 'Takhat' means 'instead of' or 'in place of'. 'Eved' means 'servant'. 'Yimlokh' means 'he will reign'. 'Ve' means 'and'. 'Naval' means 'a fool' or 'worthless person'. 'Yisba' means 'he will be satisfied'. 'Lachem' means 'with bread'. The verse essentially contrasts a servant reigning and a fool being satisfied with bread.
[PRO.30.23] Instead of hatred, because she will be wed, and a female slave, because you will possess her mistress. [§]
takhat s’nu’ah ki tiva’el v’shif’khah ki tirash g’virtah
This verse describes a situation where a woman is replaced, specifically with a slave. 'Takhat' means 'instead of' or 'in place of'. 'S’nu’ah' means 'hatred' or 'loathed'. 'Ki' means 'because' or 'for'. 'Tiva’el' means 'she will be wed' or 'she will become a wife'. 'V’shif’khah' means 'and a female slave'. 'Ki' appears again, meaning 'because' or 'for'. 'Tirash' means 'you will inherit' or 'you will possess'. 'G’virtah' means 'her mistress'. The verse describes a situation where a hated wife is replaced by a slave who will inherit the position of mistress.
[PRO.30.24] Four they are, small ones of the earth, and they are wise, very wise. [§]
arbah hem ktanei aretz vehemah chakamim mechuchamim
This verse describes four entities as being small in relation to the earth, and yet possessing great wisdom. ‘Arbah’ means ‘four’. ‘Hem’ means ‘they’. ‘Ktanei’ means ‘small ones’ or ‘lesser ones’. ‘Aretz’ means ‘earth’ or ‘land’. ‘Vehemah’ means ‘and they’. ‘Chakamim’ means ‘wise ones’. ‘Mechuchamim’ means ‘very wise’ or ‘skilled’.
[PRO.30.25] The ants are a people not strong, and they prepare their bread in the summer. [§]
hanmalim am lo-az vayachinu bakayitz lechamam.
hanmalim: the ants. am: people, nation. lo-az: not strong, weak. vayachinu: and they prepare. bakayitz: in the summer. lechamam: their bread.
[PRO.30.26] Rock badgers are a people not mighty, and they made their home in the rock. [§]
shə-fan-eem am lo-a-tsoom va-ya-see-moo ba-se-lah beit-am.
This verse describes rock badgers (or hyraxes) establishing their homes in the rocks. 'Shə-fan-eem' is the plural of 'shə-fan', meaning rock badger or hyrax. 'Am' means 'people' or 'nation', but here is used in the sense of a group. 'Lo-a-tsoom' means 'not powerful' or 'not mighty'. 'Va-ya-see-moo' means 'and they placed' or 'and they made'. 'Ba-se-lah' means 'in the rock'. 'Beit-am' means 'their house' or 'their home'.
[PRO.30.27] There is no king to the locust, and all of its divider went out. [§]
Melech ein la'arbeh vayyetze chotetz kullo
This verse describes a locust plague. 'Melech' means king. 'Ein' means is not. 'La'arbeh' means to the locust. 'Vayyetze' means and it went out. 'Chotetz' means divider or wall. 'Kullo' means all of it.
[PRO.30.28] The ruin will be grasped with hands, and it is in the palaces of the king. [§]
s'mamit b'yadayim t'tapeh; v'hee b'heikhlei melekh.
This verse describes something being grasped with hands and found within the palaces of a king. 'S'mamit' is a noun, likely referring to a specific object. 'B'yadayim' means 'with hands'. 'T'tapeh' means 'you will grasp' or 'it will be grasped'. 'V'hee' means 'and it'. 'B'heikhlei melekh' means 'in the palaces of a king'.
[PRO.30.29] Three of them are good steppers, and four are good goers. [§]
shloshah hemmah meiteivei tsa'ah ve'arbah meiteivei lakhet
This verse describes characteristics of those who are good. 'Shloshah' means three, 'hemmah' means they, 'meiteivei' means good ones, 'tsa'ah' is a verb meaning to step or walk. 'Ve'arbah' means and four, 'lakhet' means to go. This verse is describing good stepping and good going.
[PRO.30.30] The lion is powerful among the animals, and it will not turn back from anything. [§]
laiysh gibbor babbehemah velo-yashuv mipnei-kol.
This verse describes a lion as powerful among the animals, and that it will not turn back from anything. "laiysh" refers to a lion, "gibbor" means powerful or strong, "babbehemah" means among the animals, "velo-yashuv" means and will not turn back, and "mipnei-kol" means from before all (or from anything). The verse uses "laiysh" instead of the more common "aryeh" for "lion".
[PRO.30.31] A swallow, twins, or a he-goat, and a king with Alkum. [§]
zarzir matnayim oh-tayish oo-melech alkum immo
This verse describes a scene involving a swallow, a twin, a he-goat, and a king with Alkum. "Zarzir" refers to a small bird, specifically a swallow. "Matnayim" means twins. "Oh" is a disjunctive particle meaning 'or'. "Tayish" refers to a male goat. "Melech" means king. "Alkum" is a proper noun, likely a place or person’s name. "Immo" means with him.
[PRO.30.32] If you have behaved foolishly in haughtiness, and if you have plotted hand to mouth. [§]
Im-navalta behitnasea, ve im zamota yad lepeh.
This verse uses several words that require literal translation. "Im" means "if". "Navalta" means "you have behaved foolishly". "Behitnasea" is a complex word indicating haughtiness or pride. A literal translation would be "in haughtiness". "Ve" means "and". "Zamota" means "you have plotted". "Yad" means "hand". "Lepeh" means "to the mouth". The verse expresses a conditional statement about foolish behavior and plotting against someone.
[PRO.30.33] For as the pressing of milk brings forth butter, and the pressing of anger brings forth blood, so the pressing of nostrils brings forth strife. [§]
kee meets khalav yo-tzee che-meh-ah oo-meets af yo-tzee dam oo-meets af-pa-yeem yo-tzee reev.
This verse uses a series of parallel constructions to illustrate how different 'juices' or 'pressings' produce different results. 'Mits' (juice) is used metaphorically. 'Chalav' means milk, 'chemah' means butter, 'af' means anger, 'dam' means blood, 'af-payeem' means nostrils (anger doubled) and 'reev' means strife or contention. The verse is a proverb illustrating cause and effect: just as pressing milk produces butter, inciting anger produces conflict.
PRO.31
[PRO.31.1] These are the words of Lemuel, a king, an oracle that his mother instructed him with. [§]
Divrei Lemuel melekh massa asher yissratu immo
This verse introduces the sayings of Lemuel, a king, and states that these sayings were taught to him by his mother. "Divrei" means "words of" or "sayings of". "Lemuel" is a proper name. "Melekh" means "king". "Massa" means "burden of sayings" or "oracle". "Asher" means "that" or "which". "Yissratu" means "instructed him". "Immo" means "his mother".
[PRO.31.2] What is in my womb, and what fruit is in me, and what fruit fulfills my vows? [§]
mah-bree-oo mah-bar-bit-nee oo mah bar-ned-arai
This verse consists of three parallel clauses, each beginning with ‘mah’ (what). ‘Bree’ means ‘my womb’. ‘Bit-nee’ is ‘in me’. ‘Bar’ means ‘fruit’ or ‘son’. ‘Ned-arai’ means ‘my vows’. The verse essentially asks what fruit is in my womb, and what fruit fulfills my vows.
[PRO.31.3] Do not give your strength to women, and do not let your ways destroy messengers. [§]
al-titein lanashim cheilekha uderachekha lamchot melakhin.
This verse consists of several components. "al-titein" means "do not give". "lanashim" means "to women". "cheilekha" means "your strength". "u" means "and". "derachekha" means "your ways". "lamchot" means "to destroy". "melakhin" means "messengers", or "angels". The verse is a warning against giving one's strength or guidance to women, lest it lead to the destruction of messengers.
[PRO.31.4] Not to the kings, to Moel, not to the kings, drink wine, and to the rulers, drink strong drink. [§]
Al lamlakhim lmoel al lamlakhim shtoh-yayin ulrozanim eo shekhar.
This verse contains instructions regarding who should and should not drink wine and strong drink. "Al" means "not to". "Lamalkhim" means "to the kings". "Lmoel" is a proper noun, likely a person's name. "Shtoh-yayin" means "drink wine". "Ulrozanim" means "and to the rulers". "Eo shekhar" means "drink strong drink".
[PRO.31.5] Lest he drink and forget the law, and change the justice due to all the sons of the afflicted. [§]
pen-yish-teh veh-yish-kach me-chuk-ak ve-yish-aneh din kol beneh oh-nee
This verse speaks of a concern that someone might drink and forget the law, and change the justice due to all the afflicted. "Pen" indicates a concern or warning. "Yish-teh" means "he drinks". "Yish-kach" means "he forgets". "Me-chuk-ak" refers to the law or statute, literally "that which is engraved". "Ve-yish-aneh" means "and he changes". "Din" means "justice" or "judgment". "Kol" means "all". "Beneh" means "sons of". "Oh-nee" means "the afflicted" or "the poor".
[PRO.31.6] Give strong drink to the one who is failing, and wine to the one who has a bitter soul. [§]
tenu-shekhar le-oved ve-yayin le-marei nafesh.
This verse directs giving strong drink to those who are failing and wine to those who are bitter in soul. 'Shekhar' is a strong drink, often a barley beer. 'Yayin' is wine. 'Oved' means failing or perishing. 'Marey nafesh' means bitter of soul.
[PRO.31.7] He will drink and forget his wickedness, and his labor will not be remembered again. [§]
yish-teh ve-yish-kach ree-sho ve-ah-mah-loh lo yiz-kar-o-od.
This verse describes a state of forgetting. The first verb, 'yish-teh', means 'he will drink'. The second verb, 'yish-kach', means 'he will forget'. 'Ree-sho' refers to his wickedness or evil. 'Ah-mah-loh' means his toil or labor. 'Lo yiz-kar-o-od' means 'will not be remembered again'. Therefore, the verse describes someone drinking and forgetting their wickedness, and their toil not being remembered anymore.
[PRO.31.8] Open your mouth for the voiceless, to judgement for all the sons of loss. [§]
pə-tach-p̄î-ḵā lə-’il-lêm ’el-dīn kōl-bə-nê ḥalôf
This verse contains several names and terms relating to God and justice. 'Pə-tach-p̄î-ḵā' means 'open your mouth.' 'lə-’il-lêm' means 'to the voiceless ones.' '’el-dīn' means 'to judgement.' 'kōl-bə-nê ḥalôf' means 'all the sons of exchange' or 'all the sons of loss.' The verse is a command to speak on behalf of those who cannot speak for themselves, bringing their case to judgement.
[PRO.31.9] Open your mouth, judge with righteousness and judgement for the afflicted and the poor. [§]
peh-takh-peekha shfat-tzedek ve-deen anee ve-evyon
This verse consists of commands. "Peh" means mouth. "Takh" means to open. "Peekha" means your. "Shfat" means judge. "Tzedek" means righteousness. "Ve" means and. "Deen" means judgement. "Anee" means the afflicted. "Ve" means and. "Evyon" means the poor.
[PRO.31.10] A woman of valor, who will find her? And her value is far beyond pearls. [§]
eshet-khayil mi yimtza v’rakhok mip’ninim mikhrah
This verse describes a woman of valor. ‘Eshet’ means woman. ‘Khayil’ means strength, valor, or virtue. ‘Mi’ means who. ‘Yimtza’ means will find. ‘V’rakhok’ means and far. ‘Mip’ninim’ means from pearls. ‘Mikhrah’ means her value or price.
[PRO.31.11] The heart trusts in her owner, and spoils will not be lacking. [§]
ba-tach ba-heh lev ba-al-ahv ve-sha-lahl lo ye-ch-sar.
This verse consists of several words. 'Batach' means to trust or be confident. 'Bah' is a preposition meaning 'in'. 'Heh' is a pronoun meaning 'her'. 'Lev' means 'heart'. 'Ba-al-ahv' means 'her owner', or 'her husband'. 'Ve' is 'and'. 'Sha-lahl' means 'spoils' or 'reward'. 'Lo' is a negative particle meaning 'not'. 'Ye-ch-sar' means 'will lack'. Therefore, the verse speaks about trusting in a woman and the resultant reward.
[PRO.31.12] His repayment is good and not evil, all the days of your life. [§]
g’malatha hu tov v’lo ra kol y’may chayecha
This verse describes the repayment or reward that someone will receive. ‘G’malatha’ refers to repayment or reward. ‘Hu’ means ‘he’ or ‘it’. ‘Tov’ means ‘good’. ‘V’lo’ means ‘and not’. ‘Ra’ means ‘evil’ or ‘bad’. ‘Kol’ means ‘all’. ‘Y’may’ means ‘days of’. ‘Chayecha’ means ‘your life’.
[PRO.31.13] She sought wool and flax, and she made with willingness using her hands. [§]
dar-shah tseh-mer oo-fish-teem va-tah-ahs beh-kheh-fetz kahf-peh-hah
This verse describes a woman seeking wool and flax, and then crafting with her hands with willingness. "Darshah" means "she sought". "Tsehmer" is "wool". "Pishtim" is "flax". "Va-tah-ahs" means "and she made". "Be-kheh-fetz" means "with willingness". "Kafpehha" means "her hands".
[PRO.31.14] She was like the ships of a merchant, bringing her bread from a distance. [§]
ha-ye-ta ka-o-nee-yot so-cher mee-mer-chak ta-vee la-ch-mah
This verse describes a woman who is like ships of a merchant, bringing her bread from afar. 'hayetah' means 'she was'. 'ka' means 'like'. 'oniyot' means 'ships'. 'socher' means 'merchant'. 'mi-merchak' means 'from afar'. 'tavi' means 'she brings'. 'lachmah' means 'her bread'.
[PRO.31.15] And she rose while it was still night and she gave food to her house, and a portion to her female servants. [§]
va-ta-kam be-od lai-lah va-ti-ten te-ref le-beit-ah ve-choq le-na-ar-ot-ei-ha.
This verse describes a woman rising while it is still night and providing food for her household and a portion for her female servants. "Va-ta-kam" means 'and she rose'. "Be-od lai-lah" means 'while still night'. "Va-ti-ten" means 'and she gave'. "Teref" means 'food' or 'provision'. "Le-beit-ah" means 'to her house'. "Ve-choq" means 'and a portion'. "Le-na-ar-ot-ei-ha" means 'to her female servants'.
[PRO.31.16] She devised a plan for a field and she took it. From the fruit of her hands, she planted a vineyard. [§]
zam-mah sah-deh va-tee-kah-heh-hoo mee-pree kahp-peh-yah nah-teh kah-rem
This verse describes a woman acquiring a field and planting a vineyard with the fruit of her hands. 'Zammah' refers to devising a plan or intending something. 'Sahdeh' means field. 'Vatikachehu' is 'and she took it'. 'Mipri' means 'from the fruit of'. 'Kapeyha' means 'her hands'. 'Natea' means 'she planted'. 'Karem' means 'vineyard'.
[PRO.31.17] She girded her waist with strength, and she strengthened her arms. [§]
khah-grah beh-ohz mah-teh-neh-hah vah-teh-ah-mehts zeh-roh-oh-teh-hah
This verse describes a figurative girding or strengthening. 'Khah-grah' means 'she girded' or 'she prepared'. 'Beh-ohz' means 'with strength' or 'with power'. 'Mah-teh-neh-hah' means 'her waist'. 'Vah-teh-ah-mehts' means 'and she strengthened'. 'Zeh-roh-oh-teh-hah' means 'her arms'. The verse depicts a person preparing for action by strengthening both their core and their arms.
[PRO.31.18] She found enjoyment because her trade was good. Her lamp will not be extinguished in the night. [§]
ta'amah ki-tov sachrah lo-yikbeh balaylah nerah
This verse describes the enjoyment someone finds in their work or trade. 'ta'amah' means she tasted or she found enjoyment. 'ki-tov sachrah' means 'because her trade is good'. 'lo-yikbeh balaylah nerah' literally translates to 'her lamp will not be extinguished in the night'. The lamp is symbolic of her work or livelihood.
[PRO.31.19] Her hands sent themselves into the basin, and her palms supported the beam. [§]
ya-deh-ha shil-khah bah-kee-shore veh-kaf-eh-ha tam-koo pa-lekh.
This verse describes a woman’s hands at work. 'yad' means hand, 'shil-khah' means she sent or extended, 'kee-shore' is a basin or bowl, 'kaf-eh-ha' means her palms, 'tam-koo' means she supported, and 'pa-lekh' means a beam or plank. The verse depicts her reaching into a basin while supporting a plank with her palms.
[PRO.31.20] Her palm she spread to the poor, and her hand she stretched to the needy. [§]
kapah parsah le'ani ve'yadeha shilhah la'evyon.
This verse describes someone extending their hand to the needy. "Kapah" refers to the palm of the hand. "Parsah" means to spread out. "Le'ani" means to the poor person. "Yadeha" means her hand. "Shilhah" means to send out or stretch. "La'evyon" means to the needy person.
[PRO.31.21] Do not fear for your house because of the snow, for all of your house is clothed in years. [§]
lo-tee-rah lev-ee-tah-ah mee-shah-leg kee kol-bee-tah-ah lah-voosh shah-neem
This verse speaks of not fearing for one's house because of snow. 'Lo' means 'not'. 'Tira' means 'fear'. 'Leviteh' means 'for your house'. 'Mishaleg' means 'from the snow'. 'Kee' means 'because'. 'Kol' means 'all'. 'Beiteh' means 'your house'. 'Lavush' means 'clothed'. 'Shanim' means 'years'. The verse is essentially describing a house covered in snow, and giving reassurance against fear of the snow.
[PRO.31.22] Coverings she made for her, linen and purple for her garment. [§]
marbadim asah-lah shesh ve-argaman le-vushah.
This verse describes garments made for someone. "Marbadim" refers to coverings or tapestries, possibly embroidered. "Asah-lah" means "made for her". "Shesh" is linen, a fine fabric. "Ve-argaman" means "and purple", indicating a dye. "Le-vushah" means "for her wearing" or "her garment".
[PRO.31.23] He is known at the gates, with her husband, in his presence with the elders of the land. [§]
no-dah bee-sha-ah-rim ba-ah-lah bee-shiv-to im-zee-kay-ay-ah-rets
This verse describes someone being known at the gates, and with the elders of the land. 'No-dah' means 'known'. 'Bee-sha-ah-rim' means 'at the gates'. 'Ba-ah-lah' is a possessive pronoun referring to someone's husband. 'Bee-shiv-to' means 'in his sitting' or 'with him while seated'. 'Im-zee-kay-ay-ah-rets' means 'with the elders of the land'.
[PRO.31.24] She made linen and she sold it, and she gave a belt to the Canaanite. [§]
sa-deen ah-sah-tah va-tee-mech-or va-cha-gor na-tan-ah la-keh-nah-ah-nee
This verse describes the actions of a woman. "Sa-deen" refers to a fabric or material, understood here to be linen. "Ah-sah-tah" means she made it. "Va-tee-mech-or" means and she sold it. "Va-cha-gor" means and a belt. "Na-tan-ah" means she gave. "La-keh-nah-ah-nee" means to the Canaanite.
[PRO.31.25] Strength and glory are her clothing, and she laughs to the future day. [§]
oz vehadar levushah vatischak leyom acharon
This verse uses poetic parallelism. 'Oz' means strength or power. 'Hadar' means glory or majesty. 'Levushah' is a feminine singular noun meaning 'her clothing'. 'Vatischak' is a verb meaning 'she laughs'. 'Leyom' means 'to the day'. 'Acharon' means 'last' or 'future'. Thus, the verse speaks of strength and glory being her clothing, and her laughing to the future day.
[PRO.31.26] Her mouth she opened with wisdom, and the teaching of kindness was upon her tongue. [§]
pee-hah pah-tah-khah beh-khakh-mah veh-toh-rat-kheh-sed al-lesh-oh-nah.
This verse describes the speech of a woman. "Pee-hah" means "her mouth". "Pah-tah-khah" means "she opened". "Beh-khakh-mah" means "with wisdom". "Veh-toh-rat-kheh-sed" means "and the teaching of kindness". "Al-lesh-oh-nah" means "upon her tongue".
[PRO.31.27] Watchfulness concerns the ways of her house, and bread of laziness you will not eat. [§]
Tsopiyah halikhot baytah v’lechem atzloot lo tochel.
Tsopiyah is a proper noun, a woman’s name. ‘Halikhot’ refers to the ways or conduct. ‘Baytah’ means ‘her house’. ‘V’lechem’ means ‘and bread’. ‘Atzloot’ means ‘of laziness’ or ‘of sloth’. ‘Lo tochel’ means ‘you will not eat’.
[PRO.31.28] Her sons stood and made her prosper, her owner and they praised her. [§]
qamu baneha vayash'eruha ba'alah vayhallelah
This verse describes a reaction to something, likely a woman or a city. 'Qamu' means 'they rose' or 'they stood'. 'Baneha' means 'her sons'. 'Vayash'eruha' means 'and they made it prosperous'. 'Ba'alah' means 'her owner' or 'her husband'. 'Vayhallelah' means 'and they praised her'. The verse indicates that her sons made her prosper and her owner praised her.
[PRO.31.29] Many daughters have done valor, and you have surpassed them all. [§]
rab-bote ba-note ah-soo khay-eel ve-at ah-leeta al-kul-la-nah
This verse describes many daughters who have done valor, but 'you' have surpassed them all. 'Rabbote' means 'many'. 'Banot' means 'daughters'. 'Asoo' means 'they have done'. 'Chayil' means 'valor, strength, ability'. 'Ve' means 'and'. 'At' means 'you'. 'Aleta' means 'you have surpassed, ascended'. 'Al' means 'over, upon'. 'Kullanah' means 'all of them'.
[PRO.31.30] Falsehood is grace, and vanity is beauty, but a woman who fears Yahveh is the one who will be praised. [§]
sheqer hachein vehavel hayofi, isha yir’at-Yahveh hi tit’hallal.
“Sheqer” means falsehood. “Hachein” means grace or favor. “Havel” means vanity or breath. “Hayofi” means beauty. “Isha” means woman. “Yir’at-Yahveh” means fearing Yahveh. “Hi” means she. “Tit’hallal” means will be praised.
[PRO.31.31] Give to her from the fruit of her hands, and let her deeds praise her at the gates. [§]
tenu-lah mi-pree ya-deh-ha vee-hal-loh-ha bash-sha-ar-eem ma-aseh-ha
This verse comes from Proverbs 31:31. 'Tenu' means 'give'. 'Lah' is a pronoun meaning 'to her'. 'Mipree' means 'from the fruit'. 'Yadeh-ha' means 'her hands'. 'Veehalloh-ha' means 'and praise her'. 'Bash-sha-ar-eem' means 'at the gates'. 'Ma-aseh-ha' means 'her deeds'. The verse is a call to give honor to a virtuous woman.