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] Proverbs of Solomon son of David king of Israel. [§]
Mishlei Shlomo ben-David melech Yisrael.
'Mishlei' means 'Proverbs', 'Shlomo' means 'Solomon', 'ben' means 'son of', 'David' is a proper name, 'melech' means 'king', 'Yisrael' means 'Israel'.
[PRO.1.2] To know wisdom and instruction, to understand the sayings of insight. [§]
Lada'at chokhmah u-musar le-havin imrei bina.
'Lada'at' means 'to know', 'chokhmah' means 'wisdom', 'u-musar' means 'and instruction', 'le-havin' means 'to understand', 'imrei' means 'the sayings of', 'bina' means 'insight' or 'understanding'.
[PRO.1.3] Take instruction of wisdom, justice, judgment, and uprightness. [§]
Lakachat musar hashkel tzedek u-mishpat u-meisharim.
'Lakachat' means 'to take' (imperative). 'musar' means 'instruction' or 'discipline'. 'hashkel' means 'wisdom' (literally 'the understanding'). 'tzedek' means 'justice' or 'righteousness'. 'u-mishpat' means 'and judgment' (u- = 'and', mishpat = 'judgment, verdict'). 'u-meisharim' means 'and upright ones' or 'uprightness' (meisharim is the plural form of the adjective 'upright').
[PRO.1.4] To give the naive shrewdness, to a youth knowledge and instruction. [§]
Latet lifta'im armah le na'ar daat umezimmah.
'Latet' means 'to give', 'lifta'im' means 'to the naive' or 'to the simple ones', 'armah' means 'cunning' or 'shrewdness', 'le' means 'to', 'na'ar' means 'a youth' or 'a young man', 'daat' means 'knowledge', 'u' is the conjunction 'and', 'mezimmah' means 'instruction' or 'training'.
[PRO.1.5] The wise will listen and add a lesson, and the prudent will acquire instruction. [§]
Yishma chacham ve-yosef leqach ve-navon tachbulot yikneh.
'Yishma' means 'he will hear' or 'let (someone) hear', 'chacham' means 'wise', 've-yosef' means 'and (he) will add', 'leqach' means 'a lesson' or 'teaching', 've-navon' means 'and (the) prudent', 'tachbulot' means 'instructions' or 'understandings', 'yikneh' means 'he will acquire' or 'will obtain'.
[PRO.1.6] To understand a proverb and a riddle, the words of the wise and their riddles. [§]
Lehavin mashal u-melitsa divrei chachamim ve-chidotam.
'Lehavin' means 'to understand', 'mashal' means 'proverb', 'u-melitsa' means 'and a riddle', 'divrei' means 'the words of', 'chachamim' means 'the wise', 've-chidotam' means 'and their riddles'.
[PRO.1.7] The fear of Yahveh is the beginning of knowledge, wisdom, and instruction; fools despise them. [§]
Yirat Yahveh reshit daat chokmah uMusar evilim bazo.
'Yirat' means 'fear', 'Yahveh' is the literal translation of YHVH, 'reshit' means 'beginning', 'daat' means 'knowledge', 'chokmah' means 'wisdom', 'uMusar' means 'and instruction', 'evilim' means 'fools', 'bazo' means 'they despise' or 'they are contemptuous of'.
[PRO.1.8] Hear, my son, the instruction of your father, and do not forsake the teaching of your mother. [§]
Shema beni musar avikha ve'al titosh torat imkha.
'Shema' means 'Hear', 'beni' means 'my son', 'musar' means 'instruction', 'avikha' means 'your father', 've'al' means 'and do not', 'titosh' means 'forsake', 'torat' means 'the teaching', 'imkha' means 'your mother'.
[PRO.1.9] Because they bring favor to your head, and the Anakim to your strength. [§]
ki li'vyat chen hem le-roshcha va-anakim le-gargrotecha.
'ki' means 'because', 'li'vyat' means 'to bring forth', 'chen' means 'favor', 'hem' means 'they', 'le-roshcha' means 'to your head', 'va-anakim' means 'and the Anakim (giants)', 'le-gargrotecha' means 'to your strength'.
[PRO.1.10] My child, if sinners set a trap for you, do not be led astray. [§]
Beni im-yefatuka chataim al-tove.
'Beni' means 'my child' (lit. 'my son'), 'im' means 'if', 'yefatuka' is a verb meaning 'they set a trap for you' or 'they cause you to stumble', 'chataim' means 'the sinners', 'al' means 'do not', and 'tove' is a verb meaning 'to turn aside' or 'to be led astray'.
[PRO.1.11] If they say, 'Let us be killed for blood; we will hide from the pure for their sake.' [§]
Im yomru lecha itanu neerbah le dam nitzpna le naki chinam.
'Im' means 'if', 'yomru' means 'they say', 'lecha' means 'to you', 'itanu' means 'us', 'neerbah' is a verb form meaning 'we shall be killed' or 'we shall be slaughtered', 'le' is a preposition meaning 'for' or 'to', 'dam' means 'blood', 'nitzpna' means 'we will hide', 'le' again is a preposition meaning 'from' or 'to', 'naki' means 'the pure' or 'the clean', 'chinam' means 'for them' or 'for their sake'.
[PRO.1.12] Devoured like a funeral of life, and the pure as those who descend into a well. [§]
Nivla'em kisha'ol chayyim ut%emim k'yordei bor.
'Nivla'em' means 'devoured', 'kisha'ol' means 'like a funeral', 'chayyim' means 'life', 'ut%emim' means 'and pure', 'k'yordei' means 'as those who go down', 'bor' means 'well'.
[PRO.1.13] All that is precious will be found; we will fill our houses with plunder. [§]
Kol hon yakar nimtza nemalle bateinu shalal.
'Kol' means 'all', 'hon' means 'beauty or value', 'yakar' means 'precious', 'nimtza' means 'will be found', 'nemalle' means 'we will fill', 'bateinu' means 'our houses', 'shalal' means 'spoil or plunder'.
[PRO.1.14] You will cast your lot among us; a single pocket will be for all of us. [§]
Goral'kha taphil betokhenu kis echad yihyeh lekullanu.
'Goral'kha' means 'your lot' or 'your share', 'taphil' means 'you will cast' or 'you will cause to fall', 'betokhenu' means 'among us' or 'in our midst', 'kis' means 'pocket' or 'small amount', 'echad' means 'one', 'yihyeh' means 'it will be', 'lekullanu' means 'for all of us'.
[PRO.1.15] My son, do not go in the way of them; keep your foot from their path. [§]
B'ni al-telekh be-derekh ittam mena raglecha minnetivatem.
'B'ni' means 'my son', 'al-telekh' means 'do not go', 'be-derekh' means 'in the way', 'ittam' means 'with them', 'mena' means 'prevent' or 'keep away', 'raglecha' means 'your foot', 'minnetivatem' means 'from their path'.
[PRO.1.16] Because their feet run to evil and they hurry to shed blood. [§]
Ki ragleihem la-ra yarutsu vi-yimaharu li-shpach-dam.
'Ki' means 'because', 'ragleihem' means 'their feet', 'la' means 'to', 'ra' means 'evil' (so 'la-ra' = 'to evil'), 'yarutsu' means 'they run', 'vi-yimaharu' means 'and they hurry', 'li-shpach-dam' means 'to shed blood' (literally 'for the spilling of blood').
[PRO.1.17] Because suddenly they scatter the wicked in the eyes of every master wing. [§]
ki hinam mezorah ha-rashet be-einei kol baal kanaf.
'ki' means 'because', 'hinam' means 'suddenly' or 'immediately', 'mezorah' means 'a scattering' or 'to scatter', 'ha-rashet' means 'the wicked' (or 'the counsel'), 'be-einei' means 'in the eyes of', 'kol' means 'all' or 'every', 'baal' means 'master' or 'owner', 'kanaf' means 'wing'.
[PRO.1.18] And they will draw near to their blood, they will hide for their souls. [§]
vehem le-damam ye'erovu yitzpenu le-nafsotam.
'vehem' means 'and they', 'le-damam' means 'to/for their blood', 'ye'erovu' means 'they will draw near', 'yitzpenu' means 'they will hide', 'le-nafsotam' means 'to their souls'.
[PRO.1.19] Thus the ways of every crooked one are crooked; he will take his own soul. [§]
Ken ar'achot kol-botse'a bats'a et-nephesh be'alav yikkach.
'Ken' means 'Thus', 'ar'achot' means 'paths' or 'ways', 'kol' means 'all', 'botse'a' (from the root betz'a) means 'crooked' or 'deceitful' as a participle, 'batsa' means 'are crooked' (verb form), 'et' is the direct‑object marker (not translated), 'nephesh' means 'soul', 'be'alav' means 'of his own' or 'in his possession', 'yikkach' means 'will take'.
[PRO.1.20] Wisdom will sing in the outside; in the open spaces you will give her a voice. [§]
Chachmot ba-chutz taronah ba-rechovot titen kolah.
'Chachmot' means 'wisdom' (plural), 'ba-chutz' means 'in the outer places' or 'outside', 'taronah' means 'will sing' or 'will shout', 'ba-rechovot' means 'in the open spaces' or 'in the plains', 'titen' means 'you will give' (future second person masculine singular), 'kolah' means 'her voice'.
[PRO.1.21] At the head of the high places you shall call at the openings of the city gates; the city's sayings will be spoken. [§]
b'rosh homiyot tikra b'fitchei shearim ba'ir amareiha to'amer.
'b'rosh' means 'at the head of', 'homiyot' means 'high places' (hills), 'tikra' means 'you shall call', 'b'fitchei' means 'at the openings of', 'shearim' means 'gates', 'ba'ir' means 'in the city', 'amareiha' means 'its sayings' (the city's words), 'to'amer' means 'you shall say'.
[PRO.1.22] Until when, O fools, will you love folly and scorners delight in contempt, and the foolish will hate knowledge. [§]
Ad matay p'tayim te'ehvu pethi ve'letzim latzon chamdu lahem ve'kesilim yis'nu da'at.
'Ad' means 'until', 'matay' means 'when', together 'Ad matay' = 'until when'. 'P'tayim' means 'fools' (plural of 'fool'). 'Te'ehvu' is the second person plural verb meaning 'do you love' or 'you love'. 'Pethi' means 'folly' or 'foolishness'. 'Ve'letzim' means 'and scorners' or 'those who scoff'. 'Latzon' means 'for contempt' or 'in contempt'. 'Chamdu' means 'they delight' or 'they take pleasure'. 'Lahem' means 'in them' or 'at them'. 'Ve'kesilim' means 'and the foolish'. 'Yis'nu' means 'they hate' (third person plural). 'Da'at' means 'knowledge' or 'understanding'.
[PRO.1.23] Return to my correction; behold, I will bring my spirit to you and I will make my words known to you. [§]
Tashuvu letokachti hineh aviah lachem ruchi odia devarei etchem.
'Tashuvu' means 'return' (imperative plural). 'letokachti' means 'to my admonition' or 'to my correction'. 'hineh' means 'behold' or 'see'. 'aviah' means 'I will bring' or 'I will cause to come'. 'lachem' means 'to you (plural)'. 'ruchi' means 'my spirit'. 'odia' means 'I will inform' or 'I will make known'. 'devarei' means 'my words'. 'etchem' means 'to you (plural)'.
[PRO.1.24] Because I called and you have turned away, I have lifted my hand, and there is no one who hears. [§]
Ya'an karati vatemáenu natiti yadi ve'ein makshiv.
'Ya'an' means 'because' or 'for', 'karati' means 'I called', 'vatemáenu' comes from the root 'ma'ah' meaning 'you have turned away' or 'you have become hostile', 'natiti' means 'I have lifted' (from the root 'nata' = to lift), 'yadi' means 'my hand', 've'ein' means 'and there is no' (literally 'and not'), 'makshiv' means 'listener' or 'one who hears' (from the root 'shava' = to hear).
[PRO.1.25] And you broke all my counsel and you will not accept my rebuke. [§]
vatifreu kol atsati ve tochachti lo avitem.
'va' means 'and', 'tifreu' means 'you broke' (from the root meaning 'to fracture'), 'kol' means 'all', 'atsati' means 'my counsel', 've' means 'and', 'tochachti' means 'my rebuke' (from the root meaning 'to rebuke'), 'lo' means 'not', 'avitem' means 'you will accept' (future second person plural).
[PRO.1.26] Even I, in your presence, will mock and scoff when your fear comes. [§]
gam-ani be'eydekh es'shach elag bevo pachddekh.
'gam' means 'also' or 'even', 'ani' means 'I', 'be'eydekh' means 'in your presence', 'es'shach' means 'I will mock', 'elag' means 'I will scoff', 'bevo' means 'when comes', 'pachddekh' means 'your fear'.
[PRO.1.27] When they come as a plague, your fear and your horror like a storm will swallow; when they come upon you there is distress and trouble. [§]
Bevo keshova pachdechem ve'edchem ke'supah ye'ateh Bevo aleichem tzarah ve'tzuka.
'Bevo' means 'when (they) come', 'keshova' means 'as a plague', 'pachdechem' means 'your fear', 've'edchem' means 'and your horror', 'ke'supah' means 'like a storm', 'ye'ateh' means 'will swallow', 'Bevo' (second occurrence) means 'when (they) come', 'aleichem' means 'upon you', 'tzarah' means 'distress', 've'tzuka' means 'and trouble'.
[PRO.1.28] Then they will call me and I will not answer; they will seek me and they will not find me. [§]
Az yikra'uneni velo e'aneh yeshachruneni velo yimtsa'uneni.
'Az' means 'then' or 'at that time', 'yikra'uneni' means 'they will call me', 've'lo' means 'and not', 'e'aneh' means 'I will answer', 'yeshachruneni' means 'they will seek me', and 'yimtsa'uneni' means 'they will not find me'.
[PRO.1.29] Under because they despised knowledge and the fear of Yahveh they have not chosen. [§]
Tachat ki sanu daat veyirat Yahveh lo bacharu.
'Tachat' means 'under' or 'instead of', 'ki' means 'because', 'sanú' means 'they hated' or 'they despised', 'daat' means 'knowledge', 'veyirat' means 'and the fear (of)', 'Yahveh' is the proper name of God, 'lo' means 'not', and 'bacharu' means 'they chose' or 'they selected'. The phrase 'tachat ki' can be an idiom meaning 'rather because' or indicating a contrast, but the literal meanings are given here.
[PRO.1.30] They are not receptive to my counsel; they have despised all my rebuke. [§]
Lo avu la'atsati na'atsu kal tokhatti.
'Lo' means 'not' or 'no'. 'Avu' (from the root אבה) means 'they are obstinate' or 'they are stubborn'. 'La'atsati' is 'to my counsel' (la- = to, 'atsah = counsel, advice). 'Na'atsu' (from the root נצע or נצא) is understood here as 'they have despised' or 'they have rejected'. 'Kal' means 'all' or 'every'. 'Tokhatti' (from the root תּוכה) means 'my rebuke' or 'my reproof'.
[PRO.1.31] And they will eat from the fruit of their ways, and from their counsels they will be satisfied. [§]
ve yo'khelu mi'p'ri darkam u mi'mo'atzoteihem yisba'u.
've' means 'and', 'yo'khelu' means 'they will eat', 'mi'p'ri' means 'from the fruit', 'darkam' means 'of their ways', 'u' means 'and', 'mi'mo'atzoteihem' means 'from their counsels', 'yisba'u' means 'they will be satisfied'.
[PRO.1.32] Because the turning of simpletons you will kill, and the peace of fools you will cause to perish. [§]
ki meshubat petayim tahargeim ve shalvat kesilim teabbedem.
'ki' means 'because', 'meshubat' means 'the turning' or 'twisting', 'petayim' means 'simpletons' (plural of 'piti'), 'tahargeim' means 'you will kill them', 've' means 'and', 'shalvat' means 'the peace' or 'tranquility', 'kesilim' means 'fools', 'teabbedem' means 'you will cause them to perish'.
[PRO.1.33] And the one who hears me will dwell securely, and will be discouraged from the fear of evil. [§]
ve shomea li yishkan betach ve sha'anan mipachad raah.
've' means 'and', 'shomea' means 'who hears', 'li' means 'to me' or 'for me', 'yishkan' means 'will dwell' or 'will reside', 'betach' means 'securely' or 'with confidence', another 've' means 'and', 'sha'anan' means 'will be faint' or 'will be discouraged', 'mipachad' means 'from fear', 'raah' means 'evil' or 'harm'.
PRO.2
[PRO.2.1] My son, if you take my words and keep my commandments with you. [§]
Beni im tikka ach amarai u-mitzvotai titspon ittach.
'Beni' means 'my son', 'im' means 'if', 'tikka' means 'you will take', 'amarai' means 'my words', 'u-mitzvotai' means 'and my commandments', 'titspon' means 'you will keep/observe', 'ittach' means 'with you' or 'in you'.
[PRO.2.2] Listen to wisdom with your ear; incline your heart toward understanding. [§]
Lehakshiv lachokhmah oznecha tatteh libcha lat'vunah.
'Lehakshiv' means 'to listen', 'lachokhmah' means 'to wisdom' (or 'for wisdom'), 'oznecha' means 'your ear', 'tatteh' means 'you shall incline' or 'you shall bend', 'libcha' means 'your heart', 'lat'vunah' means 'to understanding'.
[PRO.2.3] For if you call for understanding, you will give your voice to insight. [§]
ki im la-bee-nah ti-kra la-tevunah ti-ten kool-ekh.
'ki' means 'for', 'im' means 'if', 'la-bee-nah' means 'to understanding', 'ti-kra' means 'you will call', 'la-tevunah' means 'to insight or wisdom', 'ti-ten' means 'you will give', 'kool-ekh' means 'your voice'.
[PRO.2.4] If you seek her as silver, and as hidden treasures you will search for her. [§]
Im-tevakeshena ka-kasaf ve-khamatmonim tachpesena.
'Im' means 'if'; 'tevakeshena' means 'you seek her'; 'ka' is a comparative particle meaning 'as' or 'like'; 'kasaf' means 'silver'; 've' means 'and'; 'khamatmonim' means 'as hidden treasures' (matmonim = hidden things, valuables); 'tachpesena' means 'you will search for her'.
[PRO.2.5] Then you will understand the fear of Yahveh and you will find the knowledge of the Gods. [§]
az tavin yirat Yahveh ve daat Elohim timtsa.
'az' means 'then', 'tavin' means 'you will understand', 'yirat' means 'fear of', 'Yahveh' is the translation of YHVH, 've' means 'and', 'daat' means 'knowledge', 'Elohim' is translated as 'the Gods', 'timtsa' means 'you will find'.
[PRO.2.6] For Yahveh gives wisdom; from his mouth comes knowledge and understanding. [§]
Ki Yahveh yitten chokhmah mi-pi da'at u-tevunah.
'Ki' means 'for', 'Yahveh' is the name of God YHVH, 'yitten' means 'gives', 'chokhmah' means 'wisdom', 'mi-pi' means 'from his mouth', 'da'at' means 'knowledge', 'u-tevunah' means 'and understanding'.
[PRO.2.7] And a watchman for the upright, wisdom, a shield for those who walk blamelessly. [§]
Vitzpon layasharim tushiyah magen leholchei tom.
'Vitzpon' means 'and watchman', 'layasharim' means 'for the upright', 'tushiyah' means 'wisdom or prudent counsel', 'magen' means 'shield', 'leholchei' means 'for those who walk', 'tom' means 'blameless' or 'innocent'.
[PRO.2.8] He will keep the paths of judgment and the way of the faithful. [§]
Linetsor archot mishpat ve-derekh chasidav yishmor.
'Linetsor' means 'to keep' or 'to guard', 'archot' means 'paths' or 'ways', 'mishpat' means 'judgment' or 'justice', 've-derekh' means 'and the way', 'chasidav' means 'of the faithful one' (the faithful person), 'yishmor' means 'he will keep' or 'he will guard'.
[PRO.2.9] Then you will understand righteousness and judgment and the upright, all in a good circle. [§]
Az tavin tzedek u-mishpat u-mesharim kol-maagal tov.
'Az' means 'then', 'tavin' means 'you will understand', 'tzedek' means 'righteousness', 'u-' is the conjunction 'and', 'mishpat' means 'judgment', 'u-mesharim' means 'and the upright (people)', 'kol' means 'all', 'maagal' means 'circle' or 'circuit', 'tov' means 'good'.
[PRO.2.10] For wisdom will enter your heart, and knowledge will delight your soul. [§]
Ki tavo chochmah be'libecha ve'da'at le'nafshcha yin'am.
'Ki' means 'for', 'tavo' means 'you will come' or 'will enter', 'chochmah' means 'wisdom', 'be'libecha' means 'in your heart', 've'da'at' means 'and knowledge', 'le'nafshcha' means 'to your soul', 'yin'am' means 'will be pleasant' or 'will delight'.
[PRO.2.11] A scheme you will guard over yourself; understanding you will preserve. [§]
Mezima tishmor aleikha tevunah tintserekha.
'Mezima' means 'scheme' or 'plot', 'tishmor' means 'you will keep' or 'you will guard', 'aleikha' means 'upon you' or 'over you', 'tevunah' means 'understanding', 'tintserekha' means 'you will preserve it' (referring to the understanding).
[PRO.2.12] To save you from the way of evil, from a man who speaks perversions. [§]
Lehatsilcha miderekh ra meish medaber tahpuchot.
'Lehatsilcha' means 'to save you', 'miderekh' means 'from the way', 'ra' means 'evil', 'meish' means 'from a man', 'medaber' means 'who speaks', 'tahpuchot' means 'perversions' or 'reversals' (idiomatically a talk of twisted ideas).
[PRO.2.13] Those who abandon the paths of righteousness to walk in the ways of darkness. [§]
Ha'ozvim archot yosher lalechet bedarkhei choshech.
'Ha'ozvim' means 'those who abandon', 'archot' means 'paths', 'yosher' means 'righteousness', 'lalechet' means 'to walk', 'bedarkhei' means 'in the ways of', 'choshech' means 'darkness'.
[PRO.2.14] Those who delight in doing evil rejoice in evil overturnings. [§]
Hash'semechim la'asot ra yagilu be'tahpukhot ra.
'Hash'semechim' means 'the ones who make glad' (the plural participle with the definite article). 'La'asot' means 'to do' (infinitive construct). 'Ra' means 'evil' or 'bad'. 'Yagilu' means 'they will rejoice' (future indicative, third person plural). 'Be'tahpukhot' means 'in overturnings' or 'in perversions' (construct state of 'tahpukhot', plural of 'tahpukha' meaning turning or upheaval). The final 'ra' again means 'evil'. The phrase as a whole describes people who are pleased to commit evil and who rejoice in evil upheavals.
[PRO.2.15] Which their paths are twisted and turn in their circles. [§]
asher archoteihem ikshim u'nelozim be-ma'aggelotam.
'asher' means 'which' or 'that', 'archoteihem' means 'their ways or paths', 'ikshim' means 'twisted' or 'crooked', 'u'nelozim' means 'and they turn' or 'are winding', 'be-ma'aggelotam' means 'in their circles' or 'in their rounds'.
[PRO.2.16] To save you from a foreign woman, from a foreign nation, her sayings made her faint. [§]
lehatstilkha mei isha zarah min nakhrayah amar-eha hechelikah
'lehatstilkha' means 'to save you', 'mei' means 'from', 'isha' means 'woman', 'zarah' means 'foreign', 'min' means 'from', 'nakhrayah' means 'a foreign nation', 'amar-eha' means 'her sayings', 'hechelikah' means 'made her faint' or 'incapacitated her'.
[PRO.2.17] The one who abandons her youthful pride and the covenant of her God has forgotten. [§]
Ha'ozebet aluf ne'ureha ve'et-brit Eloheha shacheha.
'Ha'ozebet' means 'the one who leaves/abandons' (feminine participle). 'Aluf' means 'pride' or 'chief', here understood as 'pride'. 'Ne'ureha' means 'her youth' or 'her youthful vigor'. 'Ve'et' means 'and (the)'. 'Brit' means 'covenant'. 'Eloheha' is the construct form of 'Elohim' meaning 'God' and is rendered as 'her God' (the literal name "God" is kept). 'Shacheha' means 'has forgotten' or 'forgot'.
[PRO.2.18] For she is desolate toward death, her house, and toward the physicians her circles. [§]
Ki shachah el-mavet beitah ve-el-raphaim ma'aggeloteha.
'Ki' means 'for' or 'because', 'shachah' means 'is desolate' or 'has been ruined', 'el' is the preposition 'to' or 'toward', 'mavet' means 'death', 'beitah' means 'her house', 've' means 'and', 'el' again means 'to' or 'toward', 'raphaim' means 'healers' or 'physicians', 'ma'aggeloteha' means 'her circles' or 'its rounds'.
[PRO.2.19] All who go to it will not return, and they will not reach the paths of life. [§]
Kol ba'eiha lo yeshuvun ve'lo yasigu archot chayyim.
"Kol" means "all", "ba'eiha" means "who go to it", "lo" means "not", "yeshuvun" means "they will return or turn back", "ve'lo" means "and not", "yasigu" means "they will reach or attain", "archot" means "paths", "chayyim" means "life".
[PRO.2.20] In order that you may walk in the ways of the good and keep the paths of the righteous. [§]
Lema'an telech be-derekh tov'im vearchot tsaddikim tishmor.
'Lema'an' means 'in order that', 'telech' means 'you will walk', 'be-derekh' means 'in the way', 'tov'im' means 'of the good', 'vearchot' means 'and the paths', 'tsaddikim' means 'of the righteous', 'tishmor' means 'you shall keep'.
[PRO.2.21] For the upright shall dwell in the earth, and the blameless shall be glorified in it. [§]
ki yesharim yishkenu aretz u temimim yivateru bah.
'ki' means 'for', 'yesharim' means 'the upright' or 'righteous', 'yishkenu' means 'shall dwell' (literally 'they will settle'), 'aretz' means 'the earth' or 'land', 'u' means 'and', 'temimim' means 'the blameless' or 'pure', 'yivateru' means 'shall be glorified' or 'be made beautiful', 'bah' means 'in it'.
[PRO.2.22] And the wicked from the earth will be cut off and the treacherous will be driven away from it. [§]
u'reshaim me'eretz yikkaretu u'vogdim yissechu mimehna
'u'' means 'and', 'reshaim' means 'the wicked', 'me''eretz' means 'from the earth', 'yikkaretu' means 'will be cut off', 'u'' means 'and', 'vogdim' means 'the treacherous', 'yissechu' means 'will be driven away', 'mimehna' means 'from it'.
PRO.3
[PRO.3.1] My son, do not forget my teaching, and keep my commandments in your heart. [§]
B'ni torati al-tishkach u-mitzvotai yitzor libecha.
'B'ni' means 'my son', 'torati' means 'my teaching', 'al-tishkach' means 'do not forget', 'u-mitzvotai' means 'and my commandments', 'yitzor' means 'keep' or 'guard', 'libecha' means 'your heart'.
[PRO.3.2] For long days and years of life and peace will be added to you. [§]
ki orekh yamim ush'not chayyim veshalom yosifu lach.
'ki' means 'for', 'orek' means 'long', 'yamim' means 'days', 'ush'not' means 'and years', 'chayyim' means 'life', 'veshalom' means 'and peace', 'yosifu' means 'will be added', 'lach' means 'to you' (feminine singular).
[PRO.3.3] Kindness and truth, do not let them abandon you; bind them upon your steps; write them on the tablet of your heart. [§]
Chesed veemet al-yaazvukha kashrem al-garg'roteikha katvem al-luach libbecha.
'Chesed' means 'kindness', 'veemet' means 'and truth', 'al-yaazvukha' means 'do not let [them] abandon you', 'kashrem' means 'bind them', 'al-garg'roteikha' means 'upon your steps', 'katvem' means 'write them', 'al-luach' means 'on the tablet', 'libbecha' means 'of your heart'.
[PRO.3.4] and find favor and good wisdom in the eyes of the Gods and man. [§]
um'tza chen ve-shechel tov be-einei Elohim ve-adam.
'um'tza' means 'and find', 'chen' means 'favor', 've-shechel' means 'and wisdom', 'tov' means 'good', 'be-einei' means 'in the eyes of', 'Elohim' means 'the Gods', 've-adam' means 'and man'.
[PRO.3.5] Trust in Yahveh with all your heart, and do not rely on your understanding. [§]
Betach el Yahveh bechol libecha ve'al binat'cha al tish'en.
'Betach' means 'trust', 'el' means 'in' (as a preposition), 'Yahveh' is the literal translation of YHVH, 'bechol' means 'with all', 'libecha' means 'your heart', 've'al' means 'and', 'binat'cha' means 'your understanding', 'al' means 'do not', and 'tish'en' means 'lean' or 'rely'.
[PRO.3.6] In all your ways know God, and He will straighten your paths. [§]
Bechol derachecha da'ehu vehu yeyasher orchotecha.
'Bechol' means 'in all', 'derachecha' means 'your ways', 'da'ehu' means 'know him' (here 'him' refers to God), 'vehu' means 'and he', 'yeyasher' means 'will straighten' (future form of 'to make straight'), 'orchotecha' means 'your paths'.
[PRO.3.7] Do not be wise in your eyes; fear Yahveh and turn away from evil. [§]
Al-tehi chacham be'eynekha yira et-Yahveh ve-sur merah.
'Al-tehi' means 'do not be', 'chacham' means 'wise', 'be'eynekha' means 'in your eyes', 'yira' means 'fear', 'et-Yahveh' means 'the Yahveh (the LORD)', 've-sur' means 'and turn away', 'merah' means 'from evil'.
[PRO.3.8] Healing will be for your flesh, and refreshment for your bones. [§]
Rifaut tehi lesharekha ve shikku leatzmoteikha.
'Rifaut' means 'healing', 'tehi' means 'will be', 'lesharekha' means 'for your flesh', 've' means 'and', 'shikku' means 'refreshment' or 'refreshing', 'leatzmoteikha' means 'for your bones'.
[PRO.3.9] Honor Yahveh from your youth and from the beginning of all your produce. [§]
Kabbed et Yahveh mehonkha umereshit kol tevua tekha.
'Kabbed' means 'honor' (imperative); 'et' is the direct‑object marker; 'Yahveh' is the literal translation of the divine name YHVH; 'mehonkha' means 'from your youth'; 'umereshit' means 'and from the beginning'; 'kol' means 'all'; 'tevua' means 'produce' or 'fruitfulness'; 'tekha' means 'your'.
[PRO.3.10] And may your heavens be filled with abundance, and the new wine of your vines shall be poured out. [§]
ve-yimallu asameikha savah ve-tirosh yekaveikha yifrotzoo.
've-yimallu' means 'and may be filled', 'asameikha' means 'your heavens', 'savah' means 'full' or 'satiated', 've-tirosh' means 'and new wine', 'yekaveikha' means 'your vines', 'yifrotzoo' means 'they shall be poured out' or 'they shall flow out'.
[PRO.3.11] Instruction of Yahveh, my son, do not be discouraged and do not become angry in his correction. [§]
musar Yahveh b'ni al timas ve'al takotz be-tochachto.
'musar' means 'instruction' or 'discipline', 'Yahveh' means 'Yahveh', 'b'ni' means 'my son', 'al timas' means 'do not be discouraged', 've'al takotz' means 'and do not become angry', 'be-tochachto' means 'in his correction' or 'in his rebuke'.
[PRO.3.12] Because who Yahveh loves he will establish, and like a raven the son he will desire. [§]
Ki et asher yeehav Yahveh yokich u kav et ben yirtzeh.
'Ki' means 'because', 'et' is a direct object marker and is not translated literally, 'asher' means 'who' or 'that', 'yeehav' means 'will love', 'Yahveh' is the literal translation of YHVH, 'yokich' means 'will establish', 'u' means 'and', 'kav' means 'like a raven', 'et' again is the object marker, 'ben' means 'son', 'yirtzeh' means 'he will desire'.
[PRO.3.13] Blessed is the man who finds wisdom, and the man will gain understanding. [§]
Ashrei adam matza chokmah veadam yafik tevunah.
'Ashrei' means 'blessed' or 'happy', 'adam' means 'man', 'matza' means 'found' or 'finds', 'chokmah' means 'wisdom', 'veadam' means 'and man', 'yafik' means 'will acquire' or 'will gain', 'tevunah' means 'understanding'.
[PRO.3.14] For her trade is better than the trade of silver, and her produce is more valuable. [§]
Ki tov sachrah mishachar-kasef u-mecharutz tevuatah.
'Ki' means 'for' or 'because', 'tov' means 'good' or 'better', 'sachrah' means 'her trade' or 'her commerce', 'mishachar-kasef' means 'than the trade of silver', 'u' means 'and', 'mecharutz' means 'more valuable' or 'more excellent', 'tevuatah' means 'its produce' or 'its fruit'.
[PRO.3.15] Precious she is from before, and all your desires will not be equal to her. [§]
Yekarah hi mip'nayim vechol-chafetzeka lo yishvu bah.
'Yekarah' means 'precious', 'hi' means 'she' or 'it', 'mip'nayim' means 'from before' or 'in front of', 'vechol' means 'and all', 'chafetzeka' means 'your desires', 'lo' means 'not', 'yishvu' means 'will be equal', 'bah' means 'to her' or 'to it'.
[PRO.3.16] Long days on his right; on his left, wealth and honor. [§]
Orekh yamim biminah bishmolah osher vechavod.
'Orekh' means 'long' or 'length', 'yamim' means 'days', 'biminah' means 'on his right hand', 'bishmolah' means 'on his left hand', 'osher' means 'wealth' or 'riches', 'vechavod' means 'and honor'.
[PRO.3.17] Her ways are ways of pleasantness and all her paths are peace. [§]
Deracheha darkei noam vechol netivoteha shalom.
'Deracheha' means 'her ways', 'darkei' means 'the ways of', 'noam' means 'pleasantness' or 'delicacy', 'vechol' means 'and all', 'netivoteha' means 'her paths', 'shalom' means 'peace'.
[PRO.3.18] It is a tree of life for those who hold onto it, and its supporters are happy. [§]
Etz-chayyim hi lamachazikim bah ve-tomcheha meushar.
"Etz" means "tree", "chayyim" means "life", together "Etz-chayyim" means "tree of life". "Hi" means "it is". "Lamachazikim" means "for those who hold" or "for those who grasp". "Bah" means "in it" or "upon it". "Ve" is the conjunction "and". "Tomcheha" means "its supporters" or "those who uphold it". "Meushar" means "are happy" or "are blessed".
[PRO.3.19] Yahveh in wisdom founded the earth, establishing the heavens with understanding. [§]
Yahveh bechokmah yasad-aretz konen shamayim bitevunah.
'Yahveh' is the literal translation of YHVH, the personal name of God. 'bechokmah' means 'in wisdom'. 'yasad-aretz' combines 'yasad' (founded) and 'aretz' (earth) to mean 'founded the earth'. 'kone[n]' means 'establisher' or 'one who sets up'. 'shamayim' means 'heavens'. 'bitevunah' means 'with understanding'.
[PRO.3.20] By his knowledge the deep places were shattered, and the breakers tremble at the sea. [§]
bda'to tehomot nivkau veshachakim yir'afu tal.
'bda'to' means 'by his knowledge', 'tehomot' means 'the deep places' (plural of deep), 'nivkau' means 'were broken' or 'shattered', 'veshachakim' means 'and the breakers' (the surf), 'yir'afu' means 'they tremble' or 'recoil', 'tal' is a poetic term referring to the sea or the waters.
[PRO.3.21] My son, do not let them slip from your eyes; guard prudence and scheming. [§]
B'ni al-yaluzu me'einecha netsor tushiyah umezimmah.
'B'ni' means 'my son', 'al-yaluzu' means 'do not let (them) stray', 'me'einecha' means 'from your eyes' (i.e., out of sight), 'netsor' means 'guard' or 'keep', 'tushiyah' means 'prudence' or 'shrewdness', 'umezimmah' means 'and scheming' or 'and a plot'.
[PRO.3.22] And may life be for your soul, and grace be for your bones. [§]
ve-yihyu chayyim le-nafshecha ve-chen le-gargerotecha.
've' means 'and', 'yihyu' means 'they will be' or 'may be', 'chayyim' means 'life', 'le' is a preposition meaning 'to' or 'for', 'nafshecha' means 'your soul', 've' again means 'and', 'chen' means 'grace' or 'favor', 'le' again means 'to' or 'for', 'gargerotecha' means 'your bones' (plural).
[PRO.3.23] Then you will go safely on your way, and your foot will not stumble. [§]
Az telekh levatakh darkecha ve raglecha lo tiguof.
'Az' means 'then', 'telekh' means 'you will go', 'levatakh' means 'safely' or 'with confidence', 'darkecha' means 'your way', 've' means 'and', 'raglecha' means 'your foot', 'lo' means 'not', 'tiguof' means 'shall stumble' or 'will be harmed'.
[PRO.3.24] If you lie down you will not be afraid, and you will have lain, and the evening of your year. [§]
Im tishkav lo tifchad ve-shakavta ve-arvah shenatekha.
'Im' means 'if', 'tishkav' means 'you will lie down', 'lo' means 'not', 'tifchad' means 'you will be afraid', 've-shakavta' means 'and you have lain', 've-arvah' means 'and the evening', 'shenatekha' means 'your year' (i.e., the later part of your life).
[PRO.3.25] Do not fear sudden terror and the oppression of the wicked, for you will come. [§]
Al tira mi-pachad pitom u-mishot reshachim ki tavo.
'Al' means 'do not', 'tira' means 'fear', 'mi-pachad' means 'from terror', 'pitom' means 'sudden', 'u-mishot' means 'and oppression', 'reshachim' means 'the wicked', 'ki' means 'for', 'tavo' means 'you will come'.
[PRO.3.26] For Yahveh will be in your bosom and will guard your foot from capture. [§]
Ki Yahveh yihyeh b'kislecha ve'shamar raglecha mi'leked.
'Ki' means 'because' or 'for'. 'Yahveh' is the literal translation of the divine name YHWH. 'Yihyeh' is the future form of 'to be', meaning 'will be'. 'b'kislecha' is composed of the preposition 'b'' (in) and 'kislecha', from the noun 'kis' meaning 'bosom' or 'pocket', with the suffix '-cha' meaning 'your', so it means 'in your bosom' (literally, 'in your pocket'). 've'shamar' is 'and will guard' (from the verb shamar, 'to keep, protect'). 'raglecha' is 'your foot' (ragl = foot, -cha = your). 'mi'leked' is a construct of the preposition 'mi' (from) and the noun 'leked' from the root ל-ק-ד meaning 'capture' or 'snare', so it means 'from capture' (or figuratively, 'from being caught').
[PRO.3.27] Do not withhold good from its owner; be to God your hand for doing. [§]
Al timna' tov mi-be'alav biheyot le-El yadecha la'asot.
'Al' means 'do not', 'timna'' means 'withhold' or 'prevent', 'tov' means 'good', 'mi-be'alav' means 'from its owner', 'biheyot' means 'by being' or 'in being', 'le-El' means 'to God' (El is translated as 'God'), 'yadecha' means 'your hand', 'la'asot' means 'to do' or 'for doing'.
[PRO.3.28] Do not say to your companion, 'Go and turn back; tomorrow I will give and there will be with you.' [§]
Al-to'amar le-re'acha lekh va-shuv u-machar e-ten ve-yesh itach.
'Al' means 'do not', 'to'amar' means 'you will say', 'le-re'acha' means 'to your companion', 'lekh' means 'go', 'va-shuv' means 'and return/turn back', 'u-machar' means 'and tomorrow', 'e-ten' means 'I will give', 've-yesh' means 'and there is/there will be', 'itach' means 'with you'. The phrase 'go and turn back' is an idiom for sending someone away and then recalling them, indicating a postponement or reversal.
[PRO.3.29] Do not be silent about your friend's evil, and he who sits in safety with you. [§]
Al-tacharos al-reacha raah vehu yoshev lavetach itach.
'Al' means 'do not', 'tacharos' means 'be silent', 'al' (second) means 'against' or 'about', 'reacha' means 'your friend', 'raah' means 'evil' or 'harm', 'vehu' means 'and he', 'yoshev' means 'sits', 'lavetach' means 'in safety' or 'securely', 'itach' means 'with you'.
[PRO.3.30] Do not argue with a man hastily; if you do not, he will repay you with evil. [§]
Al tariv im adam chinam im lo gemalkha ra.
'Al' means 'do not', 'tariv' means 'argue' or 'contend', 'im' means 'with', 'adam' means 'a person' or 'man', 'chinam' means 'hastily' or 'impatiently', the second 'im' means 'if', 'lo' means 'not', 'gemalkha' means 'he will repay you' (from the root g-m-l, to repay), and 'ra' means 'evil' or 'harm'.
[PRO.3.31] Do not be angry with a violent man, and do not favor all his ways. [§]
Al tekane be ish chamas ve al tivchar bechol derachav.
'Al' means 'do not', 'tekane' means 'be angry', 'be' is a preposition meaning 'with', 'ish' means 'a man', 'chamas' means 'of violence' or 'violent', 've' means 'and', 'al' again means 'do not', 'tivchar' means 'choose' or 'favor', 'bechol' means 'in all' or 'of all', 'derachav' means 'his ways'.
[PRO.3.32] For the abomination of Yahveh is loathsome, and His secret concerning the righteous. [§]
Ki toevat Yahveh naloz ve-et yesharim sodo.
'Ki' means 'for', 'toevat' means 'abomination (of)', 'Yahveh' is the literal translation of YHVH, 'naloz' is a verb meaning 'is loathsome' or 'is detested', 've-et' means 'and the', 'yesharim' means 'righteous (people)', 'sodo' means 'His secret' (referring to the secret of God).
[PRO.3.33] The lamp of Yahveh is in the house of the wicked, and He blesses the delight of the righteous. [§]
Me'erat Yahveh be'veit rasha u'neve tsaddikim yebarech.
'Me'erat' means 'the lamp' or 'light', 'Yahveh' is the literal translation of YHVH, 'be'veit' means 'in the house of', 'rasha' means 'wicked', 'u'neve' means 'and the delight/comfort', 'tsaddikim' means 'the righteous', and 'yebarech' means 'He blesses'.
[PRO.3.34] If to the thieves he will rush, and to the poor he will give favor. [§]
Im lele'tzim hu ya'litz ve-la'aniyim yi'tten-chen.
'Im' means 'if'; 'lele'tzim' means 'to the thieves' (the plural of 'thief'); 'hu' means 'he' (referring to the sovereign); 'ya'litz' means 'will rush' or 'will flee'; 've' is the conjunction 'and'; 'la'aniyim' means 'to the poor' or 'to the needy'; 'yi'tten' means 'will give'; 'chen' means 'favor' or 'grace'.
[PRO.3.35] The honor of the wise they inherit, and fools raise a clamor. [§]
Kavod chachamim yinhalu u ksilim merim kalon.
'Kavod' means 'honor' or 'glory', 'chachamim' means 'the wise' (plural), 'yinhalu' means 'they will inherit', 'u' means 'and', 'ksilim' means 'fools', 'merim' means 'raise' or 'lift up', 'kalon' means 'a clamor' or 'noise'.
PRO.4
[PRO.4.1] Listen, children, the instruction of father, and be attentive to know understanding. [§]
Shim'u banim musar av vehakshibu lada'at bina.
'Shim\'u' means 'Listen' (imperative plural), 'banim' means 'children' or 'sons', 'musar' means 'instruction' or 'discipline', 'av' means 'father', 'vehakshibu' means 'and be attentive' (imperative plural), 'lada\'at' means 'to know', 'bina' means 'understanding' or 'insight'.
[PRO.4.2] For I have given you a good instruction; do not abandon it. [§]
ki lekach tov natati lachem torati al-taazvu.
'ki' means 'for', 'lekach' means 'a good thing' (literally 'good taking'), 'tov' means 'good', 'natati' means 'I gave', 'lachem' means 'to you' (plural), 'torati' means 'my instruction' (from Torah), 'al' means 'do not', 'taazvu' means 'you abandon' or 'forsake'.
[PRO.4.3] For I was a son to my father, tender and unique before my mother. [§]
Ki ben hayiti le'avi rach ve yachid lifnei imi.
'Ki' means 'for' or 'because', 'ben' means 'son', 'hayiti' means 'I was', 'le'avi' means 'to my father', 'rach' means 'tender' or 'soft', 've' means 'and', 'yachid' means 'only' or 'unique', 'lifnei' means 'before' or 'in front of', 'imi' means 'my mother'.
[PRO.4.4] And Yahveh showed me and said to me, May my words be upheld in your heart; keep my commandments and live. [§]
Vayoren i vayomer li yitmach-devarai libbecha shmor mitzvotai vecheye.
'Vayoren' means 'and He showed', 'i' means 'me', 'vayomer' means 'and He said', 'li' means 'to me', 'yitmach' means 'may it be upheld', 'devarai' means 'my words', 'libbecha' means 'your heart', 'shmor' means 'keep' (imperative), 'mitzvotai' means 'my commandments', 'vecheye' means 'and live'.
[PRO.4.5] Acquire wisdom, acquire understanding; do not forget, and do not stray from the sayings of my mouth. [§]
K'neh chachmah k'neh binah al-tishkach ve-al-tet me-imrei-fi.
'K'neh' means 'acquire' or 'buy', 'chachmah' means 'wisdom', 'binah' means 'understanding' or 'insight', 'al' means 'do not', 'tishkach' means 'forget', 've' means 'and', 'al' again means 'do not', 'tet' (short for 'tetach') means 'deviate' or 'go astray', 'me' is a preposition meaning 'from', 'imrei' means 'the sayings' or 'utterances', and 'fi' means 'of my mouth'.
[PRO.4.6] Do not abandon her and keep her; love her and guard her. [§]
Al-ta'azveha ve-tishmerekha ehaveha ve-titsereka.
'Al' means 'do not', 'ta'azveha' means 'you shall abandon her', 've' means 'and', 'tishmerekha' means 'you shall keep her', 'ehaveha' means 'love her', 've' again means 'and', 'titsereka' means 'you shall guard her'.
[PRO.4.7] The beginning of wisdom is to acquire wisdom, and with all your possessions acquire understanding. [§]
Reshit chokhmah k'neh chokhmah u'vekhol-kinyanekha k'neh binah.
'Reshit' means 'beginning', 'chokhmah' means 'wisdom', 'k'neh' means 'acquire', 'u'vekhol' means 'and with all', 'kinyanekha' means 'your possessions', 'binah' means 'understanding'.
[PRO.4.8] The shaking, and I will lift you up, I will honor you because you will embrace her. [§]
salsela u'terommeka tekhabedcha ki tehavkenah.
'salsela' means 'the shaking' or 'to be shaken', 'u'terommeka' means 'and I will lift you up', 'tekhabedcha' means 'I will honor you', 'ki' means 'because', 'tehavkenah' means 'you will embrace her'.
[PRO.4.9] You will give to your head a crown of grace, a glorious wreath for your shield. [§]
titten leroscha livyat-chen ateret tiferet temaggencha.
'titten' means 'you will give', 'leroscha' means 'to your head', 'livyat-chen' means 'crown of grace', 'ateret' means 'a wreath or garland', 'tiferet' means 'splendor or glory', 'temaggencha' means 'your shield'.
[PRO.4.10] Listen, my son, and take my sayings; they will increase for you two years of life. [§]
Shema b'ni ve-kach amarai ve-yirbu lecha shenot chayim.
'Shema' means 'listen', 'b'ni' means 'my son', 've-kach' means 'and take', 'amarai' means 'my sayings', 've-yirbu' means 'and they will increase', 'lecha' means 'to you', 'shenot' means 'two years', 'chayim' means 'life'.
[PRO.4.11] In the way of wisdom I will teach you, I will guide you in the circuits of righteousness. [§]
Be derekh chokmah horeticha hidrakticha be ma'aglei yosh er.
'Be' means 'in', 'derekh' means 'way' or 'path', 'chokmah' means 'wisdom', 'horeticha' means 'I will teach you', 'hidrakticha' means 'I will guide you', 'be' again means 'in', 'ma'aglei' means 'circuits' or 'bends', and 'yosh er' means 'righteousness' or 'uprightness'.
[PRO.4.12] When you walk, your steps will not be hindered; and if you run, you will not stumble. [§]
B'lechtekha lo yetsar tzadekha ve'im tarutz lo tikhasel.
'B'lechtekha' means 'when you walk' or 'in your walking', 'lo' means 'not', 'yetsar' means 'will be hindered', 'tzadekha' means 'your steps', 've'im' means 'and if', 'tarutz' means 'you run', the second 'lo' again means 'not', and 'tikhasel' means 'you will stumble'.
[PRO.4.13] Be strong in discipline; do not be slack, keep it firm, for it is your life. [§]
Hachazek ba musar al-teref nitzrehah ki hi chayyecha.
'Hachazek' means 'be strong', 'ba' means 'in', 'musar' means 'discipline' or 'training', 'al-teref' means 'do not be slack' (literally 'do not be negligent'), 'nitzrehah' means 'tighten it' or 'keep it firm', 'ki' means 'for', 'hi' means 'it', 'chayyecha' means 'your life'.
[PRO.4.14] Do not go in the way of the wicked, and do not be glad in the way of evildoers. [§]
be'orach reshaim al-tavo ve'al-te'aser be'derekh ra'im.
'be'orach' means 'in the way', 'reshaim' means 'of the wicked', 'al-tavo' means 'do not go', 've'al-te'aser' means 'and do not be glad', 'be'derekh' means 'in the way', 'ra'im' means 'of the evil'.
[PRO.4.15] Break him; do not go over him; scatter from above him; and pass. [§]
P'ra'ehhu al-ta'aver-bo seteh me'alav va'avor.
'P'ra'ehhu' means 'break him' (imperative of the verb 'to break' with the pronoun 'him'), 'al' means 'do not', 'ta'aver' means 'you will pass/go over', 'bo' means 'in/through him', so 'al-ta'aver-bo' means 'do not go over him', 'seteh' means 'scatter' (imperative), 'me'alav' means 'from above him', therefore 'seteh me'alav' means 'scatter from above him', and 'va'avor' means 'and pass/go through'.
[PRO.4.16] For they will not rest if they are not wicked, and their years will be taken away if they are not restrained. [§]
Ki lo yishnu im lo yareu ve nigzala shenatam im lo yachshilu.
'Ki' means 'for', 'lo' means 'not', 'yishnu' means 'they will lie down or rest', 'im' means 'if', 'lo' again means 'not', 'yareu' means 'they will act wickedly', 've' means 'and', 'nigzala' means 'will be taken away or stolen', 'shenatam' means 'their years', 'im' means 'if', 'lo' means 'not', 'yachshilu' means 'they will be restrained or halted'.
[PRO.4.17] For they eat the bread of wickedness, and they will drink the wine of violence. [§]
Ki lah-CHA-mu le-HEM re-SHA a-v yein cha-MA-sim yish-TOO.
'Ki' means 'for', 'lah-CHA-mu' means 'they eat', 'le-HEM' means 'bread', 're-SHA' means 'wickedness', 've' means 'and', 'yein' means 'wine', 'cha-MA-sim' means 'of violence', 'yish-TOO' means 'they will drink'.
[PRO.4.18] And the way of the righteous is like a flashing light, walking and light until the day is complete. [§]
Veorach tzaddikim keor nogah holech vaor ad nekhon hayom.
'Veorach' means 'and the way' or 'and the path', 'tzaddikim' means 'of the righteous', 'keor' means 'like a light', 'nogah' means 'flashing' or 'shining', 'holech' means 'goes' or 'walks', 'vaor' means 'and light', 'ad' means 'until', 'nekhon' means 'full, settled or complete', 'hayom' means 'the day'.
[PRO.4.19] The way of the wicked is as darkness; they do not know by what they will stumble. [§]
Derekh reshaim ka'afelah lo yadu ba-meh yikhashelu.
'Derekh' means 'way' or 'path', 'reshaim' means 'of the wicked', 'ka'afelah' means 'as darkness' (the word 'ka' expresses similarity, 'afelah' means darkness), 'lo' means 'not', 'yadu' means 'they know', 'ba-meh' means 'by what' or 'in what way', 'yikhashelu' means 'they will stumble' or 'they will become lost'.
[PRO.4.20] My son, listen to my words; give ear to my sayings, turn your ear. [§]
B'ni lid'varai hakshivah la'amarai hat-ozneka.
'B'ni' means 'my son', 'lid'varai' means 'to my words', 'hakshivah' means 'listen' or 'pay attention', 'la'amarai' means 'to my sayings', 'hat-ozneka' means 'turn your ear' (literally 'tilt your ear').
[PRO.4.21] Do not let them slip from your eyes; keep them within your heart. [§]
Al-yilzu me'eynekha shamerem be-toch levavekha.
'Al' means 'do not' (negative imperative). 'Yilzu' is a third‑person masculine plural jussive form of the verb 'lizoz' meaning 'to slip' or 'to move', here rendered 'let them slip'. 'Me'eynekha' means 'from your eyes' ('me' = from, 'einen' = eyes, '-kha' = your). 'Shamerem' is the verb 'shamar' ('to keep, guard') with the object suffix '-em' ('them'), thus 'keep them'. 'Be-toch' means 'in the interior of, within'. 'Levavekha' means 'your heart' ('levav' = heart, '-kha' = your).
[PRO.4.22] For life is for its seekers, and for all flesh a cure. [§]
kee khah-yeem hem le-mot-say-hem oo-leh-khol b'sah-roh mar-pay.
'kee' means 'for', 'khah-yeem' means 'life', 'hem' means 'is/they', 'le-mot-say-hem' means 'to its seekers', 'oo-leh-khol' means 'and to all', 'b'sah-roh' means 'flesh', 'mar-pay' means 'a cure' or 'healing'.
[PRO.4.23] Guard your heart from all guard, because from it go forth life. [§]
Mikhal-mishmar netsa'r libveka ki mimmenu totz'ot chayyim.
'Mikhal' means 'from all', 'mishmar' means 'guard' or 'watch', together 'mikhal-mishmar' conveys 'from all guard'. 'Netsa'r' is the imperative form of 'to guard' meaning 'guard' or 'keep'. 'Libveka' means 'your heart'. 'Ki' means 'because' or 'for'. 'Mimmenu' means 'from it' (referring to the heart). 'Totz'ot' means 'go out' or 'produce' (plural noun of 'outgoings, productions'). 'Chayyim' means 'life'.
[PRO.4.24] Remove from you the hardness of the mouth and the stammering of the lips; keep away from you. [§]
Haser mimmecha ikshut peh ulezut sfatayim harchek mimmecha.
'Haser' means 'remove', 'mimmecha' means 'from you', 'ikshut' means 'hardness', 'peh' means 'mouth', 'ulezut' means 'and the stammering', 'sfatayim' means 'of the lips', 'harchek' means 'keep away', 'mimmecha' means 'from you'.
[PRO.4.25] Your eyes look directly, and your sighs are hushed before you. [§]
Ein'kha lenochach yabbitu ve'afappekha yashiru negdeka.
'Ein'kha' means 'your eyes', 'lenochach' means 'directly' or 'to the front', 'yabbitu' means 'they will look', 've' means 'and', 'afappekha' means 'your breath' or 'your sighs', 'yashiru' means 'they will be hushed' (literally 'they will be silenced'), 'negdeka' means 'before you' or 'in your presence'. The verse says that the eyes look straight on and the breath is quiet in the presence of the addressed one.
[PRO.4.26] Turn the circle of your foot, and all your ways will be prepared. [§]
Paless ma'aggel raglecha ve-khol derachecha yikkonu.
'Paless' means 'turn' or 'rotate', 'ma'aggel' means 'the circle' or 'circuit', 'raglecha' means 'your foot', 've-' is a conjunction meaning 'and', 'khol' means 'all', 'derachecha' means 'your ways' or 'your paths', 'yikkonu' means 'will be made ready' or 'will be prepared'.
[PRO.4.27] Do not turn your right hand and left; withdraw your foot from evil. [§]
Al tet yamin u smol haser raglecha merah.
'Al' means 'do not', 'tet' means 'turn', 'yamin' means 'right hand', 'u' is the conjunction 'and', 'smol' means 'left (hand)', 'haser' means 'remove' or 'withdraw', 'raglecha' means 'your foot' (or 'your feet'), 'merah' means 'evil' or 'bad'.
PRO.5
[PRO.5.1] My son, listen to my wisdom, incline your ear to my understanding. [§]
Beni lechokhmati hakshiva litbunitiy hat-azenkha.
'Beni' means 'my son', 'lechokhmati' means 'to my wisdom' (or 'for my wisdom'), 'hakshiva' is the imperative verb 'listen!', 'litbunitiy' means 'to my understanding', 'hat' is the imperative verb 'incline' or 'turn', and 'azenkha' means 'your ear'.
[PRO.5.2] Guard plots and knowledge, and your lips will be kept safe. [§]
lishmor mezimmot vedaat sfatecha yintzeru.
'lishmor' means 'to keep' or 'to guard', 'mezimmot' means 'plots' or 'schemes', 'vedaat' means 'and knowledge', 'sfatecha' means 'your lips', 'yintzeru' means 'they will be kept' or 'will be guarded'.
[PRO.5.3] For a fickle thing will toss the foreign woman's lips, and she will draw oil from her mouth. [§]
Ki nofet titoffena shiptei zarah vehalak mishmen khikkah.
'Ki' means 'for' or 'because', 'nofet' means 'a fickle or frivolous thing', 'titoffena' means 'will be tossed' or 'will flutter', 'shiptei' means 'the lips of', 'zarah' means 'a foreign woman' or 'strange', 've' means 'and', 'halak' means 'will divide' or 'will draw out', 'mishmen' means 'of oil', 'khikkah' means 'her mouth' or 'her palate'.
[PRO.5.4] And its end is bitter like a pine, sharp as a sword that bites. [§]
ve'acharitah marah ka-la'ana chadah kecherav piyyot.
've'acharitah' means 'and its end', 'marah' means 'bitter', 'ka-la'ana' means 'like a pine' (the pine tree was a common metaphor for bitterness), 'chadah' means 'sharp' or 'piercing', 'kecherav' means 'as a sword', and 'piyyot' is a verb form meaning 'bites' or 'stabs'.
[PRO.5.5] Her feet go down to death; Sheol upholds her steps. [§]
Ragleiha yordeot mavet, Sheol tzeadeha yitmohu.
'Ragleiha' means 'her feet', 'yordeot' means 'go down' or 'descend', 'mavet' means 'death', 'Sheol' is the Hebrew term for the realm of the dead, 'tzeadeha' means 'her steps', 'yitmohu' means 'support' or 'uphold'.
[PRO.5.6] The way of life, lest you slip, its circles become loosened, you will not know. [§]
Orakh chayyim pen tefalas na'u ma'agloteyha lo teda.
'Orakh' means 'way' or 'path', 'chayyim' means 'life', together 'the way of life'. 'Pen' is a conjunction meaning 'lest' or 'for fear that'. 'Tefalas' is a verb meaning 'you will slip' or 'you may fall'. 'Na'u' is a verb meaning 'are loosened' or 'become slack'. 'Ma'agloteyha' is the plural of 'ma'agla' meaning 'circles' or 'nets', with the suffix 'her', so 'her circles' or 'its nets'. 'Lo' means 'not'. 'Teda' is the future form of 'to know', meaning 'you will know'.
[PRO.5.7] Now, children, listen to me and do not turn away from the words of my mouth. [§]
ve'atah banim shimu li ve'al tasoru me-imrei fi.
've'atah' means 'now', 'banim' means 'children', 'shimu' means 'listen', 'li' means 'to me', 've'al' means 'and do not', 'tasoru' means 'turn away' or 'stray', 'me-imrei' means 'from the words', 'fi' means 'of my mouth'.
[PRO.5.8] Keep your way away from her and do not approach the doorway of her house. [§]
Harcheq me'aleha darchekha ve'al tiqrav el petach beitah.
'Harcheq' means 'remove' or 'keep distant', 'me'aleha' means 'from upon her', 'darchekha' means 'your way', 've'al' means 'and not', 'tiqrav' means 'you shall approach', 'el' means 'to' or 'toward', 'petach' means 'the opening' or 'door', 'beitah' means 'her house'.
[PRO.5.9] Lest you give your glory to others and your years to the oppressor. [§]
Pen titten laacherim hodeka ushnoteka leachzari.
'Pen' means 'lest', 'titten' means 'you will give', 'laacherim' means 'to others', 'hodeka' means 'your glory', 'ushnoteka' means 'and your years', 'leachzari' means 'to the cruel' or 'to the oppressor'.
[PRO.5.10] Lest foreigners become satisfied with your strength and your sorrow in a foreign house. [§]
pen yisbeu zarim kohecha vatzavecha beveit nachri
'pen' means 'lest', 'yisbeu' means 'they become satisfied', 'zarim' means 'foreigners', 'kohecha' means 'your strength', 'vatzavecha' means 'and your sorrow', 'beveit' means 'in the house of', 'nachri' means 'foreign'.
[PRO.5.11] And you shall be humbled at your end, when your flesh is finished and your remainder. [§]
ve-nahamtah ba'achareitecha bichlot be-sarke u-she'erecha.
've' means 'and', 'nahamtah' means 'you will be humbled' (from the root indicating being cut down or humbled), 'ba'achareitecha' means 'at your end' (the final part of your life), 'bichlot' means 'when it is finished' (referring to the completion of something), 'be-sarke' means 'your flesh', and 'u-she'erecha' means 'and your remainder' (what is left after the flesh).
[PRO.5.12] And you will say, How I have hated discipline, and correction has broken my heart. [§]
ve'amarta eich saneti musar ve tochachat naatz libbi.
've'amarta' means 'and you will say', 'eich' means 'how' or 'why', 'saneti' means 'I have hated', 'musar' means 'discipline' or 'instruction', 've' means 'and', 'tochachat' means 'rebuke' or 'correction', 'naatz' means 'has broken' or 'has wounded', 'libbi' means 'my heart'.
[PRO.5.13] And I did not hear the voice of my teacher, nor did I incline my ear to my instructors. [§]
Ve'lo shama'ti be'kol mora'i ve'limelammedai lo hittiti ozeni.
'Ve'lo' means 'and not', 'shama'ti' means 'I heard', 'be'kol' means 'in the voice', 'mora'i' means 'of my teacher', 've'limelammedai' means 'and to my instructors', 'lo' means 'not', 'hittiti' means 'I inclined', 'ozeni' means 'my ear'.
[PRO.5.14] I was almost in all evil in the midst of the congregation and the council. [§]
kimat hayiti bechol ra be toch kahal ve eda.
'kimat' means 'almost', 'hayiti' means 'I was', 'bechol' means 'in all', 'ra' means 'evil' or 'wickedness', 'be' means 'in', 'toch' means 'the midst', 'kahal' means 'congregation' or 'assembly', 've' means 'and', 'eda' means 'council' or 'assembly'.
[PRO.5.15] Drink water from your well, and streams from within your cistern. [§]
Shteh-mayim mi-borekh ve-nozlim mi-toch be-erekha.
'Shteh' means 'drink', 'mayim' means 'water', 'mi-' is the preposition 'from', 'borekh' means 'your well', 've' means 'and', 'nozlim' means 'streams' (plural), 'mi-toch' means 'from within', 'be-erekha' means 'your cistern'.
[PRO.5.16] Let your springs be scattered outside, in the wide places, streams of water. [§]
Yafutsu ma'aynotecha chutzah barchavot palghei-mayim.
'Yafutsu' means 'they shall be scattered or spread', 'ma'aynotecha' means 'your springs', 'chutzah' means 'outside', 'barchavot' means 'in the wide places', 'palghei-mayim' means 'streams of water'.
[PRO.5.17] May they be yours alone, and there are no strangers with you. [§]
Yihyu lekha levadekha ve'ein lezarim itach.
'Yihyu' means 'may they be', 'lekha' means 'to you', 'levadekha' means 'alone' or 'by yourself', 've'ein' means 'and there is not', 'lezarim' means 'to strangers', 'itach' means 'with you'.
[PRO.5.18] May your source be blessed and may you be glad more than a woman your youth. [§]
Yehi mekorecha baruch ve'smach me'eshet neurecha.
'Yehi' means 'let it be' or 'may it be'; 'mekorecha' means 'your source' (mikor = source, -cha = your); 'baruch' means 'blessed'; 've' is the conjunction 'and'; 'smach' means 'rejoice' or 'be glad'; 'me' is the preposition 'more than' or 'from'; 'eshet' means 'woman' (eshet = woman); 'neurecha' means 'your youth' (ne'ur = youth, -cha = your).
[PRO.5.19] A doe of lovers, and the rising grace of her tender affection will satisfy you at all times; in her love you will forever go astray. [§]
ayeleth ahavim veya'alat-chen dadeha yeravkha bechol-et beahavatah tishge tamid.
'ayeleth' means 'doe' (female deer), 'ahavim' means 'lovers', 'veya'alat-chen' means 'and the rise of favor/grace', 'dadeha' means 'her tender affection', 'yeravkha' means 'will satisfy you', 'bechol-et' means 'at every time', 'beahavatah' means 'in her love', 'tishge' means 'you will go astray/err', 'tamid' means 'always'.
[PRO.5.20] And why will you go astray, my son, among strangers and embrace a foreign portion. [§]
Ve'lammah tishgeh beni bezarah u'tchabek cheq nakriyah.
'Ve'lammah' means 'and why', 'tishgeh' means 'you will go astray' (second person masculine singular), 'beni' means 'my son', 'bezarah' means 'in foreignness' or 'among a stranger', 'u'tchabek' means 'and you will embrace', 'cheq' means 'a portion, share, or lot', 'nakriyah' means 'foreign' or 'strange'.
[PRO.5.21] Because the eyes of Yahveh pierce the ways of a man, and all his twists are exposed. [§]
Ki nokhach einay Yahveh darkei-ish vechol ma'aglotav mefaless.
'Ki' means 'because', 'nokhach' means 'are keen' or 'pierce', 'einay' means 'the eyes of', 'Yahveh' is the literal translation of YHVH, 'darkei' means 'the ways of', 'ish' means 'a man', 'vechol' means 'and all', 'ma’aglotav' means 'his twists' or 'his turns', 'mefaless' means 'he lays bare' or 'exposes'.
[PRO.5.22] His iniquities will seize him, the wicked, and with the cords of his sin he will be upheld. [§]
Avonotav yilkedduhu et ha‑rashah uvechavlei chatato yitamekh.
'Avonotav' means 'his iniquities', 'yilkedduhu' means 'they will seize him', 'et' is the direct‑object marker, 'ha‑rashah' means 'the wicked', 'uvechavlei' means 'and with the cords of', 'chatato' means 'his sin', and 'yitamekh' means 'he will be upheld' or 'he will be supported'.
[PRO.5.23] He will die without discipline, and in great folly he will err. [§]
hu yamut be'ein musar u'verov ivalto yishge
'hu' means 'he'; 'yamut' means 'will die'; 'be'ein' means 'without' or 'in the absence of'; 'musar' means 'discipline' or 'instruction'; 'u'verov' means 'and with many' or 'and in great'; 'ivalto' means 'his folly' or 'his perverseness'; 'yishge' means 'will err' or 'will go astray'.
PRO.6
[PRO.6.1] My son, if you have mingled with your neighbor, you have struck the stranger with your hands. [§]
Beni im aravta lerecha taqata lazar kappekha.
'Beni' means 'my son', 'im' means 'if', 'aravta' means 'you have mingled or become entangled', 'lerecha' means 'with your neighbor', 'taqata' means 'you struck', 'lazar' means 'the stranger', 'kappekha' means 'your hands'.
[PRO.6.2] You are pierced by the words of your mouth, you are caught by the words of your mouth. [§]
nokashta be-imrei-picha nilkadda be-imrei-picha.
'nokashta' means 'you are pierced' (from the root QSH, to pierce), 'be-' is the preposition 'by' or 'in', 'imrei' is the construct form of 'words', 'picha' means 'your mouth', 'nilkadda' means 'you are caught' or 'you are restrained' (from the root LQD, to bind). The clause is repeated for emphasis.
[PRO.6.3] Do this now, my son, and be vigilant, because you have entered the palm of your enemy; go, unbind yourself and plunder your enemies. [§]
Aseh zot efo beni vehinatzel ki bata bekaf reacha lekh hitrapes urehav re'echa.
'Aseh' means 'make' or 'do', 'zot' means 'this', 'efo' is an idiom meaning 'quickly' or 'immediately', 'beni' means 'my son', 'vehinatzel' means 'and be vigilant' (literally 'and be saved' but used here as caution), 'ki' means 'because', 'bata' means 'you came' or 'you have come', 'bekaf' means 'in the palm', 'reacha' means 'your enemy', 'lekh' means 'go', 'hitrapes' means 'to loosen' or 'to unbind yourself', 'urehav' means 'and plunder', 're'echa' means 'your enemies'.
[PRO.6.4] Do not give sleep to your eyes, nor slumber to your eyelids. [§]
Al-titten shenah le'einecha utenuma le'afappecha.
'Al' means 'do not', 'titten' means 'you will give', 'shenah' means 'sleep', 'le'einecha' means 'to your eyes', 'u' means 'and', 'tenuma' means 'slumber', 'le'afappecha' means 'to your eyelids'.
[PRO.6.5] He will rescue you like a gazelle from the hand, and like a bird from the hand He will protect you. [§]
Hinatzel kitsvi miyad u'ktsippor miyad yakush.
'Hinatzel' means 'He will save' or 'He will rescue'. 'kitsvi' means 'like a gazelle/deer' (the word צבי denotes a graceful animal). 'miyad' means 'from the hand' (mi = from, yad = hand). 'u' is the conjunction 'and'. 'ktsippor' means 'like a bird' (the word צפור means bird). The second 'miyad' again means 'from the hand'. 'yakush' means 'He will protect' or 'He will shield' (from the root ק-ו-ש, to protect). The verse is a poetic image of God delivering and protecting the person as a swift gazelle and a soaring bird, both away from danger.
[PRO.6.6] Go to the lazy ant, see her ways, and be wise. [§]
Lech el nemalah atzel re'eh dracheha vachakam.
'Lech' means 'go', 'el' means 'to', 'nemalah' means 'the ant', 'atzel' means 'lazy', 're'eh' means 'see', 'dracheha' means 'her ways', 'vachakam' means 'and be wise'.
[PRO.6.7] There is no officer, guard, or ruler for her. [§]
asher ein-la ketsin shoter u-moshel.
'asher' means 'who' or 'that', 'ein' means 'there is not', 'la' means 'to/for her', 'ketsin' means 'officer' (a military or civil official), 'shoter' means 'guard' or 'police', 'u-' is the conjunction 'and', 'moshel' means 'ruler' or 'governor'.
[PRO.6.8] She prepares her bread in summer, and gathers her food in harvest. [§]
Takhin ba-kayyitz la-chmah, ograh ba-katzir ma'achalah.
'Takhin' means 'prepare', 'ba-kayyitz' means 'in summer', 'la-chmah' means 'her bread', 'ograh' means 'gathers' (referring to she), 'ba-katzir' means 'in harvest', 'ma'achalah' means 'her food'.
[PRO.6.9] How long will you stay lazy, lying down? When will you rise from your sleep? [§]
ad-matai atzel tishkav matai takum mish'natecha.
"ad" means "until" or "how long", "matai" means "when" or "how long", "atzel" means "lazy" (adjective), "tishkav" means "you will lie down" (verb), "matai" repeats the question "when", "takum" means "you will rise", "mish'natecha" means "from your sleep" (literally "from your slumber").
[PRO.6.10] A little sleep, a little nap, a little embrace, hands to lie down. [§]
meat shenot meat tenumot meat chibuk yadaim lishkav.
'meat' means 'a little', 'shenot' means 'sleep', 'tenumot' means 'naps' or 'dozes', 'chibuk' means 'embrace' or 'hug', 'yadaim' means 'hands', 'lishkav' means 'to lie down' or 'for lying down'.
[PRO.6.11] And you will come as you walk, your head and your deficiency like a shield man. [§]
Uva ke mehalech reshacha u machsorecha ke ish magen.
'Uva' means 'and [it] comes', 'ke' (first) means 'as', 'mehalech' means 'you walk' (from the root halakh), 'reshacha' means 'your head', 'u' means 'and', 'machsorecha' means 'your lack' or 'your deficiency' (from machaser), 'ke' (second) means 'like', 'ish' means 'man', 'magen' means 'shield'.
[PRO.6.12] Man without guile, a man of iniquity, walking with a stubborn mouth. [§]
Adam beli yaal ish avon holech ikshut peh.
'Adam' means 'man', 'beli yaal' means 'without guile', 'ish' means 'a man' or 'person', 'avon' means 'iniquity' or 'sin', 'holech' means 'walking' or 'going', 'ikshut' means 'stubbornness' or 'hardness', 'peh' means 'mouth'.
[PRO.6.13] Cutting in his eye, moaning with his foot, teaching in his toes. [§]
korets be'einav molel beraglo moreh be'etzb'otav.
'korets' means 'cutting', 'be'einav' means 'in his eye(s)', 'molel' means 'moaning' or 'complaining', 'beraglo' means 'with his foot', 'moreh' means 'teaching' or 'instructing', 'be'etzb'otav' means 'in his toes'.
[PRO.6.14] Turnings in his heart, silencing evil at all times, he will send judgments. [§]
tahpukkot b'livvo choresh ra b'khol-et midonim yishalech.
'tahpukkot' means 'turnings' or 'changes', 'b'livvo' means 'in his heart', 'choresh' means 'silencing' or 'oppressing', 'ra' means 'evil', 'b'khol-et' means 'at all times', 'midonim' means 'judgments' or 'measures', 'yishalech' means 'he will send'.
[PRO.6.15] Therefore suddenly will come his testimony, abruptly will be broken and there is no cure. [§]
Al-ken pitom yavo eido petah yishaver ve ein marpe.
'Al-ken' means 'therefore', 'pitom' means 'suddenly', 'yavo' means 'will come', 'eido' means 'his testimony' or 'his witness', 'petah' means 'abruptly' or 'suddenly', 'yishaver' means 'will be broken', 've' means 'and', 'ein' means 'there is no', 'marpe' means 'cure' or 'healing'.
[PRO.6.16] Six are the hatred of Yahveh, and seven abominations of his soul. [§]
shesh henna sane Yahveh ve-sheva toevot nafsho.
'shesh' means 'six', 'henna' is a form of the verb 'to be' meaning 'are', 'sane' means 'hated' or 'abhorred', 'Yahveh' is the literal name of God, 've-sheva' means 'and seven', 'toevot' means 'abominations', 'nafsho' means 'his soul' (referring to the subject's soul).
[PRO.6.17] Eyes lofty for a lying tongue and hands pouring pure blood. [§]
Einayim ramot le'shon shakar ve'yadayim shoftot dam naki.
'Einayim' means 'eyes', 'ramot' means 'lofty' or 'high', 'le'shon' means 'for a tongue' (lit. 'to a tongue'), 'shakar' means 'false' or 'lying', 've'yadayim' means 'and hands', 'shoftot' means 'pouring' (feminine plural present), 'dam' means 'blood', 'naki' means 'pure' or 'clean'.
[PRO.6.18] A heart that devises wicked thoughts, swift feet hurrying to run to evil. [§]
Lev choresh machshavot aven raglayim memahrot larutz larah.
'Lev' means 'heart', 'choresh' means 'plotting' or 'devising', 'machshavot' means 'thoughts' or 'plans', 'aven' means 'wickedness' or 'iniquity', 'raglayim' means 'feet' (dual form), 'memahrot' means 'hurrying' or 'making swift', 'larutz' means 'to run', 'larah' means 'to evil'.
[PRO.6.19] He spreads lies as a false witness and sends judgments between brothers. [§]
Yafich kezevim ed shakar u-meshaleach medanim bein achim.
'Yafich' means 'he blows' or 'he spreads'. 'Kezevim' means 'like lies' (ke- = like, zevim = lies). 'Ed' means 'witness'. 'Shakar' means 'falsehood' or 'lie'. 'U-meshaleach' means 'and he sends' or 'and he dispatches'. 'Medanim' means 'judgments' or 'legal decisions'. 'Bein' means 'between'. 'Achim' means 'brothers'.
[PRO.6.20] Keep, my son, the command of your father, and do not forsake the law of your mother. [§]
Netsor beni mitsvat avicha ve'al titosh torat imecha.
'Netsor' means 'keep', 'beni' means 'my son', 'mitsvat' means 'command (of)', 'avicha' means 'your father', 've'al' means 'and not', 'titosh' means 'you shall forsake' (negative command), 'torat' means 'law (of)', 'imecha' means 'your mother'.
[PRO.6.21] Bind them upon your heart always; let them be upon your loins. [§]
kashrem al-libkha tamid an'dem al-gargerotkha.
'kashrem' means 'bind them', 'al' means 'upon', 'libkha' means 'your heart', 'tamid' means 'always', 'an'dem' means 'let them be' or 'they shall be', 'gargerotkha' means 'your loins' (the area of the waist).
[PRO.6.22] When you walk, you will guide yourself; in your lying down you will keep yourself safe, and your awakenings it will make you laugh. [§]
Behithalekha tanche otakh beshakhvecha tishmor alekha vahaqitzotah hi t'sichekha.
'Behithalekha' means 'when you walk' (literally 'in your walking'), 'tanche' means 'you will guide', 'otakh' means 'you' (direct object), 'beshakhvecha' means 'in your lying down', 'tishmor' means 'you will keep/guard', 'alekha' means 'upon you', 'vahaqitzotah' means 'and your awakenings', 'hi' means 'it', 't'sichekha' means 'will make you laugh'.
[PRO.6.23] Because a lamp is a command and the law is light, and the way of life, reproofs, is discipline. [§]
Ki ner mitzvah ve-torah or ve-derekh chayim tokhchot musar.
'Ki' means 'Because', 'ner' means 'lamp', 'mitzvah' means 'command', 've-torah' means 'and law' (or instruction), 'or' means 'light', 've-derekh' means 'and way', 'chayim' means 'life', 'tokhchot' means 'reproofs' or 'rebukes', 'musar' means 'discipline' or 'training'.
[PRO.6.24] To keep you from a wicked woman, from a foreign language. [§]
Lishmorcha mei eshet ra mei chelkhat lashon nakriya.
'Lishmorcha' means 'to keep you', 'mei' means 'from', 'eshet' means 'woman', 'ra' means 'wicked', the second 'mei' again means 'from', 'chelkhat' means 'portion' or 'speech', 'lashon' means 'tongue' or 'language', 'nakriya' means 'foreign' (as in a foreign language).
[PRO.6.25] Do not covet her beauty in your heart, and do not let yourself be taken by her fragrance. [§]
Al-tachmod yafi'ah bilvavekha ve-al-tikachkha be'afapeiha.
'Al' means 'do not', 'tachmod' means 'covet', 'yafi'ah' means 'her beauty', 'bilvavekha' means 'in your heart', 've' means 'and', 'al' means 'do not', 'tikachkha' means 'let (it) take you' or 'be captured by you', 'be'afapeiha' means 'by her fragrance'.
[PRO.6.26] For the price of a prostitute is like bread, and a man's wife is a precious soul; seek (her). [§]
Ki ve'ad isha zena ad kikar lechem ve eshat ish nefesh yekarah tatzud.
'Ki' means 'for', 've'ad' means 'the price of', 'isha' means 'woman', 'zena' means 'prostitute', 'ad' means 'until' or 'as', 'kikar' means 'bread', 'lechem' means 'bread', 've' means 'and', 'eshat' means 'wife of', 'ish' means 'man', 'nefesh' means 'soul', 'yekarah' means 'precious', 'tatzud' means 'seek' or 'pursue'.
[PRO.6.27] He will set a man on fire in his bosom, and his garments will not be burned. [§]
Hayachte ish esh becheiko uvegadav lo tisharafna.
'Hayachte' means 'he will set on fire', 'ish' means 'man', 'esh' means 'fire', 'becheiko' means 'in his bosom', 'uvegadav' means 'and his garments', 'lo' means 'not', 'tisharafna' means 'will be burned'.
[PRO.6.28] If a man walks upon the coals, his feet will not be scorched. [§]
Im yehallech ish al hagechalim ve raglav lo tikavenah.
'Im' means 'if', 'yehallech' means 'a man walks', 'ish' means 'a man', 'al' means 'upon', 'hagechalim' means 'the coals', 've' means 'and', 'raglav' means 'his feet', 'lo' means 'not', 'tikavenah' means 'will be scorched'.
[PRO.6.29] Thus the one who goes to his companion's wife, no one who touches her will be cleansed. [§]
Ken ha ba el eshet reo lo yinaqe kol hanogea bah.
'Ken' means 'Thus', 'ha ba' means 'the one who comes' (literally 'the coming'), 'el' means 'to', 'eshet' means 'the wife of', 'reo' means 'his companion' (or 'his neighbor'), 'lo' means 'not', 'yinaqe' means 'will be cleansed', 'kol' means 'all', 'hanogea' means 'the one who touches', 'bah' means 'her' (referring to the wife).
[PRO.6.30] He shall not be ashamed, the thief, because he will steal to fill his soul because he will be hungry. [§]
Lo yavu zu laganav ki yignov lemale nafsho ki yireav.
'Lo' means 'not', 'yavu' means 'shall be ashamed' (third person singular), 'zu' is part of the verb form, 'laganav' means 'the thief', 'ki' means 'because', 'yignov' means 'he will steal', 'lemale' means 'to fill', 'nafsho' means 'his soul', the second 'ki' again means 'because', and 'yireav' means 'he will be hungry'.
[PRO.6.31] And he will be found to pay sevenfold all his wealth; he shall give his house. [§]
ve nimtza yeshalem shiv'atayim et kol hon beito yiten.
've' means 'and', 'nimtza' means 'will be found' or 'may be found', 'yeshalem' means 'will pay', 'shiv'atayim' means 'sevenfold', 'et' is the accusative marker, 'kol' means 'all', 'hon' means 'wealth' or 'possessions', 'beito' means 'his house', 'yiten' means 'he will give' or 'he shall give'.
[PRO.6.32] A lecherous woman, heartless, corrupts his soul; he will do it. [§]
Noef Ishah Chasar-lev Mashchit Nafsho Hu Yaasenna.
"Noef" means "adulterer" or "one who commits illicit sexual acts". "Ishah" means "woman". "Chasar-lev" is a compound meaning "heartless" (literally "lacking a heart"). "Mashchit" is the active participle of the verb meaning "corrupting" or "destroying". "Nafsho" means "his soul" (his own soul). "Hu" means "he". "Yaasenna" is a future tense verb meaning "he will do it" or "he will cause it". The phrase therefore describes a woman who is lecherous and heartless, corrupting a man's soul, and that man will act on it.
[PRO.6.33] Pestilence and calamity he will find, and you will not erase his mockery. [§]
nega veqalon yimtsa vecherpato lo timache.
'nega' means 'pestilence', 'veqalon' means 'and calamity', 'yimtsa' means 'he will find', 'vecherpato' means 'and his mockery', 'lo' means 'not', 'timache' means 'you will erase'.
[PRO.6.34] For jealousy, a man's wrath, and he will not have compassion on the day of vengeance. [§]
ki-kin'ah chamat-gaver ve-lo yachmol be-yom nakam.
'ki' means 'for' or 'because', 'kin'ah' means 'jealousy', 'chamat' means 'wrath', 'gever' means 'man', 've-lo' means 'and not', 'yachmol' means 'he will have compassion' or 'he will spare', 'be-yom' means 'on the day', 'nakam' means 'revenge' or 'vengeance'.
[PRO.6.35] He will not regard the face of every proud one, nor will he be angry, because you increase deception. [§]
Lo yisa p'nei kol kofer ve lo yo'veh ki tarbeh shochad.
'Lo' means 'not', 'yisa' means 'will lift' or 'will regard', 'p'nei' means 'the face of', 'kol' means 'all' or 'every', 'kofer' (kofe r) means 'proud one' or 'arrogant person', 've' means 'and', 'lo' means 'not', 'yo'veh' means 'will be angry', 'ki' means 'because', 'tarbeh' means 'you increase' or 'you multiply', 'shochad' means 'deception' or 'wickedness'.
PRO.7
[PRO.7.1] My son, guard my sayings and my commandments; you will watch them with you. [§]
B'ni shemor amarei u-mitzvotai titspon ittach.
'B'ni' means 'my son', 'shemor' means 'keep' or 'guard' (imperative), 'amarei' means 'my sayings' or 'my words', 'u-' is the conjunction 'and', 'mitzvotai' means 'my commandments', 'titspon' means 'you will watch' or 'you will guard', 'ittach' means 'with you' (pronoun).
[PRO.7.2] Keep my commandments and live, and regard my teaching as something precious to your eyes. [§]
Shmor mitzvotai vechaye ve-torati keishon eincha.
'Shmor' means 'keep' or 'guard', 'mitzvotai' means 'my commandments', 'vechaye' means 'and (you) live' (imperative), 've-torati' means 'and my teaching/law', 'keishon' means 'as a precious thing' (literally 'like a jewel'), 'eincha' means 'your eye' or 'your sight', together forming an idiom meaning something held dear to one's eyes.
[PRO.7.3] Bind them on your fingers; write them on the tablet of your heart. [§]
Kasherem al-etzb'otecha kat'vem al luach libecha.
'Kasherem' means 'bind them', 'al' means 'on', 'etzb'otecha' means 'your fingers', 'kat'vem' means 'write them', 'luach' means 'tablet', 'libecha' means 'your heart'. The phrase is a pair of commands urging one to bind the statutes on one's fingers and inscribe them on the heart.
[PRO.7.4] Speak to wisdom, my sister; you will be called known to understanding. [§]
Emor lachachmah achoti at u-moda la-binah tikra.
'Emor' means 'Speak' (imperative). 'lachachmah' means 'to wisdom'. 'achoti' means 'my sister'. 'at' means 'you' (feminine singular). 'u-moda' means 'and (you) will be known' or 'and known'. 'la-binah' means 'to understanding'. 'tikra' means 'you will be called' (feminine singular).
[PRO.7.5] To keep you from a foreign woman, from a strange woman, her words have silenced him. [§]
Lishmar'cha me'isha zarah minachriyyah amareiha hechelikah.
'Lishmar'cha' means 'to keep you', 'me'isha' means 'from a woman', 'zarah' means 'foreign' or 'strange', 'minachriyyah' means 'from a foreign woman' (a second emphasis), 'amareiha' means 'her sayings' or 'her words', 'hechelikah' means 'she caused (him) to be silent' or 'she silenced'.
[PRO.7.6] Because I looked from the window of my house toward my pillows. [§]
Ki bechalon beiti be'ad eshanabi nishkafeti.
'Ki' means 'because', 'bechalon' means 'in the window', 'beiti' means 'of my house', 'be'ad' means 'toward' or 'at', 'eshanabi' means 'my pillows', 'nishkafeti' means 'I looked' or 'I gazed'.
[PRO.7.7] And I saw in the openings that we will understand among the sons a youth lacking heart. [§]
vaereh ba-p'ta'im avina ba-banim na'ar chasar-lev.
'vaereh' means 'and I saw', 'ba-p'ta'im' means 'in the openings' (plural of opening or crack), 'avina' is taken as the verb form 'we will understand' from the root *bana* meaning to perceive, 'ba-banim' means 'among the sons' or 'in the children', 'na'ar' means 'youth' or 'young man', and 'chasar-lev' is a compound meaning 'lacking a heart' or 'heartless'. The phrase is rendered as a descriptive observation about a youth who is heartless among the children.
[PRO.7.8] Passing in the market next to her face, and the way to her house will be walked. [§]
O'ver ba-shuk etzel pinah ve'derekh beitah yitz'ad.
'O'ver' means 'passing', 'ba-shuk' means 'in the market', 'etzel' means 'next to', 'pinah' means 'her face', 've'derekh' means 'and the way', 'beitah' means 'her house', 'yitz'ad' means 'will be walked' (or 'will step').
[PRO.7.9] At twilight in the evening a day; in the morning night and darkness. [§]
b'neshef be'erev yom b'ishon layla v'afela.
'b'neshef' means 'at twilight', 'be'erev' means 'in the evening', 'yom' means 'day', 'b'ishon' means 'in the morning', 'layla' means 'night', 'v'afela' means 'and darkness'.
[PRO.7.10] And behold a woman to meet him, who is a prostitute, and (her) heart is preserved. [§]
ve-hineh ishah liqratō shiit zonah u-netsurat lev.
've-hineh' means 'and behold', 'ishah' means 'woman', 'liqratō' means 'to meet him' or 'for his coming', 'shiit' is a form of 'who is' or 'that is', 'zonah' means 'prostitute', 'u-netsurat' means 'and (her) preservation', 'lev' means 'heart'.
[PRO.7.11] She is humbled and despised; in her house her feet will not dwell. [§]
Homiya hi ve soreret be-beitah lo yishkenu ragleha.
'Homiya' means 'humiliation' or 'humble state', 'hi' means 'she', 've soreret' means 'and (she) is despised', 'be-beitah' means 'in her house', 'lo' means 'not', 'yishkenu' means 'will dwell (3rd person plural future)', 'ragleha' means 'her feet'.
[PRO.7.12] Once outside, once in the broad places, and beside every corner you will become drunk. [§]
paam ba chuth paam be rechavot ve etzel kol pinah te'rov.
'paam' means 'once' or 'a time', 'ba' means 'in' or 'at', 'chuth' means 'outside', 'be' means 'in', 'rechavot' means 'the broad places' or 'plains', 've' means 'and', 'etzel' means 'beside' or 'next to', 'kol' means 'all' or 'every', 'pinah' means 'corner' or 'turn', 'te'rov' means 'you will become drunk' (future verb of 'to be drunk').
[PRO.7.13] And she held him and kissed him, she turned her face and said to him. [§]
vehechezika bo venashqah lo heezah paneha vatomar lo.
've' means 'and', 'hechezika' means 'she held', 'bo' means 'him', 'venashqah' means 'and she kissed', 'lo' means 'him', 'heezah' means 'she turned', 'paneha' means 'her face', 'vatomar' means 'and she said', 'lo' means 'to him'.
[PRO.7.14] I have offered peace sacrifices upon me today, fulfilling my vow. [§]
Zivchei shelamim alai hayom shillamti nederai.
'Zivchei' means 'sacrifices (of)', 'shelamim' means 'peace offerings', 'alay' means 'upon me' or 'for me', 'hayom' means 'today', 'shillamti' means 'I have paid or fulfilled', 'nederai' means 'my vow'.
[PRO.7.15] Therefore I went out to meet you, to look upon your face, and I found you. [§]
Al-ken yatsa'ti liqra'tekha le'shacher panecha va'emtsa'ekha.
'Al-ken' means 'therefore', 'yatsa'ti' means 'I went out', 'liqra'tekha' means 'to meet you', 'le\'s hacher' (from shachar) means 'to look upon' or 'to gaze at', 'panecha' means 'your face', and 'va\'emtsa'ekha' means 'and I found you'. The pronoun 'you' is a reference to the God being addressed.
[PRO.7.16] Deserts I have increased my orchard charred donkey Egypt. [§]
Marbaddim ravadti arshi chatubot etun Mitzrayim.
'Marbaddim' means 'deserts' or 'waste lands', 'ravadti' means 'I have increased' or 'I have multiplied', 'arshi' means 'my orchard' or 'my field', 'chatubot' means 'charred' or 'burnt', 'etun' means 'donkey', 'Mitzrayim' means 'Egypt'.
[PRO.7.17] My breath, my bed, bitter tents and vanity. [§]
Nafti mishkavi mor ahalim ve kinamon.
'Nafti' means 'my breath', 'mishkavi' means 'my bed' or 'my place of lying down', 'mor' means 'bitter', 'ahalim' means 'tents', 've' means 'and', 'kinamon' means 'vanity' or 'emptiness'.
[PRO.7.18] Come, let us be satisfied, beloved ones, until the morning, we will be refreshed among lovers. [§]
Lecha nirve dodim ad haboker nita'lesa baahavim.
'Lecha' means 'Come' (imperative address to a group). 'nirve' means 'let us be satisfied' or 'let us be filled'. 'dodim' means 'beloved ones' (plural of 'dod' beloved). 'ad' means 'until'. 'haboker' means 'the morning'. 'nita'lesa' means 'we will be lifted up' or 'we will be refreshed/joyful'. 'baahavim' means 'among lovers' or 'with friends'.
[PRO.7.19] For there is no man in his house who walked a distant road. [§]
Ki ein haish beweito halakh bederekh merachok.
'Ki' means 'for' or 'because', 'ein' means 'there is not' or 'no', 'haish' means 'the man', 'beweito' means 'in his house', 'halakh' means 'went' or 'walked', 'bederekh' means 'in a way' or 'on a road', 'merachok' means 'from far' or 'distant'.
[PRO.7.20] He took the bundle of silver in his hand; for the day of the throne he will come into his house. [§]
tzeror-hakeseph laqach beyado le'yom hakese yavo beito.
'tzeror' means 'bundle' or 'coil', 'hakeseph' means 'the silver', 'laqach' means 'took', 'beyado' means 'in his hand', 'le'yom' means 'for the day', 'hakese' means 'the throne', 'yavo' means 'he will come', 'beito' means 'into his house'.
[PRO.7.21] They turned away in great abundance, her taking; by a share of her lips you will strike him. [§]
Hittatu berob likchah bechelek s'fatayha taddichenu.
'Hittatu' means 'they turned' or 'they turned aside'. 'berob' means 'in abundance' or 'with many'. 'likchah' means 'her purchase' or 'her taking' (possessive form). 'bechelek' means 'in a portion' or 'by share'. 's'fatayha' means 'her lips'. 'taddichenu' means 'you will strike him' or 'you will deal a blow to it'. The phrase strings these ideas together in a poetic, idiomatic manner typical of the Song of Songs.
[PRO.7.22] He who goes after her suddenly, like an ox to the slaughter, will come, and like a crown to the foolish one's discipline. [§]
holekh acharah pitom keshor el tavach yavo ve ke'ekes el musar evil.
'holekh' means 'going' or 'one who goes', 'acharah' means 'after her', 'pitom' means 'suddenly', 'keshor' means 'like an ox' (or 'like a swine'), 'el' means 'to' or 'toward', 'tavach' means 'the slaughter', 'yavo' means 'will come', 've' means 'and', 'ke'ekes' means 'like a crown' (literally 'as a crown'), 'musar' means 'discipline' or 'training', 'evil' means 'a fool'.
[PRO.7.23] Until he casts the arrow of its weight as quickly as a bird into a pit, and he did not know that it is in his soul. [§]
ad yefalach chetz kevedo kemaher tsipor el-pach velo-yada ki-venafsho hu.
'ad' means 'until', 'yefalach' means 'he will cast' or 'he will let fall', 'chetz' means 'arrow', 'kevedo' means 'its weight', 'kemaher' means 'as quickly', 'tsipor' means 'bird', 'el-pach' means 'to a pit' or 'into a hole', 'velo-yada' means 'and did not know', 'ki-venafsho' means 'that in his soul', 'hu' means 'he'.
[PRO.7.24] Now, children, listen to me and give ear to the words of my mouth. [§]
Veatta banim shimu-li vehakshivu leimreipi.
'Veatta' means 'Now', 'banim' means 'children' or 'sons', 'shimu-li' means 'listen to me' (shimu = 'listen', -li = 'to me'), 'vehakshivu' means 'and give heed' (ve- = 'and', hakshivu = 'give attention'), 'leimreipi' means 'to the sayings of my mouth' (le- = 'to', imrei = 'sayings', -pi = 'of my mouth').
[PRO.7.25] Do not set your heart toward its ways; do not go astray in its paths. [§]
al-yeset el-deracheha libbekha al-teta bi-nativoteha.
'al' means 'do not', 'yeset' means 'to set' or 'to place', 'el' means 'to' or 'toward', 'deracheha' means 'her ways' (the ways of the subject), 'libbekha' means 'your heart', the second 'al' again means 'do not', 'teta' means 'to go astray' or 'to wander', 'bi' means 'in', and 'nativoteha' means 'her paths' (the paths of the same subject).
[PRO.7.26] For many are the defilers, they have cast down, and the mighty are all its slain. [§]
ki rabim chalalim hifila v'atzumim kol-harugeha.
'ki' means 'for' or 'because'; 'rabim' means 'many'; 'chalalim' means 'defilers' or 'profane ones' (from the root meaning to profane); 'hifila' means 'has cast down' or 'has brought down'; 'v'atzumim' means 'and the mighty' (plural of 'atzum' meaning strong or powerful); 'kol' means 'all'; 'harugeha' means 'her slain' or 'its dead', a feminine construct referring to the dead of a city or group.
[PRO.7.27] The paths of the Grave of her house descend to the chambers of death. [§]
Darchei Shaol beitah yordot el chadrei mavet.
'Darchei' means 'paths' or 'ways', 'Shaol' is the Hebrew term for the grave or the netherworld, 'beitah' means 'her house', 'yordot' means 'goes down' or 'descends', 'el' means 'to', 'chadrei' means 'chambers' or 'rooms', 'mavet' means 'death'.
PRO.8
[PRO.8.1] Is not wisdom calling out, and does understanding raise her voice? [§]
Halo chachmah tikra utevunah titen kola.
'Halo' means 'Is not' (a rhetorical negative), 'chachmah' means 'wisdom', 'tikra' means 'calls out' or 'is called', 'utevunah' means 'and understanding', 'titen' means 'gives' or 'raises', 'kola' means 'her voice' (the voice of wisdom).
[PRO.8.2] At the top of the high places, upon the road, the house of pathways stands. [§]
b'rosh meromim alei derekh beit netivot nitzavah.
'b'rosh' means 'at the head' or 'on the top', 'meromim' means 'high places' (plural), 'alei' means 'upon' or 'over', 'derekh' means 'road' or 'way', 'beit' means 'house of', 'netivot' means 'paths' (plural construct), 'nitzavah' means 'standing' (feminine participle).
[PRO.8.3] By the hand of the gates, by the mouth of the gate, the entrance of the openings shall rejoice. [§]
le-yad she'arim le-pi karat mev'o pethachim tarna.
'le-yad' means 'by the hand (of)', 'she'arim' means 'gates', 'le-pi' means 'by the mouth (of)', 'karat' means 'gate', 'mev'o' means 'entrance' or 'coming in', 'pethachim' means 'openings', 'tarna' means 'shall sing' or 'shall rejoice'.
[PRO.8.4] To you, men, I call, and my voice to the sons of man. [§]
Aleikhem ishim ekra ve'koli el-bnei adam.
'Aleikhem' means 'to you (plural)'. 'Ishim' means 'men'. 'Ekra' means 'I will call' (first person singular). 'Ve' means 'and'. 'Koli' means 'my voice' (possessive first person). 'El' means 'to' or 'toward'. 'Bnei' means 'sons of'. 'Adam' means 'man' or 'human'.
[PRO.8.5] The simple understood cunning, and the fools understood the heart. [§]
Habinu petaim armah uksilim habinu lev.
'Habinu' means 'they understood', 'petaim' means 'the simple (people)', 'armah' means 'cunning' or 'craft', 'uksilim' means 'and the fools', 'habinu' (repeated) means 'they understood', 'lev' means 'heart'.
[PRO.8.6] Listen, for I will speak to the rulers, and the opening of my lips is upright. [§]
shimu ki negidim adaber u-miftach sefatai meisharim.
'shimu' means 'listen' (imperative plural), 'ki' means 'for' or 'because', 'negidim' means 'rulers' or 'leaders', 'adaber' means 'I will speak', 'u-' is the conjunction 'and', 'miftach' means 'opening', 'sefatai' means 'my lips', 'meisharim' means 'upright' or 'straight'.
[PRO.8.7] For truth will utter my palate, and the abomination of my lips is evil. [§]
ki emet yehageh chikki vetoevat sphatai resha.
'ki' means 'because' or 'for', 'emet' means 'truth', 'yehageh' means 'will speak' or 'will utter', 'chikki' means 'my palate' (lit. 'my mouth'), 've' means 'and', 'toevat' means 'abomination' (the thing that is abominable), 'sphatai' means 'my lips', 'resha' means 'evil' (or 'wickedness').
[PRO.8.8] In righteousness, all the words of my mouth have no deceit nor crookedness. [§]
b'tsedek kol-imrei-pi ein bahem niftal veikesh.
'b\'tzedek' means 'in righteousness', 'kol' means 'all', 'imrei' means 'the sayings/words of', 'pi' means 'my mouth', 'ein' means 'there is no', 'bahem' means 'in them', 'niftal' means 'deceit or falsehood', 'veikesh' means 'and crookedness or perversion'.
[PRO.8.9] All are opponents to the discerning, and the upright to the seekers of knowledge. [§]
Kul-lam ne-kho-chim la-me-veen vi-ya-sha-rim le-mot-zei da-at.
'Kul' means 'all', '-lam' is the suffix meaning 'them', together 'all of them'. 'Nekhochim' means 'adversaries' or 'opponents'. 'La' is the preposition 'to' or 'for'. 'Mevin' (from the root meaning 'understand') denotes 'the discerning' or 'the understanding one'. 'Ve' is the conjunction 'and'. 'Yasharim' means 'the upright' or 'the righteous'. 'Le' is another preposition 'to' or 'for'. 'Motzei' is the plural construct form of 'finders' from 'matsa', meaning 'those who find' or 'seekers'. 'Daat' means 'knowledge' or 'understanding'.
[PRO.8.10] Take my instruction, not money, and knowledge that is chosen from the furnace. [§]
Kehu musari ve'al kasef ve-daat meharrutz nivchar.
'Kehu' means 'take', 'musari' means 'my instruction', 've'al' means 'but not', 'kasef' means 'money', 've-daat' means 'and knowledge', 'meharrutz' means 'from the furnace', 'nivchar' means 'chosen' or 'selected'.
[PRO.8.11] For wisdom is good, better than pearls, and all desires are not equal to it. [§]
Ki-tova chachmah mipninim vechol chafatzim lo yishvu bah.
'Ki' means 'for', 'tova' means 'good' or 'better', 'chachmah' means 'wisdom', 'mipninim' means 'than pearls' (literally 'from pearls'), 've' means 'and', 'chol' means 'all', 'chafatzim' means 'desired things' or 'desires', 'lo' means 'not', 'yishvu' means 'they are equal', 'bah' means 'in it' (referring to wisdom).
[PRO.8.12] I, wisdom, have dwelt in cunning, and I will find knowledge of schemes. [§]
Ani-chokmah shakanti aramah ve-daat mezimmot emtza.
'Ani' means 'I', 'chokmah' means 'wisdom', together forming 'I, wisdom'. 'Shakanti' means 'I have dwelt' or 'I dwelt'. 'Aramah' means 'cunning' or 'shrewdness'. 'Ve' is the conjunction 'and'. 'Daat' means 'knowledge'. 'Mezimmot' is the plural of a word meaning 'plots', 'schemes', or 'plans'. 'Emtza' means 'I will find' or 'I find'.
[PRO.8.13] Fear of Yahveh, hate evil, pride and arrogance, and an evil way, and the mouth of fickleness I have hated. [§]
yirat Yahveh shnoet ra gaah vegaon vederekh ra upi tahpukot saneti
'yirat' means 'fear (of)', 'Yahveh' is the translation of YHVH, 'shnoet' means 'hate', 'ra' means 'evil', 'gaah' means 'pride', 'vegaon' means 'and arrogance', 'vederekh' means 'and way', the second 'ra' again means 'evil', 'upi' means 'and mouth', 'tahpukot' means 'of fickleness' or 'of changes', 'saneti' means 'I have hated'.
[PRO.8.14] My counsel and prudence, I have understanding; strength is mine. [§]
Li etzah ve-tushiyah Ani bina li gevurah.
'Li' means 'to me' or 'for me', 'etzah' means 'counsel', 've' means 'and', 'tushiyah' means 'prudence' or 'sagacity', 'Ani' means 'I', 'bina' means 'understanding', the second 'li' again means 'to me', and 'gevurah' means 'strength' or 'might'.
[PRO.8.15] In me the kings shall reign, and the princes shall judge justice. [§]
Bi melachim yimloku ve'roznim yehochku tzedek.
'Bi' means 'in me', 'melachim' means 'kings', 'yimloku' means 'shall reign' (future third person plural of rule), 've' means 'and', 'roznim' means 'princes' or 'rulers', 'yehochku' means 'shall judge' (future third person plural of judge), 'tzedek' means 'justice' or 'righteousness'.
[PRO.8.16] In me the princes will rejoice, and the noble, all the judges of righteousness. [§]
Bii saarim yashoru ve nedivim kol-shofthei tzedek.
'Bii' means 'in me', 'saarim' means 'princes', 'yashoru' means 'they will rejoice', 've' means 'and', 'nedivim' means 'the noble' or 'the generous ones', 'kol' means 'all', 'shoftei' means 'judges of', 'tzedek' means 'righteousness' or 'justice'.
[PRO.8.17] I love Yah, love, and my mornings will find me. [§]
Ani ohaviyah ehab u-meshacharei yimtzouni.
'Ani' means 'I', 'ohaviyah' means 'my love for Yah' (the suffix '-yah' is the divine name YHWH rendered as 'Yah'), 'ehab' means 'love' as a noun, 'u-' is the conjunction 'and', 'meshacharei' means 'my mornings' or 'my dawning', 'yimtzouni' means 'will find me'.
[PRO.8.18] Wealth and honor are with me; surely a copy and righteousness. [§]
O'sher vechavod itti hon atek u-tzedakah.
'O'sher' means 'wealth', 'vechavod' means 'and honor', 'itti' means 'with me', 'hon' means 'surely' or 'behold', 'atek' means 'a copy' or 'to duplicate', 'u-tzedakah' means 'and righteousness'.
[PRO.8.19] My fruit is better than a sharp point or plunder, and my harvest is better than selected silver. [§]
Tov pir'yi mecharutz u-mifaz ve-tevu'ati mikhesef nivchar.
'Tov' means 'good' or 'better'. 'Pir'yi' means 'my fruit' (the result of my labor). 'Mecharutz' means 'than a sharp point or a pickaxe' (a tool of cutting). 'U-mifaz' means 'and than plunder or riches'. 'Ve-tevu'ati' means 'and my harvest'. 'Mi-khesef' means 'than silver'. 'Nivchar' means 'chosen' or 'selected'.
[PRO.8.20] I will walk in the way of righteousness within the paths of judgment. [§]
Beorach tzedakah ahalech be tokh netivot mishpat.
'Beorach' means 'in the way', 'tzedakah' means 'righteousness', 'ahalech' means 'I will walk', 'be tokh' means 'within', 'netivot' means 'paths', 'mishpat' means 'judgment'.
[PRO.8.21] To bequeath my beloved, there is, and I will fill their treasures. [§]
Lehanchil o'havai yesh ve'otzrotehem amale.
'Lehanchil' means 'to bequeath' or 'to pass on'. 'o'havai' means 'my beloved' (plural). 'yesh' means 'there is'. 've'otzrotehem' means 'and their treasures' (plural). 'amale' means 'I will fill'.
[PRO.8.22] Yahveh has acquired me, the beginning of his way, before his works of old. [§]
Yahveh kanani reshit darko kedem miphalav meaz.
'Yahveh' is the literal rendering of YHVH. 'kanani' comes from the verb kanan meaning 'to acquire' or 'to buy', here rendered as 'has acquired me'. 'reshit' means 'beginning' or 'first'. 'darko' means 'his way' or 'his path'. 'kedem' means 'before' or 'foremost'. 'miphalav' means 'from his works' (from his deeds). 'meaz' means 'from of old' or 'since ancient times'.
[PRO.8.23] I have been established from eternity, from the beginning, from the earliest days of the earth. [§]
Me'olam nisakti me'rosh miqadmei-aretz.
'Me'olam' means 'from eternity' or 'ever since ages', 'nisakti' is a verb meaning 'I have been established' or 'I was set up', 'me'rosh' means 'from the head' i.e., 'from the beginning', and 'miqadmei-aretz' means 'from the ancient days of the earth' or 'from the earliest times of the world'.
[PRO.8.24] I have sunk without depths; waters are weighed down without springs. [§]
Be'ein tehomot cholalti, be'ein ma'yanot nikhbadei mayim.
'Be'ein' means 'without', 'tehomot' means 'depths' (plural), 'cholalti' means 'I have sunk' or 'I am drowned', 'ma'yanot' means 'springs', 'nikhbadei' means 'are weighed down' or 'are heavy', 'mayim' means 'waters'. The clause structure is two parallel phrases joined by a comma.
[PRO.8.25] Before the mountains were immersed, before the hills I have become weak. [§]
beterem harim hatveu lifnei gevaot cholalti.
'beterem' means 'before', 'harim' means 'the mountains', 'hatveu' means 'were immersed or made smooth', 'lifnei' means 'before' or 'in front of', 'gevaot' means 'the hills', 'cholalti' means 'I have become weak or feeble'.
[PRO.8.26] Until not made earth and outer places and head dust world. [§]
Ad lo asah eretz vechutzot ve rosh afrot tevel.
'Ad' means 'until', 'lo' means 'not', 'asah' means 'made', 'eretz' means 'earth', 'vechutzot' means 'and the outer places', 've' before 'rosh' means 'and', 'rosh' means 'head', 'afrot' means 'dust', 'tevel' means 'world'.
[PRO.8.27] In his preparation the heavens, there I am, by his law encircling over the face of the deep. [§]
ba-hachino shamayim sham ani be-chuko chug al-penei tehom.
'ba-hachino' means 'in his preparation' (from the verb hachan 'to prepare'), 'shamayim' means 'heavens', 'sham' means 'there', 'ani' means 'I', 'be-chuko' means 'by his law' or 'in his statute' (from chok 'law'), 'chug' means 'circle' or 'encompassing', 'al-penei' means 'over the face of', 'tehom' means 'the deep' (the primeval abyss).
[PRO.8.28] By his firmness the games rise from above, with the strength of the eyes of the deep. [§]
be'amtzo shechikim mimmal ba'azoz ionot tehom.
'be'amtzo' means 'by his firmness', 'shechikim' means 'games' or 'jests', 'mimmal' means 'from above', 'ba'azoz' means 'with strength', 'ionot' means 'eyes', 'tehom' means 'the deep' or 'abyss'. The clause poetically links a firm, elevated action with the powerful gaze that pierces the abyss.
[PRO.8.29] By his setting the sea his statute, and waters shall not pass his mouth; in his statute the foundations of the earth. [§]
b'shumo layam chukko u-mayim lo ya'avru-piv b'chuko mosdey aretz.
'b' means 'by', 'shumo' means 'his setting' (from the root set), 'layam' means 'the sea', 'chukko' means 'his statute' (from the root statute), 'u-mayim' means 'and waters', 'lo' means 'not', 'ya'avru' means 'they shall pass over', 'piv' means 'his mouth', 'b'chuko' means 'in his statute', 'mosdey' means 'foundations' (plural construct), 'aretz' means 'of the earth'. The pronoun 'his' refers to God, but no specific divine name appears in the verse, so no special translation of a name is required.
[PRO.8.30] And I will be with him, faithful, and I will be joyful day after day, laughing before him at all times. [§]
va'ehyeh etzlo amon va'ehyeh sha'ashu'im yom yom meshacheket lefanav bechol et.
'va'ehyeh' means 'and I will be', 'etzlo' means 'by his side' or 'with him', 'amon' means 'faithful' or 'sure', the second 'va'ehyeh' repeats 'and I will be', 'sha'ashu'im' derives from a root meaning 'to rejoice' and is rendered here as 'joyful', 'yom yom' means 'day after day' (continuous daily), 'meshacheket' is a feminine participle meaning 'laughing' or 'rejoicing', 'lefanav' means 'before him', and 'bechol et' means 'at all times' or 'always'.
[PRO.8.31] He mocks the world, his land, and delights the sons of man. [§]
Mesacheket be-tevel arzo ve-shashua et-benei adam.
'Mesacheket' means 'to mock' or 'to laugh at', 'be-tevel' means 'in the world', 'arzo' means 'his land', 've-shashua' means 'and his delight' (or 'play'), 'et-benei adam' means 'the sons of man' (human beings).
[PRO.8.32] Now, children, listen to me, and blessed are my ways that they will keep. [§]
ve'atta banim shimu li ve'ashrei drakhai yishmoru.
've'atta' means 'now', 'banim' means 'children', 'shimu' means 'listen', 'li' means 'to me', 've'ashrei' means 'and blessed' (ashrei = blessed or happy), 'drakhai' means 'my ways', 'yishmoru' means 'they will keep' or 'they will guard'.
[PRO.8.33] Listen to instruction and become wise, and do not rebel. [§]
shimu musar vachekemu ve'al tifra'u
'shimu' means 'listen' (imperative plural), 'musar' means 'instruction' or 'discipline', 'vachekemu' means 'and become wise', 've'al' means 'and not', 'tifra'u' means 'you will act corruptly' or 'you will rebel' (the verb is negated by ve'al).
[PRO.8.34] Blessed is the man who hears me, to keep watch over my doors day by day, to guard the hinges of my openings. [§]
Ashrei adam shomea li lishkod al daletotai yom yom lishmor mezuzot petachai.
'Ashrei' means 'blessed' or 'happy', 'adam' means 'man' or 'person', 'shomea' means 'who hears' or 'listening', 'li' means 'to me' or 'my', 'lishkod' means 'to keep watch' or 'to be vigilant', 'al' means 'over' or 'upon', 'daletotai' means 'my doors' (dalet = door, -ot = plural, -ai = my), 'yom' means 'day', the second 'yom' repeats for emphasis, 'lishmor' means 'to keep' or 'to guard', 'mezuzot' means 'hinges', and 'petachai' means 'my openings' (petach = opening, -ai = my).
[PRO.8.35] Because my finding is my life, and he gives will from Yahveh. [§]
Ki motzei matsai chayyim vayafek ratzon meyahveh.
'Ki' means 'because', 'motzei' means 'my finding' (from the root find), 'matsai' means 'my searching' or 'my seeking', 'chayyim' means 'life', 'vayafek' means 'and he will give/assign', 'ratzon' means 'will' or 'favor', 'meyahveh' means 'from Yahveh' (the name YHVH rendered as Yahveh).
[PRO.8.36] And the sinner, his soul raging, all his haters loved death. [§]
vechoti chomes nafsho kol-meshanei ahavu mavet
'vechoti' means 'and sinner', 'chomes' means 'raging/violent', 'nafsho' means 'his soul', 'kol-meshanei' means 'all haters', 'ahavu' means 'they loved', 'mavet' means 'death'.
PRO.9
[PRO.9.1] Wisdom built her house, she hewed her seven pillars. [§]
Chakhmot banetah beitah chatzvah amudeyha shivah.
'Chakhmot' means 'Wisdom', 'banetah' means 'she built', 'beitah' means 'her house', 'chatzvah' means 'she hewed' or 'carved', 'amudeyha' means 'her pillars', 'shivah' means 'seven'.
[PRO.9.2] She slaughtered, her sacrifice, her wine, and she set her table. [§]
tavchah tivchah maskah yenah aff arka shulchanah.
'tavchah' means 'she slaughtered', 'tivchah' means 'her slaughter' or 'her sacrifice', 'maskah' means 'her draught' or 'her cup', 'yenah' means 'her wine', 'aff' means 'and', 'arka' means 'she arranged' or 'she set', 'shulchanah' means 'her table'.
[PRO.9.3] She sent her maidens, they shall call out upon the breasts of the lofty Karet. [§]
Shalchah na'aroteha tikra al-gappei meromay qarat.
'Shalchah' means 'she sent', 'na'aroteha' means 'her maidens' or 'her young women', 'tikra' means 'shall call (out)', 'al' means 'upon', 'gappei' means 'the breasts', 'meromay' means 'of the lofty' or 'of the high places', 'qarat' is a proper name (a place) rendered as 'Karet'.
[PRO.9.4] Who is my mouth? He will be bound here, heartless, she said to him. [§]
Mi-pethi yasur henna chasar-lev amra lo.
'Mi' means 'who', 'pethi' means 'my mouth', together 'Mi-pethi' = 'who is my mouth'. 'Yasur' means 'will be restrained' or 'will be bound'. 'Henna' means 'here'. 'Chasar-lev' is a compound meaning 'lacking heart' or 'heartless'. 'Amra' means 'said'. 'Lo' means 'to him'.
[PRO.9.5] Come, eat your bread, and drink the wine I have poured. [§]
Lechu lachamu belachami ushtu beyayin masakhti.
'Lechu' means 'Come', 'lachamu' means 'eat your bread', 'belachami' means 'with my bread' or 'in my bread', 'ushtu' means 'and drink', 'beyayin' means 'in wine', 'masakhti' means 'poured (by me)'.
[PRO.9.6] Leave the simple ones, and live, and become wise in the way of understanding. [§]
Izvu petayim vichyu ve'ishru be-derekh binah.
'Izvu' means 'leave' or 'abandon', 'petayim' means 'the simple ones' or 'fools', 'vichyu' means 'and live', 've'ishru' means 'and become wise' or 'and understand', 'be-derekh' means 'in the way', 'binah' means 'understanding' or 'wisdom'.
[PRO.9.7] He restrains the fleeing one, taking his shame, and destroys the wicked, their ruin. [§]
Yoser leitz lo'kach lo kallon u-mochiach le-rasha mu-mo.
'Yoser' means 'binds' or 'restrains', 'leitz' means 'the fleeing one', 'lo'kach' (from lokeach) means 'taking', 'lo' means 'his' or 'to him', 'kallon' means 'shame' or 'disgrace', 'u-mochiach' means 'and destroys' or 'and brings to ruin', 'le-rasha' means 'to the wicked', and 'mu-mo' is a noun meaning 'their ruin' or 'their downfall'.
[PRO.9.8] Do not rebuke the fool lest he hate you; rebuke the wise and he will love you. [§]
Al tokhach letz pen yisnaekha hokach lechacham ve-yeehavekha.
'Al' means 'do not', 'tokhach' means 'rebuke' or 'chasten', 'letz' means 'the fool', 'pen' means 'lest' or 'for fear that', 'yisnaekha' means 'he will hate you', 'hokach' means 'rebuke', 'lechacham' means 'the wise one', 've' means 'and', 'yeehavekha' means 'he will love you'.
[PRO.9.9] Give to the wise that he may become wiser; instruct the righteous that he may add to his learning. [§]
Ten lechacham ve-yechkam od; hoda le-tzaddik ve-yosef leqach.
'Ten' means 'Give', 'le' is the preposition 'to', 'chacham' means 'wise', 've' means 'and', 'yechkam' means 'he will become wise', 'od' means 'more' or 'again', 'hoda' means 'inform' or 'instruct', 'le' again is 'to', 'tzaddik' means 'righteous one', 've' again 'and', 'yosef' means 'he will add', 'leqach' means 'to his learning' or 'to his instruction'.
[PRO.9.10] The beginning of wisdom is the fear of Yahveh, and the knowledge of the holy ones is insight. [§]
Techillat chokmah yirat Yahveh ve'da'at kedoshim bina.
'Techillat' means 'the beginning of', 'chokmah' means 'wisdom', 'yirat' means 'the fear (of)', 'Yahveh' is the literal translation of YHVH, 've'da'at' means 'and knowledge', 'kedoshim' means 'of the holy ones', 'bina' means 'understanding' or 'insight'.
[PRO.9.11] Because in me your days will increase and they will add to you years of life. [§]
ki-bi yirbu yamecha ve yosifu lecha shnot chaim
'Ki' means 'because', 'bi' means 'in me', 'yirbu' is a verb meaning 'they will increase' (plural), 'yamecha' means 'your days', 've' means 'and', 'yosifu' means 'they will add', 'lecha' means 'to you', 'shnot' means 'years', 'chaim' means 'life'. The phrase 'shnot chaim' is an idiom for 'years of life' or 'life years'.
[PRO.9.12] If you have become wise, you have become wise for yourself, and you will bear it alone. [§]
Im-chakamta chakamta lach ve-latzta levadcha tisa.
'Im' means 'if', 'chakamta' means 'you have become wise' (second person masculine singular perfect), the second 'chakamta' repeats the same meaning for emphasis, 'lach' means 'for you' or 'to you', 've' means 'and', 'latzta' means 'you will bear' or 'you will carry', 'levadcha' means 'by yourself' or 'alone', 'tisa' means 'you will bear' (future tense, second person masculine singular). The phrase therefore says that becoming wise is for your own benefit, and you will have to bear the result by yourself.
[PRO.9.13] A woman of foolishness and stupidity, simple, and she did not know what. [§]
Eset kesilut homiyah petayut uval-yadah ma.
'Eset' means 'woman' or 'wife', 'kesilut' means 'foolishness' or 'folly', 'homiyah' (from the root hum) conveys a sense of 'stupidity' or 'weakness', 'petayut' means 'simplicity' or 'naivety', 'uval-yadah' is a conjunctive phrase meaning 'and she did not know', and 'ma' means 'what' or 'what thing'.
[PRO.9.14] And she will sit at the opening of her house, upon an exalted throne of a wine jar. [§]
veYashbeh lepetach beitah al kise meromei qarat.
've' means 'and', 'Yashbeh' means 'she will sit', 'lepetach' means 'at the opening', 'beitah' means 'her house', 'al' means 'upon', 'kise' means 'throne', 'meromei' is a construct form meaning 'exalted' or 'high', 'qarat' means 'wine jar' or a measure of liquid.
[PRO.9.15] To call to the travelers of the way, the ones who straighten their paths. [§]
likro leovrei-darekh hameyashrim orchotam.
'likro' means 'to call', 'leovrei-darekh' means 'to the travelers of the way', 'hameyashrim' means 'the ones who straighten', 'orchotam' means 'their paths'.
[PRO.9.16] Who is a fool will turn away here, and lacking heart will say to him. [§]
Mi pethi yasur henna va-chesar lev ve-amarah lo.
'Mi' means 'who', 'pethi' means 'a fool' or 'foolish one', 'yasur' means 'will turn away' or 'will be turned', 'henna' means 'here', 'va-chesar' means 'and lacking' (from the noun 'lack'), 'lev' means 'heart', 've-amarah' means 'and (he) will say', 'lo' means 'to him'.
[PRO.9.17] Stolen water will become sweet, and hidden bread will be pleasing. [§]
Mayim genuvim yimtaku ve lechem setarim yinnaam.
'Mayim' means 'water', 'genuvim' means 'stolen' (plural adjective agreeing with water), 'yimtaku' means 'will become sweet', 've' means 'and', 'lechem' means 'bread', 'setarim' means 'hidden' (plural adjective agreeing with bread), 'yinnaam' means 'will be pleasant' or 'will be pleasing'.
[PRO.9.18] And he did not know that healers are there in the depths of Sheol, its name. [§]
Ve'lo yada ki-repha'im sham be'imkei she'ol keru'eyha.
'Ve'lo' means 'and did not', 'yada' means 'know', 'ki' means 'that', 'repha'im' means 'healers', 'sham' means 'there', 'be'imkei' means 'in the depths of', 'she'ol' means 'the realm of the dead', 'keru'eyha' means 'its name'.
PRO.10
[PRO.10.1] Proverbs of Solomon. A wise son makes his father glad, but a foolish son is his mother's grief. [§]
Mishlei Shlomo. Ben chacham yeshamach av u-ven kesil tugat immo.
'Mishlei' means 'Proverbs', 'Shlomo' means 'Solomon', 'Ben' means 'son', 'chacham' means 'wise', 'yeshamach' means 'makes glad', 'av' means 'father', 'u' means 'and', 'ben' again means 'son', 'kesil' means 'foolish', 'tugat' means 'grief', 'immo' means 'his mother'.
[PRO.10.2] The treasuries of wickedness will not profit, and righteousness rescues from death. [§]
Lo yo'ilu otsarot reshah u tzedakah tatzil mimavet.
'Lo' means 'not', 'yo'ilu' means 'will profit' or 'will be of benefit', 'otsarot' means 'treasuries' or 'stores', 'reshah' means 'wickedness' or 'evil', 'u' means 'and', 'tzedakah' means 'righteousness', 'tatzil' means 'rescues' or 'saves', 'mi' means 'from', 'mavet' means 'death'.
[PRO.10.3] The Lord will not starve the soul of the righteous, and the destruction of the wicked He will crush. [§]
Lo-yar'iv Yahveh nefesh tzaddik veha'vat resha'im yehedof.
'Lo' means 'not'; 'yar'iv' means 'will cause to be hungry' or 'will starve'; 'Yahveh' is the literal translation of the divine name YHVH; 'nefesh' means 'soul' or 'person'; 'tzaddik' means 'righteous'; 'veha'vat' is a conjunction plus a noun that is understood here as 'the [destruction]' or 'the [affliction]'; 'resha'im' means 'wicked ones'; 'yehedof' means 'will crush' or 'will strike down'.
[PRO.10.4] Head makes a palm of deceit, and hand of sharpness you cause. [§]
rosh oseh kaf-remiyah veyad charutzim ta'ashir.
'rosh' means 'head' or 'chief', 'oseh' means 'makes' or 'does', 'kaf' means 'palm (of the hand)' and 'remiyah' means 'deceit' so 'kaf-remiyah' is 'palm of deceit', 'veyad' means 'and hand', 'charutzim' means 'sharp' or 'cutting', and 'ta'ashir' means 'you cause' or 'you make happen'.
[PRO.10.5] Gatherer in summer, son of a wise man; sleeper in harvest, son of a fool. [§]
Oger ba kayitz ben maskil, nirdam ba katsir ben mevish.
'Oger' means 'gatherer' (from the verb to gather). 'ba' means 'in the'. 'kayitz' means 'summer'. 'ben' means 'son'. 'maskil' means 'wise man' or 'a person of prudence'. 'nirdam' means 'asleep' or 'sleeping'. 'katsir' means 'harvest' (the time of cutting). 'mevish' means 'fool' or 'one who acts foolishly'. The phrase pairs two proverbs: a gatherer in summer is identified as the son of a wise man, while a sleeper in the harvest season is identified as the son of a fool.
[PRO.10.6] Blessings to the head of the righteous, and the mouth of the wicked will cover violence. [§]
B'rachot l'rosh tzaddik u'fi resha'im yechasseh chamas.
'B'rachot' means 'blessings', 'l'rosh' means 'to the head of', 'tzaddik' means 'righteous one', 'u'fi' means 'and the mouth of', 'resha'im' means 'the wicked', 'yechasseh' means 'will cover', 'chamas' means 'violence' or 'cruelty'.
[PRO.10.7] The memory of the righteous is a blessing, and the name of the wicked shall rot. [§]
Zecher tzaddik livracha v'shem resha'im yirkav.
'Zecher' means 'memory' or 'remembrance', 'tzaddik' means 'righteous', 'livracha' means 'for a blessing' or 'to a blessing', 'v'shem' means 'and the name', 'resha'im' means 'of the wicked', 'yirkav' means 'shall decay' or 'rot'.
[PRO.10.8] A wise heart takes commandments, but a fool with two lips will babble. [§]
chakam-lev yikkach mitzvot veevil sephatayim yillabet.
'chakam' means 'wise', 'lev' means 'heart', together 'chakam-lev' = 'wise-hearted' or 'a wise heart'. 'yikkach' means 'will take' or 'takes'. 'mitzvot' means 'commandments'. 'veevil' is 'and a fool' ('evil' meaning 'foolish'). 'sephatayim' means 'two lips', i.e., 'mouth'. 'yillabet' means 'will be broken' or 'will babble'.
[PRO.10.9] One who walks in integrity walks securely, and one who pursues his ways will be known. [§]
holekh ba-tom yeilekh be-tach u-me'akesh derachav yivadea.
'holekh' means 'one who walks', 'ba-tom' means 'in integrity' or 'in innocence', 'yeilekh' means 'will walk', 'be-tach' means 'with confidence' or 'securely', 'u-me'akesh' means 'and one who seeks' or 'pursues', 'derachav' means 'his ways', 'yivadea' means 'will be known' or 'will be discovered'.
[PRO.10.10] He who cuts an eye will bring sorrow, and a fool's lips will stumble. [§]
Kor'etz ayin yiten atzavet ve'evil sfatayim yilavet.
'Kor'etz' means 'one who cuts' or 'the cutter', 'ayin' means 'eye', 'yiten' means 'will give' or 'will bring', 'atzavet' means 'sorrow' or 'grief', 've'evil' means 'and a fool', 'sfatayim' means 'two lips', 'yilavet' means 'will stumble' or 'will be tripped'. The clause describes a cutter of the eye causing grief, and a fool's lips causing a stumble.
[PRO.10.11] Source of life, the mouth of the righteous and the mouth of the wicked will cover violence. [§]
Mekor chayyim pi tzedek u pi reshaim yichaseh chamas.
"Mekor" means "source" or "spring". "chayyim" means "life". "pi" means "mouth of". "tzedek" means "the righteous" (a righteous person). "u" means "and". "pi" again means "mouth of". "reshaim" means "the wicked" (plural). "yichaseh" means "will cover" or "covers". "chamas" means "violence", "cruelty", or "oppression".
[PRO.10.12] Hatred stirs up strife, but love covers all sins. [§]
Sinah te'orer medanim ve'al kol pesha'im techasse ahavah.
'Sinah' means 'hatred', 'te'orer' means 'stirs up' or 'arouses', 'medanim' means 'strifes' or 'quarrels', 've'al' means 'but', 'kol' means 'all', 'pesha'im' means 'sins', 'techasse' means 'covers', 'ahavah' means 'love'.
[PRO.10.13] In the lips of the wise you will find wisdom, and a scepter for a heartless one. [§]
B'siftei nabon timatze chochma ve-shevet legev hasar-lev.
'B'siftei' means 'in the lips of', 'nabon' means 'the wise', 'timatze' means 'you will find' (future 2nd person singular), 'chochma' means 'wisdom', 've-shevet' means 'and a scepter/rod', 'lev' (here part of 'lev') means 'heart', and 'hasar-lev' means 'lacking heart' or 'heartless, cruel'. The phrase 'legev' is a construct form meaning 'for a' or 'to a'. The verse thus says that wisdom is discovered in the speech of the wise, and a ruler's authority (represented by a scepter) is given to a heart lacking compassion.
[PRO.10.14] The wise guard knowledge, and the mouth of the fool is cut off nearby. [§]
Chachamim yitzpenu da'at ufi evil mechittah kerovah.
'Chachamim' means 'wise ones', 'yitzpenu' means 'they will guard', 'da'at' means 'knowledge', 'ufi' means 'and the mouth', 'evil' means 'fool', 'mechittah' means 'is cut off', 'kerovah' means 'near' or 'nearby'.
[PRO.10.15] Behold the rich, the power of his might has humbled the poor, their heads. [§]
Hon ashir kirat uzo mechittat dalim reisham.
'Hon' means 'behold' or 'surely', 'ashir' means 'rich', 'kirat' means 'the power', 'uzo' means 'his might', 'mechittat' means 'has humbled' or 'has crushed', 'dalim' means 'the poor', 'reisham' means 'their heads'.
[PRO.10.16] The work of the righteous is for life; the fruit of the wicked is for sin. [§]
P'ulat tzaddik lechayim, tevuah rasha lechatat.
'P'ulat' means 'work' or 'deed', 'tzaddik' means 'righteous', 'lechayim' means 'to life', 'tevuah' means 'fruit' or 'produce', 'rasha' means 'wicked', 'lechatat' means 'to sin'.
[PRO.10.17] A path of life that guards instruction and leaves reproof as a snare. [§]
Orech lechayim shomer musar ve'ozeb tokhachat mateh.
'Orech' means 'path' or 'way', 'lechayim' means 'of life', 'shomer' means 'guards' or 'keeps', 'musar' means 'discipline' or 'instruction', 've'ozeb' means 'and leaving' or 'and abandoning', 'tokhachat' means 'reproof' or 'correction', 'mateh' means 'snare' or 'trap'.
[PRO.10.18] He who covers hatred with lips of falsehood and spits out a fool, he is a fool. [§]
Mekasseh sin'ah siftei-shaker u-motzi diba hu kisil.
'Mekasseh' means 'covers', 'sin'ah' means 'hatred', 'siftei-shaker' means 'lips of falsehood', 'u' means 'and', 'motzi' means 'spits out' or 'brings forth', 'diba' means 'a fool', 'hu' means 'he', 'kisil' means 'is a fool'.
[PRO.10.19] With many words sin will not cease, and the darkness of his lips is understanding. [§]
b'rov devarim lo yechadal pasha vechoshekh sfatav maskil.
'b'rov' means 'in many' or 'with many', 'devarim' means 'words' or 'things', 'lo' means 'not', 'yechadal' means 'will cease' or 'will stop', 'pasha' means 'sin' or 'wickedness', 'vechoshekh' means 'and darkness', 'sfatav' means 'his lips', 'maskil' is a participle meaning 'understanding' or 'wise'.
[PRO.10.20] Silver is chosen for the tongue of the righteous, the heart of the wicked like a morsel. [§]
Kesef nivchar leshon tzedik lev reshaim kimat.
'Kesef' means 'silver', 'nivchar' means 'is chosen' or 'will be chosen', 'leshon' means 'for the tongue', 'tzedik' means 'righteous', 'lev' means 'heart', 'reshaim' means 'wicked', 'kimat' means 'like a little thing' or 'as a morsel'. The clause says that silver is selected for the tongue of the righteous, while the heart of the wicked is compared to a small morsel.
[PRO.10.21] The lips of the righteous will feed many, and fools will die for lack of heart. [§]
Shiftei tzaddik yiru rabbim ve'evilim ba'chesar-lev yamotu.
'Shiftei' means 'the lips of', 'tzaddik' means 'righteous', 'yiru' means 'will feed' (literally 'will cause to graze'), 'rabbim' means 'many', 've'evilim' means 'and fools', 'ba'chesar-lev' means 'in lack of heart' (i.e., without sense or compassion), 'yamotu' means 'they will die'.
[PRO.10.22] The blessing of Yahveh will make her prosperous, and He will not add sorrow with it. [§]
Birkat Yahveh hi ta'ashir velo-yosif etzev imah.
'Birkat' means 'blessing', 'Yahveh' is the personal name of God, 'hi' means 'it' (referring to the blessing), 'ta'ashir' means 'will make rich' or 'will cause to be prosperous', 'velo-yosif' means 'and will not add', 'etzev' means 'sorrow', 'imah' means 'with it' (referring to the blessing).
[PRO.10.23] Laughter for a fool is mockery; and wisdom for a man is understanding. [§]
kisshoch lik'sil asot zimmah vechokmah le'ish tevunah.
'kisshoch' means 'laughter' (or 'like laughter'), 'lik'sil' means 'to a fool', 'asot' means 'to do' or 'to make', 'zimmah' means 'mockery' or 'derision', 'vechokmah' means 'and wisdom', 'le'ish' means 'for a man', 'tevunah' means 'understanding' or 'insight'.
[PRO.10.24] The dwelling of the wicked shall be brought, and it will give the desire of the righteous. [§]
M'gorat rasha hi tevonehu ve-taavat tzaddikim yitten.
'M'gorat' means 'the dwelling' or 'the habitation', 'rasha' means 'wicked', 'hi' means 'it is', 'tevonehu' is a verb meaning 'will bring it' or 'will bring upon it', 've' is the conjunction 'and', 'taavat' means 'desire' or 'longing', 'tzaddikim' means 'of the righteous', 'yitten' means 'will give'.
[PRO.10.25] Like a passing storm, there is no wickedness, and the righteous is the foundation of the world. [§]
ka'avor sufa ve'een rasha ve'tzaddik yesod olam.
'ka'avor' means 'like a passing', 'sufa' means 'storm', 've'een' means 'and there is not', 'rasha' means 'wicked', 've'tzaddik' means 'and the righteous', 'yesod' means 'foundation', 'olam' means 'world' or 'eternity'.
[PRO.10.26] Like sour to the teeth and like smoke to the eyes, so the lazy one to his sender. [§]
kakhomets lashinnayim veke'ashan la'eynayim ken ha'atzel lesholchav.
'kakhomets' means 'like sour' (as sour as a sour taste), 'lashinnayim' means 'to the teeth', 'veke'ashan' means 'and like smoke', 'la'eynayim' means 'to the eyes', 'ken' means 'so', 'ha'atzel' means 'the lazy/idle one', 'lesholchav' means 'to his sender' or 'to those who send him'.
[PRO.10.27] The fear of Yahweh will add days, and the years of the wicked will be cut short. [§]
Yirat Yahweh tosif yamim ushnot reshaim tiqtzornah.
'Yirat' means 'fear (of)', 'Yahweh' is the personal name of God, 'tosif' means 'will add' or 'increase', 'yamim' means 'days', 'ushnot' means 'and years', 'reshaim' means 'wicked' (the wicked ones), 'tiqtzornah' means 'will be cut short' or 'will be shortened'. The phrase idiomatically contrasts the blessing of reverence for God with the shortened lifespan of the wicked.
[PRO.10.28] The delight of the righteous is joy, and the hope of the wicked perishes. [§]
Tochelet tzaddikim simchah ve‑tikvah reshaim toved.
'Tochelet' means 'delight' or 'joy', 'tzaddikim' means 'the righteous', 'simchah' means 'joy' or 'gladness', 've‑' is the conjunction 'and', 'tikvah' means 'hope', 'reshaim' means 'the wicked', 'toved' means 'is lost' or 'perishes'.
[PRO.10.29] Refuge for the perfect is the way of Yahveh and a shelter for those who act in iniquity. [§]
Moaz la tom derekh Yahveh u mechittah le foalei aven.
'Moaz' means 'refuge', 'la' means 'for the', 'tom' means 'perfect' or 'complete', 'derekh' means 'way', 'Yahveh' is the literal translation of the divine name YHVH, 'u' means 'and', 'mechittah' means 'shelter', 'le' means 'for', 'foalei' means 'those who act', 'aven' means 'iniquity'.
[PRO.10.30] The righteous shall forever not be shaken, and the wicked shall not inherit the earth. [§]
tzaddik leolam bal yimmot ureshaim lo yishkenu arets.
'tzaddik' means 'righteous', 'leolam' means 'forever', 'bal' means 'not', 'yimmot' means 'will be shaken', 'u' means 'and', 'reshaim' means 'the wicked', 'lo' means 'not', 'yishkenu' means 'will inherit or settle', 'arets' means 'the earth'.
[PRO.10.31] The mouth of the righteous will flee wisdom, and the tongue of perversions will be cut off. [§]
Pi tzaddik yanuv chokhmah uleshon tahpukot tikaret.
'Pi' means 'mouth', 'tzaddik' means 'righteous', 'yanuv' means 'will flee', 'chokhmah' means 'wisdom', 'uleshon' means 'and tongue', 'tahpukot' means 'perversions' or 'upheavals', 'tikaret' means 'will be cut off'.
[PRO.10.32] The lips of the righteous know the will, and the mouth of the wicked brings upheaval. [§]
Shiftei tzaddik yed'un ratzon ufi resha'im tahpukhot.
'Shiftei' means 'the lips of', 'tzaddik' means 'the righteous', 'yed'un' means 'will know', 'ratzon' means 'the will (of God)', 'ufi' means 'and the mouth of', 'resha'im' means 'the wicked', 'tahpukhot' means 'confusion, turmoil, upheavals'.
PRO.11
[PRO.11.1] Scales of deceit, an abomination of Yahveh, and a whole stone his desire. [§]
Moznei mirmah toevat Yahveh ve'evan shleima retzono.
'Moznei' means 'scales', 'mirmah' means 'of deceit', 'toevat' means 'abomination of', 'Yahveh' is the literal name for YHVH, 've'evan' means 'and stone', 'shleima' means 'whole' or 'complete', 'retzono' means 'his desire'.
[PRO.11.2] Pride entered and beauty entered, and the humble ones [receive] wisdom. [§]
Ba zadon vayyavo kalon ve'et tzenu'im chokhmah.
'Ba' means 'came' or 'entered', 'zadon' means 'pride', 'vayyavo' means 'and came' or 'and entered', 'kalon' means 'beauty' or 'splendor', 've'et' is a conjunction meaning 'and' that introduces the object, 'tzenu'im' means 'the humble ones' (plural), 'chokhmah' means 'wisdom'. The phrase 've'et tzenu'im chokhmah' is an idiom where the object marker 'et' links the humble ones with wisdom, implying they receive or are associated with wisdom.
[PRO.11.3] The ruin of the righteous will comfort you, and the scoffing of the treacherous and their shame. [§]
tummat yesharim tanchem ve'self bogdim ve'shadem.
'tummat' means 'destruction' or 'ruin', 'yesharim' means 'the righteous', 'tanchem' is a future verb meaning 'will comfort' (second person singular), 've' is the conjunction 'and', 'self' means 'the scoffer' or 'the arrogant', 'bogdim' means 'the treacherous' or 'betrayers', 'shadem' means 'their shame' or 'disgrace'.
[PRO.11.4] He will not be idle on the day of passing, and righteousness will save from death. [§]
lo yo'il hon be-yom evrah ve-tzedakah tatseil mi-mavet.
'lo' means 'not', 'yo'il' means 'will be idle' or 'will act foolishly', 'hon' is a pronoun meaning 'he', 'be-yom' means 'in the day', 'evrah' means 'of passing' or 'crossing', 've-tzedakah' means 'and righteousness', 'tatseil' means 'will save', 'mi-mavet' means 'from death'.
[PRO.11.5] The righteousness of the perfect makes his way straight, and the wicked will fall in his wickedness. [§]
tsidqat tamim teyesher darko uvershaato yipol rasha.
'tsidqat' means 'righteousness', 'tamim' means 'blameless' or 'perfect', 'teyesher' means 'makes straight' or 'uprights', 'darko' means 'his way', 'u' means 'and', 'vershaato' (from 'berisha'ato') means 'in his wickedness', 'yipol' means 'will fall', 'rasha' means 'wicked one'.
[PRO.11.6] Righteousness of the upright will save them, and the deceit of the treacherous will ensnare them. [§]
Tsidkat yesharim tatzilem uvehavot bogdim yilakedu.
'Tsidkat' means 'righteousness', 'yesharim' means 'the upright', 'tatzilem' means 'will save' or 'will deliver', 'uvehavot' means 'and the deceit', 'bogdim' means 'of the treacherous', 'yilakedu' means 'will be caught' or 'will be ensnared'.
[PRO.11.7] When a wicked man dies, hope is lost and the expectation of strength perishes. [§]
b'mot adam rasha tov'ad tiqvah ve'tochelet onim avadah.
'b\'mot' means 'in death', 'adam' means 'man', 'rasha' means 'wicked', 'tov\'ad' means 'will be lost' or 'will perish', 'tiqvah' means 'hope', 've\'tochelet' means 'and expectation', 'onim' means 'strength' or 'vigor', 'avadah' means 'will be lost' or 'will perish'.
[PRO.11.8] The righteous escapes from trouble, and the wicked comes under him. [§]
Tzadik mitzara nechelatz ve-yavo rasha tachtav.
'Tzadik' means 'righteous', 'mitzara' means 'from trouble', 'nechelatz' means 'is delivered or escapes', 've-yavo' means 'and [he] comes', 'rasha' means 'wicked', 'tachtav' means 'under him' (literally 'under his feet').
[PRO.11.9] By a haughty mouth he will destroy his friend, and in the knowledge of the righteous they will escape. [§]
bepeh chanef yashchit re'ehu uve'da'at tzaddikim yechale-tzu.
'bepeh' means 'by mouth', 'chanef' means 'haughty' or 'conceited', 'yashchit' means 'will destroy', 're'ehu' means 'his friend', 'uve'da'at' means 'and in the knowledge', 'tzaddikim' means 'the righteous', 'yechale-tzu' means 'they will escape'.
[PRO.11.10] In the goodness of the righteous the city shall rejoice, and in the destruction of the wicked there shall be a shout of joy. [§]
be-tuv tze-dikim ta-aloz ki-rya u-va-avod resh-a-im ri-na.
'be-tuv' means 'in the goodness', 'tze-dikim' means 'of the righteous', 'ta-aloz' means 'shall rejoice', 'ki-rya' means 'the city', 'u-va-avod' means 'and in the destruction', 'resh-a-im' means 'of the wicked', 'ri-na' means 'a shout of joy' or 'exclamation of joy'.
[PRO.11.11] By the blessing of the righteous he will be lifted up, but by the mouth of the wicked he will be cut down. [§]
b'virkat yesharim tarum karet u'vefi r'shaim tehares.
'b'virkat' means 'by the blessing', 'yesharim' means 'the righteous', 'tarum' means 'will be lifted up', 'karet' means 'cut off', 'u'vefi' means 'and by the mouth', 'r'shaim' means 'of the wicked', 'tehares' means 'will be destroyed'.
[PRO.11.12] Scorn toward his neighbor, a heartless man, and a man of understanding will keep silent. [§]
Batz le-re'ehu chaser lev ve'ish tevunot yacharish.
'Batz' means 'contempt' or 'scorn', 'le-re'ehu' means 'toward his neighbor', 'chaser lev' means 'without a heart' i.e., 'heartless', 've'ish' means 'and a man', 'tevunot' means 'understanding' or 'wisdom', 'yacharish' means 'will be silent' or 'will keep quiet'.
[PRO.11.13] Walking in cunning, revealing the secret, and a faithful spirit covering a thing. [§]
holech rakhil megaleh-sod ve'ne'eman-ruach mechasseh dabar.
'holech' means 'walking' or 'going', 'rakhil' means 'cunning' or 'deceitful', 'megaleh-sod' means 'one who reveals a secret', 've'ne'eman-ruach' means 'and a faithful spirit', 'mechasseh' means 'covers', 'dabar' means 'a matter' or 'thing'.
[PRO.11.14] Without schemes people will fall, and salvation is in abundant counsel. [§]
be'en tachbulot yippal am uteshuhah berov yoetz.
'be'en' means 'without', 'tachbulot' means 'plans' or 'schemes', 'yippal' means 'will fall', 'am' means 'people', 'uteshuhah' means 'and salvation', 'berov' means 'in abundance', 'yoetz' means 'counsel' or 'advice'.
[PRO.11.15] Evil—evil, because he mingles with the foreigner and hates those who strike, trusting. [§]
ra-yeroa ki-arav zar ve-sone tokeim boteach.
'ra-yeroa' means 'evil—evil' (a repeated emphasis on wickedness), 'ki-arav' means 'for he/she mingles' or 'because he/she mixes', 'zar' means 'the foreigner' or 'stranger', 've-sone' means 'and hates', 'tokeim' means 'those who strike' or 'the striking ones', 'boteach' means 'trusting' or 'relying'.
[PRO.11.16] A woman of grace will support honor, and the bold will support wealth. [§]
eshet-chen titmekh kavod ve'aritzim yitmekhu osher.
'eshet-chen' means 'woman of grace', 'titmekh' means 'will support' (future 3rd masculine singular), 'kavod' means 'honor' or 'glory', 've'aritzim' means 'and the bold' (plural noun), 'yitmekhu' means 'they will support' (future 3rd masculine plural), 'osher' means 'wealth' or 'riches'.
[PRO.11.17] He who repays his own soul, a man of kindness, and who withholds his portion, is cruel. [§]
Gomel nafsho ish chesed veokher sha'ero akhzari.
'Gomel' means 'recompenses' or 'repays'. 'nafsho' means 'his soul'. 'ish' means 'man'. 'chesed' means 'kindness' or 'grace'. 'veokher' means 'and restrains' or 'and withholds'. 'sha'ero' means 'his remainder' or 'his portion'. 'akhzari' means 'cruel' or 'hard‑hearted'.
[PRO.11.18] The wicked one does the act of falsehood and sows righteousness for the reward of truth. [§]
Rasha oseh peulat shaker vezo'rea tzedakah sekher emet.
'Rasha' means 'wicked one', 'oseh' means 'does' or 'making', 'peulat' means 'act' and 'shaker' means 'falsehood', together 'peulat shaker' is 'act of falsehood'. 'Vezo'rea' means 'and sowing' or 'and one who sows', 'tzedakah' means 'righteousness' or 'justice', 'sekher' means 'wage' or 'reward', and 'emet' means 'truth'.
[PRO.11.19] Thus righteousness is for life, and the pursuer of evil meets his death. [§]
Ken tzedakah lechayim umeradef raah le-moto.
'Ken' means 'Thus', 'tzedakah' means 'righteousness' or 'justice', 'lechayim' means 'to life' or 'for life', 'umeradef' means 'and pursuer' or 'and one who pursues', 'raah' means 'evil', 'le-moto' means 'to his death'.
[PRO.11.20] The abomination of Yahveh is hard‑heartedness, and his pleasure is the pure way. [§]
Toevat Yahveh iqk'shei lev u retsono temimei derekh.
'Toevat' means 'abomination', 'Yahveh' is the name of God, 'iqk'shei' means 'hard' (from the root for hardness) and 'lev' means 'heart', together 'iqk'shei lev' means 'hard‑heartedness'. 'u' means 'and', 'retsono' means 'his desire' or 'his pleasure', 'temimei' is the plural construct of 'tamim' meaning 'pure' or 'blameless', and 'derekh' means 'way' or 'path'.
[PRO.11.21] Hand to hand, evil will not be wiped out and the seed of the righteous will be saved. [§]
yad le-yad lo yinakeh ra ve zerah tzaddikim nimlat
'yad' means 'hand', 'le-yad' means 'to hand' or 'hand to hand', 'lo' means 'not', 'yinakeh' means 'will be wiped out', 'ra' means 'evil', 've' means 'and', 'zerah' means 'seed', 'tzaddikim' means 'the righteous', 'nimlat' means 'will be saved'.
[PRO.11.22] A golden nostril in a pig's snout, a beautiful woman and a taste. [§]
Nezem zahav be'af chazir isha yafa ve'sarat ta'am.
'Nezem' means 'nostril' or 'pipe', 'zahav' means 'gold', 'be'af' means 'in the nose', 'chazir' means 'pig', 'isha' means 'woman', 'yafa' means 'beautiful', 've' means 'and', 'sarat' means 'a tasting' or 'measure', 'ta'am' means 'taste'.
[PRO.11.23] The desire of the righteous is only good; the hope of the wicked is transgression. [§]
taavah tzaddikim ach-tov tiqvah reshaim everah.
'taavah' means 'desire', 'tzaddikim' means 'the righteous ones', 'ach-tov' means 'only good', 'tiqvah' means 'hope', 'reshaim' means 'the wicked ones', 'everah' means 'transgression'.
[PRO.11.24] There is one who spreads and adds again, and who hides from righteousness only to be deficient. [§]
Yesh mephazer ve-nosaf od ve-chosech mi-yosher ach le-machisor.
'Yesh' means 'there is', 'mephazer' means 'scattering' or 'spreading', 've-nosaf' means 'and adding' or 'and increasing', 'od' means 'again' or 'more', 've-chosech' means 'and hiding' or 'and keeping concealed', 'mi-yosher' means 'from righteousness' or 'from what is upright', 'ach' means 'only' or 'but', 'le-machisor' means 'to lack' or 'to be deficient'.
[PRO.11.25] The blessed soul will be sanctified, and Marveh also will fear. [§]
Nefesh berakah tedushan u marveh gam hu yore.
'Nefesh' means 'soul' (a feminine noun). 'Berakah' means 'blessing' and together they form a construct phrase 'blessed soul' or 'soul of blessing'. 'Tedushan' is a future passive verb (3rd person feminine singular) meaning 'will be sanctified' or 'will be made holy'. 'U' is the conjunction 'and'. 'Marveh' is a difficult word; it is most likely a proper name or a noun derived from the root רוה meaning 'desire' or from מרה meaning 'bitter', here taken as a proper name 'Marveh'. 'Gam' means 'also' or 'even'. 'Hu' is the pronoun 'he'. 'Yore' is a future active verb meaning 'will fear' or 'will be afraid'. No divine name appears in this verse, so no special translation of a name is needed.
[PRO.11.26] Preventing the son, he will gather him for the people, and a blessing for the head of the breaker. [§]
Monea bar Yikkvu le'um uvrakah lerosh Mashbir.
'Monea' means 'preventing' or 'restraining'. 'Bar' means 'son'. 'Yikkvu' (from the root Q-B-V) means 'he will gather' or 'he will bring together'. 'Le'um' means 'to a people' or 'for the people'. 'Uvrakah' means 'and a blessing'. 'Lerosh' means 'to the head' or 'for the head'. 'Mashbir' is from the root SH-B-R and means 'breaker' or 'one who breaks'. Putting the words together in the order they appear gives a literal rendering of the Hebrew syntax.
[PRO.11.27] A good seeker will seek favor, and one who pursues evil, it will come to him. [§]
Shocher tov yevakesh ratzon ve doresh ra'ah tevonnehu.
'Shocher' means 'seeker', 'tov' means 'good', 'yevakesh' means 'will seek', 'ratzon' means 'favor' or 'approval', 've' means 'and', 'doresh' means 'who pursues', 'ra'ah' means 'evil', 'tevonnehu' means 'it will come to him'.
[PRO.11.28] He who trusts in his wealth will fall, and the righteous will flourish like a leaf. [§]
Boteach be'ashro hu yipol veche'aleh tzaddikim yifrachu.
'Boteach' means 'trusting' or 'confident', 'be'ashro' means 'in his wealth', 'hu' means 'he', 'yipol' means 'will fall', 'veche'aleh' means 'and like a leaf', 'tzaddikim' means 'the righteous', 'yifrachu' means 'will flourish' or 'will bloom'.
[PRO.11.29] He who awakens his house will inherit spirit, and a foolish servant to the wise heart. [§]
okher beito yinchal ruach ve'evad ev'il lachacham lev.
'okher' means 'he who awakens', 'beito' means 'his house', 'yinchal' means 'will inherit', 'ruach' means 'spirit', 've'evad' means 'and a servant', 'evil' (ev'il) means 'foolish', 'la' means 'to the', 'chacham' means 'wise', 'lev' means 'heart'.
[PRO.11.30] Fruit of the righteous, a tree of life, and taking the souls of the wise. [§]
Peri-tzaddik etz chayyim ve-lokheach nefashot chacham.
'Peri' means 'fruit', 'tzaddik' means 'righteous', 'etz' means 'tree', 'chayyim' means 'life', 've' means 'and', 'lokheach' (from 'lakach') means 'taking' or 'to take', 'nefashot' means 'souls', 'chacham' means 'wise' or 'the wise'.
[PRO.11.31] Behold, the righteous in the earth shall be repaid, even though the wicked and sinner. [§]
Hen tzaddik baaretz yeshulam af ki rasha vechote.
'Hen' means 'Behold', 'tzaddik' means 'righteous', 'baaretz' means 'in the earth', 'yeshulam' means 'shall be repaid' or 'shall be made right', 'af' means 'even', 'ki' means 'that' or 'because', 'rasha' means 'wicked', 'vechote' means 'and sinner'.
PRO.12
[PRO.12.1] He who loves instruction loves knowledge, but he who hates correction is a fool. [§]
ohev musar ohev daat ve'sonei tokhat ba'ar.
'ohev' means 'he who loves', 'musar' means 'instruction' or 'discipline', 'daat' means 'knowledge', 've'sonei' means 'and hates', 'tokhat' means 'reproof' or 'correction', 'ba'ar' literally means 'burned' and is used idiomatically to denote 'a fool'.
[PRO.12.2] Good is the pleasant will of Yahveh, and a man who schemes oppresses. [§]
tov yafik ratzon meiYahveh ve'ish mezimot yarshia.
'tov' means 'good', 'yafik' means 'pleasant' or 'pleasing', 'ratzon' means 'will' or 'desire', 'meiYahveh' means 'from Yahveh' (with YHVH rendered as Yahveh), 've'ish' means 'and a man', 'mezimot' means 'schemes' or 'plots', 'yarshia' means 'he oppresses' or 'he brings oppression'.
[PRO.12.3] No man shall be established in sin, and the root of the righteous shall not be shaken. [§]
Lo yikkon adam beresha, ve-shores tzadikim bal yimot.
'Lo' means 'not', 'yikkon' means 'shall stand' or 'shall be established', 'adam' means 'man', 'beresha' means 'in wickedness' or 'in sin', 've' means 'and', 'shores' means 'root', 'tzadikim' means 'the righteous (people)', 'bal' means 'not', 'yimot' means 'shall be moved' or 'shall be shaken'.
[PRO.12.4] A woman of valor, a crown to her husband, and like a plague in his bones brings shame. [§]
Eset-chayil ateret ba'alah u'krekav be'atzmotav mevisha.
"Eset-chayil" means "woman of strength or valor"; "ateret" means "crown"; "ba'alah" means "to her husband" or "her husband"; "u'krekav" means "and like a plague"; "be'atzmotav" means "in his bones"; "mevisha" means "brings shame or disgrace".
[PRO.12.5] The plans of the righteous are justice; the counsel of the wicked is deceit. [§]
Machshavot tzadikim mishpat, tachbulot reshaim mirma.
'Machshavot' means 'plans' or 'thoughts', 'tzadikim' means 'the righteous', 'mishpat' means 'justice' or 'judgment', 'tachbulot' means 'counsel' or 'devices', 'reshaim' means 'of the wicked', 'mirma' means 'deception' or 'falsehood'.
[PRO.12.6] The words of the wicked are bloodshed, and the mouth of the righteous will save them. [§]
dibrei reshahim erav-dam ufi yesharim yatzilem.
'dibrei' means 'the words of', 'reshahim' means 'the wicked', 'erav-dam' means 'bloodshed', 'ufi' means 'and the mouth of', 'yesharim' means 'the righteous', 'yatzilem' means 'will save them'.
[PRO.12.7] He overturns the wicked and they disappear, and the house of the righteous will stand. [§]
Hafokh reshaim ve'einam uveit tzaddikim ya'amod.
'Hafokh' means 'He overturns', 'reshaim' means 'the wicked', 've'einam' means 'and they are no more', 'uveit' means 'and the house', 'tzaddikim' means 'of the righteous', 'ya'amod' means 'will stand'.
[PRO.12.8] According to his wisdom a man will be praised, and a shameful heart will be contempt. [§]
lefi-sichlo yehulal-ish ve-naaveh-lev yiheye lavuz.
'lefi' means 'according to' or 'by the mouth of', 'sichlo' means 'his wisdom', 'yehulal' means 'will be praised', 'ish' means 'a man', 've' is the conjunction 'and', 'naaveh' means 'shameful' or 'disgraceful', 'lev' means 'heart', 'yiheye' means 'will be', and 'lavuz' means 'contempt' or 'despised'.
[PRO.12.9] It is good to be despised and his servant rather than to be honored and lack bread. [§]
tov nikleh ve'eved lo mi'takkaved va-chesar lechem.
'tov' means 'good', 'nikleh' means 'to be despised' (a passive verb), 've' means 'and', 'eved' means 'servant' or 'slave', 'lo' means 'his' (referring to God), 'mi'takkaved' means 'to be honored' (with the prefix mi- indicating a state), 'va' means 'and', 'chesar' means 'lack' or 'deficiency', 'lechem' means 'bread' (food, sustenance).
[PRO.12.10] The righteous one knows the soul in his beast, and the mercies of the wicked are cruel. [§]
yodea tzaddik nefesh behemtó ve rachamei reshāim akzari.
'yodea' means 'knows', 'tzaddik' means 'righteous one', 'nefesh' means 'soul', 'behemtó' means 'in his beast' (be- = in, hemet = beast, -ó = his), 've' means 'and', 'rachamei' means 'mercies' or 'compassion', 'reshāim' means 'of the wicked', 'akzari' means 'cruel' or 'harsh'. No divine name appears in this verse, so no special translation of a name is needed.
[PRO.12.11] A worker of his own soil will be satisfied with bread, and a pursuer of empties, heartless. [§]
Oved admato yisba-lacham umeradef reikim chasar-lev.
'Oved' means 'worker' or 'one who works'. 'Admato' means 'his soil' or 'his ground'. 'Yisba' means 'will be satisfied'. 'Lacham' means 'with bread'. 'Umeradef' means 'and pursuer' or 'one who chases'. 'Reikim' is the plural of 'empty' and means 'empties' or 'things that are empty'. 'Chasar-lev' means 'lacking heart' or 'heartless'.
[PRO.12.12] The wicked's desire is a snare of evildoers, and He will give the root of the righteous. [§]
chamad rasha metzod ra'im ve'shoresh tzaddikim yiten.
'chamad' means 'desire' or 'delight', 'rasha' means 'wicked', 'metzod' means 'net' or 'snare', 'ra'im' means 'evildoers', 've' means 'and', 'shoresh' means 'root', 'tzaddikim' means 'the righteous', 'yiten' means 'he will give'.
[PRO.12.13] In iniquity two lips are a sharp evil, and the righteous one emerged from trouble. [§]
Be'peshah sfatayim mokesh ra va'yetzeh mi'tzara tzaddik.
'Be'peshah' means 'in iniquity' or 'by sin', 'sfatayim' means 'two lips', 'mokesh' means 'sharp' or 'cutting', 'ra' means 'evil', 'va'yetzeh' means 'and he/it went out' or 'and he emerged', 'mi'tzara' means 'from trouble' or 'out of distress', 'tzaddik' means 'the righteous one' or 'the righteous person'. The phrase 'two lips are a sharp evil' is an idiom for harmful speech.
[PRO.12.14] From the fruit of a man's mouth, good will be satisfied and the reward of a man's work will return to him. [§]
Mipri pi- ish yishba tov ugemul yedei-adam yashiv lo.
'Mipri' means 'from the fruit (of)'. 'Pi' means 'mouth' and 'ish' means 'a man', together 'pi- ish' means 'the mouth of a man' (i.e., a man's spoken words). 'Yishba' means 'will satisfy' and 'tov' means 'good', so 'yishba tov' conveys 'good will be satisfied'. 'Ugemul' means 'and (he) will reward' or 'and (he) will repay'. 'Yedei' means 'the hands of' and 'adam' means 'man', so 'yedei-adam' is 'the hands of a man' (i.e., a man's work). 'Yashiv' means 'will return' or 'will bring back', and 'lo' means 'to him'.
[PRO.12.15] The way of a fool is straight in his own eyes, and he listens to the counsel of the wise. [§]
Derech ev'il yashar be'eynav ve'shomea le'etzah chacham.
'Derech' means 'the way', 'ev'il' means 'fool', 'yashar' means 'straight' or 'right', 'be'eynav' means 'in his eyes', 've'shomea' means 'and he listens', 'le'etzah' means 'to counsel', 'chacham' means 'wise'.
[PRO.12.16] A fool in the day will be known by his anger, and his covering is light cunning. [§]
Evil bayom yivda ka'aso ve'koseh kalon arum.
'Evil' (אֱוִיל) means 'fool'; 'bayom' (בַּיּוֹם) means 'in the day'; 'yivda' (יִוָּדַע) means 'will be known'; 'ka'aso' (כַּעְסוֹ) means 'by his anger'; 've'koseh' (וְכֹסֶה) means 'and covering'; 'kalon' (קָלוֹן) means 'light' (as opposite of heavy); 'arum' (עָרוּם) means 'cunning' or 'shrewd'.
[PRO.12.17] Faith will blossom, declaring righteousness, and bearing witness to lies and deceit. [§]
Yafich emunah yaggid tzedek ve'ed shekarim mirma.
'Yafich' means 'will blossom' (third‑person singular verb), 'emunah' means 'faith', 'yaggid' means 'will declare' or 'will tell', 'tzedek' means 'righteousness' or 'justice', 've'ed' means 'and witness' (the conjunction 'and' plus the noun 'witness'), 'shekarim' means 'lies' (plural), 'mirma' means 'deception' or 'fraud'. The verse poetically links the flourishing of faith with the proclamation of righteousness and the exposure of falsehood.
[PRO.12.18] There is a stumbling like the whetstones of a sword, and the tongue of the wise is a cure. [§]
yesh boteh k'madk'rot charav uleshon chachamim marpe
'yesh' means 'there is', 'boteh' means 'stumbling' or 'error', 'k'' means 'like', 'madk'rot' means 'sharpening stones' (whetstones), 'charav' means 'sword', 'u' means 'and', 'leshon' means 'tongue', 'chachamim' means 'wise (people)', 'marpe' means 'heals' or 'is a cure'.
[PRO.12.19] A tongue of truth will be established forever, and the tongue of falsehood will be silenced. [§]
Shefat emet tichon la'ad ve'ad argiyah leshon sheker.
'Shefat' means 'tongue', 'emet' means 'truth', 'tichon' means 'will be established', 'la'ad' means 'forever', 've'ad' means 'and until', 'argiyah' means 'silencing' or 'quieting', 'leshon' means 'tongue', 'sheker' means 'falsehood' or 'lie'.
[PRO.12.20] Deceit is in the heart of the evil fools, and joy to the counselors of peace. [§]
Mirma b'lev chor'shei ra u'leyotzei shalom simchah.
'Mirma' means 'deceit', 'b'lev' means 'in the heart', 'chor'shei' is the construct form of 'fools' meaning 'of the fools', 'ra' means 'evil' (describing the fools), 'u'leyotzei' means 'and to the counselors', 'shalom' means 'peace', 'simchah' means 'joy' or 'gladness'. Together the phrase says that deceit resides in the hearts of evil fools, while joy belongs to those who give counsel for peace.
[PRO.12.21] All iniquity will not be blamed on the righteous, and the wicked are full of evil. [§]
Lo yeunneh latzaddik kol avon vereshayim malu ra.
'Lo' means 'not'. 'yeunneh' is a verb meaning 'will be blamed' or 'will be condemned' in the negative sense, here 'will not be blamed'. 'latzaddik' means 'to the righteous' (the just one). 'kol' means 'all' or 'every'. 'avon' means 'iniquity', 'guilt', or 'transgression'. 've' is the conjunction 'and'. 'reshayim' means 'the wicked' or 'the evil ones'. 'malu' is a verb meaning 'are full' or 'are filled'. 'ra' means 'evil' or 'wickedness'.
[PRO.12.22] The abomination of Yahveh is false lips, and those who act in faith his will. [§]
toevat Yahveh siftei-shaqer ve'osei emunah ritzono.
'toevat' means 'abomination of', 'Yahveh' is the name of God translated as Yahveh, 'siftei' means 'lips of', 'shaqer' means 'falsehood' (false), 've' means 'and', 'osei' means 'those who do' or 'doers of', 'emunah' means 'faith' or 'faithfulness', 'ritzono' means 'His will' or 'His desire'.
[PRO.12.23] Man is naked, a covering of knowledge, and the heart of fools calls it shame. [§]
Adam arum kose daat velev kesilim yikra ivelit.
'Adam' means 'man', 'arum' means 'naked', 'kose' means 'covering', 'daat' means 'knowledge', 'velev' means 'and heart', 'kesilim' means 'of fools', 'yikra' means 'calls' (or 'will call'), 'ivelit' means 'shame' or 'disgrace'.
[PRO.12.24] The hand of the crafty will dominate, and deceit will be a lash. [§]
Yad-charutzim timshol uremiyah tihyeh lamash.
'Yad' means 'hand', 'charutzim' means 'the crafty (people)', 'timshol' means 'will dominate' or 'will rule', 'uremiya' means 'and deceit', 'tihyeh' means 'will be', 'lamash' means 'a lash or a scourge'.
[PRO.12.25] Anxiety in a man's heart will crush him, but a good word will bring him joy. [§]
de'aga belev ish yashchenah ve'davar tov yesammechenah.
'de'aga' means 'anxiety' or 'sorrow', 'belev' means 'in the heart', 'ish' means 'a man', 'yashchenah' means 'will weigh him down' or 'crush him', 've'davar' means 'and a word', 'tov' means 'good', 'yesammechenah' means 'will make him rejoice' or 'bring him joy'.
[PRO.12.26] The righteous is greater than his companion, and the way of the wicked is dark. [§]
Yater me-re'ehu tzaddik ve-derekh resha'im tat'em.
'Yater' means 'greater' or 'more'. 'Me-re'ehu' means 'than his companion' (the word רֵעַ can mean 'friend' or 'companion'). 'Tzaddik' means 'righteous one' or 'righteous man'. 'Ve' is the conjunction 'and'. 'Derekh' means 'way' or 'path'. 'Resha'im' is the plural construct form of 'wicked', meaning 'of the wicked'. 'Tat'em' is a verb meaning 'is darkened' or 'is made obscure', indicating that the way of the wicked is shrouded or unclear.
[PRO.12.27] Deception will not be delayed from its prey, and a man's precious wealth is pursued with keen effort. [§]
Lo yacharek remiyyah tzeido vehon adam yakar charutz.
'Lo' means 'no' or 'not'. 'Yacharek' comes from the root 'cherak' meaning 'to delay' and here means 'will not delay'. 'Remiyyah' means 'deception' or 'trickery'. 'Tzeido' means 'its prey' (tzeid = prey, -o = his). 'Vehon' is a conjunction 'and' plus the pronoun 'he', here used as 'and (it) is'. 'Adam' means 'man' or 'human being'. 'Yakar' means 'precious' or 'dear'. 'Charutz' means 'sharp', 'keen', or 'eager', often describing a person who works hard. The verse therefore says that deception will not be held back from its victim, and a man's precious wealth is pursued with keen effort.
[PRO.12.28] In the way of righteousness is life, and the way of the path is not death. [§]
be'oraḥ tsedaqah chayyim ve-derekh netivah al-mavet.
'be'oraḥ' means 'in the way', 'tsedaqah' means 'righteousness', 'chayyim' means 'life', 've' means 'and', 'derekh' means 'way' or 'road', 'netivah' means 'path' or 'course', 'al' means 'not', 'mavet' means 'death'. The hyphenated form shows a construct phrase, 'be'oraḥ tsedaqah' = 'in the way of righteousness', and 'derekh netivah' = 'the way/path'.
PRO.13
[PRO.13.1] A wise son takes instruction from his father, but a scoffer does not listen to rebuke. [§]
Ben chacham musar av ve letz lo shama gearah.
'Ben' means 'son', 'chacham' means 'wise', 'musar' means 'instruction' or 'discipline', 'av' means 'father', 've' means 'and', 'letz' means 'the scoffer' or 'the mocker', 'lo shama' means 'did not hear' or 'does not listen', 'gearah' means 'anger' or 'rebuke'.
[PRO.13.2] By the fruit of a man's mouth he will eat good, and the soul of betrayers is violence. [§]
Mi-p'ri pi ish yo'chal tov ve-nefesh bogedim chamas.
'Mi-p'ri' means 'by the fruit of', 'pi' means 'the mouth', 'ish' means 'a man', 'yo'chal' means 'he will eat', 'tov' means 'good', 've-nefesh' means 'and the soul', 'bogedim' means 'of betrayers', 'chamas' means 'violence' or 'wickedness'.
[PRO.13.3] A guard of his mouth, a keeper of his soul; one who splits his lips is sharp for him. [§]
Notser piyo shomer nafsho posek sefataiv mechita-lo.
'Notser' means 'guard' or 'watchman', 'piyo' means 'his mouth', 'shomer' means 'keeper' or 'watcher', 'nafsho' means 'his soul', 'posek' (from the root P-Sh-Q) means 'one who splits' or 'cuts', 'sefataiv' means 'his lips', 'mechita' means 'sharp' or 'cutting', 'lo' means 'for him' or 'to him'.
[PRO.13.4] From longing and where his soul is weak, and the broken soul will be trampled. [§]
Mi'tavvah va'eyn nafsho atzel ve'nefesh charutzim tedushan.
'Mi'tavvah' means 'from longing' (mi- = from, tavvah = longing), 'va'eyn' means 'and where/not' (ve- = and, eyn = where or not), 'nafsho' means 'his soul', 'atzel' means 'weak' or 'feeble', 've'nefesh' means 'and the soul', 'charutzim' means 'broken' (plural adjective), 'tedushan' means 'will be trampled' (Hifil verb form).
[PRO.13.5] A false word will be despised by the righteous, and the wicked will bring ruin and devour. [§]
Devar-sheker yisna tzaddik ve rasha yavish ve yachpir.
'Devar' means 'word', 'sheker' means 'false' or 'lying', together 'devar-sheker' = 'false word'. 'Yisna' means 'will despise' or 'will hate'. 'Tzaddik' means 'righteous one'. 'Ve' means 'and'. 'Rasha' means 'wicked one'. 'Yavish' comes from a root meaning 'to bring ruin' or 'to cause harm', here rendered as 'will bring ruin'. 'Yachpir' comes from a root meaning 'to gnaw', 'to devour' or 'to destroy', here rendered as 'will devour'.
[PRO.13.6] Justice makes the way straight, and wickedness causes sin to slip. [§]
Tzedakah titsor tam-darekh ve-risheah tesalef chatat.
'Tzedakah' means 'justice' or 'righteousness', 'titsor' means 'makes straight' or 'will make straight', 'tam' means 'complete' and 'darekh' means 'way' so together 'tam-darekh' means 'the way is complete/straight', 've' means 'and', 'risheah' means 'wickedness', 'tesalef' means 'will cause to slip' or 'will make stumble', 'chatat' means 'sin'.
[PRO.13.7] There is someone becoming rich, and there is no one who is humbled, and great wealth. [§]
yesh mit'aser ve'ayin kol mitroshesh ve hon rav.
'yesh' means 'there is', 'mit'aser' means 'becoming rich' (participle of to become rich), 've'ayin' means 'and there is not', 'kol' means 'all' or 'everyone', 'mitroshesh' means 'one who is humbled' (participle of to be humbled), 've' means 'and', 'hon' means 'wealth', 'rav' means 'great' or 'abundant'.
[PRO.13.8] Atonement of a man's soul is his wealth, and the wicked did not hear the storm. [§]
Kofar nefesh-ish ashero ve rash lo shama ge'arah.
'Kofar' means 'atonement' or 'covering', 'nefesh' means 'soul', 'ish' means 'man' (together 'nefesh- ish' = 'a man's soul'), 'ashero' means 'his wealth' or 'its profit', 've' is the conjunction 'and', 'rash' means 'wicked' or 'cruel', 'lo' means 'not', 'shama' means 'he heard', 'ge'arah' means 'storm' or 'tempest'.
[PRO.13.9] The light of the righteous will rejoice, and the lamp of the wicked will know you. [§]
Or tzaddikim yismach ve ner reshaim yidach.
'Or' means 'light', 'tzaddikim' means 'righteous (people)', 'yismach' means 'will rejoice', 've' means 'and', 'ner' means 'lamp', 'reshaim' means 'wicked (people)', 'yidach' means 'will know you'.
[PRO.13.10] Only in wickedness will he give a plan, and to the counselors wisdom. [§]
Rak be-zadon yitten matzah ve-et no'atzim chokhmah.
'Rak' means 'only', 'be-zadon' means 'in wickedness', 'yitten' means 'will give', 'matzah' means 'a plan or scheme', 've-et' means 'and', 'no'atzim' means 'counselors', 'chokhmah' means 'wisdom'.
[PRO.13.11] What comes from vanity will diminish, and what is gathered by the hand will increase. [§]
Hon mehevel yim'at ve'kovetz al-yad yarbeh.
'Hon' means 'this' or 'that', 'mehevel' is the prepositional phrase 'from vanity' (the word hevel meaning 'vanity' or 'emptiness'), 'yim'at' means 'will diminish' or 'will become less', 've'kovetz' means 'and will gather' or 'and will collect', 'al-yad' literally 'by hand' or 'with the hand', and 'yarbeh' means 'will increase' or 'will multiply'. The idiom contrasts things that come from vanity, which fade, with things gathered by one’s own effort, which grow.
[PRO.13.12] Bitter, cursed, a disease of the heart, and the tree of life, desire has come. [§]
Tohelet memushakha machalah-lev ve-etz chayyim taavah ba'ah.
'Tohelet' means 'bitter' (or 'bitter thing'), 'memushakha' means 'cursed' or 'condemned', 'machalah-lev' is a compound meaning 'illness of the heart' (machalah = disease, lev = heart), 've' is the conjunction 'and', 'etz' means 'tree', 'chayyim' means 'life', so 've-etz chayyim' is 'and the tree of life', 'taavah' means 'desire' or 'longing', and 'ba'ah' means 'has come' or 'has arrived'.
[PRO.13.13] Scorn for a word will be broken for him, and he who fears a command will be recompensed. [§]
Baz le-davar yechabel lo, vi-yireh mitzvah hu yeshullem.
'Baz' means 'scorn' or 'contempt', 'le-davar' means 'for a word' (literally 'to a word'), 'yechabel' means 'will be broken' (third person singular future of 'break'), 'lo' means 'to him' or 'for him', 'vi-yireh' means 'and he fears' (with vav conjunction), 'mitzvah' means 'command' or 'decree', 'hu' means 'he', and 'yeshullem' means 'will be repaid' or 'will be recompensed' (future passive of 'pay' or 'settle').
[PRO.13.14] The instruction of the wise is a fountain of life; turn away from the snares of death. [§]
Torat chacham mekor chayyim lasur mimoqshei mavet.
'Torat' means 'law' or 'instruction'; 'chacham' means 'wise'; 'mekor' means 'source' or 'fountain'; 'chayyim' means 'life'; 'lasur' means 'to turn away' or 'avoid'; 'mimoqshei' means 'from the snares' (plural of 'snare'); 'mavet' means 'death'.
[PRO.13.15] Good wisdom gives favor, and the way of the wicked is firm. [§]
Sechel tov yiten chen ve derech bogdim eitan.
'Sechel' means 'wisdom' or 'good sense', 'tov' means 'good', 'yiten' means 'will give', 'chen' means 'favor' or 'grace', 've' means 'and', 'derech' means 'way' or 'path', 'bogdim' means 'wicked' or 'treacherous ones', 'eitan' means 'firm' or 'steadfast'.
[PRO.13.16] All the simple will act with knowledge, and the fool will spread folly. [§]
Kol arum yaaseh bedaat uksil yifrosh ivlet.
'Kol' means 'all', 'arum' (literally 'naked' or 'shameless') is used idiomatically for 'the simple' or 'the ignorant', 'yaaseh' means 'will do' or 'will act', 'be' means 'with', 'daat' means 'knowledge', 'u' means 'and', 'ksil' means 'fool', 'yifrosh' means 'will spread', 'ivlet' means 'folly' or 'foolishness'.
[PRO.13.17] A wicked messenger will fall in evil, and a cord of faith is a cure. [§]
malach rasha yipol bera ve tzir emunim marpeh.
'malach' means 'angel' or 'messenger', 'rasha' means 'wicked' or 'evil', 'yipol' means 'will fall', 'bera' means 'in evil' (the preposition 'in' plus 'evil'), 've' means 'and', 'tzir' means 'cord' or 'band' or 'stronghold', 'emunim' is the construct form of 'faith' meaning 'of faith', and 'marpeh' means 'healing' or 'cure'.
[PRO.13.18] Chief and shame spread instruction and guard reproof is honored. [§]
reish veqalon porea musar veshover tochachat yekubad.
'reish' means 'head' or 'chief', 'veqalon' means 'and shame', 'porea' means 'spreading' or 'scattering', 'musar' means 'instruction' or 'discipline', 'veshover' means 'and guarding', 'tochachat' means 'reproof' or 'discipline', 'yekubad' means 'is honored' or 'may be honored'.
[PRO.13.19] Desire will be a mixture to the soul, and the abomination of the fools turn away from evil. [§]
Ta'avah nihyeh te'arev lenafesh ve'toavat kesilim sur merah.
'Ta'avah' means 'desire', 'nihyeh' means 'will be', 'te'arev' means 'to mix' or 'to mingle', 'lenafesh' means 'to the soul', 've'toavat' means 'and the abomination', 'kesilim' means 'of the fools', 'sur' means 'turn away', 'merah' means 'from evil'.
[PRO.13.20] One who walks with the wise and shepherds fools will be afraid. [§]
Holekh et-chachamim vechkam ve'ro'eh kesilim yeroa.
'Holekh' means 'one who walks' or 'the walking one'. 'et' is the direct object marker, here indicating the people being walked with. 'chachamim' means 'wise people' (plural). 'vechkam' means 'and a wise (person)'. 've'ro'eh' means 'and (who) shepherds' (present participle of shepherd). 'kesilim' means 'fools' (plural). 'yeroa' is the future form of the verb 'to fear' meaning 'will fear' or 'will be terrified'. The overall sense is: a person who walks with the wise and who also shepherds fools will end up being afraid.
[PRO.13.21] Sinners will chase evil, and the righteous he will reward with good. [§]
chattaim teradef raah veet tzaddikim yeshalem tov.
'chattaim' means 'sinners', 'teradef' means 'you will pursue' or 'will chase', 'raah' means 'evil' or 'wickedness', 'veet' is the conjunction 'and' plus the direct object marker, 'tzaddikim' means 'the righteous', 'yeshalem' means 'he will repay' or 'he will reward', 'tov' means 'good'.
[PRO.13.22] Good will inherit the grandchildren, and hidden for the righteous is the strength of the sinner. [§]
Tov yanchil b'nei-banim ve tzafun la-tzaddik cheil chote.
'Tov' means 'good'. 'Yanchil' means 'he will inherit' or 'will inherit'. 'B'nei-banim' means 'sons of sons' (i.e., grandchildren). 'Ve' means 'and'. 'Tzafun' means 'hidden' or 'secret'. 'La-tzaddik' means 'to the righteous' ('tzaddik' = righteous one). 'Cheil' means 'strength' or 'might'. 'Chote' means 'sinner' or 'one who errs'.
[PRO.13.23] Abundant food is fire to heads, and there is counting without judgment. [§]
rav-ochel nir roshim veyesh nispeh belo mishpat.
'rav-ochel' means 'abundant food', 'nir' means 'fire', 'roshim' means 'heads', 'veyesh' means 'and there is', 'nispeh' means 'a count' or 'numbering', 'belo' means 'without', 'mishpat' means 'judgment' or 'justice'.
[PRO.13.24] Darkness his staff hates his son and his beloved his dawn discipline. [§]
chosekh shivto sone bno veohavo shichro musar.
'chosekh' means 'darkness', 'shivto' means 'his staff' or 'his tribe', 'sone' means 'hates', 'bno' means 'his son', 'veohavo' means 'and his beloved', 'shichro' means 'his dawn' (or 'his blackness' depending on the root), 'musar' means 'discipline' or 'instruction'.
[PRO.13.25] A righteous person eats to the fullness of his soul, and the belly of the wicked will be empty. [§]
tzaddik okhel lesova nafsho u'beten resha'im techasar.
'tzaddik' means 'righteous (person)', 'okhel' means 'eats', 'lesova' means 'to fullness', 'nafsho' means 'his soul', 'u'beten' means 'and (the) belly', 'resha'im' means 'of the wicked', 'techasar' means 'will be lacking/empty'.
PRO.14
[PRO.14.1] The wisdom of women built her house, and a foolish woman with her own hand will destroy it. [§]
Chakmot nashim banet beitah ve'ivelet be-yadeha teheresenu.
'Chakmot' means 'wisdom' or 'the wisdom', 'nashim' means 'women', 'banet' means 'built' (feminine past), 'beitah' means 'her house', 've' means 'and', 'ivelet' means 'a foolish woman' (feminine), 'beyadeha' means 'with her hand', 'teheresenu' means 'will destroy it'.
[PRO.14.2] He who walks in his righteousness reveres Yahveh, and his ways bring him shame. [§]
holekh beyashro yera Yahveh uneloz derachav bozehu.
'holekh' means 'walking' or 'one who walks'. 'beyashro' means 'in his righteousness'. 'yera' means 'fears' or 'reveres'. 'Yahveh' is the literal rendering of YHVH. 'uneloz' is a verbal form meaning 'and (he) is humbled' or 'is brought low'. 'derachav' means 'his ways' or 'his paths'. 'bozehu' means 'shames him' or 'causes him to be disgraced'. The phrase therefore describes a person who lives righteously, reveres Yahveh, and whose own ways bring him disgrace.
[PRO.14.3] In the mouth of a fool is the snare of pride, and you will keep (guard) the lips of the wise. [§]
be'fi ev il choter gaavah ve'siftei chachamim tishmorem.
'be'fi' means 'in the mouth', 'ev il' means 'of a fool', 'choter' means 'snare' or 'trap', 'gaavah' means 'pride', 've' means 'and', 'siftei' means 'lips of', 'chachamim' means 'the wise', 'tishmorem' means 'you will keep' or 'you will guard'.
[PRO.14.4] Without thousands I will crush the grain, and great abundance by the strength of an ox. [§]
Bein alaphim evus bar ve-rov tevuaot bechoach shor.
'Bein' means 'without' or 'in the lack of', 'alaphim' means 'thousands', 'evus' is a verb meaning 'I will crush' or 'I will grind', 'bar' means 'grain', 've-rov' means 'and many' or 'great', 'tevuaot' (plural) means 'abundance' or 'harvest', 'bechoach' means 'by the strength of', 'shor' means 'an ox'.
[PRO.14.5] A faithful witness does not lie, and a false witness will utter lies. [§]
Ed emunim lo yekhazev veyapich kezavim ed shaker.
'Ed' means 'witness', 'emunim' means 'faithful' or 'trustworthy', 'lo' means 'not', 'yechazev' means 'will lie', 've' means 'and', 'yapich' means 'will breathe out' or 'will utter', 'kezavim' means 'lies', 'shaker' means 'false' or 'deceptive'.
[PRO.14.6] Seek wisdom and understanding; it is easy for the prudent. [§]
Bikesh letz chokmah va'ayin ve'da'at le-navon nakal.
'Bikesh' means 'seek' (imperative). 'Letz' is a noun meaning 'the scoffer' or 'the foolish one'. 'Chokmah' means 'wisdom'. 'Va'ayin' is a conjunction plus 'ayin', meaning 'and there is none' or 'and nothing'. 'Ve'da'at' means 'and knowledge' (the construct form of 'da\'a', to know). 'Le-navon' is a prepositional phrase meaning 'to the prudent' or 'for the wise one'. 'Nakal' means 'light' or 'easy'.
[PRO.14.7] Go before a foolish man and you will not know the lips of knowledge. [§]
Lech min neged leish kesil uval yadeta siftei daat.
'Lech' means 'go', 'min' means 'from' or 'out of', 'neged' means 'before' or 'in the presence of', 'leish' means 'to a man', 'kesil' means 'fool', 'uval' means 'and do not', 'yadeta' means 'you knew' (second person masculine past), 'siftei' means 'the lips of', 'daat' means 'knowledge'.
[PRO.14.8] Wisdom of the crafty understands his way, and the pride of fools is deceit. [§]
Chokmat arum havin darco ve'ivlet kesilim mirmah.
"Chokmat" means "wisdom", "arum" means "the crafty", "havin" means "understands", "darco" means "his way", "ve'" is the conjunction "and", "ivlet" means "pride", "kesilim" means "of fools", and "mirmah" means "deceit".
[PRO.14.9] The wicked will rush to guilt, and among the upright there is favor. [§]
Evelim yalitz asham u'vein yesharim ratzon.
'Evelim' means 'the wicked', 'yalitz' means 'will rush' or 'will hurry', 'asham' means 'guilt' (as a noun of guiltiness), 'u\'vein' means 'and among', 'yesharim' means 'the upright' or 'the righteous', 'ratzon' means 'favor' or 'pleasing'.
[PRO.14.10] The heart knows its own bitterness, and in its joy it will not be mingled with a stranger. [§]
Lev yodea marat nafsho uvesimchato lo yitarav zar.
'Lev' means 'heart', 'yodea' means 'knows', 'marat' means 'bitter' or 'bitterness', 'nafsho' means 'his soul' or 'himself', 'u' is the conjunction 'and', 'vesimchato' means 'in his joy' or 'in his rejoicing', 'lo' means 'not', 'yitarav' means 'be mingled' or 'be mixed', 'zar' means 'stranger' or 'foreign'.
[PRO.14.11] The house of the wicked will be destroyed, and the tent of the righteous will flourish. [§]
Beit reshaim yishamed ve'ohél yesharim yafri'ach.
'Beit' means 'house', 'reshaim' means 'wicked ones', 'yishamed' means 'will be destroyed', 've' means 'and', 'ohél' means 'tent', 'yesharim' means 'the righteous', 'yafri'ach' means 'will flourish' (literally 'will sprout').
[PRO.14.12] There is a straight way before a man, and its end is the way of death. [§]
Yesh derekh yashar lifnei-ish ve'achareitah darkei-mavet.
'Yesh' means 'there is', 'derekh' means 'way' or 'path', 'yashar' means 'straight' or 'upright', 'lifnei' means 'before' or 'in front of', 'ish' means 'man', 've' is the conjunction 'and', 'achareitah' means 'its end' (literally 'its after'), 'darkei' is the construct form of 'ways', and 'mavet' means 'death'. The phrase describes a straight path that lies before a person, whose conclusion is the ways of death.
[PRO.14.13] Even in laughter the heart will be broken, and its end will be joy that bursts forth. [§]
gam bischok yikha'av lev ve'acharitah simcha tuga.
'gam' means 'even' or 'also', 'bischok' means 'in laughter', 'yikha'av' means 'will be broken' or 'will be crushed', 'lev' means 'heart', 've'acharitah' means 'and its end', 'simcha' means 'joy' or 'happiness', 'tuga' means 'will burst forth' or 'will spring up'.
[PRO.14.14] From his ways the inclination of the heart will be satisfied, and above it a good man. [§]
Mid'racheav yisba sug lev u-me'alav ish tov.
'Mid' means 'from', 'racheav' means 'his ways', together 'mid racheav' = 'from his ways'. 'Yisba' means 'will satisfy'. 'Sug' means 'type, kind, inclination'. 'Lev' means 'heart'. 'U' is the conjunction 'and'. 'Me'alav' means 'above it'. 'Ish' means 'man' or 'person'. 'Tov' means 'good'.
[PRO.14.15] A naive person will trust every thing, and the foolish will understand his ruin. [§]
Petti yaamin lekhol davar ve'arum yavin lashuro.
'Petti' means 'a simple or naive person', 'yaamin' means 'will believe', 'lekhol' means 'to every', 'davar' means 'thing' or 'matter', 've'arum' means 'and the foolish', 'yavin' means 'will understand', 'lashuro' means 'his ruin' or 'his disaster'.
[PRO.14.16] A wise person fears and turns away from evil, and a fool gets angry and is confident. [§]
khokam yare ve-sar me'ra u-ksil mit'aber u-votech.
'khokam' means 'wise (person)', 'yare' means 'fears', 've-sar' means 'and turns away', 'me'ra' means 'from evil', 'u-ksil' means 'and a fool', 'mit'aber' means 'gets angry', 'u-votech' means 'and is confident/secure'.
[PRO.14.17] The short-tempered will make a mistake, and a man of lies will be hated. [§]
Ketsar-apayim ya'aseh ivvelet ve'ish mezimmot yisane.
'Ketsar-apayim' means 'short-tempered' (literally 'short of breath'), 'ya'aseh' means 'will make', 'ivvelet' means 'a mistake' or 'an error', 've'ish' means 'and a man', 'mezimmot' means 'of lies' or 'who tells falsehoods', 'yisane' means 'will be hated'.
[PRO.14.18] They inherited wicked openings, and the immature cut knowledge. [§]
Nachalu peta'im ivvelet va'arumim yakhtiru daat.
'Nachalu' means 'they inherited', 'peta'im' means 'openings' or 'entrances', 'ivvelet' means 'wickedness' or 'evil', 'va'arumim' means 'and the immature' or 'and the foolish', 'yakhtiru' means 'they cut' or 'they will cut', 'daat' means 'knowledge'.
[PRO.14.19] The wicked flee before the good, and the wicked are at the gate of the righteous. [§]
Shachu ra'im lifnei tovim ureshaim al shaarei tzadiq.
'Shachu' means 'they flee', 'ra'im' means 'the wicked', 'lifnei' means 'before', 'tovim' means 'the good', 'ureshaim' means 'and the wicked', 'al' means 'at' or 'upon', 'shaarei' means 'the gates of', 'tzadiq' means 'the righteous'.
[PRO.14.20] Even his enemies hate the wicked, and many love the rich. [§]
gam le-re'ehu yisane rash veohavei ashir rabbim
'gam' means 'also' or 'even'; 'le-re'ehu' means 'to his enemy' (or 'to his enemies'); 'yisane' means 'hates' (3rd person singular verb); 'rash' means 'wicked' or 'evil'; 'veohavei' means 'and the lovers of' (plural construct state); 'ashir' means 'rich'; 'rabbim' means 'many' (plural adjective). The phrase therefore contrasts the hatred of the wicked by enemies with the abundance of those who love the rich.
[PRO.14.21] He scorns his neighbor, a sinner, and shows favor to the poor, his blessedness. [§]
Baz le-re'ehu choteh u-mechonen aniyim asharyav.
'Baz' means 'contempt' or 'scorn', 'le-re'ehu' means 'to his neighbor', 'choteh' means 'a sinner' or 'who sins', 'u-mechonen' means 'and (he) shows favor' (from the root chanen 'to be gracious'), 'aniyam' means 'the poor', and 'asharyav' means 'his blessedness' or 'his happy state'.
[PRO.14.22] Is it not that the simple go astray in evil, and that kindness and truth are the simple of good? [§]
Halo yite'u chor'shei ra vechesed veemet chor'shei tov.
'Halo' means 'Is it not', 'yite'u' means 'they will go astray', 'chor'shei' means 'the simple' or 'the fools' (construct form), 'ra' means 'evil', 'vechesed' means 'and kindness/loving‑kindness', 'veemet' means 'and truth', the second 'chor'shei' again means 'the simple', and 'tov' means 'good'. The phrase is a rhetorical question contrasting the error of the simple in evil with the uprightness of kindness and truth in the realm of good.
[PRO.14.23] In every sorrow there will be surplus, and the word of two lips only because of lack. [§]
B'khol etzev yihyeh motar u'dvar s'fatayim ach lemah'sor.
'B'khol' means 'in every', 'etzev' means 'sorrow', 'yihyeh' means 'will be', 'motar' means 'excess' or 'surplus', 'u'dvar' means 'and word', 's'fatayim' means 'of two lips', 'ach' means 'only', 'lemah'sor' means 'for lack' or 'because of lack'.
[PRO.14.24] The crown of the wise is wealth; the folly of the foolish is folly. [§]
Ateret chachamim ashram i'velet kesilim i'velet.
'Ateret' means 'crown' or 'wreath', 'chachamim' means 'wise ones' or 'the wise', 'ashram' means 'their wealth' or 'wealth', 'i'velet' means 'folly' or 'foolishness', 'kesilim' means 'fools' or 'the foolish', and the second 'i'velet' repeats the word 'folly'. The structure 'X Y' in Hebrew often implies 'X is Y' when the verb 'to be' is understood.
[PRO.14.25] He who saves souls is a witness of truth, and he will pour out lies as deception. [§]
Matzil nefashot ed emet ve-yafiach ke-zavim mirmah.
'Matzil' means 'saves' or 'rescuer', 'nefashot' means 'souls', 'ed' means 'witness', 'emet' means 'truth', 've-yafiach' means 'and he will bring forth' or 'and he will pour out', 'ke-zavim' means 'like lies', 'mirmah' means 'deception' or 'fraud'.
[PRO.14.26] In the fear of Yahveh the stronghold of strength, and to his children there shall be a shelter. [§]
Be'ir'at Yahveh mivtach-oz ulevanav yihyeh machseh.
'Be'ir'at' means 'in the fear of', 'Yahveh' is the literal translation of the divine name YHVH, 'mivtach' means 'stronghold' or 'fortress', '-oz' is the word 'strength' attached as a descriptive modifier, 'ulevanav' means 'and to his children', 'yihyeh' means 'there will be' or 'shall be', and 'machseh' means 'a shelter' or 'refuge'.
[PRO.14.27] The fear of Yahveh is the source of life, to avoid from the traps of death. [§]
Yirat Yahveh mikor chayim lasur mim-maksheshai mavet.
"Yirat" means "fear (of)", "Yahveh" is the translation of YHVH, "mikor" means "source", "chayim" means "life", "lasur" means "to turn away" or "to avoid", "mim-maksheshai" means "from the traps of", "mavet" means "death". The phrase links these ideas to state that the fear of Yahveh provides the source of life and helps one avoid the traps of death.
[PRO.14.28] Among the multitude of the people, the splendor of the king, and with nothing for now, a secret is concealed. [§]
Be-rav am hadarat melekh uve-efes le-om mechitat raz.
'Be-rav' means 'in the many' or 'among the multitude', 'am' means 'people', 'hadarat' (from the root H-D-R) means 'splendor' or 'glory', 'melek' means 'king', 'u' is the conjunction 'and', 've-efes' means 'with nothing' or 'and with no', 'le-om' (literally 'to the day' or idiomatically 'for now') is a temporal phrase, 'mechitat' (from the root CH-T) means 'concealing' or 'hiding', and 'raz' means 'secret' or 'mystery'.
[PRO.14.29] Length of nostrils, great understanding, and short breath from the heights are sorrow. [§]
Erekh apayim rav-tevunah uqtzar-ruach merim i'vellet.
"Erekh" means "length", "apayim" literally means "nostrils" (the plural of a form of "nose"), "rav-tevunah" means "great understanding" (rav = great, tevunah = understanding), "uqtzar-ruach" means "and short breath" (qtzar = short, ruach = breath or spirit), "merim" means "from the heights" (me- = from, rim = heights), "i'vellet" is a noun meaning "sorrow" or "misery" (related to the root for mourning).
[PRO.14.30] Life of flesh, heart healer, and decay of bones jealousy. [§]
chayei beserim lev marpe urekev atsamot kinah.
'chayei' means 'life of', 'beserim' means 'flesh' (plural), 'lev' means 'heart', 'marpe' means 'healer' or 'medicine', 'urekev' means 'and decay', 'atsamot' means 'bones', 'kinah' means 'jealousy' or 'envy'.
[PRO.14.31] Oppressor of the poor, scornful of him, and one who honors him, giver to the poor. [§]
Osek-dal cheraf osehu u-mechabedohu chonen evyon.
'Osek-dal' means 'oppressor of the poor', 'cheraf' means 'despising' or 'scorning', 'osehu' means 'who does it to him', 'u-mechabedohu' means 'and who honors him', 'chonen' means 'giver' or 'grantor', and 'evyon' means 'the poor'. The phrase strings these ideas together as a series of descriptions of how one deals with a poor person.
[PRO.14.32] In his evil the wicked will be cast aside, and the one who trusts in his death is righteous. [§]
Be raato yiddacheh rasha ve-choseh be-moto tzaddik.
'Be' means 'in' or 'by'. 'raato' means 'his evil' (raah = evil, -o = his). 'yiddacheh' means 'he will cast away' (future third singular of d-ch-h). 'rasha' means 'the wicked'. 've' is the conjunction 'and'. 'choseh' means 'the one who trusts' or 'the one who takes refuge'. 'be-moto' means 'in his death' (moet = death, -o = his, with the prefix be-). 'tzaddik' means 'righteous' (a righteous person).
[PRO.14.33] Wisdom rests in the heart of the prudent, but folly is made known in the heart of fools. [§]
Belev navon tanuch chochmah uveker ev kesilim tiwadea.
'Belev' means 'in the heart', 'navon' means 'prudent' or 'wise', 'tanuch' means 'rests' or 'settles', 'chochmah' means 'wisdom', 'uveker' means 'and in the inner part' (often translated as 'in the belly' or 'in the core'), 'ev' is a variant of 'ke' meaning 'like' (here part of the phrase 'ke-silim'), 'kesilim' means 'fools', and 'tiwadea' means 'is known' or 'is revealed'.
[PRO.14.34] Righteousness will lift up a nation, and kindness to the peoples is sin. [§]
Tsedakah teromem-goy ve-chesed le'umim chatat.
'Tsedakah' means 'righteousness', 'teromem' means 'will lift up' (future tense, third person masculine), 'goy' means 'nation' or 'people', 've' is the conjunction 'and', 'chesed' means 'kindness' or 'loyal love', 'le'umim' means 'to the peoples' (plural of 'um' = 'nation'), 'chatat' means 'sin' or 'offense'.
[PRO.14.35] The king's desire for a wise servant, and his transgression will be shameful. [§]
Retson melek le'evad maskil ve'evrato tihyeh mevish.
'Retson' means 'desire' or 'will', 'melek' means 'king', 'le'evad' means 'to the servant', 'maskil' means 'wise' or 'understanding', 've'evrato' means 'and his transgression' (from the root 'avar' meaning 'to pass over' or 'to sin'), 'tihyeh' means 'will be', 'mevish' means 'shameful' or 'embarrassing'.
PRO.15
[PRO.15.1] A gentle answer turns back wrath, and a word of sorrow kindles anger. [§]
maaneh rakh yashiv chemah u dvar etzev yaaleh af.
'maaneh' means 'answer', 'rakh' means 'soft' or 'gentle', 'yashiv' means 'will turn back' or 'will return', 'chema' means 'anger' or 'wrath', 'u' means 'and', 'dvar' means 'word', 'etzev' means 'sorrow' or 'grief', 'yaaleh' means 'will rise' or 'will kindle', 'af' means 'anger' or 'wrath'.
[PRO.15.2] The tongue of the wise makes knowledge good, and the mouth of fools expresses folly. [§]
Leshon chachamim teitiv daat ufi kesilim yabbia ivvelet.
'Leshon' means 'tongue', 'chachamim' means 'wise ones', 'teitiv' means 'makes good' or 'improves', 'daat' means 'knowledge', 'ufi' means 'and the mouth', 'kesilim' means 'fools', 'yabbia' means 'will express' or 'will utter', 'ivvelet' means 'foolishness' or 'folly'.
[PRO.15.3] In every place the eyes of Yahveh watch the wicked and the good. [§]
Bechol makom einai Yahveh tzofot ra'im v'tovim.
'Bechol' means 'in all', 'makom' means 'places', 'einai' means 'the eyes of', 'Yahveh' is the literal rendering of YHVH, 'tzofot' means 'watching' or 'looking', 'ra'im' means 'evil ones' or 'wicked', 'v'' means 'and', 'tovim' means 'good ones' or 'righteous'.
[PRO.15.4] A cure for the tongue is a tree of life, and a leaf in it broken by the wind. [§]
Marpeh lashon etz chayyim ve selef bah shever beruach.
'Marpeh' means 'cure', 'lashon' means 'tongue', 'etz' means 'tree', 'chayyim' means 'life', 've' means 'and', 'selef' means 'leaf', 'bah' means 'in it', 'shever' means 'broken' or 'breakage', 'beruach' means 'by wind' or 'in the wind'.
[PRO.15.5] A fool despises his father's discipline and does not keep his mother's rebuke. [§]
Evel yina'etz musar aviv ve'shomer tokhachat ya'arem.
'Evel' means 'fool', 'yina'etz' means 'despises' or 'spurns', 'musar' means 'discipline' or 'instruction', 'aviv' means 'his father', 've' means 'and', 'shomer' means 'keeps' (here used in the negative sense), 'tokhachat' means 'reproof' or 'rebuke', 'ya'arem' means 'his mother' (possessive).
[PRO.15.6] The house of the righteous is a great stronghold, and the wealth of the wicked is cut off. [§]
Beit tzaddik choshen rav u'bitvuat rasha ne'karet
'Beit' means 'house', 'tzaddik' means 'righteous', 'choshen' means 'stronghold' or 'fortified', 'rav' means 'great' or 'many', 'u' means 'and', 'bitvuat' means 'wealth' or 'prosperity', 'rasha' means 'wicked', 'ne'karet' means 'is cut off' or 'is ruined'.
[PRO.15.7] The lips of the wise scatter knowledge, but the heart of fools does not. [§]
Siftei chakhamim yezarU daat velev kesilim lo ken.
'Siftei' means 'lips', 'chakhamim' means 'of the wise', 'yezarU' means 'will scatter' or 'will pour out', 'daat' means 'knowledge', 'velev' means 'and the heart', 'kesilim' means 'of fools', 'lo' means 'not', 'ken' means 'so' or 'thus'.
[PRO.15.8] The sacrifice of the wicked is an abomination to Yahveh, and the prayer of the righteous is His will. [§]
zevach resha'im toeavat Yahveh utefilat yesharim rtsono.
'zevach' means 'sacrifice', 'resha'im' means 'wicked (people)', 'toeavat' means 'abomination (of)', 'Yahveh' is the name of God, 'utefilat' means 'and prayer (of)', 'yesharim' means 'the righteous', 'rtsono' means 'His will' or 'His desire'.
[PRO.15.9] The way of the wicked is an abomination to Yahveh, and he loves one who pursues righteousness. [§]
Toevat Yahveh derekh rasha umeradef tzedakah yeahav.
'Toevat' means 'abomination', 'Yahveh' means the divine name YHVH, 'derekh' means 'way', 'rasha' means 'wicked', 'umeradef' means 'and pursuer' or 'and one who pursues', 'tzedakah' means 'righteousness', 'yeahav' means 'he loves'.
[PRO.15.10] Evil discipline for one who abandons the way; the hater of reproof will die. [§]
Mousar ra le'ozeb orach soneh tochachat yamut.
'Mousar' means 'instruction or discipline', 'ra' means 'bad or evil', 'le'ozeb' means 'for the one who abandons', 'orach' means 'the way or path', 'soneh' means 'hating', 'tochachat' means 'reproof or correction', 'yamuth' means 'will die'.
[PRO.15.11] The grave and the destruction are before Yahveh, but because the hearts of the sons of man. [§]
Sheol v'Abaddon neged Yahveh aff ki livvot b'nei adam.
'Sheol' means 'the grave' or 'the realm of the dead', 'v'Abaddon' means 'and destruction' (Abaddon being a name for the place of ruin), 'neged' means 'before' or 'against', 'Yahveh' is the literal rendering of YHVH, 'aff' means 'but' or 'however', 'ki' means 'because' or 'that', 'livvot' means 'hearts', 'b'nei' means 'of the sons', and 'adam' means 'man' or 'human'.
[PRO.15.12] He does not love the scoffer, the rebuker to him; he does not go to the wise. [§]
Lo ye'ehav letz hocheach lo el chachamim lo yelek.
'Lo' means 'not', 'ye'ehav' means 'he will love', 'letz' means 'the scoffer', 'hocheach' means 'the rebuker', 'lo' (second) means 'to him', 'el' means 'to', 'chachamim' means 'the wise', 'lo' (third) means 'not', 'yelek' means 'he will go'.
[PRO.15.13] A happy heart makes a good face, and in the grief of the heart the spirit is broken. [§]
Lev sameach yeitiv panim uveatzbat-lev ruach nekeah.
'Lev' means 'heart', 'sameach' means 'happy', 'yeitiv' (from the root Y-T-V) means 'will make good' or 'will be pleasing', 'panim' means 'face' or 'appearance', 'uveatzbat-lev' means 'and in the grief of heart' ('atzav' = 'grief', 'lev' = 'heart'), 'ruach' means 'spirit' or 'breath', 'nekeah' means 'is broken' or 'is crushed'.
[PRO.15.14] A wise heart seeks knowledge, and the mouth of fools feeds folly. [§]
Lev navon yevakesh daat, u-pi kesilim yir'eh iuwellet.
'Lev' means 'heart', 'navon' means 'wise', 'yevakesh' means 'will seek', 'daat' means 'knowledge' or 'understanding'. 'U-pi' means 'and the mouth' (literally 'and my mouth' but here 'the mouth of'), 'kesilim' means 'fools', 'yir'eh' means 'will feed' or 'will cause to eat', 'iuwellet' means 'folly' or 'foolishness'.
[PRO.15.15] All the days of the poor are wicked, and a good‑hearted feast endures forever. [§]
Kol-yemei ani raim ve-tov-lev mishte tamid.
'Kol-yemei' means 'all days of', 'ani' means 'the poor', 'raim' means 'evil' or 'wicked ones', 've' means 'and', 'tov-lev' means 'good‑hearted', 'mishte' means 'feast' or 'banquet', 'tamid' means 'always' or 'everlasting'.
[PRO.15.16] Better is a little with the fear of Yahveh than great treasure and trouble in it. [§]
Tov-meat be-yirat Yahveh me-otsar rav u-mehumah bo.
'Tov' means 'good' or 'better', 'meat' means 'a little' or 'a small amount', 'be' means 'in' or 'with', 'yirat' means 'fear (of)', 'Yahveh' is the literal translation of YHVH, 'me' is a comparative particle meaning 'than', 'otsar' means 'treasure' or 'riches', 'rav' means 'great' or 'abundant', 'u' means 'and', 'mehumah' means 'trouble' or 'distress', 'bo' means 'in it'.
[PRO.15.17] Good is fresh green food and love there, from the sour, and hatred of it. [§]
Tov aruchat yarok ve-ahavah-sham mishor avus ve-sinah-bo.
'Tov' means 'good', 'aruchat' means 'food' or 'meal', 'yarok' means 'green' (fresh vegetables), 've-' is the conjunction 'and', 'ahavah-sham' means 'love there', 'mishor' means 'from the sour' or 'from bitterness', 'avus' means 'to despise' or 'to be hateful', 've-sinah-bo' means 'and hatred of it'.
[PRO.15.18] A man of wrath will stir up a flood, and long-suffering will silence the strife. [§]
Ish chema yigareh madon ve'erekh appayim yashkit rib.
'Ish' means 'man', 'chema' means 'wrath' or 'anger', 'yigareh' means 'will stir up' or 'will inflame', 'madon' means 'flood' or 'torrent', 've'erekh' means 'and long', 'appayim' means 'breaths' (idiomatically 'long-suffering'), 'yashkit' means 'will quiet' or 'silence', 'rib' means 'quarrel' or 'strife'.
[PRO.15.19] The way of the lazy is like a sharp (thorny) path, and the road of the upright is straight. [§]
Derech atzel kimshukat chadek veorach yesharim selulah.
'Derech' means 'way' or 'path'; 'atzel' means 'lazy' or 'idle'; 'kimshukat' is a construct meaning 'like' or 'as if' (literally 'like the'); 'chadek' means 'sharp', 'thorny', or 'pointed'; 'veorach' means 'and the road'; 'yesharim' means 'of the upright' or 'righteous'; 'selulah' means 'straight', 'smooth', or 'direct'.
[PRO.15.20] A wise son will make his father glad, but a foolish man despises his mother. [§]
Ben chacham yeshamach-av uksil adam boze imo.
'Ben' means 'son', 'chacham' means 'wise', 'yeshamach' means 'will make glad', 'av' means 'father', 'uksil' means 'and foolish', 'adam' means 'man', 'boze' means 'disdains' or 'despises', 'imo' means 'his mother'.
[PRO.15.21] Joy and happiness to the faint‑hearted, and a man of understanding makes his way straight. [§]
Ivelet simchah lachasar-lev ve'ish tevunah yiyasher-la'chet.
'Ivelet' means 'joy' or 'mirth', 'simchah' means 'happiness', 'lachasar-lev' means 'to the one lacking heart' (i.e., a faint‑hearted person), 've'ish' means 'and a man', 'tevunah' means 'understanding' or 'wisdom', 'yiyasher-la'chet' means 'will make straight his way' (i.e., will lead him on a straight path).
[PRO.15.22] He breaks plans without secrecy, and with many counselors you will arise. [§]
Haper machashavot be'ein sod u'verov yoatzim takum.
'Haper' means 'breaks', 'machashavot' means 'thoughts' or 'plans', 'be'ein' means 'without', 'sod' means 'secret', 'u'verov' means 'and with many', 'yoatzim' means 'counselors' or 'advisors', 'takum' means 'you will arise' (second‑person masculine singular future).
[PRO.15.23] Joy to the man in the answer of his mouth, and a word in its time—how good. [§]
Simcha la ish be maaneh-piv ve davar be ito mah tov.
'Simcha' means 'joy', 'la' means 'to/for', 'ish' means 'man', 'be' means 'in', 'maaneh' means 'answer' (or 'sweetness of speech'), 'piv' means 'his mouth', 've' means 'and', 'davar' means 'a word', 'ito' means 'its time', 'mah' means 'how' or 'what', 'tov' means 'good'.
[PRO.15.24] The way of life is upward, to become wise, in order to turn away from the low pit. [§]
orach chayim lemalah lemaskil lema'an sur mishol matah
'orach' means 'way' or 'path', 'chayim' means 'life', together 'the way of life'. 'lemalah' means 'upward' or 'higher', indicating direction. 'lemaskil' comes from the root 'sakal' meaning 'to understand' and is rendered as 'to become wise' or 'to gain understanding'. 'lema'an' means 'for the purpose of' or 'in order that'. 'sur' is an imperative verb meaning 'turn away' or 'depart'. 'mishol' is the construct form of 'Sheol', the realm of the dead, here meaning 'from the pit' or 'from the underworld'. 'matah' means 'low' or 'humble', describing the pit as low or deep.
[PRO.15.25] Yahveh will cut off the house of the proud and will set a boundary for the widow. [§]
Beit ge'im yissach Yahveh ve-yatzev gevul almanah.
'Beit' means 'house', 'ge'im' means 'the proud (ones)', 'yissach' means 'will cut off' or 'will destroy', 'Yahveh' is the literal translation of YHVH, 've-yatzev' means 'and will set up/establish', 'gevul' means 'a boundary', 'almanah' means 'widow'.
[PRO.15.26] The abomination of Yahveh is the thoughts of evil, and pure are the words of pleasantness. [§]
toevat Yahveh machshavot ra ve tehorim imrei noam.
'toevat' means 'abomination', 'Yahveh' is the literal rendering of the divine name YHVH, 'machshavot' means 'thoughts' or 'plans', 'ra' means 'evil' or 'bad', 've' means 'and', 'tehorim' means 'pure' (plural adjective), 'imrei' means 'words of' (construct form of 'words'), 'noam' means 'pleasantness' or 'delight'.
[PRO.15.27] Cursed his house, one who spreads disaster, and the hater of gifts will live. [§]
okher beito botse'a bats'a vesone matanot yichye.
'okher' means 'cursed' or 'one who curses', 'beito' means 'his house', 'botse'a' means 'who causes' or 'who spreads', 'bats'a' means 'ruin' or 'disaster', 'vesone' means 'and the hater', 'matanot' means 'gifts', 'yichye' means 'will live'.
[PRO.15.28] The heart of the righteous will speak to answer, and the mouth of the wicked will utter evils. [§]
Lev tzaddik yehege le'anot ufi reshahim yabia raot.
'Lev' means 'heart', 'tzaddik' means 'righteous', 'yehege' means 'will speak' or 'will utter', 'le'anot' means 'to answer', 'ufi' means 'and the mouth', 'reshahim' means 'of the wicked', 'yabia' means 'will utter' or 'will express', 'raot' means 'evils' or 'evil things'.
[PRO.15.29] Far Yahveh from the wicked, and the prayer of the righteous he will hear. [§]
Rachok Yahveh me'reshaim ve'tefilat tzaddikim yishma.
'Rachok' means 'far' or 'distant'. 'Yahveh' is the literal translation of the divine name YHVH. 'me\'reshaim' means 'from the wicked' ("reshaim" = wicked, "me-" = from). 've\'tefilat' means 'and the prayer of' ("tefilah" = prayer, "ve-" = and). 'tzaddikim' means 'the righteous' (plural). 'yishma' means 'he will hear' (third‑person singular future of "listen").
[PRO.15.30] Light of the eyes makes the heart glad, good hearing moistens the bone. [§]
Meor einayim yeshammach lev shemuah tova tedashen etshem.
'Meor' means 'light', 'einayim' means 'eyes', together 'light of the eyes'. 'yeshammach' means 'makes glad', 'lev' means 'heart', together 'makes the heart glad'. 'shemuah' means 'hearing', 'tova' means 'good', together 'good hearing'. 'tedashen' means 'moistens', 'etshem' means 'bone', together 'moistens the bone'.
[PRO.15.31] An ear that hears life's rebuke dwells among the wise. [§]
Ozen shomaat tokhachat chayyim beqereb chachamim talin.
'Ozen' means 'ear', 'shomaat' means 'listening' or 'that hears', 'tokhachat' means 'reproof' or 'admonition', 'chayyim' means 'life', 'beqereb' means 'in the midst of' or 'among', 'chachamim' means 'the wise', 'talin' means 'lies' or 'rests', together they convey the idea of an ear that receives life's correction and is found among the wise.
[PRO.15.32] He who spreads instruction, one who corrupts his soul; and he who hears reproof acquires a heart. [§]
porea musar moes nafsho veshomea tochechat kone lev
'porea' means 'spreading', 'musar' means 'instruction', 'moes' means 'corrupting', 'nafsho' means 'his soul', 'veshomea' means 'and he who hears', 'tochechat' means 'reproof', 'kone' means 'acquires', 'lev' means 'heart'.
[PRO.15.33] The fear of Yahveh is discipline of wisdom, and before glory humility. [§]
Yirat Yahveh musar chokhmah velefnei kavod anavah.
'Yirat' means 'fear (of)'; 'Yahveh' is the literal translation of YHVH; 'musar' means 'discipline' or 'instruction'; 'chokhmah' means 'wisdom'; 've' means 'and'; 'lefnei' means 'before' or 'in the presence of'; 'kavod' means 'glory' or 'honor'; 'anavah' means 'humility'.
PRO.16
[PRO.16.1] To man the plans of the heart, and from Yahveh the answer of the tongue. [§]
Le adam ma'archei lev u me Yahveh ma'aneh lashon.
'Le' means 'to' or 'for', 'adam' means 'man', 'ma'archei' means 'plans' or 'arrangements', 'lev' means 'heart', 'u' means 'and', 'me' means 'from', 'Yahveh' is the literal translation of YHVH, 'ma'aneh' means 'answer' or 'reply', 'lashon' means 'tongue' or 'language'.
[PRO.16.2] All the ways of a man are pure in his eyes, and his spirit is Yahveh. [§]
Kol-darchei-ish zach be'einav ve'tochen ruach Yahveh.
'Kol' means 'all', 'darchei' means 'ways of', 'ish' means 'a man', 'zach' means 'pure', 'be'einav' means 'in his eyes', 've' means 'and', 'tochen' (from the root tokhen) means 'is proper' or 'is fitting', 'ruach' means 'spirit', 'Yahveh' is the literal rendering of YHVH.
[PRO.16.3] Turn to Yahveh your deeds, and your thoughts will become established. [§]
Gol el Yahveh ma'aseikha ve-yichonu machsh'votekha.
'Gol' means 'turn' (imperative), 'el' means 'to', 'Yahveh' is the literal translation of YHVH, 'ma'aseikha' means 'your deeds', 've' is the conjunction 'and', 'yichonu' means 'they will become established' or 'will be made firm', 'machsh'votekha' means 'your thoughts' (plural).
[PRO.16.4] All the work of Yahveh is for his purpose, and also the wicked are for a day of disaster. [§]
Kol paal Yahveh lamaanehu vegam rasha le-yom raah.
'Kol' means 'all', 'paal' means 'work' or 'deed', 'Yahveh' is the literal rendering of the divine name YHVH, 'lamaanehu' means 'for his purpose' (lam- = for, aaneh = purpose), 'vegam' means 'and also', 'rasha' means 'the wicked', 'le-yom' means 'for a day', 'raah' means 'disaster' or 'trouble'.
[PRO.16.5] The abomination of Yahveh is a proud heart; hand to hand it will not be cleansed. [§]
Toevat Yahveh kol-gevah-lev yad le-yad lo yinnakeh.
'Toevat' means 'abomination of', 'Yahveh' is the divine name YHVH rendered as Yahveh, 'kol' means 'all' or 'every', 'gevah' (from the root meaning 'pride' or 'haughtiness') means 'pride', 'lev' means 'heart', 'yad' means 'hand', 'le-yad' means 'hand to hand' or 'by hand', 'lo' means 'not', 'yinnakeh' means 'will be cleansed' or 'will be purified'.
[PRO.16.6] In kindness and truth the iniquity shall be atoned, and in the fear of Yahveh turn away from evil. [§]
bechesed veemet yekuper avon uvyirat Yahveh sur mera.
'bechesed' means 'in kindness', 'veemet' means 'and truth', 'yekuper' means 'shall be atoned', 'avon' means 'iniquity' or 'sin', 'uvyirat' means 'and in the fear of', 'Yahveh' is the literal translation of YHVH, 'sur' means 'turn away', 'mera' means 'from evil'.
[PRO.16.7] According to Yahveh's will, the ways of a man, even his enemies will be repaid with him. [§]
birtzot Yahveh darchei ish gam oyvav yashlim ito.
'birtzot' means 'in the will' or 'according to the desire', 'Yahveh' is the literal name of God (YHVH), 'darchei' means 'the ways of', 'ish' means 'a man', 'gam' means 'also' or 'even', 'oyvav' means 'his enemies', 'yashlim' means 'he will repay' or 'he will recompense', 'ito' means 'with him' or 'to him'.
[PRO.16.8] A little good with righteousness is better than many harvests without justice. [§]
Tov-meat bi-tzedakah me-rov tevuot be-lo mishpat.
'Tov' means 'good', 'meat' means 'a little', 'bi' means 'in' or 'with', 'tzedakah' means 'righteousness' or 'justice', 'me-rov' means 'more than many' or 'greater than abundance', 'tevuot' means 'harvests' or 'yields', 'be-lo' means 'without', 'mishpat' means 'judgment' or 'justice'.
[PRO.16.9] The heart of man will devise his way, but Yahveh prepares his steps. [§]
Lev adam yechasev darcho vYahveh yachin tzaadho.
'Lev' means 'heart', 'adam' means 'man', 'yechasev' means 'will devise' or 'plan', 'darcho' means 'his way', 'v' is the conjunction 'and', 'Yahveh' is the literal translation of the divine name YHVH, 'yachin' means 'prepares' or 'directs', 'tzaadho' means 'his steps'.
[PRO.16.10] Sorcery upon the king's lips; in judgment his mouth will not be false. [§]
Kesem al-siftei-melekh bemishpat lo yim'al-piv.
'Kesem' means 'sorcery' or 'magic', 'al' means 'upon' or 'on', 'siftei' is the construct form of 'sifta' meaning 'lips' so together 'siftei-melekh' means 'the king's lips', 'bemishpat' means 'in judgment' or 'in justice', 'lo' means 'not', 'yim'al' is a verb meaning 'will be perverse' or 'will be false', and 'piv' means 'his mouth'.
[PRO.16.11] A weight and the balances of judgment of Yahveh, his work, all the stones of a pocket. [§]
Peles u moaznei mishpat laYahveh ma'asehu kol-avnei-kis.
'Peles' means 'a weight' or 'measure', 'u' means 'and', 'moaznei' means 'balances' (plural of balance), 'mishpat' means 'judgment', 'laYahveh' means 'of Yahveh' (YHVH rendered as Yahveh), 'ma'asehu' means 'his work' (referring to Yahveh), 'kol' means 'all', 'avnei' means 'stones of', and 'kis' means 'a pocket' (an idiom for small precious objects).
[PRO.16.12] The abomination of kings is to do evil, for in righteousness a throne will be established. [§]
toevat melachim asot resha ki bitsedakah yikkon kise.
'toevat' means 'abomination', 'melachim' means 'kings', 'asot' means 'to do', 'resha' means 'evil', 'ki' means 'for' or 'because', 'bitsedakah' means 'in righteousness', 'yikkon' means 'will be established', 'kise' means 'a throne'.
[PRO.16.13] The pleasing of kings, the lips of righteousness, and he who speaks uprightly will be loved. [§]
Retson melachim siftei-tzedek ve-dober yesharim ye'ehav.
'Retson' means 'pleasing' or 'desire', 'melachim' means 'of kings', 'siftei' means 'lips', 'tzedek' means 'justice' or 'righteousness', 've-dober' means 'and [he] speaks', 'yesharim' means 'the upright', 'ye'ehav' means 'he will be loved'.
[PRO.16.14] Anger of the king, angels of death, and a wise man will atone for it. [§]
chamat melekh malachei mavet ve'ish chacham yechaprennah.
'chamat' means 'anger', 'melekh' means 'king', 'malachei' means 'angels of', 'mavet' means 'death', 've' means 'and', 'ish' means 'man', 'chacham' means 'wise', 'yechaprennah' means 'will atone for it' (third person masculine verb with suffix indicating the thing to be atoned for).
[PRO.16.15] In the light of the king's presence there is life, and his desire is like a thick cloud. [§]
Be'or-pnei-melek chayim u'retzono ke'av malqosh.
'Be'or' means 'in the light', 'pnei' means 'faces' or 'presence of', 'melek' means 'king', 'chayim' means 'life', 'u'retzono' means 'and his desire' (lit. 'and his pleasure'), 'ke'av' means 'like a cloud', 'malqosh' means 'thick' or 'dense' (used poetically for a thick cloud).
[PRO.16.16] Acquire wisdom, how good it is beyond a sharp thing, and acquire understanding, chosen beyond silver. [§]
k'no chochmah mah tov mecharutz u'k'not bina nivchar mikesef.
'k'no' means 'acquire (imperative)'; 'chochmah' means 'wisdom'; 'mah' means 'how' or 'what'; 'tov' means 'good'; 'mecharutz' means 'than a sharp/ cutting thing' (literally 'beyond a sharpened object'); 'u'k'not' means 'and acquire'; 'bina' means 'understanding'; 'nivchar' means 'chosen' or 'selected'; 'mikesef' means 'than silver' (literally 'from silver' used idiomatically as a comparison).
[PRO.16.17] The path of the righteous is to turn away from evil; he who guards his soul preserves his way. [§]
mesilat yesharim sur mera shomer nafsho notzer darko.
'mesilat' means 'path', 'yesharim' means 'the righteous', 'sur' means 'turn away', 'mera' means 'from evil', 'shomer' means 'guard' or 'watch', 'nafsho' means 'his soul', 'notzer' means 'preserves' or 'keeps', 'darko' means 'his way'.
[PRO.16.18] Before the shattering of pride and before the lofty spirit's collapse. [§]
lifnei shever gaon ve lifnei kishalon gova ruah.
'lifnei' means 'before' or 'in front of', 'shever' means 'break', 'shattering', or 'ruin', 'gaon' means 'pride', 've' is the conjunction 'and', 'kishalon' means 'failure', 'collapse', or 'defeat', 'gova' means 'high', 'lofty', or 'exalted', 'ruah' means 'spirit' or 'wind'.
[PRO.16.19] Better is a humble spirit of the poor than dividing plunder among the proud. [§]
Tov shefal-ruach et-aneyim mechalek shalal et-ge'im.
'Tov' means 'good' or 'better'; 'shefal-ruach' means 'lowly spirit' or 'humble spirit'; 'et-aneyim' means 'the poor' (the word 'et' is the direct object marker and is not translated); 'mechalek' means 'than dividing' or 'instead of sharing'; 'shalal' means 'plunder' or 'spoils'; 'et-ge'im' means 'the proud' (again 'et' is the direct object marker).
[PRO.16.20] One who reflects on a matter will find good, and trusting in Yahveh is his happiness. [§]
Mas'kil al-davar yimtsa tov u'votach baYahveh ashreav.
'Mas'kil' means 'one who reasons or reflects', 'al' means 'on', 'davar' means 'matter or word', 'yimtza' means 'will find', 'tov' means 'good', 'u'votach' means 'and trusting', 'baYahveh' means 'in Yahveh (the literal rendering of YHVH)', 'ashreav' means 'his happiness or blessedness'.
[PRO.16.21] A wise heart will be called prudent, and sweet lips add a lesson. [§]
Lachacham-lev yikarei navon u'metek sefataim yosif lekach.
'Lachacham-lev' means 'wise heart' (a construct meaning 'to the wise heart' or simply 'wise heart'), 'yikarei' means 'will be called', 'navon' means 'wise' or 'prudent', 'u'' means 'and', 'metek' means 'sweet', 'sefataim' means 'lips' (dual form), 'yosif' means 'adds' or 'increases', 'lekach' means 'a lesson' or 'teaching'.
[PRO.16.22] Source of life, wisdom in its owner, and instruction of evils is ruin. [§]
Mekor chayyim sekhel be'alav u-musar evilim iwelet.
'Mekor' means 'source', 'chayyim' means 'life', 'sekhel' means 'wisdom', 'be'alav' means 'in its owner' or 'in his', 'u-musar' means 'and instruction', 'evilim' means 'evils' or 'wicked ones', 'iwelat' means 'ruin' or 'corruption'.
[PRO.16.23] A wise heart will understand its mouth, and on its lips it will add a lesson. [§]
Lev chacham yaskil pihoo ve'al sfatav yosif lekach.
'Lev' means 'heart', 'chacham' means 'wise', 'yaskil' means 'will understand' or 'will become wise', 'pihoo' means 'its mouth', 've'al' means 'and on', 'sfatav' means 'its lips', 'yosif' means 'will add', 'lekach' means 'a lesson' or 'a saying'.
[PRO.16.24] Honey-sweet are the pleasant words, sweet to the soul and a remedy to the bone. [§]
tzof-devas imrei-noam matok lanefesh u-marpheh latzem.
'tzof' means 'honey', 'devas' means 'like honey', 'imrei' means 'the words of', 'noam' means 'pleasantness', 'matok' means 'sweet', 'lanefesh' means 'to the soul', 'u-marpheh' means 'and a healing/medicine', 'latzem' means 'to the bone'.
[PRO.16.25] There is a straight way before a man, and its end is the way of death. [§]
Yesh derekh yashar lifnei-ish ve'achareitah darkei-mavet.
'Yesh' means 'there is', 'derekh' means 'way' or 'path', 'yashar' means 'straight' or 'upright', 'lifnei' means 'before' or 'in front of', 'ish' means 'man', 've' is the conjunction 'and', 'achareitah' means 'its end' (literally 'its after'), 'darkei' is the construct form of 'ways', and 'mavet' means 'death'. The phrase describes a straight path that lies before a person, whose conclusion is the ways of death.
[PRO.16.26] The lazy soul is idle for him because his mouth makes him angry. [§]
nefesh amel amlah lo ki akhaf alav piho
'nefesh' means 'soul' or 'person', 'amel' means 'lazy' or 'idle', 'amlah' is the verb form meaning 'is lazy' or 'has been idle', 'lo' means 'for him' or 'to him', 'ki' means 'because', 'akhaf' means 'he is angry' or 'makes angry', 'alav' means 'upon him' or 'against him', 'piho' means 'his mouth'.
[PRO.16.27] A man without guile works evil, and on his lips is like a burning fire. [§]
Ish beli ya'al koreh ra'ah ve'al sfatav ke'esh tsaravet.
'Ish' means 'man', 'beli ya'al' means 'without guile' (beli = without, ya'al = deception), 'koreh' means 'works' or 'cuts', 'ra'ah' means 'evil', 've'al' means 'and on', 'sfatav' means 'his lips', 'ke'esh' means 'like fire', 'tsaravet' means 'burning'.
[PRO.16.28] A man of upheavals will send Madon, and the separator Aluf will be killed. [§]
Ish tahpukhot yeshallach madon ve-nirgan mafrid aluf.
'Ish' means 'man', 'tahpukhot' means 'upheavals' or 'reversals', 'yeshallach' means 'he will send', 'madon' is a proper name or can mean 'council/assembly', 've' means 'and', 'nirgan' means 'will be killed' or 'will be struck down', 'mafrid' means 'separator' or 'divider', 'aluf' means 'champion' or 'chief' (also used as a name).
[PRO.16.29] A violent man will bring his neighbor down and lead him on a bad path. [§]
Ish chamas yefatteh re'ehu veholicho bederach lo-tov.
'Ish' means 'man'; 'chamas' means 'violence' or 'oppression'; 'yefatteh' means 'will strike down' or 'will bring to ruin'; 're'ehu' means 'his neighbor' or 'his companion'; 'veholicho' means 'and will lead him'; 'bederach' means 'in a way' or 'on a path'; 'lo-tov' means 'not good' or 'bad'.
[PRO.16.30] Strong his eyes to devise reversals; he snaps his lips, and evil is finished. [§]
otzeh eynav lechshev tahpukot koretz sefataiv killa raah.
'otzeh' means 'strong' or 'stubborn', 'eynav' means 'his eyes', 'lechshev' means 'to think' or 'to devise', 'tahpukot' means 'reversals' or 'changes', 'koretz' means 'cuts off' or 'snaps', 'sefataiv' means 'his lips', 'killa' means 'has finished' or 'is finished', 'raah' means 'evil' or 'wickedness'. The phrase strings these words together in a poetic image of a powerful figure whose gaze plans upheaval, silences speech, and brings evil to an end.
[PRO.16.31] A crown of glorious splendor, a wreath, will be found on the path of righteousness. [§]
Ateret tiferet seivah bederekh tzedakah timatze.
'Ateret' means 'crown', 'tiferet' means 'splendor' or 'glory', 'seivah' means 'crown' or 'garland', 'bederekh' means 'in the way' or 'on the path', 'tzedakah' means 'righteousness' or 'justice', 'timatze' means 'you will find' (future second‑person masculine).
[PRO.16.32] Good is long patience more than a mighty man, and one who governs by his spirit more than a captured city. [§]
Tov erech apayim migibor umoshel berucho miloked ir.
'Tov' means 'good', 'erech' means 'long' or 'length', 'apayim' is a plural form of 'af' meaning 'nostrils' but idiomatically refers to 'patience' or 'long-suffering', 'migibor' means 'more than a mighty one' (the prefix mi- expresses comparison), 'umoshel' means 'and one who rules' or 'governs', 'berucho' means 'by his spirit' (ruach = spirit, wind, breath), 'miloked' means 'more than a captured city' (the root lkd relates to seizing or taking), 'ir' means 'city'. The verse is rendering a proverb about the value of patience and wise governance over brute strength or conquest.
[PRO.16.33] In the bosom he will cast the lot, and from Yahveh all his judgment. [§]
ba-cheik yutil et-hagoral u-me-yahveh kol-mishpato.
'ba-cheik' means 'in the bosom', 'yutil' means 'will cast', 'et-hagoral' means 'the lot' (the direct object marker 'et' is kept for literal sense), 'u-me-yahveh' means 'and from Yahveh', 'kol-mishpato' means 'all his judgment'.
PRO.17
[PRO.17.1] Good is a morsel of desolation and peace in it rather than a house full of sacrifices of strife. [§]
Tov pat charevah veshalvah-bah mibbayit male zivchei riv.
'Tov' means 'good', 'pat' means 'morsel' or 'crumb', 'charevah' means 'desolation' or 'ruin', 've' is the conjunction 'and', 'shalvah' means 'quiet' or 'peace', '-bah' means 'in it', 'mibbayit' means 'from a house' or 'than a house', 'male' means 'full', 'zivchei' means 'sacrifices of', 'riv' means 'strife' or 'conflict'.
[PRO.17.2] A wise servant will rule over a son of shame, and among brothers he will assign an inheritance. [§]
Eved-mashkil yimshol be'ven mevish u'vetoch achim yachalok nachala.
'Eved' means 'servant' or 'slave'. 'Mashkil' comes from the root 's-k-l' meaning 'to understand' and is rendered here as 'wise' or 'understanding'. 'Yimshol' is the verb 'he will rule' or 'he will govern'. 'Be'ven' means 'over a son' (literally 'in the son'). 'Mevish' is derived from a root meaning 'shame' and is taken as 'shameful' or 'embarrassed', so 'son of shame'. 'U'vetoch' means 'and within' or 'and among'. 'Achim' is 'brothers'. 'Yachalok' means 'he will allot' or 'he will assign'. 'Nachala' is 'inheritance' or 'portion of land'.
[PRO.17.3] Refiner of silver and gold, and tester of hearts, Yahveh. [§]
Matzref lakeseph vekhur lazahav ubochen livot Yahveh.
'Matzref' means 'refiner' (one who purifies), 'lakeseph' means 'of silver' or 'for silver', 'vekhur' means 'and gold', 'lazahav' means 'of gold' or 'for gold', 'ubochen' means 'and tester', 'livot' means 'hearts', 'Yahveh' is the literal translation of the divine name YHVH.
[PRO.17.4] From evil the listener to the lip of iniquity, a lie feeds upon the tongue of emptiness. [§]
me-ra makshiv al sefat aven shekor mezin al leshon havot.
'me-ra' means 'from evil', 'makshiv' means 'listener' or 'one who listens', 'al' means 'upon' or 'to', 'sefat' means 'lip', 'aven' means 'iniquity' or 'guilt', 'shekor' means 'lie' or 'falsehood', 'mezin' means 'feeds' or 'boasts', 'leshon' means 'tongue', 'havot' means 'emptiness' or 'vanity'.
[PRO.17.5] Mocking the chief, scoffing, the one who made it rejoices as a witness; he will not be humbled. [§]
lo'eg la-resh cherref o-sehu sameach le'eid lo yinakeh.
'lo'eg' means 'taunting' or 'mocking', 'la-resh' means 'to the chief' (the prefix la- = 'to' and resh = 'chief' or 'ruler'), 'cherref' means 'insulting' or 'scoffing', 'o-sehu' means 'the one who makes it' (or 'its maker'), 'sameach' means 'rejoicing' or 'being glad', 'le'eid' means 'as a witness' (literally 'to a testimony'), 'lo' means 'not', and 'yinakeh' means 'will be humbled' or 'will be despised'.
[PRO.17.6] The crown of the elders is the sons of sons, and the glory of children is their fathers. [§]
Ateret zekanim b'nei banim ve'tiferet banim avotam.
'Ateret' means 'crown', 'zekanim' means 'elders', 'b'nei' means 'sons of', 'banim' means 'children', 've'tiferet' means 'and glory', 'avotam' means 'their fathers'.
[PRO.17.7] Not pleasant for a fool is an excess of speech; even the generous one's tongue is false. [§]
Lo naava le naval s'fath yeter af ki le nadiv s'fath shaker.
'Lo' means 'not'. 'naava' means 'pleasant' or 'desirable'. 'le' is a preposition meaning 'to' or 'for'. 'naval' means 'fool' or 'simpleton'. 's'fath' means 'tongue' or 'speech'. 'yeter' means 'excess' or 'extra'. 'af' means 'indeed' or 'even'. 'ki' means 'because' or 'for'. 'nadiv' means 'generous', 'noble', or 'generous-hearted'. 'shaker' means 'false' or 'deceptive'.
[PRO.17.8] A stone of grace, the dazzling in the eyes of its owner, to all who turn to it will become wise. [§]
Eben-chen hashochad be'einei be'alav el-kol-asher yifneh yaskil.
'Eben' means 'stone', 'chen' means 'grace' or 'favor'. 'Hashochad' means 'the dazzling' or 'the shining'. 'Be'einei' means 'in the eyes of'. 'Be'alav' means 'its owner' (literally 'in its master/owner'). 'El-kol-asher' means 'to all who' or 'to everyone that'. 'Yifneh' means 'turns' or 'faces' (as in looks toward). 'Yaskil' means 'will become wise' or 'will understand'.
[PRO.17.9] Covering transgression, seeking love, and changing with a word, he separates the champion. [§]
mekhasseh-pesha mevakesh ahava voshneh bedavar mafrid aluf.
'mekhasseh' means 'covering', 'pesha' means 'transgression', 'mevakesh' means 'seeking', 'ahava' means 'love', 'voshneh' means 'and changing' (or 'and who turns'), 'bedavar' means 'by a word' or 'in a word', 'mafrid' means 'separating', 'aluf' means 'the champion' or 'the first'.
[PRO.17.10] Under a crushing blow, the discerning one is less than the blow; a fool is greater than a hundred. [§]
techat ge'arah bemevin mehakot kesil me'ah.
'techat' means 'under', 'ge'arah' means 'a crushing blow' or 'blow', 'bemevin' means 'the discerning one' or 'one who understands', 'mehakat' (from mehakat) means 'more than the blow' or 'above the beating', 'kesil' means 'fool', 'me'ah' means 'more than a hundred' or 'greater than a hundred'.
[PRO.17.11] Only my bitterness seeks evil, and a foreign angel will be sent against him. [§]
Ach-meri yevakesh-ra u-mal'ach akzari yeshullach-bo.
'Ach' means 'only' or 'but'; 'meri' is a form meaning 'my bitterness' or 'my rebellion'; 'yevakesh' means 'will seek'; 'ra' means 'evil'; 'u-' is the conjunction 'and'; 'mal'ach' means 'angel' or 'messenger'; 'akzari' means 'foreign' or 'strange'; 'yeshullach' means 'will be sent'; 'bo' means 'against him' or 'to him'.
[PRO.17.12] A bear meets a man, and a fool does not vomit. [§]
Pagosh dov shakul be'ish v'al-ksil be'ivalto.
'Pagosh' means 'encounters' or 'meets', 'dov' means 'bear', 'shakul' means 'reckless' or 'thoughtless', 'be'ish' means 'in a man' or 'with a man', 'v'al-ksil' means 'and not a fool', 'be'ivalto' means 'in his vomit' or 'with his vomit'.
[PRO.17.13] One who turns evil into good does not let evil remain in his house. [§]
Meshiv raah tachat tovah lo tamish raah mi'veito.
'Meshiv' means 'one who turns', 'raah' means 'evil', 'tachat' means 'instead of' or 'under', 'tovah' means 'good', 'lo' means 'not', 'tamish' means 'to finish' or 'to let continue', the second 'raah' again means 'evil', and 'mi'veito' means 'from his house'.
[PRO.17.14] He pours water at the first measure, and before the uncovering the turmoil is left behind. [§]
poter mayim reshith madon ve'lefnei hitgalla hariv netosh.
'poter' means 'to pour', 'mayim' means 'waters', 'reshith' means 'beginning' or 'first', 'madon' means 'measure' or 'portion', 've'lefnei' means 'and before', 'hitgalla' means 'the uncovering' or 'revelation', 'hariv' means 'the turmoil' or 'strife', 'netosh' means 'abandoned' or 'left behind'.
[PRO.17.15] The righteous and the wicked, and the oppressor of the righteous, are an abomination to Yahveh, both of them. [§]
Matzdik rasha u-marshiya tzaddik toevat Yahveh gam shnehem.
'Matzdik' means 'the righteous', 'rasha' means 'the wicked', 'u-marshiya' means 'and the oppressor', 'tzaddik' means 'the righteous', 'toevat' means 'abomination', 'Yahveh' is the literal translation of YHVH, 'gam' means 'also', 'shnehem' means 'both of them'.
[PRO.17.16] Why is a fool so eager, with his hand, to acquire wisdom, yet his heart is empty. [§]
Lamah zeh mechir be-yad kesil liknot chokhmah ve-lev ayin.
'Lamah' means 'why', 'zeh' means 'this', 'mechir' means 'is eager' or 'is quick', 'be-yad' means 'in the hand of', 'kesil' means 'fool', 'liknot' means 'to acquire' or 'to buy', 'chokhmah' means 'wisdom', 've-lev' means 'and heart', 'ayin' means 'empty' or 'nothing'.
[PRO.17.17] At all times one who loves the wicked and a brother in adversity will be born. [§]
b'khal et ohev ha'rea ve'ach le-tsara yivaled.
'b'khal' means 'in all', 'et' means 'time', together 'b'khal et' means 'at all times'. 'ohev' means 'lover' or 'one who loves'. 'ha'rea' means 'the evil' or 'the wicked'. 've'ach' means 'and a brother'. 'le-tsara' means 'for trouble' or 'in adversity'. 'yivaled' means 'will be born'.
[PRO.17.18] A heartless man smacks the palm of a captive raven before his companion. [§]
Adam chasar lev toke'a kaf orev arubah lifnei re'ehu.
'Adam' means 'man'; 'chasar lev' means 'lacking heart' or 'heartless'; 'toke'a' means 'he strikes' or 'he smacks'; 'kaf' means 'palm' or 'hand'; 'orev' means 'raven'; 'arubah' (from aruvah) means 'captive' or 'bound'; 'lifnei' means 'before' or 'in front of'; 're'ehu' means 'his companion' or 'his friend'.
[PRO.17.19] Loving iniquity, loving plunder, the one who lifts up his opening, seeking destruction. [§]
Ohev pesha ohev matza magbihah pitho mevakesh-shaver.
'Ohev' means 'loving' or 'one who loves'. 'Pesha' means 'transgression' or 'inhuman sin'. 'Matza' means 'plunder' or 'spoils'. 'Magbihah' means 'the one who lifts up' (from the root g-v-h). 'Pitho' means 'his opening' (from 'petach' = opening). 'Mevakesh' means 'seeking' or 'one who seeks'. 'Shaver' means 'break', 'rupture', or 'destruction'.
[PRO.17.20] A crooked heart does not find good, and being turned in his tongue he will fall into evil. [§]
Iqesh-lev lo yimtsa tov ve-nehfakh bilshono yipo'l be-ra'ah.
'Iqesh' means 'crooked', 'lev' means 'heart', 'lo' means 'not', 'yimtsa' means 'will find', 'tov' means 'good', 've' means 'and', 'nehfakh' means 'will be turned' or 'will turn', 'bilshono' means 'in his tongue', 'yipo'l' means 'will fall', 'be-ra'ah' means 'into evil'.
[PRO.17.21] A child of a fool is a reproach to his father, and his father will not rejoice. [§]
Yeled ke-sil le-tugah lo ve-lo yishmach avi naval.
'Yeled' means 'child', 'ke-sil' means 'like a fool' or 'foolish', 'le-tugah' means 'to a rebuke' or 'a reproach', 'lo' means 'to him' referring to the father, 've-lo' means 'and not', 'yishmach' means 'will rejoice' or 'will be glad', 'avi' means 'my father' or 'father', and 'naval' means 'foolish' or 'fool'. Together the phrase describes a child born of a fool being a source of shame or rebuke to his father, and the father lacking joy over this.
[PRO.17.22] A joyful heart will be strong, and a humble spirit will dry the grain. [§]
Lev sameach yeitev geha ve ruach necheah teyabesh garem.
'Lev' means 'heart', 'sameach' means 'joyful', 'yeitev' means 'will be good' or 'will prosper', 'geha' means 'strength' or 'might', 've' means 'and', 'ruach' means 'spirit' or 'breath', 'necheah' means 'humble' or 'low', 'teyabesh' means 'will dry', 'garem' means 'grain' or 'wheat'.
[PRO.17.23] Deception from the bosom of the wicked will seize and set the paths of judgment. [§]
shochad mecheik rasha yikkach lehatot orchot mishpat.
'shochad' means 'deception' or 'trickery', 'mecheik' means 'from the bosom' or 'from the heart', 'rasha' means 'wicked (person)', 'yikkach' means 'will take' or 'will seize', 'lehatot' means 'to set' or 'to direct', 'orchot' means 'paths' or 'ways', 'mishpat' means 'judgment' or 'justice'.
[PRO.17.24] the face of one who understands wisdom and the eyes of a fool at the edge of the earth. [§]
et-p'nei mevin chokmah ve'einei kesil biketzeh aretz.
'et-p'nei' means 'the face of', 'mevin' means 'understanding' or 'one who comprehends', 'chokmah' means 'wisdom', 've'einei' means 'and the eyes of', 'kesil' means 'fool', 'biketzeh' means 'at the edge of', 'aretz' means 'the earth'.
[PRO.17.25] A fool's son is grief to his father, and bitterness to his mother who bore him. [§]
ka'as le'aviv ben kesil u-memar le-yoladto.
'ka'as' means 'grief' or 'anger', 'le'aviv' means 'to his father', 'ben' means 'son', 'kesil' means 'fool', 'u-memar' means 'and bitterness', 'le-yoladto' means 'to his mother who bore him'.
[PRO.17.26] Also, punishment for the righteous is not good; to strike the noble upon righteousness. [§]
Gam anosh latzadik lo-tov lehakot nedivim al-yosher.
'Gam' means 'also', 'anosh' means 'punishment', 'latzadik' means 'for the righteous', 'lo-tov' means 'not good', 'lehaket' means 'to strike' or 'to kill', 'nedivim' means 'nobles' or 'generous ones', 'al-yosher' means 'upon righteousness' or 'on the upright way'.
[PRO.17.27] He who hides his sayings knows knowledge, and the spirit of a man is understanding. [§]
Choshekh amaro yodea daat ve'kar-ruach ish tevunah.
'Choshekh' means 'he who hides' or 'darkens', 'amaro' means 'his sayings', 'yodea' means 'knows', 'daat' means 'knowledge', 've'kar-ruach' means 'and the spirit (or breath) is cold/hides', 'ish' means 'man', 'tevunah' means 'understanding' or 'wisdom'.
[PRO.17.28] Even a fool who keeps silent may be regarded as wise; one who restrains his speech is prudent. [§]
Gam evil macharish chokham yecheshev otam sfatav navon.
'Gam' means 'even' or 'also', 'evil' means 'fool', 'macharish' means 'who keeps silent' or 'who restrains speech', 'chokham' means 'wise', 'yecheshev' means 'will be considered' or 'will be thought of as', 'otam' means 'one who holds back' or 'restrains', 'sfatav' means 'his lips' (metonym for speech), 'navon' means 'prudent' or 'wise'.
PRO.18
[PRO.18.1] For desire will seek, it will be scattered in all foolishness, and it will be stripped. [§]
le-taavah yevaqesh niphrad bechol-tushiyah yitgala.
'le-taavah' means 'for desire', 'yevaqesh' means 'he will seek', 'niphrad' means 'will be scattered' or 'be broken apart', 'bechol-tushiyah' means 'in all foolishness', 'yitgala' means 'will be stripped' or 'will be exposed'.
[PRO.18.2] A fool does not desire wisdom unless his heart is revealed. [§]
Lo yachpotz kesil bitvunah ki im behitgalot libo.
'Lo' means 'not', 'yachpotz' means 'desires' (third‑person singular masculine), 'kesil' means 'a fool', 'bitvunah' means 'in wisdom' (the prefix b‑ = 'in'), 'ki' means 'but' or 'for', 'im' means 'except' or 'unless', 'behitgalot' means 'by revealing' (the noun form of the verb 'to reveal'), 'libo' means 'his heart'.
[PRO.18.3] When the wicked comes, also comes contempt, and with it a scornful derision. [§]
B'vo rasha ba gam buz ve im kalon cherpa.
'B'vo' means 'when (someone) comes', 'rasha' means 'wicked', 'ba' means 'came', 'gam' means 'also', 'buz' means 'contempt' or 'scorn', 've' means 'and', 'im' means 'with', 'kalon' is a noun derived from the root that conveys 'scornful taunt' or 'derisive weight', 'cherpa' means 'mockery' or 'derision'.
[PRO.18.4] Deep waters are the words of a man's mouth; a flowing stream is the source of wisdom. [§]
Mayim amukkim divrei pi ish nachal novea mekor chokhmah.
'Mayim' means 'water', 'amukkim' means 'deep' (plural), 'divrei' means 'words of', 'pi' means 'mouth', 'ish' means 'man', 'nachal' means 'stream' or 'valley', 'novea' means 'flowing' or 'that flows', 'mekor' means 'source' or 'spring', 'chokhmah' means 'wisdom'.
[PRO.18.5] Lifting the face of the wicked is not good; to pervert the righteous in judgment. [§]
Se'et p'nei rasha lo tov lehatot tzadik ba-mishpat.
'Se'et' means 'lifting' or 'raising'. 'p'nei' is the construct form of 'face', meaning 'the face of'. 'rasha' means 'wicked' or 'evil one'. 'lo tov' means 'is not good'. 'lehatot' means 'to tilt, to pervert'. 'tzadik' means 'righteous one'. 'ba-mishpat' means 'in judgment' or 'in justice'.
[PRO.18.6] The lips of a fool go into strife, and his mouth calls for quarrels. [§]
Siftei kesil yavo beriv, ufi lemahlu-mot yikra.
'Siftei' means 'lips of', 'kesil' means 'fool', 'yavo' means 'will go' or 'will come', 'beriv' means 'into strife' or 'into argument', 'ufi' means 'and his mouth', 'lemahlu-mot' means 'to quarrels' or 'to accusations', 'yikra' means 'calls' or 'will call'.
[PRO.18.7] The mouth of the fool is his ruin, and his lips are a snare for his soul. [§]
Pi kesil mechittah lo, ve'sfatav mokesh nafsho.
'Pi' means 'mouth', 'kesil' means 'fool', 'mechittah' literally 'is his ruin' (from the root meaning 'to bring to ruin'), 'lo' functions as a possessive pronoun meaning 'his', 've' is the conjunction 'and', 'sfatav' means 'his lips', 'mokesh' comes from a root meaning 'to trap or snare', so it translates as 'are a snare', and 'nafsho' means 'his soul'.
[PRO.18.8] The words of Nirgan, like those who are broken, and they descended into the chambers of the belly. [§]
Divrei Nirgan kemitlahamim vehem yardu hadrei-baten.
'Divrei' means 'the words of', 'Nirgan' is a proper name, 'ke' means 'like', 'mitlahamim' is a participle meaning 'those who are broken or smitten', 'vehem' means 'and they', 'yardu' means 'they went down' or 'they descended', 'hadrei' means 'the chambers of', and 'baten' means 'the belly or womb'.
[PRO.18.9] Even though he is weak in his work, brother, he is a destroyer for the master. [§]
Gam mitrappeh be-melachto ach hu le-va'al mashchit.
'Gam' means 'also' or 'even', 'mitrappeh' is a participle meaning 'he is weak' or 'he is feeble', 'be-melachto' means 'in his work' or 'in his labor', 'ach' means 'brother', 'hu' means 'he', 'le-va'al' means 'to the master' or 'for the owner', 'mashchit' means 'destroyer'.
[PRO.18.10] Tower of strength is the name of Yahveh; in it the righteous runs and is lofty. [§]
Migdal-oz shem Yahveh bo-yarutz tzaddik ve-nisgav.
'Migdal-oz' means 'tower of strength', 'shem' means 'name', 'Yahveh' is the personal name of God, 'bo' means 'in it', 'yarutz' means 'will run', 'tzaddik' means 'righteous one', 've' means 'and', 'nisgav' means 'is lofty' or 'is exalted'.
[PRO.18.11] Behold, the wealthy city of his strength, and his wall is fortified in his stronghold. [§]
hon ashir qiryat uzz o ukchomah nishgabah bemasqito.
'hon' means 'Behold', 'ashir' means 'rich' or 'wealthy', 'qiryat' means 'city of', 'uzzo' means 'his strength', 'ukchomah' means 'and his wall', 'nishgabah' means 'is fortified' or 'is strengthened', 'bemasqito' means 'in his support' or 'in his stronghold'.
[PRO.18.12] Before breaking a man's heart will be exalted, and before honor humility. [§]
Lifnei shever yiggaveh lev ish ve lifnei kavod anavah.
'Lifnei' means 'before', 'shever' means 'breaking' or 'fracture', 'yiggaveh' means 'will be lifted up' or 'exalted', 'lev' means 'heart', 'ish' means 'a man', 've' means 'and', 'lifnei' again means 'before', 'kavod' means 'honor' or 'glory', 'anavah' means 'humility'.
[PRO.18.13] One who returns a word before it is heard, it is a thorn to him and a curse. [§]
Meshiv davar be'terem yishma ivelet hi-lo u'k'limmah.
'Meshiv' means 'one who returns' or 'one who turns back', 'davar' means 'word' or 'thing', 'be'terem' means 'before' (literally 'before it is'), 'yishma' means 'he will hear' (future), 'ivelet' (from 'ivel') means 'thorn' or 'prickle', 'hi-lo' means 'it to him' (it is for him), 'u'k'limmah' means 'and a curse' (klimmah = curse). The phrase therefore describes a person who changes or returns a word before it is even heard, and that act is likened to a thorn and a curse for him.
[PRO.18.14] A man's spirit will bear his sickness, and a broken spirit—who will bear it? [§]
Ruach ish yekalkel machalehu ve ruach nechea mi yisaena.
'Ruach' means 'spirit' or 'wind'. 'Ish' means 'a man' or 'of a man'. 'Yekalkel' (from the root K-L-L) means 'will carry' or 'will bear'. 'Machalehu' means 'his disease' or 'his sickness'. 'Ve' means 'and'. 'Nechea' (from the root N-CH-') means 'broken', 'crippled', or 'wounded'. 'Mi' means 'who'. 'Yisaena' (from the root S-A) means 'will bear' or 'will lift'.
[PRO.18.15] A wise heart will acquire knowledge, and the ears of the wise will seek knowledge. [§]
Lev navon yikneh-da'at ve'ozen chakhamim tevakesh-da'at.
'Lev' means 'heart', 'navon' means 'wise' or 'discerning', 'yikneh' means 'will acquire' (future of purchase), 'da'at' means 'knowledge', 've' means 'and', 'ozen' means 'ear', 'chakhamim' means 'wise ones' (plural of 'wise'), 'tevakesh' means 'will seek', 'da'at' again means 'knowledge'.
[PRO.18.16] The giver will broaden the man for him, and before the great he will guide him. [§]
Matan adam yarchiv lo ve'lefnei gedolim yanchenno.
'Matan' means 'giver' or 'one who gives', 'adam' means 'man', 'yarchiv' means 'he will broaden' or 'expand', 'lo' means 'to him', 've'lefnei' means 'and before', 'gedolim' means 'great ones' or 'the great', 'yanchenno' means 'he will guide him'.
[PRO.18.17] The righteous, the first in his dispute, his companion will come and his investigation. [§]
Tzadik harishon berivo yavo re'ehu vachakaru.
'Tzadik' means 'righteous', 'harishon' means 'the first', 'berivo' means 'in his dispute' or 'in his quarrel', 'yavo' means 'will come', 're'ehu' means 'his companion' or 'his friend', 'vachakaru' means 'and his investigation' or 'and his inquiry'.
[PRO.18.18] He will settle the lot from the winepresses and will separate among the strong. [§]
Midyanim yashbit hagoral uvein atzumim yafríd.
'Midyanim' means 'from the winepresses', 'yashbit' means 'will cause to sit or settle', 'hagoral' means 'the lot', 'uvein' means 'and between', 'atzumim' means 'the strong ones', 'yafríd' means 'will separate'.
[PRO.18.19] Ah, my soul, from the city of strength and from the chambers, like a brick palace. [§]
Ah nifsha mikriyat-oz u-midvanim ki-bri'ah armon.
'Ah' is an exclamation of sorrow. 'nifsha' means 'my soul' (literally 'my self'). 'mikriyat-oz' means 'from the city of strength' (kiryat = city, oz = strength). 'u-midvanim' means 'and from the chambers' (midvan = chamber, plural). 'ki' means 'like' or 'as'. 'bri'ah' means 'a brick' (bri = brick, -ah a nominal ending). 'armon' means 'a palace' or 'a fortified building'.
[PRO.18.20] From the fruit of a man's mouth his belly will be satisfied, and the produce of his lips will satisfy him. [§]
Mipri pi ish tishba bitno tevuat sifatav yisba.
'Mipri' means 'from the fruit', 'pi' means 'of the mouth', 'ish' means 'a man', 'tishba' means 'will satisfy', 'bitno' means 'his belly', 'tevuat' means 'the produce', 'sifatav' means 'of his lips', 'yisba' means 'will satisfy'.
[PRO.18.21] Death and life are in the hand of the tongue, and those who love it will eat its fruit. [§]
Mavet ve chayim be yed lashon ve ohaveiha yo'chal piryah.
'Mavet' means 'death', 've' means 'and', 'chayim' means 'life', 'be yed' means 'in the hand', 'lashon' means 'of the tongue', 've' again means 'and', 'ohaveiha' means 'those who love it', 'yo'chal' means 'will eat', 'piryah' means 'its fruit'.
[PRO.18.22] A woman is a good find, and he gave favor from Yahveh. [§]
Matza isha matza tov vayafek ratson meYahveh.
'Matza' means 'found' or 'to find', 'isha' means 'woman', the second 'matza' repeats the verb 'found', 'tov' means 'good', 'vayafek' is a verb meaning 'and he gave' or 'and he granted', 'ratson' means 'favor' or 'pleasure', and 'meYahveh' means 'from Yahveh' (the divine name YHVH rendered as Yahveh).
[PRO.18.23] The poor shall speak supplications, and the rich will answer with strength. [§]
Tachanunim yedaber rash ve'ashir ya'aneh azot.
'Tachanunim' means 'supplications' or 'prayers', 'yedaber' means 'shall speak' (future third person masculine), 'rash' means 'poor', 've'ashir' means 'and rich', 'ya'aneh' means 'will answer', 'azot' means 'strength' or 'might'.
[PRO.18.24] A man of companions who makes a clamor, and there is a lover who clings from behind. [§]
Ish re'im lehitro'ea ve'yesh ohev davek meach.
'Ish' means 'man', 're'im' means 'companions' or 'friends', 'lehitro'ea' is a reflexive verb from the root ר-ע-ע meaning 'to make a clamor' or 'to shout loudly', so it can be rendered 'to make a noise'. 'veyesh' means 'and there is', 'ohev' means 'loving' or 'lover', 'davek' (from the root דבק) means 'stuck', 'adhered' or 'clinging', and 'meach' (from the preposition מ‑ plus the noun אח) is understood here as 'from behind' or 'from a close place', conveying the idea of something that clings from close behind. The idiom therefore pictures a noisy man surrounded by friends, and a lover who clings closely from behind.
PRO.19
[PRO.19.1] Good is a man who walks in his integrity, away from bending his lips, and he is a fool. [§]
Tov‑rash holech be‑tumo me‑ikeish sefataav ve‑hu kesil.
'Tov' means 'good', 'rash' means 'a man' or 'person', 'holech' means 'walking' or 'goes', 'be‑tumo' means 'in his integrity/innocence', 'me‑ikeish' means 'away from bending/curving', 'sefataav' means 'his lips', 've‑hu' means 'and he', 'kesil' means 'a fool'.
[PRO.19.2] Even without knowledge a soul is not good, and a fool with his feet sins. [§]
Gam belo-da'at nefesh lo tov ve'atz be raglayim chote.
'Gam' means 'even', 'belo' (b'lo) means 'without', 'da'at' means 'knowledge', 'nefesh' means 'soul' or 'person', 'lo' means 'not', 'tov' means 'good', 've'atz' means 'and a fool' (atz = a fool, one who is reckless), 'be' is the preposition 'with' or 'in', 'raglayim' means 'feet' (dual form), 'chote' means 'sins' or 'commits sin'.
[PRO.19.3] Evil man will pervert his way, and his heart will be angry against Yahveh. [§]
Ivelet adam tesalef darcho ve'al Yahveh yizeaf libo.
'Ivelet' means 'evil' or 'wickedness', 'adam' means 'man', 'tesalef' means 'will turn aside' or 'will pervert', 'darcho' means 'his way', 've'al' means 'and against', 'Yahveh' is the literal translation of YHVH, 'yizeaf' means 'will become angry', 'libo' means 'his heart'.
[PRO.19.4] Behold, He will add many friends, and the poor will be set apart from his flock. [§]
Hon yosif re'im rabbim ve-dal me-re'ahu yipared.
'Hon' means 'behold', 'yosif' means 'will add', 're'im' means 'friends', 'rabbim' means 'many', 've-dal' means 'and the poor', 'me-re'ahu' means 'from his flock' or 'from his herd', 'yipared' means 'will be separated' or 'will be set apart'.
[PRO.19.5] A false witness will not be cleared, and a liar, like lies, will not escape. [§]
Ed shekarim lo yinnakeh ve yafich ke zavim lo yimmalet.
'Ed' means 'witness', 'shekarim' means 'lies' (plural), 'lo' means 'not', 'yinnakeh' means 'will be cleared' or 'will go unpunished', 've' means 'and', 'yafich' means 'will be cut down' or 'will be brought to an end', 'ke' means 'like', 'zavim' means 'lies', 'lo' again means 'not', 'yimmalet' means 'will escape' (negative sense: will not escape).
[PRO.19.6] Many will profane the face of the generous, and all the evil to a man who gives. [§]
Rabbim yichalu penei nadiv vechol harea leish matan.
'Rabbim' means 'many', 'yichalu' is the third‑person plural imperfect of the verb 'chalal' meaning 'to profane' or 'to despoil', 'penei' means 'the face of', 'nadiv' means 'generous' or 'noble', 'vechol' means 'and all', 'harea' means 'the evil' (literally 'the bad'), 'leish' means 'to a man', and 'matan' means 'gift' or 'one who gives' (a giver).
[PRO.19.7] All the brothers of the wicked hate him, even because the evildoer is far from us; they are not the pursuer of words. [§]
Kol ahei-rash s'nehu af ki mere'ehu rakhaku mimenu meradef amarim lo-hemmah.
'Kol' means 'all', 'ahei-rash' is the construct form meaning 'brothers of rash' (rash being a name or description of a wicked person), 's'nehu' means 'they hate him', 'af' means 'even' or 'also', 'ki' means 'because', 'mere'ehu' means 'the one who does him evil' or 'the evildoer', 'rakhaku' means 'has turned away' or 'is distant', 'mimenu' means 'from us', 'meradef' (or meradeph) means 'pursuer' or 'one who hounds', 'amarim' means 'words' or 'speech', and 'lo-hemmah' means 'they are not' (literally 'not they').
[PRO.19.8] A prudent heart that loves its own soul keeps understanding in order to find good. [§]
koneh-lev ohev nafsho shomer tebunah limtso tov.
'koneh' means 'acquires' or 'possesses', often used in the phrase 'koneh lev' to denote a prudent or discerning heart; 'lev' means 'heart'; 'ohev' means 'who loves'; 'nafsho' means 'his own soul' or 'his life'; 'shomer' means 'guards' or 'keeps'; 'tebunah' means 'understanding' or 'wisdom'; 'limtso' means 'to find' or 'in order to find'; 'tov' means 'good'.
[PRO.19.9] A false witness will not be acquitted, and the liar will perish. [§]
ed shekarim lo yinnakeh ve yafich ke-zavim yoaved
'ed' means 'witness', 'shekarim' means 'of falsehoods' or 'lies', 'lo' means 'not', 'yinnakeh' means 'will be pardoned' or 'will be acquitted', 've' means 'and', 'yafich' means 'will be destroyed', 'ke-zavim' means 'like liars', 'yoaved' means 'will perish'.
[PRO.19.10] It is not pleasant for a fool to have delight, even because a servant rules over flesh. [§]
Lo naweh li-ksil taanug af ki le-evad meshol be-sarim.
'Lo' means 'not'. 'naweh' means 'pleasant' or 'lovely'. 'li-ksil' means 'to a fool' (dative). 'taanug' means 'delight' or 'pleasure'. 'af' means 'also' or 'even'. 'ki' means 'because' or 'for'. 'le-evad' means 'to a servant' or 'for a servant'. 'meshol' means 'rules' or 'governs'. 'be-sarim' means 'over flesh' (plural, referring to bodily desires).
[PRO.19.11] The wisdom of man prolongs his anger, and his boasting passes over transgression. [§]
Sekhel adam he'erikh apo ve-tifarto avor al-pesha.
'Sekhel' means 'wisdom', 'adam' means 'man', 'he'erikh' means 'made long' or 'prolonged', 'apo' means 'his anger', 've-tifarto' means 'and his boasting' (from the root for 'pride' or 'vanity'), 'avor' means 'to pass' or 'to go beyond', 'al-pesha' means 'over transgression' (i.e., sin).
[PRO.19.12] Raging like a hornet, the fury of the king, and as dew upon the grass his desire. [§]
naham kakpir zaaf melech uktal al-eshav rtsono.
'naham' means 'raging' or 'to growl', 'kakpir' means 'like a hornet' (kak = like, pir = hornet), 'zaaf' means 'anger' or 'fury', 'melech' means 'king', 'uktal' means 'and as dew', 'al-eshav' means 'upon the grass', 'rtsono' means 'his desire' or 'his will'.
[PRO.19.13] Foolishness toward his father is a son who is a fool, and a rushing flood comes from the midst of a woman. [§]
Havot le'aviv ben kesil ve'delf tor ed midyenei isha.
'Havot' means 'foolishness' or 'stupidity', 'le'aviv' means 'to his father', 'ben' means 'son', 'kesil' means 'a fool', 've'delf' means 'and a flood', 'tor' is a root meaning 'to rush' or 'to surge', 'ed' is a connective particle in this construction, 'midyenei' means 'from the midst of', and 'isha' means 'woman'.
[PRO.19.14] House and wealth are the inheritance of fathers, and of Yahveh a wise woman. [§]
baita vahon nachalat avot umeiYahveh isha maskalet.
'baita' means 'house', 'vahon' means 'and wealth', 'nachalat' means 'inheritance', 'avot' means 'fathers', 'umeiYahveh' means 'and of Yahveh' (with Yahveh being the literal rendering of YHVH), 'isha' means 'woman', 'maskalet' means 'wise' or 'discerning'. The phrase 'nachalat avot' conveys that the inheritance belongs to the fathers, and the clause 'umeiYahveh isha maskalet' says that from Yahveh there is a wise woman.
[PRO.19.15] Laziness will cause a fall into deep sleep, and a deceitful soul will hunger. [§]
atslah tappil tardemah venefesh remiyah tirav.
'atslah' means 'laziness' or 'the lazy one', 'tappil' means 'will cause to fall' or 'will fall', 'tardemah' means 'deep sleep', 've' is the conjunction 'and', 'nefesh' means 'soul', 'remiyah' means 'deceitful' or 'false', 'tirav' means 'will be hungry' or 'will hunger'.
[PRO.19.16] He who keeps the command keeps his life; he who despises his ways will die. [§]
shomer mitzvah shomer nafsho bozeh drakhav yamut.
'shomer' means 'keeper' or 'one who guards', 'mitzvah' means 'command' or 'commandment', 'nafsho' means 'his soul' (i.e., his life), 'bozeh' means 'despiser' or 'one who despises', 'drakhav' means 'his ways', 'yamut' means 'he will die'.
[PRO.19.17] The mercy of Yahveh, who is generous to the poor, and his reward He will repay to him. [§]
Malveh Yahveh chonen dal u'gmuloh yeshaleim-lo.
'Malveh' means 'mercy' or 'kindness'; 'Yahveh' is the literal translation of YHVH; 'chonen' means 'who is generous' or 'who gives freely'; 'dal' means 'the poor'; 'u\' is the conjunction 'and'; 'gmuloh' means 'his reward' or 'his recompense'; 'yeshaleim' means 'he will repay' or 'will give back'; '-lo' means 'to him'.
[PRO.19.18] Discipline your son, because there is hope, and do not bring his soul to death. [§]
Yasser bincha ki yesh tikvah ve'el hamito al tissa nafsecha.
'Yasser' means 'discipline' or 'restrain', 'bincha' means 'your son', 'ki' means 'because', 'yesh' means 'there is', 'tikvah' means 'hope', 've'el' means 'and to/and upon', 'hamito' means 'his death', 'al' means 'do not', 'tissa' means 'carry' or 'bring', 'nafsecha' means 'your soul'.
[PRO.19.19] A portion of heat bearing punishment because if you spare it and still add. [§]
geral chemah noseh onesh ki im tatzil veod tosf.
'geral' means 'lot' or 'portion', 'chemah' means 'heat' or 'wrath', 'noseh' means 'bearing' or 'carrying', 'onesh' means 'punishment' or 'penalty', 'ki' means 'because', 'im' means 'if', 'tatzil' means 'you spare' or 'you save', 'veod' means 'also' or 'still', 'tosf' means 'you add' or 'you increase'.
[PRO.19.20] Listen to counsel and receive instruction so that you may become wise in your later days. [§]
Shema etza veqabel musar lemaan techacham beachareitecha.
'Shema' means 'listen', 'etza' means 'counsel', 'veqabel' means 'and receive', 'musar' means 'instruction', 'lemaan' means 'in order that', 'techacham' means 'you may become wise', 'beachareitecha' means 'in your latter days'.
[PRO.19.21] Many thoughts are in a man's heart, but the counsel of Yahveh will arise. [§]
Rabbot machashavot belev ish v'atzat Yahveh hi takum.
'Rabbot' means 'many', 'machashavot' means 'thoughts' or 'plans', 'belev' means 'in the heart', 'ish' means 'a man', 'v'atzat' means 'and the counsel', 'Yahveh' is the literal translation of YHVH, 'hi' means 'it' or 'she', 'takum' means 'will arise' or 'will stand'.
[PRO.19.22] The desire of man, his kindness, and good wickedness, more than a lying man. [§]
Ta'avat adam chasdo ve-tov rash me'ish kazav.
'Ta'avat' means 'the desire' or 'the craving', 'adam' means 'man' or 'human', 'chasdo' means 'his kindness' or 'his grace', 've' is the conjunction 'and', 'tov' means 'good', 'rash' (pronounced 'rash') means 'wicked' or 'evil', 'me' is the preposition 'than' or 'more than', 'ish' means 'a man', and 'kazav' means 'a liar' or 'a false man'.
[PRO.19.23] Fear of Yahveh is for life, and the satisfied shall not be judged evil. [§]
Yir'at Yahveh lechayim ve'savea yalin bal-yipaked ra.
'Yir\'at' means 'fear of', 'Yahveh' is the literal translation of YHVH, 'lechayim' means 'for life', 've\'savea' means 'and the satisfied', 'yalin' means 'will die' or 'shall perish', 'bal-' is the negation 'not', 'yipaked' means 'be judged' or 'be counted', and 'ra' means 'evil'.
[PRO.19.24] The lazy one delays; his hand in the field also does not return to his mouth. [§]
taman atzel yado batzalachat gam el pihu lo yeshivena.
'taman' means 'delays' or 'waits', 'atzel' means 'lazy', 'yado' means 'his hand', 'batzalachat' means 'in the field' (literally 'in the field/valley'), 'gam' means 'also', 'el' means 'to', 'pihu' means 'his mouth', 'lo' means 'not', 'yeshivena' means 'shall bring back' or 'shall return it'.
[PRO.19.25] Run, strike, and the simple one will be ashamed, and he will make the wise understand knowledge. [§]
Leitz tacheh u-peti ya'rim ve-hokhiach le-navon yavin daat.
'Leitz' means 'run' (imperative). 'tacheh' means 'strike' (imperative). 'u-peti' means 'and the simple one' or 'and the foolish'. 'ya'rim' (from the root aram) means 'will be ashamed' or 'will be disgraced'. 've-hokhiach' means 'and he will prove' or 'and he will make evident'. 'le-navon' means 'to the wise one'. 'yavin' means 'will understand' or 'will discern'. 'daat' means 'knowledge' or 'understanding'.
[PRO.19.26] The crushing father will flee his mother, a son who brings shame and digs. [§]
meshadded-av yavriach em ben mevish umachpir.
'meshadded' means 'crushing' (from the root sh-d-d), 'av' means 'father', together 'meshadded-av' = 'the crushing father' or 'father's crushing'. 'yavriach' means 'he will flee' (from the root b-r-ch). 'em' means 'mother'. 'ben' means 'son'. 'mevish' means 'shaming' or 'bringing disgrace' (from the root b-sh). 'umachpir' means 'and digging' or 'and excavating' (from the root ch-p-r). The phrase strings these ideas together in a poetic, proverbial style.
[PRO.19.27] Cease, my son, from hearing discipline; turn away from the sayings of knowledge. [§]
Chadal beni lishmoa musar lishgot meimrei daat.
'Chadal' means 'stop' or 'cease', 'beni' means 'my son', 'lishmoa' means 'to hear' or 'to listen', 'musar' means 'discipline' or 'instruction', 'lishgot' means 'to err' or 'to deviate', 'meimrei' means 'from the sayings of', and 'daat' means 'knowledge' or 'understanding'.
[PRO.19.28] A witness against the wicked will scoff justice, and the mouth of the wicked will swallow iniquity. [§]
ed be-li-ya'al ya'litz mishpat u-pi r'sha'im yevallel avon.
'ed' means 'witness', 'be-li-ya'al' means 'against the wicked' (b = "against", li = "to" or "for", ya'al = "wicked"), 'ya'litz' means 'will scoff' or 'will mock', 'mishpat' means 'justice' or 'judgment', 'u-pi' means 'and the mouth of', 'r'sha'im' means 'the wicked' (plural), 'yevallel' means 'will swallow' or 'will devour', 'avon' means 'iniquity' or 'guilt'.
[PRO.19.29] Proper are the judgments for the scoffers and the plans against the foolish. [§]
Nakhunu laletzim shefatim u mahalumot legu kesilim.
'Nakhunu' means 'proper' or 'fitting'. 'Laletzim' is the preposition 'to/for' plus 'latzim', the plural of 'latzez' meaning 'scoffer' or 'mocking one'. 'Shefatim' means 'judgments' (plural of 'shefa', justice). 'U' is the conjunction 'and'. 'Mahalumot' means 'plans' or 'schemes' (plural of 'mahalom', plot). 'Legu' is the preposition 'against' or 'toward' combined with the article-less noun 'geu' (here taken as 'against'). 'Kesilim' means 'the foolish' (plural of 'kesil', a fool).
PRO.20
[PRO.20.1] Reckless is the wine, a drunkard of strong drink, and all who stumble in it will not become wise. [§]
Let ha-yayin homeh shekhar ve-khol shogeh bo lo yechkam.
'Let' means 'shameless' or 'reckless', 'ha-yayin' means 'the wine', 'homeh' means 'drunkard' or 'one who makes drunk', 'shekhar' means 'strong drink' or 'intoxicating beverage', 've' means 'and', 'khol' means 'all', 'shogeh' means 'who stumbles' or 'who trips', 'bo' means 'in it', 'lo' means 'not', 'yechkam' means 'will become wise' or 'will understand'.
[PRO.20.2] Raging like a dragon, the terror of the king, by his rebellion he sins his own soul. [§]
naham kakkefir eimat melech mitaverho chote nafsho.
'naham' means 'rages', 'kakkefir' means 'like a dragon', 'eimat' means 'terror', 'melech' means 'king', 'mitaverho' means 'by his rebellion', 'chote' means 'sinning', 'nafsho' means 'his own soul'.
[PRO.20.3] Honor to the man who sits apart from strife, and every fool will be shamed. [§]
Kavod la'ish shevet meriv vechol evil yitgala.
'Kavod' means 'honor', 'la'ish' means 'to the man', 'shevet' means 'who sits', 'meriv' means 'apart from strife', 'vechol' means 'and every', 'evil' means 'fool', 'yitgala' means 'will be shamed'.
[PRO.20.4] From the furnace the lazy one will not be silent; he will ask in the harvest and there is none. [§]
Mechoref atzel lo yacharosh yeshal bakatzir vaayin
'Mechoref' means 'from the furnace', 'atzel' means 'the lazy one', 'lo' means 'not', 'yacharosh' means 'will be silent', 'yeshal' means 'will ask', 'bakatzir' means 'in the harvest', 'vaayin' means 'and there is none'.
[PRO.20.5] Deep water, counsel in a man's heart, and a man of understanding will hide it. [§]
Mayim amukkim etzah belev ish ve'ish tevunah yidlenna.
'Mayim' means 'water', 'amukkim' means 'deep' (plural adjective), 'etzah' means 'counsel' or 'advice', 'belev' means 'in the heart', 'ish' means 'a man', 've' means 'and', the second 'ish' repeats 'a man', 'tevunah' means 'understanding', 'yidlenna' is a verb meaning 'he will hide it' (third person singular masculine future).
[PRO.20.6] Many people call for a man of kindness and a man of faith; who can find him? [§]
Rav-adam yikra ish chasdo ve- ish emunim mi yimtza.
'Rav-adam' means 'many people', 'yikra' means 'calls' or 'invokes', 'ish' means 'man', 'chasdo' means 'his kindness' (kindness, grace), 've- ish' means 'and a man', 'emunim' means 'of faith', 'mi' means 'who', 'yimtza' means 'will find' or 'can find'.
[PRO.20.7] He who walks in his integrity is righteous; blessed are his children after him. [§]
Mithalech be-tumo tzaddik ashrei b'nei achareav.
'Mithalech' means 'he walks' or 'he goes walking', 'be-tumo' literally means 'in his integrity' (tumo = integrity, innocence), 'tzaddik' means 'righteous one', forming the clause 'he who walks in his integrity is righteous'. 'ashrei' means 'blessed' or 'happy', 'b'nei' means 'his children' (literally 'in the children'), and 'achareav' means 'after him' (i.e., those who follow him). The phrase 'ashrei b'nei achareav' therefore means 'blessed are his children after him'.
[PRO.20.8] The king who sits on the throne of judgment despises all evil in his eyes. [§]
Melekh yoshev al kise din mezareh beeinav kol ra.
'Melekh' means 'king', 'yoshev' means 'who sits' or 'sits', 'al' means 'on' or 'upon', 'kise' means 'throne', 'din' means 'judgment', 'mezareh' comes from the root meaning 'to regard as foreign or detest', here rendered as 'despises', 'beeinav' means 'in his eyes', 'kol' means 'all', 'ra' means 'evil' or 'wickedness'.
[PRO.20.9] Who will say, I have made my heart pure from my sin? [§]
Mi-yo'amar zichiti libi taharti mechatati
'Mi' means 'who', 'yo'amar' means 'will say', 'zichiti' means 'I have become pure', 'libi' means 'my heart', 'taharti' means 'I have purified', 'mechatati' means 'from my sin'.
[PRO.20.10] Stone and stone, idol and idol, an abomination of Yahveh, both also. [§]
Evehn va-ehvehn ey-fah ve ey-fah to-ah-vaht Yahveh gam-sheneyhem.
'Evehn' means 'stone', 'va-ehvehn' means 'and stone', 'ey-fah' means 'idol' or 'carved image', 've ey-fah' means 'and idol', 'to-ah-vaht' means 'abomination', 'Yahveh' is the literal translation of YHVH, 'gam' means 'also', 'sheneyhem' means 'both of them'.
[PRO.20.11] Even in his deeds a young man is rejected, whether pure or upright his work. [§]
Gam bma'alav yitnakher ne'ar im zakh ve'im yashar pa'alo.
'Gam' means 'also' or 'even'; 'bma'alav' means 'in his deeds' ('ma'al' = deed, work, with the construct "his"); 'yitnakher' is a passive verb meaning 'is rejected' or 'is considered foreign'; 'ne\'ar' means 'young man' or 'youth'; 'im' means 'whether' or 'if'; 'zakh' means 'pure' or 'undefiled'; 've\'im' means 'and whether'; 'yashar' means 'upright' or 'righteous'; 'pa\'alo' means 'his work' or 'his deed'.
[PRO.20.12] A listening ear and a seeing eye, Yahveh made both of them. [§]
Ozen shomaat ve'ayin roah Yahveh asah gam shneihem.
'Ozen' means 'ear', 'shomaat' means 'listening', together 'listening ear'; 've'ayin' means 'and eye', 'roah' means 'seeing', together 'seeing eye'; 'Yahveh' is the literal translation of YHVH; 'asah' means 'made'; 'gam' means 'also', 'shneihem' means 'both of them'.
[PRO.20.13] Do not love another lest you become corrupt; open your eyes and be satisfied with bread. [§]
Al- te'ehav shena pen ti-varesh pekach einecha sheva lechem.
'Al' means 'do not', 'te'ehav' means 'you shall love', 'shena' means 'another', 'pen' means 'lest', 'ti-varesh' means 'you become corrupt' (verb from the root varash, 'to become perverse'), 'pekach' means 'open', 'einecha' means 'your eyes', 'sheva' means 'be satisfied', 'lechem' means 'bread'.
[PRO.20.14] Evil, evil, will say the buyer, and the one who declines him then will boast. [§]
Ra ra yomar hakoneh ve'ozeil lo az yithallel.
'Ra' means 'evil' (repeated for emphasis). 'Yomar' means 'he will say'. 'Hakoneh' is the noun 'the buyer' (from the root k-n-h, meaning one who purchases). 'Ve' means 'and'. 'Ozeil' is a verb meaning 'will decline' or 'will go down' (from the root a-z-l). 'Lo' means 'him' or 'to him'. 'Az' means 'then' or 'at that time'. 'Yithallel' is a verb meaning 'will boast' or 'will glorify himself' (from the root h-l-l).
[PRO.20.15] There is gold and many jewels and a precious vessel, the lips of knowledge. [§]
Yesh zahav ve-rob peninim u-kheli yakar siftei daat.
'Yesh' means 'there is' or 'there are', 'zahav' means 'gold', 've-rob' means 'and many', 'peninim' means 'precious stones' or 'jewels', 'u-kheli' means 'and a vessel' or 'utensil', 'yakar' means 'precious' or 'valuable', 'siftei' means 'lips', 'daat' means 'knowledge' or 'understanding'.
[PRO.20.16] Take his treachery, because he has consorted with a foreigner, and he is bound by the foreigners. [§]
Leqach bigdo ki avar zar uve'ad nakhrim chablehu.
'Leqach' means 'take' or 'seize'; 'bigdo' means 'his treachery' or 'his betrayal'; 'ki' means 'because'; 'avar' means 'mixed' or 'consorted'; 'zar' means 'foreign' or 'stranger'; 'uve'ad' means 'and with the'; 'nakhrim' means 'foreigners' or 'strangers'; 'chablehu' means 'has bound him' or 'has shackled him'. The verse is therefore a warning about a person whose betrayal is taken up because he has consorted with foreigners and has been shackled by them.
[PRO.20.17] A liar gives a man false bread, and afterward his mouth will be filled with shards. [§]
Arev la'ish lechem shakar ve'achar yimaleh-pihu chatsatz.
'Arev' means 'a liar' or 'deception', 'la'ish' means 'to a man', 'lechem' means 'bread', 'shakar' means 'false' or 'deceitful', 've'achar' means 'and then' or 'afterward', 'yimaleh' means 'will be filled', 'pihu' means 'his mouth', 'chatsatz' means 'a shard' or 'a broken piece of pottery'.
[PRO.20.18] Thoughts are set by counsel, and war is made by cunning. [§]
Machashavot be etzah tikkon uve tachbulot ashe milchamah.
'Machashavot' means 'thoughts' or 'plans', 'be' means 'in', 'etzah' means 'counsel', 'tikkon' means 'you shall establish' (imperative form), 'uve' means 'and in', 'tachbulot' means 'cunning' or 'subtlety', 'ashe' means 'make' (imperative), 'milchamah' means 'war'. The verse conveys that plans are secured through counsel, while war is conducted through cunning.
[PRO.20.19] A rolling secret, a walking slander, and opening his lips, shall not be mixed. [§]
goleh-sod holekh rakhil ulefoteh sfatav lo titarav.
'goleh' means 'rolling', 'sod' means 'secret', together 'goleh-sod' conveys a secret that rolls or spreads. 'holekh' means 'walking' or 'going'. 'rakhil' means 'slander' or 'gossip'. 'ulefoteh' means 'and opening'. 'sfatav' means 'his lips'. 'lo' means 'not'. 'titarav' is from the root 'arab' meaning 'to mingle' or 'to be mixed', in this form it expresses a negative command: 'you shall not be mingled' or 'it shall not be mixed'.
[PRO.20.20] One who curses his father and his mother will know his light in the darkness. [§]
Mekallel aviv ve'imo yida'ach nero be'eshun choshekh.
'Mekallel' means 'one who curses', 'aviv' means 'his father', 've'imo' means 'and his mother', 'yida'ach' means 'you will know' (second person singular future of know), 'nero' means 'his lamp' or 'his light', 'be'eshun' is a construct meaning 'in ash' or 'in a place of burning', 'choshekh' means 'darkness'.
[PRO.20.21] An inheritance that is wasted at the beginning, and its latter part will not be blessed. [§]
Nachala mevokhelet barishonah veacharitah lo tevorakh.
'Nachala' means 'inheritance' or 'portion', 'mevokhelet' means 'that is wasted' or 'spoiled', 'barishonah' means 'at the beginning', 'veacharitah' means 'and its end' or 'its latter part', 'lo' means 'not', 'tevorakh' means 'you will bless' (future 2nd person masculine), together conveying the idea that an inheritance that is wasted early will not receive blessing later.
[PRO.20.22] Do not say, I will repay evil; hope in Yahveh and salvation will be yours. [§]
Al to-amar ashallemah ra kaveh la-Yahveh ve-yosha lakh.
'Al' means 'do not', 'to-amar' means 'say', 'ashallemah' means 'I will repay', 'ra' means 'evil', 'kaveh' means 'hope' or 'wait', 'la-Yahveh' means 'to Yahveh' (the name YHVH rendered as Yahveh), 've-yosha' means 'and salvation', 'lakh' means 'for you' (masculine singular).
[PRO.20.23] Abomination of Yahveh is a stone and a stone and the scales of deceit not good. [§]
toevat Yahveh even vaaven umoznei mirmah lo-tov.
'toevat' means 'abomination', 'Yahveh' means the divine name YHVH, 'even' means 'stone', 'vaaven' means 'and stone', 'umoznei' means 'and the balances/scales', 'mirmah' means 'deception' or 'fraud', 'lo-tov' means 'not good' or 'is not good'.
[PRO.20.24] Waters of Yahveh are the steps of a man, and man, what will he understand of his way. [§]
mei Yahveh mitz'adei gaver ve adam ma yavin darko.
'mei' means 'waters of' (or 'from'), 'Yahveh' is the literal translation of YHVH, 'mitz'adei' means 'steps of', 'geber' means 'man', 've' means 'and', 'adam' means 'man' or 'human', 'ma' means 'what', 'yavin' means 'will understand', 'darko' means 'his way' or 'his path'.
[PRO.20.25] A seeker makes a man unholy, and then he examines the vows. [§]
Mokes adam yala kodesh veachar nederim levaker.
'Mokes' means 'seeker' or 'one who searches', 'adam' means 'man', 'yala' means 'defiled' or 'made unholy', 'kodesh' means 'the holy' (a reference to sacred matters), 'veachar' means 'and then' or 'afterward', 'nederim' means 'vows' or 'pledges', 'levaker' means 'to examine' or 'to investigate'.
[PRO.20.26] He scatters the wicked; a wise king, and He set the heavens upon them. [§]
mezareh reshaim melek chacham vayyashev aleihem ofan.
'mezareh' means 'he scatters' (from the root Z-R-H 'to scatter'), 'reshaim' means 'the wicked' (plural), 'melek' means 'king', 'chacham' means 'wise', 'vayyashav' means 'and he placed' or 'and he set', 'aleihem' means 'upon them', 'ofan' means 'the heavens' or 'the firmament'.
[PRO.20.27] The lamp of Yahveh, the spirit of man searches all the chambers of the womb. [§]
Ner Yahveh nishmat adam chofesh kol-chadrei-baten.
'Ner' means 'lamp', 'Yahveh' is the personal name of God, 'nishmat' means 'the spirit' or 'breath', 'adam' means 'man' or 'human', 'chofesh' means 'searches' or 'examines', 'kol' means 'all', 'chadrei' means 'rooms' or 'chambers', 'baten' means 'of the womb'.
[PRO.20.28] Lovingkindness and truth will fashion a king, and he will uphold his throne in lovingkindness. [§]
chesed veemet yitzru-melek ve-saad ba-chesed kisevo.
'chesed' means 'lovingkindness', 'veemet' means 'and truth', 'yitzru' means 'they will create' or 'they will fashion', 'melek' means 'king', 've-saad' means 'and he will support' or 'and he will uphold', 'ba-chesed' means 'in lovingkindness', 'kisevo' means 'his throne'.
[PRO.20.29] The glory of the young men is their strength, and the splendor of the elders is old age. [§]
Tiferet bachurim kocham v'hadar zekenim seivah.
'Tiferet' means 'glory', 'bachurim' means 'young men' or 'youths', 'kocham' means 'their strength', 'v'hadar' means 'and splendor', 'zekenim' means 'elders', 'seivah' means 'old age' or 'senility'.
[PRO.20.30] Groups of crushing blows will become bitter in evil, and blows upon the inner chambers. [§]
Haburot petza tamrik be'ra umakot chadrei-baten.
'Haburot' means 'groups' or 'assemblies', 'petza' means 'a blow' or 'crush', 'tamrik' is a verb form meaning 'will become bitter' or 'will be harsh', 'be'ra' means 'in wickedness' or 'in evil', 'umakot' means 'and blows' or 'and strikes', 'chadrei-baten' means 'the chambers of the belly' i.e., the innermost parts or bowels.
PRO.21
[PRO.21.1] Divisions of water, the king's heart, in the hand of Yahveh, over all that he desires he will cast it. [§]
Palgei-mayim lev-melekh beyad-Yahveh al kol asher yachpotz yattenu.
'Palgei' means 'splits' or 'divisions', 'mayim' means 'water', together 'Palgei-mayim' = 'Divisions of water'. 'Lev' means 'heart', 'melekh' means 'king', together 'lev-melekh' = 'the king's heart'. 'Beyad' means 'in the hand of', 'Yahveh' is the transliteration of YHVH, so 'beyad-Yahveh' = 'in the hand of Yahveh'. 'Al' means 'over' or 'upon', 'kol' means 'all', 'asher' means 'that which', together 'al kol asher' = 'over all that'. 'Yachpotz' means 'he desires', and 'yattenu' means 'he will cast it' (or 'he will throw it').
[PRO.21.2] All the way of a man is upright in his eyes, and his heart is set on Yahveh. [§]
kol derekh ish yashar beeinav ve tokhen livot Yahveh.
'kol' means 'all', 'derekh' means 'way', 'ish' means 'man', 'yashar' means 'upright' or 'straight', 'beeinav' means 'in his eyes', 've' means 'and', 'tokhen' means 'sets' or 'fixes', 'livot' means 'his heart', 'Yahveh' is the literal translation of YHVH, the divine name.
[PRO.21.3] Do righteousness and justice; a sacrifice is chosen for Yahveh. [§]
Asa tzedaka u-mishpat nivchar laYahveh mizbeach.
'Asa' means 'do' (imperative), 'tzedaka' means 'righteousness' or 'justice', 'u-' is the conjunction 'and', 'mishpat' means 'judgment' or 'justice', 'nivchar' means 'is chosen' or 'will be chosen', 'laYahveh' means 'to Yahveh' (the divine name Yahveh), 'mizbeach' means 'a sacrifice' (literally 'altar offering').
[PRO.21.4] Lofty eyes and a broad heart, fire of the wicked sin. [§]
Ruum-einayim u-rechav-lev nir resha'im chatat.
'Ruum' means 'high' or 'lofty', 'einayim' means 'eyes', together 'Ruum-einayim' = 'lofty eyes'. 'U-' is the conjunction 'and'. 'Rechav' means 'broad' or 'wide', 'lev' means 'heart', so 'u-rechav-lev' = 'and a broad heart'. 'Nir' means 'fire'. 'Resha'im' means 'the wicked' (plural). 'Chatat' means 'sin' or 'iniquity'.
[PRO.21.5] Thoughts of wrath only to become dead, and all force only to be lacking. [§]
Machshevot charutz ach le-motar ve-khol-atz ach le-machso r.
'Machshevot' means 'thoughts' or 'plans', 'charutz' means 'angry' or 'wrathful', 'ach' means 'only', 'le-motar' is an infinitive form that can be understood as 'to be destroyed' or 'to become dead', 've' means 'and', 'khol' means 'all' or 'every', 'atz' is a rare form that may convey 'strength' or 'force', 'le-machso r' (le-mach sor) is an infinitive meaning 'to lack' or 'to be deprived'.
[PRO.21.6] Works of treasures with a lying tongue, vanity that has fled, seekers of death. [§]
poal otzarot bilsheon shaker hevel nidaf mevakshei mavet.
'poal' means 'work' or 'deed', 'otzarot' means 'treasures' or 'storehouses', 'bilsheon' means 'with a tongue', 'shaker' means 'false' or 'lying', 'hevel' means 'vanity' or 'emptiness', 'nidaf' means 'fleeing' or 'passing away', 'mevakshei' means 'those who seek', 'mavet' means 'death'.
[PRO.21.7] The plunder of the wicked will be caused because we are to execute judgment. [§]
shod-reshayim yigorem ki me'anu la'asot mishpat.
'shod' means 'plunder' or 'robbery', 'reshayim' means 'the wicked', together 'shod-reshayim' means 'the plunder of the wicked'. 'yigorem' is a verb meaning 'will be caused' or 'will happen'. 'ki' means 'because' or 'for'. 'me'anu' means 'from us' or 'by us'. 'la'asot' means 'to do' or 'to execute'. 'mishpat' means 'judgment' or 'justice'.
[PRO.21.8] The way of a man and a foreigner is turned, and his work is pure and upright. [§]
Ha-fapkach derekh ish vazar ve-zakh yashar pa'alo.
'Ha-fapkach' means 'is turned' or 'is overturned', 'derekh' means 'the way', 'ish' means 'a man', 'vazar' means 'and a foreigner/stranger', 've-zakh' means 'and pure', 'yashar' means 'upright' or 'straight', 'pa'alo' means 'his work' or 'his deed'.
[PRO.21.9] It is good to sit on the eave of a roof, away from the midday fire, and in the house of a companion. [§]
tov lash'evet al pinat gag meesh midyanim uveit chaver.
'tov' means 'good', 'lash'evet' means 'to sit', 'al' means 'on' or 'upon', 'pinat' means 'corner' or 'eave', 'gag' means 'roof', 'meesh' means 'from fire', 'midyanim' means 'midday' (the heat of the middle of the day), 'uveit' means 'and in the house of', 'chaver' means 'friend' or 'companion'.
[PRO.21.10] The soul of the wicked has become evil; he will not show mercy in his eyes toward his neighbor. [§]
Nephesh rasha ivtah-ra lo yuchan be'einav re'ehu.
'Nephesh' means 'soul', 'rasha' means 'wicked', 'ivtah' (from the verb ivta) means 'has become', 'ra' means 'evil', 'lo' means 'not', 'yuchan' means 'he will show favor or mercy', 'be'einav' means 'in his eyes', 're'ehu' means 'his neighbor' or 'his fellow'.
[PRO.21.11] By the punishment of the scorner the fool will become wise, and with understanding the wise one will acquire knowledge. [§]
ba'anash letz yechkam peti uvehaskil lechacham yikkach daat.
'ba'anash' means 'by the punishment', 'letz' means 'the scorner' or 'the fool', 'yechkam' means 'will become wise', 'peti' means 'the fool', 'uvehaskil' means 'and with understanding', 'lechacham' means 'to the wise one', 'yikkach' means 'will take' or 'will acquire', 'daat' means 'knowledge' or 'understanding'.
[PRO.21.12] The wise righteous one mocks the house of the wicked, slandering the wicked for evil. [§]
Massekhil tzaddik le'veit rasha mesalef resha'im la'ra.
'Massekhil' means 'the wise (one)', 'tzaddik' means 'righteous', 'le'veit' means 'to the house', 'rasha' means 'wicked', 'mesalef' means 'he mocks' or 'he slanders', 'resha'im' means 'wicked ones', 'la'ra' means 'for evil' or 'to evil'.
[PRO.21.13] He will shut his ear to the cry of the poor; even he will call and will not answer. [§]
Otem ozeno miz'aqat dal gam hu yikra velo ye'aneh.
'Otem' means 'will shut', 'ozeno' means 'his ear', 'miz'aqat' means 'from the cry of', 'dal' means 'the poor', 'gam' means 'also' or 'even', 'hu' means 'he', 'yikra' means 'will call', 'velo' means 'and not', 'ye'aneh' means 'will answer' (in the negative sense, i.e., will not answer).
[PRO.21.14] A gift in secret will cover the nose, and deception in jest, fierce wrath. [§]
Mattan ba seter yikpeh af ve shochad ba chek chema aza.
'Mattan' means 'gift', 'ba seter' means 'in secret', 'yikpeh' is a verb meaning 'he will cover' or 'he will restrain', 'af' means 'nose', 've' means 'and', 'shochad' means 'deception' or 'trickery', 'ba chek' means 'in jest' or 'in mockery', 'chema' means 'wrath' or 'fury', 'aza' means 'strong' or 'fierce'.
[PRO.21.15] Joy to the righteous to do justice, and a cutting for the workers of iniquity. [§]
Simcha la-tzadik la'asot mishpat u-mechita le-po'alei aven.
'Simcha' means 'joy', 'la-tzadik' means 'to the righteous', 'la'asot' means 'to do', 'mishpat' means 'justice', 'u-mechita' means 'and a cutting (punishment)', 'le-po'alei' means 'to the workers of', 'aven' means 'iniquity' or 'wickedness'.
[PRO.21.16] Man who goes astray from the wise way will find rest in the assembly of healers. [§]
Adam toeh miderekh hashkel bikahal refaim yanuch.
'Adam' means 'man', 'toeh' means 'goes astray' or 'is confused', 'miderekh' means 'from the way', 'hashkel' means 'the wise' or 'the wisdom', 'bikahal' means 'in the assembly', 'refaim' means 'healers', 'yanuch' means 'will rest'.
[PRO.21.17] A poor man loves joy, loves wine and oil; he will not become rich. [§]
Ish mach'sor ohev simcha ohev yayin ve'shemen lo ya'ashir.
'Ish' means 'man', 'mach'sor' means 'lacking' or 'poor', 'ohev' means 'loves', 'simcha' means 'joy', the second 'ohev' again means 'loves', 'yayin' means 'wine', 've'shemen' means 'and oil', 'lo' means 'not', 'ya'ashir' means 'will become rich' (from 'ashir' = rich).
[PRO.21.18] A covering for the righteous is the wicked, and beneath the upright is a traitor. [§]
Kopher latzaddik rasha ve-tachat yesharim boged.
'Kopher' means 'cover' or 'atonement', 'latzaddik' means 'for the righteous', 'rasha' means 'the wicked', 've' means 'and', 'tachat' means 'under' or 'beneath', 'yesharim' means 'the upright' or 'the just', 'boged' means 'a traitor' or 'betrayer'.
[PRO.21.19] Good is sitting in a desert land more than a wife of midwives and anger. [§]
tov shevet be'eretz midbar me'eshat midvanim vacha'as.
'tov' means 'good', 'shevet' means 'sitting' or 'to sit', 'be'eretz' means 'in the land', 'midbar' means 'desert', 'me'eshat' means 'more than a wife of', 'midvanim' means 'midwives', 'vacha'as' means 'and anger'.
[PRO.21.20] A treasured, pleasant oil in the house of a wise man; a foolish man will devour it. [§]
Otzar nekhmad vashmen binve chacham ukesil adam yeballelenu.
'Otzar' means 'treasure' or 'store', 'nekhmad' means 'pleasant' or 'delightful', 'vashmen' means 'and oil', 'binve' means 'in a house' or 'in a building', 'chacham' means 'wise', 'ukesil' means 'and foolish', 'adam' means 'man', 'yeballelenu' means 'will devour him' or 'will swallow him'.
[PRO.21.21] He who pursues righteousness and mercy will find life, righteousness, and honor. [§]
Rodef tzedakah vachesed yimtza chayyim tzedakah vechavod.
'Rodef' means 'pursuer' or 'one who seeks', 'tzedakah' means 'righteousness/justice', 'vachesed' means 'and kindness/mercy', 'yimtza' means 'will find', 'chayyim' means 'life', 'vechavod' means 'and honor'. The phrase thus describes that the pursuer of righteousness and mercy will find life, righteousness, and honor.
[PRO.21.22] The city of the mighty rose, the wise one, and strength descended from his confidence. [§]
Ir gibborim alah chacham vayored oz mibtecha.
'Ir' means 'city', 'gibborim' means 'mighty ones' or 'warriors', 'alah' means 'went up' or 'rose', 'chacham' means 'wise' (used here as a noun describing a person), 'vayored' means 'and went down' or 'descended', 'oz' means 'strength' or 'might', 'mibtecha' means 'from your confidence' or 'from his trust' (the construct form can be understood as 'from the confidence of him'). The phrase is a poetic juxtaposition describing a city of warriors rising, a wise person, and strength descending from confidence.
[PRO.21.23] He who guards his mouth and his tongue, guards his soul from troubles. [§]
Shomer pi uleshono shomer mitzrot nafsho.
'Shomer' means 'one who watches' or 'guardian', 'pi' means 'his mouth', 'u' means 'and', 'leshono' means 'his tongue', the second 'shomer' repeats the idea of guarding, 'mitzrot' means 'troubles' or 'afflictions', and 'nafsho' means 'his soul'.
[PRO.21.24] The wicked one shines, his name is swift, he does evil in transgression. [§]
Zed yahir letz shmo oseh be'evrat zadon.
'Zed' means 'wicked' or 'wickedness', 'yahir' means 'shining' or 'bright', 'letz' means 'swift' or 'fleeing', 'shmo' means 'his name', 'oseh' means 'does' or 'makes', 'be'evrat' means 'in the transgression' or 'in the crossing', 'zadon' means 'evil' or 'wickedness'.
[PRO.21.25] A lazy man's desire will kill him, because his own hand makes him act. [§]
ta'avat atzel temittenu ki-me'anu yadav la'asot.
'ta'avat' means 'desire', 'atzel' means 'lazy', 'temittenu' means 'will kill him', 'ki' means 'because', 'me'anu' means 'from us/one's own', 'yadav' means 'his hand', and 'la'asot' means 'to do' or 'to act'.
[PRO.21.26] All day long, longing and desire, and the righteous one will give and will not withhold. [§]
Kol-hayom hitavah taavah ve-tzaddik yiten ve-lo yachsoch.
'Kol-hayom' means 'all the day', 'hitavah' is a noun meaning 'longing' or 'ache', 'taavah' means 'desire', 've-tzaddik' means 'and the righteous one', 'yiten' means 'will give', 've-lo' means 'and will not', 'yachsoch' means 'withhold' or 'restrain'. The verse strings together the ideas of continual longing and the generous nature of a righteous person who gives without holding back.
[PRO.21.27] The sacrifice of the wicked is an abomination, indeed, for by sexual immorality they bring it. [§]
Zevach reshaim toevah af ki bezimmah yevi'enu.
'Zevach' means 'sacrifice', 'reshaim' means 'of the wicked', 'toevah' means 'abomination', 'af' means 'indeed' or 'and', 'ki' means 'for' or 'because', 'bezimmah' means 'by sexual immorality' (a sense of iniquity), 'yevi'enu' means 'they will bring it'.
[PRO.21.28] A false witness will perish, and a man who hears will speak forever. [§]
Ed kezevim yoaved ve'ish shomea lanetzach yedabber.
'Ed' means 'witness', 'kezevim' means 'of lies' or 'liar', together 'Ed kezevim' means 'a false witness'. 'Yoaved' means 'will be destroyed' or 'will perish'. 'Ve' is the conjunction 'and'. 'Ish' means 'man' or 'person'. 'Shomea' means 'who hears' or 'listening'. 'Lanetzaḥ' means 'forever' or 'eternally'. 'Yedabber' means 'will speak' or 'will talk'. The phrase therefore says: a false witness will perish, and a man who hears will speak forever.
[PRO.21.29] The goat is a wicked man in his presence, but the upright one makes his ways straight. [§]
He'ez ish rasha b'fanav veyashar hu yachin darcav.
'He'ez' means 'the goat', 'ish' means 'man', 'rasha' means 'wicked' or 'evil', 'b'fanav' means 'in his presence' or 'before him', 'veyashar' means 'and upright', 'hu' means 'he', 'yachin' means 'makes straight' or 'prepares', 'darcav' means 'his ways'.
[PRO.21.30] There is no wisdom, no understanding, and no counsel before Yahveh. [§]
Ein chachmah ve ein tevunah ve ein etzah leneged Yahveh.
'Ein' means 'there is not', 'chachmah' means 'wisdom', 've' means 'and', 'tevunah' means 'understanding', 'etzah' means 'counsel', 'leneged' means 'before' or 'in the presence of', 'Yahveh' is the literal translation of YHVH, the divine name.
[PRO.21.31] A horse prepared for a day of battle, and to Yahveh is the salvation. [§]
Sus mukhan le yom milchamah ve laYHWH ha teshuah.
'Sus' means 'horse', 'mukhan' means 'ready' or 'prepared', 'le' means 'for', 'yom' means 'a day', 'milchamah' means 'of battle', 've' means 'and', 'laYHWH' means 'to Yahveh' (the name YHVH translated as Yahveh), 'ha' means 'the', 'teshuah' means 'salvation' or 'deliverance'.
PRO.22
[PRO.22.1] A name is chosen from abundant wealth, from silver and gold, a good favor. [§]
Nivchar shem meosher rav mikeseph u mizahav chen tov.
'Nivchar' means 'is chosen' (passive participle of choose). 'shem' means 'name'. 'meosher' means 'from wealth' (literally 'from riches'). 'rav' means 'great' or 'abundant'. 'mi' is a preposition meaning 'from'. 'keseph' means 'silver'. 'u' means 'and'. 'mizahav' means 'from gold'. 'chen' means 'favor' or 'grace'. 'tov' means 'good'.
[PRO.22.2] Rich and poor met, the maker of all Yahveh. [§]
ashir varash nifgashu oseh kulam Yahveh.
'ashir' means 'rich', 'varash' means 'poor', 'nifgashu' means 'they met', 'oseh' means 'maker' or 'doer', 'kulam' means 'all (of them)', and 'Yahveh' is the literal translation of the divine name YHVH.
[PRO.22.3] The shrewd one saw wickedness and hid, and two openings passed and they were punished. [§]
arum raah raah ve-yistar u-petayim avru ve-neenashu.
'arum' means 'shrewd' or 'cunning one', 'raah' (first) means 'saw', 'raah' (second) means 'evil' or 'wickedness', 've-yistar' means 'and will hide' or 'and will be hidden', 'u-petayim' means 'and two openings' (dual form of 'opening'), 'avru' means 'they passed' or 'they crossed', 've-neenashu' means 'and they will be punished' (passive future of 'to punish').
[PRO.22.4] Because of humility, the fear of Yahveh, wealth and honor and life. [§]
Ekeiv anavah yirat Yahveh osher vechavod vechayyim.
'Ekeiv' means 'because', 'anavah' means 'humility', 'yirat' means 'the fear of', 'Yahveh' is the divine name YHVH, 'osher' means 'wealth', 'vechavod' means 'and honor', 'vechayyim' means 'and life'.
[PRO.22.5] Thorns and spines on a crooked road; he who guards his soul will keep far from them. [§]
Tsinim pachim be-derekh iqesh shomer nafsho yirchak me-hem.
'Tsinim' means 'thorns', 'pachim' means 'spines' or 'burrs', 'be-derekh' means 'in the way' or 'on the road', 'iqesh' means 'crooked' or 'twisted', 'shomer' means 'guarding' or 'keeping', 'nafsho' means 'his soul' or 'his life', 'yirchak' means 'will keep far' or 'will stay away', 'me-hem' means 'from them'.
[PRO.22.6] Teach the youth according to his way; even when he grows old he will not depart from it. [§]
Chanokh lan-naar al-pi darko gam ki-yazkin lo-yasur mimmenah.
'Chanokh' means 'teach' or 'train', 'lan-naar' means 'the youth', 'al-pi' means 'according to' or 'by the mouth of', 'darko' means 'his way', 'gam' means 'also' or 'even', 'ki' means 'when' or 'if', 'yazkin' means 'he grows old', 'lo' means 'not', 'yasur' means 'depart' or 'deviate', 'mimmenah' means 'from it'.
[PRO.22.7] A rich man will rule over the poor, and a debtor is a slave to his creditor. [§]
Ashir berashim yimshol ve'evad la'ish malveh.
'Ashir' means 'rich man', 'berashim' means 'over the poor', 'yimshol' means 'will rule', 've'evad' means 'and a servant/slave', 'la'ish' means 'to the man' (the creditor), 'malveh' means 'debtor'.
[PRO.22.8] He who sows injustice will reap trouble, and the rod of his iniquity will be broken. [§]
Zorea avla yiktzor aven ve shevet evrato yikleh.
'Zorea' means 'sows', 'avla' means 'injustice' or 'wickedness', 'yiktzor' means 'will reap' (literally 'will cut/harvest'), 'aven' means 'trouble' or 'shame', 've' means 'and', 'shevet' means 'rod' or 'staff', 'evrato' means 'of his iniquity' (literally 'of his transgression'), 'yikleh' means 'will be broken' or 'will be cut off'.
[PRO.22.9] Good is the eye; he will bless, because he has given his bread to the poor. [§]
tov ayin hu yevarech ki natan milchamo ladal.
'tov' means 'good', 'ayin' means 'eye', together 'tov ayin' is an idiom meaning 'fortunate eye' or 'blessed gaze'. 'hu' means 'he', referring to the Lord. 'yevarech' means 'will bless'. 'ki' means 'because'. 'natan' means 'has given'. 'milchamo' means 'his bread' (literally 'of his bread'). 'ladal' means 'to the poor'. The phrase therefore says that a blessed gaze comes from the one who blesses because He has provided his bread to the poor.
[PRO.22.10] Drive out the swift, and he will go out a measure, and she will sit judgment and ease. [§]
garez lets ve yetse madon ve yishbot din ve kalon.
'garez' means 'to drive out' or 'to expel', 'lets' means 'swift' or 'quick', 've' is the conjunction 'and', 'yetse' means 'he will go out' or 'will go forth', 'madon' means 'a measure' or 'a portion', 'yishbot' means 'she will sit' or 'it will sit', 'din' means 'judgment', 'kalon' means 'lightness' or 'ease'.
[PRO.22.11] Loving a pure heart, the grace of his lips, his companion the king. [§]
Ohev tahor-lev chen sfatav re'ehu melekh.
'Ohev' means 'loving' or 'one who loves'. 'Tahor-lev' combines 'tahor' (pure) and 'lev' (heart) to mean 'pure‑hearted' or 'pure heart'. 'Chen' means 'favor', 'grace' or 'charm'. 'Sfatav' is 'his lips' (sfat = lip, -av = his). 'Re'ehu' means 'his companion' or 'his friend'. 'Melekh' means 'king'. The phrase strings together three poetic clauses without a verb, a common Hebrew idiom.
[PRO.22.12] The eyes of Yahveh guard knowledge and reject the words of the betrayer. [§]
Einay Yahveh natzru daat vayeslef divrei boged.
'Einay' means 'eyes of', 'Yahveh' is the literal name of God, 'natzru' means 'guard' (third person plural past), 'daat' means 'knowledge', 'vayeslef' means 'and he turned away' or 'rejects', 'divrei' means 'words of', 'boged' means 'betrayer' (one who rebels).
[PRO.22.13] The lazy one said, 'I will kill the lion outside, within the wide places.' [§]
Amar atzel ari bachutz betoch rehhovot eratzeach.
'Amar' means 'said', 'atzel' means 'lazy' (or 'the lazy one'), 'ari' means 'lion', 'bachutz' means 'outside', 'betoch' means 'within' or 'inside', 'rehhovot' means 'wide places' or 'expanses', 'eratzeach' is the first‑person future form of the verb 'to murder', meaning 'I will murder' or 'I will kill'.
[PRO.22.14] Shame is deep, the mouth of foreigners is angry; Yahveh will fall there. [§]
Shucha amuka pi zarot ze'um Yahveh yippol sham.
'Shucha' means 'shame', 'amuka' means 'deep' or 'profound', 'pi' means 'mouth', 'zarot' means 'foreigners' or 'strangers', 'ze'um' means 'anger', 'Yahveh' is the transliteration of the divine name YHVH, 'yippol' means 'will fall', and 'sham' means 'there'. The phrase is a poetic image in which shame is described as deep, the speech of foreigners is marked by anger, and the judgment of Yahveh will fall on that place.
[PRO.22.15] A girl's chastity is a necklace in a young man's heart; a staff of discipline will keep it from him. [§]
Ivelet keshurah belev na'ar shevet musar yarchikenna mimenu.
'Ivelet' means 'chastity' or 'virginity', 'keshurah' means 'a binding' or 'a necklace', 'belev' means 'in the heart', 'na'ar' means 'young man', 'shevet' means 'staff' or 'scepter', 'musar' means 'discipline' or 'instruction', 'yarchikenna' means 'will keep it away', 'mimenu' means 'from him'.
[PRO.22.16] The poverty of the poor, to increase his (own) wealth, gives to the rich, but to the needy. [§]
oshek dal leharbott lo noten leashir ach lemahshor.
'oshek' means 'poverty' or 'poor condition', 'dal' means 'poor', 'leharbott' means 'to increase' or 'to multiply', 'lo' means 'his' (to him), 'noten' means 'giver' or 'one who gives', 'leashir' means 'to the rich', 'ach' means 'but' or 'only', 'lemahshor' means 'to the needy' or 'to the poor'.
[PRO.22.17] Turn your ear and listen to the words of the wise, and set your heart to my knowledge. [§]
Hat otznekha ushma divrei chachamim ve-libbecha tashit leda'ati.
'Hat' means 'turn', 'otznekha' means 'your ear', 'ushma' means 'and hear/listen', 'divrei' means 'the words of', 'chachamim' means 'the wise', 've' means 'and', 'libbecha' means 'your heart', 'tashit' means 'you will set/place', 'leda'ati' means 'to my knowledge'.
[PRO.22.18] For it is pleasant, for you will keep them in your belly; they will be established together on your lips. [§]
ki na'im ki tishmereem bevitnekha yikkonu yachdav al-sfattekha.
'ki' means 'for' or 'because', 'na'im' means 'pleasant' or 'delightful', the second 'ki' repeats the conjunction, 'tishmereem' means 'you will keep them' (future 2nd person masculine singular of shamar 'to guard' with masculine plural object suffix), 'bevitnekha' means 'in your belly' or 'in your womb', 'yikkonu' means 'they will be established' (future 3rd person masculine plural of qana 'to establish'), 'yachdav' means 'together', 'al' means 'upon' or 'on', 'sfattekha' means 'your lips' (construct form of shafat 'lip' with second‑person masculine singular possessive suffix).
[PRO.22.19] To be in Yahveh your covenant I have made known to you today, even you. [§]
Lehiyot baYahveh mivtachekha hod'atacha hayom af-atah.
'Lehiyot' means 'to be', 'baYahveh' means 'in Yahveh' (the name YHVH rendered as Yahveh), 'mivtachekha' means 'your covenant' (miv = from, tachat = covenant, -kha = your), 'hod'atacha' means 'I have made known to you' (hod = inform, -atacha = to you), 'hayom' means 'today', 'af' means 'even' or 'also', 'atah' means 'you' (masculine singular).
[PRO.22.20] Did I not write to you threefold in counsel and knowledge? [§]
halo katavti lecha shalishum bmoetzot vadaat.
'halo' means 'Is it not' (a rhetorical question), 'katavti' means 'I have written', 'lecha' means 'to you', 'shalishum' means 'threefold' or 'three times', 'bmoetzot' means 'in counsel' or 'with advice', 'vadaat' means 'and knowledge' or 'understanding'.
[PRO.22.21] To inform you of the true sayings, to return true words to your sender. [§]
Lehodiacha koshet imrei emet lehashiv amarim emet lesholchecha.
'Lehodiacha' means 'to inform you', 'koshet' is a form of the root meaning 'to gather' or 'to bind', here rendered as a verb phrase 'gathering', 'imrei' means 'the sayings of', 'emet' means 'truth', 'lehashiv' means 'to return', 'amarim' means 'words', the second 'emet' again means 'truth', and 'lesholchecha' means 'to your sender' or 'to the one who sends you'.
[PRO.22.22] Do not oppress the poor because he is poor, and do not crush the needy at the gate. [§]
Al tigzal dal ki dal hu ve al tedakea ani ba sha'ar.
'Al' means 'do not', 'tigzal' means 'you will oppress/rob', 'dal' means 'poor', 'ki' means 'because', 'dal hu' means 'he is poor', 've' means 'and', 'al' again 'do not', 'tedakea' means 'you will crush', 'ani' means 'the needy', 'ba sha'ar' means 'at the gate'.
[PRO.22.23] For Yahveh will contend their dispute and will fix the life of their fixers. [§]
ki-Yahveh yariv rivam veqava et-koveihem napesh.
'ki' means 'for', 'Yahveh' is the name of God, 'yariv' means 'will contend' or 'will fight', 'rivam' means 'their dispute' or 'their contention', 'veqava' means 'and will fix' or 'and will set', 'et' is a direct‑object marker, 'koveihem' means 'their fixers' or 'those who set them', 'napesh' means 'life' or 'soul'.
[PRO.22.24] Do not do evil to the Lord of anger, and you shall not come to the man of heat. [§]
Al-titra et Baal Af ve-et Ish hemot lo tavo.
'Al' means 'do not', 'titra' means 'to do evil' or 'to be wicked', 'et' is the direct object marker, 'Baal' means 'Lord', 'Af' means 'anger' (so 'Baal Af' = 'Lord of anger'), 've-et' means 'and the', 'Ish' means 'man', 'hemot' means 'heat' (so 'Ish hemot' = 'man of heat'), 'lo' means 'not', 'tavo' means 'you shall come' (negative construction gives 'you shall not come').
[PRO.22.25] Lest his ways be wily and you take a snare for your soul. [§]
Pen teelaf orechotav velakachta mokes lenafshecha.
'Pen' means 'lest', 'teelaf' means 'be wily' or 'be cunning', 'orechotav' means 'his ways' or 'his paths', 'velakachta' means 'and you take' or 'and you shall take', 'mokes' means 'a snare' or 'a trap', 'lenafshecha' means 'for your soul'.
[PRO.22.26] Do not be among those who clap their hands amid the crows of burdens. [§]
Al-tehi be-tok'ei-kaf ba'orevim mash'ot.
'Al' means 'do not', 'tehi' is the verb 'you will be' in the imperative mood, 'be-tok'ei-kaf' means 'in the striking of a hand' i.e., 'among those who clap', 'ba'orevim' means 'among the crows', and 'mash'ot' means 'burdens'.
[PRO.22.27] If there is none for you to pay, why would he take your bed from under you. [§]
Im ein lecha leshalem lama yiqach mishkavecha mitachtecha.
'Im' means 'if', 'ein' means 'there is none', 'lecha' means 'to you', 'leshalem' means 'to pay', 'lama' means 'why', 'yiqach' means 'he will take', 'mishkavecha' means 'your bed', 'mitachtecha' means 'from under you'.
[PRO.22.28] Do not push aside the everlasting border which your fathers made. [§]
Al-taseg gevul olam asher asu avoteicha.
'Al' means 'do not', 'taseg' means 'push aside' (imperative), 'gevul' means 'border', 'olam' means 'everlasting', 'asher' means 'which', 'asu' means 'they made', 'avoteicha' means 'your fathers'.
[PRO.22.29] You saw a man swift in his work; before kings he will stand; he will not stand before darkness. [§]
chazita ish mahir bimelachto lifnei melachim yityatzav bal yityatzev lifnei hashuchim.
'chazita' means 'you saw', 'ish' means 'man', 'mahir' means 'swift' or 'very quick', 'bimelachto' means 'in his work', 'lifnei' means 'before' or 'in front of', 'melachim' means 'kings', 'yityatzav' means 'he will stand' (verb in future), 'bal' means 'not', 'yityatzev' (second occurrence) also means 'he will stand', forming a negative 'will not stand', 'hashuchim' means 'the dark ones' or 'darkness'.
PRO.23
[PRO.23.1] Because you will sit to eat the Moshel, between you will understand what is before you. [§]
Ki teshev lilchom et moshel bein tavin et asher lefanekha.
'Ki' means 'because', 'teshev' means 'you will sit' (or 'you shall sit'), 'lilchom' means 'to eat' (literally 'for a meal'), 'et' is a direct object marker, 'moshel' is taken here as a noun meaning 'the Moshel' (a proper name or title), 'bein' means 'between', 'tavin' means 'you will understand', another 'et' is the object marker, 'asher' means 'that which' or 'what', 'lefanekha' means 'before you' (literally 'in front of you').
[PRO.23.2] And you will place something in your (deception), if you are the master of a soul. [§]
Vesamta sachin be'locha im ba'al nefesh atah.
'Ve' means 'and', 'samta' means 'you placed' (2nd person masculine singular), 'sachin' is a difficult word but is taken here as a noun meaning 'something' or 'a matter', 'be'locha' means 'in your ...' (often 'in your deception' or 'in your folly'), 'im' means 'if', 'ba'al' means 'owner' or 'master', 'nefesh' means 'life' or 'soul', 'atah' means 'you are'.
[PRO.23.3] Do not crave his delicacies, for they are like false bread. [§]
Al-tit'aw le-mat'amotav ve-hu lechem k'zevim.
'Al' means 'do not', 'tit'aw' means 'desire' or 'crave', 'le-mat'amotav' means 'to his delicacies', 've' means 'and', 'hu' means 'it' or 'he', 'lechem' means 'bread', 'k'zevim' means 'like falsehoods' or 'as lies'.
[PRO.23.4] Do not be angry with the rich beyond your understanding, fool. [§]
Al-tiga lehashir mi-binatekha chadal.
'Al' means 'do not', 'tiga' means 'be angry' (2nd person masculine singular), 'lehashir' means 'with the rich', 'mi' means 'beyond', 'binatekha' means 'your understanding' (masculine singular), 'chadal' means 'fool' (addressing the listener).
[PRO.23.5] Will your eyes be lifted in it, and there is none, for he made and will make for him wings like an eagle and a wing of the heavens. [§]
hataif eineka bo ve'einenoo ki asah ya'aseh lo ke-nafayim ke-nesher va'if hashamaim.
'hataif' means 'will you lift' (future verb), 'eineka' means 'your eyes', 'bo' means 'in it', 've'einenoo' means 'and there is none', 'ki' means 'because' or 'for', 'asah' means 'he made', 'ya'aseh' means 'he will do', 'lo' means 'for him', 'ke-nafayim' means 'like wings', 'ke-nesher' means 'like an eagle', 'va'if' means 'and wing', 'hashamaim' means 'the heavens'.
[PRO.23.6] Do not fight against the bread of the evil eye, and do not crave his appetites. [§]
Al tilcham et lechem ra ayin ve'al titav le-matamotav.
'Al' means 'do not', 'tilcham' means 'to wage war' or 'to fight', 'et' is the object marker, 'lechem' means 'bread', 'ra' means 'evil' or 'bad', 'ayin' means 'eye' (here part of the idiom "evil eye"), 've'al' means 'and do not', 'titav' (from the root 'taav') means 'to desire' or 'to crave', 'le-matamotav' means 'his appetites' or 'his delicacies'.
[PRO.23.7] For as a gate in his soul, so he eats and drinks, he will say to you, and his heart is not with you. [§]
Ki kemo sha'ar benafsho ken hu achal ushteh yoamar lekha velibo bal amakh.
'Ki' means 'for' or 'because', 'kemo' means 'like' or 'as', 'sha'ar' means 'gate', 'benafsho' literally 'in his soul' (literally 'in his breath'), 'ken' means 'thus' or 'so', 'hu' means 'he', 'achal' means 'to eat', 'ushteh' means 'and to drink', 'yoamar' means 'he will say', 'lekha' means 'to you', 'velibo' means 'and his heart', 'bal' means 'without' or 'not', 'amakh' means 'with you'.
[PRO.23.8] Your mouth you ate (it), and you corrupted your gentle words. [§]
Pitkha akalta teqienah veshichata dvarikha han'eymim.
'Pitkha' means 'your mouth', 'akalta' means 'you ate', 'teqienah' is a verb form meaning 'you made it weak' or 'you broke it', 'veshichata' means 'and you corrupted', 'dvarikha' means 'your words', 'han'eymim' means 'the gentle' or 'the soft'.
[PRO.23.9] Do not speak in the ears of a fool, for it will bring disgrace to the wisdom of your mouth. [§]
Be'oznei kesil al tedabber ki yavuz leshekel millekha.
'Be'oznei' means 'in the ears of', 'kesil' means 'fool', 'al' means 'do not', 'tedabber' means 'speak', 'ki' means 'for', 'yavuz' means 'it will bring disgrace', 'leshekel' means 'to wisdom', 'millekha' means 'of your mouth'.
[PRO.23.10] Do not set a boundary of the world, and do not go into the fields of the orphans. [§]
Al-tasseg gevul olam uvisde yatomim al-tavo.
'Al' means 'do not' (negative imperative). 'tasseg' means 'set' or 'establish' (a boundary). 'gevul' means 'boundary' or 'border'. 'olam' means 'world' or 'everlasting'. 'u' is the conjunction 'and'. 'visde' comes from 'sade', meaning 'fields' (in the fields). 'yatomim' means 'orphans'. 'al-tavo' means 'do not go/enter'.
[PRO.23.11] For their redeemer is strong; he will contend their dispute with you. [§]
kee-go-ah-lam kha-zak hoo-ya-reev et-ree-vam ee-takh
'kee' means 'for', 'go-ah-lam' means 'their redeemer', 'kha-zak' means 'strong', 'hoo' means 'he', 'ya-reev' means 'will contend' or 'will bring about', 'et' is the direct object marker, 'ree-vam' means 'their dispute', 'ee-takh' means 'with you'.
[PRO.23.12] Bring your heart to instruction, and your ears to the words of knowledge. [§]
Haviah lamusar libbekha veoznekha leimrei daat.
'Haviah' means 'bring' or 'turn', 'lamusar' means 'to instruction', 'libbekha' means 'your heart', 'veoznekha' means 'and your ears', 'leimrei' means 'to the words/ sayings of', 'daat' means 'knowledge'.
[PRO.23.13] Do not withhold discipline from a child, for if you strike him with the rod he will not die. [§]
Al timna minna'ar musar ki takennu ba shevet lo yamut.
'Al' means 'do not', 'timna' means 'withhold' or 'prevent', 'minna'ar' means 'from a youth' or 'from a child', 'musar' means 'discipline' or 'instruction', 'ki' means 'for' or 'because', 'takennu' means 'you strike' or 'you punish', 'ba' means 'with', 'shevet' means 'the rod' or 'the staff', 'lo' means 'not', 'yamut' means 'will die'.
[PRO.23.14] You will strike them with a staff, and you will save his soul from Sheol. [§]
Atah bashevet takkenu venafsho mishol tatzil.
'Atah' means 'you' (singular masculine). 'bashevet' means 'with a staff' (the preposition ba- + shevet 'staff'). 'takkenu' means 'you will strike them' (verb root K-N, 2nd person masculine singular perfect with suffix -nu 'them'). 'venafsho' means 'and his soul' (ve- conjunction 'and' + nefesh 'soul' + -o possessive suffix 'his'). 'mishol' means 'from Sheol' (mi- 'from' + Sheol 'the underworld'). 'tatzil' means 'you will save' (verb root T-Z-L, 2nd person masculine singular perfect).
[PRO.23.15] My son, if your heart is wise, my heart also rejoices. [§]
Beni im chacham libbecha yismach libi gam ani.
'Beni' means 'my son', 'im' means 'if', 'chacham' means 'wise', 'libbecha' means 'your heart', 'yismach' means 'will rejoice', 'libi' means 'my heart', 'gam' means 'also', 'ani' means 'I' or 'me'.
[PRO.23.16] And my jaws shall rejoice, by speaking your lips upright. [§]
ve-taalozna kilyotai be-dabber sphatecha meisharim.
've' means 'and', 'taalozna' means 'shall rejoice', 'kilyotai' means 'my jaws', 'be-dabber' means 'by speaking', 'sphatecha' means 'your lips', 'meisharim' means 'upright' or 'straight'.
[PRO.23.17] Do not let your heart be jealous of sinners, for if it is in the fear of Yahveh all day. [§]
Al yeqane levkha bachata'im ki im beyi rat-Yahveh kol hayom.
'Al' means 'do not', 'yeqane' means 'be jealous', 'levkha' means 'your heart', 'bachata'im' means 'among sinners' or 'of sinners', 'ki' means 'for' or 'because', 'im' means 'if', 'beyirat-Yahveh' means 'in the fear of Yahveh', 'kol' means 'all', 'hayom' means 'the day'.
[PRO.23.18] For if there is a future and your hope will not be cut off. [§]
ki im-yesh acharit ve-tikvatekha lo tikaret.
'ki' means 'for', 'im' means 'if', 'yesh' means 'there is', 'acharit' means 'future' or 'end', 've' is the conjunction 'and', 'tikvatekha' means 'your hope' (tikvah = hope, -tekha = your), 'lo' means 'not', 'tikaret' means 'will be cut off' or 'will be broken'.
[PRO.23.19] Hear, my son, and be wise, and be blessed in the way of your heart. [§]
Shema atah b'ni v'khakham v'ash'er ba'derekh libekha.
'Shema' means 'hear', 'atah' means 'you', 'b'ni' means 'my son', 'v'khakham' means 'and be wise', 'v'ash'er' means 'and be blessed', 'ba'derekh' means 'in the way', 'libekha' means 'of your heart'.
[PRO.23.20] Do not be in the winepresses, among those who devour flesh, for them. [§]
Al-tehi be-sovei-yayin be-zollei basar lamo.
"Al" means "Do not", "tehi" means "be" (feminine singular), "be-sovei" means "in the winepresses", "yayin" means "wine", "be-zollei" means "among those who devour", "basar" means "flesh", "lamo" means "for them" or "to them".
[PRO.23.21] Because the one who feasts and the one who wanders will inherit, and the torn will clothe nakedness. [§]
ki sove vezolet yivarash u'kra'im talbish numah.
'ki' means 'because', 'sove' means 'one who feasts', 'vezolet' means 'and one who wanders', 'yivarash' means 'will inherit', 'u'kra'im' means 'and the torn (ones)', 'talbish' means 'will clothe', 'numah' means 'nakedness' or 'naked'.
[PRO.23.22] Listen to your father; this is your child; and do not despise, because your mother is old. [§]
Shema le'avikha zeh yeledkha ve'al tavuz ki zaknah immekha.
'Shema' means 'listen', 'le' means 'to', 'avikha' means 'your father', 'zeh' means 'this', 'yeledkha' means 'your child', 've'al' means 'and not', 'tavuz' means 'be arrogant or despise', 'ki' means 'because', 'zaknah' means 'she is old', 'immekha' means 'your mother'.
[PRO.23.23] Buy truth and do not sell wisdom, instruction, and understanding. [§]
Emet keneh veal timkor chokhmah umusar ubinah.
'Emet' means 'truth', 'keneh' means 'buy' (imperative), 've' means 'and', 'al' means 'not', together 'veal' means 'and not', 'timkor' means 'sell' (imperative), 'chokhmah' means 'wisdom', 'u' means 'and', 'musar' means 'instruction', another 'u' means 'and', 'binah' means 'understanding'.
[PRO.23.24] Rejoice! May the father of the righteous bring forth a wise one and be glad over it. [§]
Gil yagil avi tzaddik yoleid chacham viyismach-bo.
'Gil' means 'rejoice' (imperative), 'yagil' means 'he will rejoice', 'avi' means 'my father', 'tzaddik' means 'righteous', 'yoleid' means 'will bring forth' or 'will give birth', 'chacham' means 'wise', 'viyismach-bo' means 'and he will be glad in it'.
[PRO.23.25] Your father will be glad and your mother will rejoice when your child is born. [§]
Yismach avikha ve'imekha ve tageil yoldatekha.
'Yismach' means 'will be glad', 'avikha' means 'your father', 've'imekha' means 'and your mother', 've' means 'and', 'tageil' means 'will rejoice', 'yoldatekha' means 'your child'.
[PRO.23.26] Give, my son, your heart to me, and your eyes will desire my ways. [§]
t'na b'ni livkha li ve'einecha d'rakhei tiratz'na
't'na' means 'give' (imperative of the verb 'to give'), 'b'ni' means 'my son', 'livkha' means 'your heart' (lev + second‑person singular masculine suffix), 'li' means 'to me', 've'einecha' means 'and your eyes', 'd'rakhei' means 'my ways' (derekh + first‑person singular suffix), 'tiratz'na' means 'you will desire them' (future form of 'to desire' with a third‑person masculine singular subject and a direct object suffix).
[PRO.23.27] For a shameful, deep harlot and a foreign, narrow well. [§]
Ki shucha amukah zonah uve'er tzarah nakriyah.
'Ki' means 'because' or 'for', 'shucha' means 'shameful' or 'shame', 'amukah' means 'deep', 'zonah' means 'prostitute' or 'harlot', 'uve'er' means 'and a well', 'tzarah' means 'narrow' or 'tight', 'nakriyah' means 'foreign' or 'strange'.
[PRO.23.28] Indeed she is like a shoulder that will become fertile and betrayals in man will increase. [§]
af-hiya kechetef te'rob u'vogdim be'adam tosaf.
'af-hiya' means 'indeed she' or 'and she'; 'kechetef' means 'like a shoulder'; 'te'rob' means 'will become fruitful' or 'will be fertile'; 'u'vogdim' means 'and betrayals' or 'and those who betray'; 'be'adam' means 'in man' or 'among humans'; 'tosaf' means 'will increase' or 'will add'.
[PRO.23.29] To whom woe, to whom my father, to whom judges, to whom conversation, to whom splinters, pity, to whom foolishness of eyes. [§]
Lemi oy lemi avoy lemi midvanim lemi siach lemi petzayim chinam lemi chakhlilut einayim.
'Lemi' means 'to whom', 'oy' means 'woe', 'avoy' means 'my father', 'midvanim' means 'judges' or 'officers', 'siach' means 'conversation' or 'chat', 'petzayim' means 'splinters' or 'cracks', 'chin am' means 'pity' or 'mercy', 'chakhlilut' means 'foolishness' or 'recklessness', 'einayim' means 'eyes'.
[PRO.23.30] For the later ones, upon the wine, for those who come, to investigate from the veil. [§]
lamachrim al-hayyayin labbaim lachkor mimsach.
'lamachrim' means 'for the later ones' (lam = for, achrim = later ones). 'al-hayyayin' means 'upon the wine' (al = on, hayyayin = the wine). 'labbaim' means 'for the coming ones' (la = for, baim = those who come). 'lachkor' means 'to investigate' or 'to search' (root chkr = dig, explore). 'mimsach' means 'from the veil' or 'from the covering' (mi = from, msach = veil, covering).
[PRO.23.31] Do not look at wine, because he will be humbled, because he will give his eye in the cup; he will walk among the upright. [§]
Al-tere yayin ki yit'adam ki yiten bakos eino yithalekh bemeisharim.
'Al-tere' means 'do not see', 'yayin' means 'wine', 'ki' means 'because', 'yit'adam' is a verb form meaning 'he will become humbled' or 'he will be humbled', the second 'ki' repeats 'because', 'yiten' means 'he will give', 'bakos' means 'in the cup', 'eino' means 'his eye', 'yithalekh' means 'he will walk', and 'bemeisharim' means 'among the upright' or 'with the righteous'.
[PRO.23.32] His end will be like a serpent that bites, and like a scorpion that spreads. [§]
Achari-to ke-nachash yishach u-ke-tsif'oni yaf'rish.
'Achari-to' means 'his end' (literally 'the end of him'), 'ke-nachash' means 'like a serpent', 'yishach' means 'will bite' or 'will strike', 'u' is the conjunction 'and', 'ke-tsif'oni' means 'like a scorpion', and 'yaf'rish' means 'will spread' (in the sense of extending or striking out).
[PRO.23.33] Your eyes see strangers and your heart will speak of reversals. [§]
Einikha yiru zarot velivkha yedabber tahpukot.
'Einikha' means 'your eyes', 'yiru' means 'see' (third plural), 'zarot' means 'strangers', 'velivkha' means 'and your heart', 'yedabber' means 'will speak', 'tahpukot' means 'reversals' or 'turnings'.
[PRO.23.34] And you shall be like one lying in the heart of the sea, and like one lying on the head of a covering. [§]
veha'yita keshochev belev yam u'keshochev berosh chibel.
've' means 'and', 'ha'yita' means 'you will be', 'keshochev' means 'like one lying', 'belev' means 'in the heart', 'yam' means 'sea', 'u' means 'and', 'keshochev' repeats 'like one lying', 'berosh' means 'on the head', 'chibel' means 'covering' or 'shroud'.
[PRO.23.35] He has struck me, yet I have not become sick; I am humbled, I do not know when I will arise; I will add, I will seek him again. [§]
Hikkuni bal chali'ti halamuni bal yada'ti matai akits osif avaksennu od.
'Hikkuni' means 'He struck me' or 'He humbled me'; 'bal' means 'not'; 'chali'ti' means 'I have become sick' or 'I have weakened'; 'halamuni' means 'I am humbled' or 'I am afflicted'; 'bal' again means 'not'; 'yada'ti' means 'I know' (negative: 'I do not know'); 'matai' means 'when'; 'akits' means 'I will arise' or 'I will wake up'; 'osif' means 'I will add' or 'I will increase'; 'avaksennu' means 'I will seek him/it' (the object pronoun is masculine singular); 'od' means 'again' or 'more'.
PRO.24
[PRO.24.1] Do not be jealous with men of evil and do not desire to be with them. [§]
Al-tekane b'anshei raah ve-al titaw lihyot itam.
'Al' means 'do not', 'tekane' means 'be jealous', 'b'anshei' means 'with the men of', 'raah' means 'evil', 've-al' means 'and do not', 'titaw' means 'desire', 'lihyot' means 'to be', 'itam' means 'with them'.
[PRO.24.2] Because wickedness will stir their hearts, and toil their lips will speak. [§]
ki shod yehege livam ve amal sifteihem tedabberna.
'ki' means 'because' or 'for'; 'shod' means 'wickedness' or 'evil'; 'yehege' means 'will stir' or 'will cause to move'; 'livam' means 'their hearts'; 've' is the conjunction 'and'; 'amal' means 'toil' or 'hard work'; 'sifteihem' means 'their lips'; 'tedabberna' means 'will speak' (lit. 'they will cause to be spoken').
[PRO.24.3] By wisdom a house is built, and with understanding it is established. [§]
Bechokhmah yibbaneh bayit uvebitbunah yitkonan.
'Bechokhmah' means 'by wisdom', 'yibbaneh' means 'he builds' (future tense), 'bayit' means 'a house', 'uvebitbunah' means 'and with understanding', 'yitkonan' means 'it is established' (future tense).
[PRO.24.4] And in the knowledge of chambers they will be filled; all this is precious and pleasant. [§]
Uvedaat chadarim yimmaleu kol hon yakar ve-na'im.
'Uvedaat' means 'and in the knowledge', 'chadarim' means 'rooms' or 'chambers', 'yimmaleu' means 'they will be filled', 'kol hon' means 'all this', 'yakar' means 'precious', and 've-na'im' means 'and pleasant'.
[PRO.24.5] A wise man is strong in might, and a man of knowledge strengthens his power. [§]
Gever chacham ba'oz ve'ish da'at mematz koach.
'Gever' means 'man', 'chacham' means 'wise', 'ba'oz' means 'in/with strength', 've' is the conjunction 'and', 'ish' means 'man', 'da'at' means 'knowledge' or 'understanding', 'mematz' means 'strengthens' or 'makes firm', 'koach' means 'strength' or 'power'.
[PRO.24.6] For in battles you will make war for yourself, and salvation in the abundance of counsel. [§]
Ki be-tachbolot ta'aseh-lekha milchamah u-teshuah be-rov yo'etz.
'Ki' means 'for' or 'because', 'be-tachbolot' means 'in battles' (plural construct of 'tachbulah'), 'ta'aseh-lekha' means 'you will make for yourself', 'milchamah' means 'war', 'u-teshuah' means 'and salvation', 'be-rov' means 'in the abundance of' or 'through many', 'yo'etz' means 'counselor' or 'counsel'.
[PRO.24.7] Rumors for a fool are wisdom; at the gate he does not open his mouth. [§]
Raamot le'evil chakamot ba'shaar lo yiftach pihu.
'Raamot' means 'thunderings' or 'rumors', 'le'evil' means 'to a fool', 'chakamot' means 'wisdoms' (plural of wisdom), 'ba'shaar' means 'at the gate', 'lo' means 'not', 'yiftach' means 'he will open', 'pihu' means 'his mouth'.
[PRO.24.8] One who plots evil against him, the master of conspiracies, they will call. [§]
Mechassev lehare'a lo, ba'al-mezimot yikrau.
'Mechassev' means 'one who devises or plots', 'lehare'a' means 'to do evil', 'lo' means 'against him', 'ba'al-mezimot' means 'master of conspiracies', 'yikrau' means 'they will call'.
[PRO.24.9] Filth, evil sin and abomination to a man, scoundrel. [§]
zimat ivvelet chatat ve toavat leadam letz.
'zimat' means 'filth' or 'impurity', 'ivvelet' means 'evil' or 'wickedness', 'chatat' means 'sin', 've' is the conjunction 'and', 'toavat' means 'abomination', 'leadam' means 'to a man' or 'against a person', 'letz' means 'scoundrel' or 'despicable one'.
[PRO.24.10] You have been healed in a day of trouble, the narrowness of your strength. [§]
Hitrapita be-yom tsarah tsar koheka.
'Hitrapita' means 'you have been healed', 'be-yom' means 'in a day', 'tsarah' means 'trouble', 'tsar' means 'narrow' or 'tight', 'koheka' means 'your strength'.
[PRO.24.11] Save the captives from death and the mortals from slaughter if you remain silent. [§]
Ha-tzel le-kuchim la-mavet u-matim la-herg im-tahshoch.
'Ha-tzel' means 'save' or 'protect', 'le-kuchim' means 'the captives' or 'those taken', 'la-mavet' means 'from death', 'u-matim' means 'and the mortals' or 'the dying', 'la-herg' means 'from slaughter', 'im' means 'if', 'tahshoch' means 'you keep silent' or 'you are silent'.
[PRO.24.12] For you shall say, Behold, they did not know this; is it not that you will prepare hearts? He will understand and guard your soul; He knows and will restore to a person according to his deed. [§]
ki tomar hen lo yadanū zeh halo tokhen livot hu yavin ve-notser nafshkha hu yeda ve-heshiv le-adam kepha-lo.
'ki' means 'for', 'tomar' means 'you will say', 'hen' means 'behold', 'lo' means 'not', 'yadanū' means 'they knew' (negative sense: they did not know), 'zeh' means 'this', 'halo' means 'is not', 'tokhen' means 'you will prepare', 'livot' means 'hearts', 'hu' means 'he', 'yavin' means 'understands', 've-notser' means 'and guards', 'nafshkha' means 'your soul', 'hu' means 'he', 'yeda' means 'knows', 've-heshiv' means 'and will restore/return', 'le-adam' means 'to a person', 'kepha-lo' means 'according to his deed'.
[PRO.24.13] Eat, my son, honey, for it is good, and a sweet cake upon your palate. [§]
Echal beni d'vash ki tov ve'nofet matok al chichkecha.
'Echal' means 'Eat', 'beni' means 'my son', 'd'vash' means 'honey', 'ki' means 'for/because', 'tov' means 'good', 've' means 'and', 'nofet' refers to a type of sweet cake or confection, 'matok' means 'sweet', 'al' means 'on/upon', 'chichkecha' means 'your palate' (literally 'your mouth').
[PRO.24.14] Thus know wisdom for yourself; if you find it, there is a future, and your hope will not be cut off. [§]
Ken de'ah chokhmah lenafshekha im-matzata ve-yesh acharit ve-tikvatekha lo ticharet.
'Ken' means 'thus' or 'so'. 'De'' is the imperative of 'to know', meaning 'know'. 'Chokhmah' means 'wisdom'. 'Lenafshekha' means 'for your soul' or 'for yourself'. 'Im' means 'if'. 'Matzata' means 'you found' (past tense, second person). 'Ve' is the conjunction 'and'. 'Yesh' means 'there is'. 'Acharit' means 'a future' or 'an end' (here understood as 'future'). 'Ve' again is 'and'. 'Tikvatekha' means 'your hope'. 'Lo' means 'not'. 'Ticharet' means 'will be cut off' or 'will be diminished'.
[PRO.24.15] Do not mingle the wicked with the gathering of the righteous; do not plunder his inheritance. [§]
Al terov rasha li neveh tzaddik al teshadded rivzo.
'Al' means 'do not', 'terov' means 'to mingle or mix', 'rasha' means 'wicked one', 'li neveh' means 'into the camp or gathering', 'tzaddik' means 'righteous one', the second 'Al' again means 'do not', 'teshadded' means 'to oppress, seize, or plunder', 'rivzo' means 'his share or inheritance'.
[PRO.24.16] For the righteous will fall seven times and rise again, but the wicked will stumble in evil. [§]
ki sheva yipoel tzaddik vakam, ur'shaim yikkashlu veraah.
'ki' means 'for', 'sheva' means 'seven', 'yipoel' means 'will fall', 'tzaddik' means 'righteous', 'vakam' means 'and will rise', 'ur'shaim' means 'and the wicked', 'yikkashlu' means 'will stumble' or 'will be overthrown', 'veraah' means 'in evil' or 'by evil'.
[PRO.24.17] When your enemies fall, do not rejoice, and when they are broken, let not your heart be glad. [§]
Bin'fal oveykha al-tismach uvekashelo al-yagel libbecha.
'Bin'fal' means 'when (your) enemy falls', 'oveikha' means 'your enemies', 'al-tismach' means 'do not rejoice', 'uvekashelo' means 'and when (they) are broken', 'al-yagel' means 'let not your heart be glad', 'libbecha' means 'your heart'.
[PRO.24.18] Lest Yahveh see evil in his eyes and turn away his anger. [§]
Pen-yireh Yahveh ve-rah be'eynav ve-heshiv me'alav apo.
'Pen' means 'lest', 'yireh' means 'he will see', 'Yahveh' is the literal translation of YHVH, 've-rah' means 'and evil', 'be'eynav' means 'in his eyes', 've-heshiv' means 'and he will turn back/withdraw', 'me'alav' means 'from him' or 'away from him', 'apo' means 'his anger' (anger of the LORD).
[PRO.24.19] Do not be angry with the wicked; do not be jealous of the evildoers. [§]
Al titchar ba-mere'im al tekane ba-rsha'im.
'Al' means 'Do not', 'titchar' means 'be angry', 'ba' is a preposition meaning 'with' or 'against', 'mere'im' means 'the wicked', the second 'Al' again means 'Do not', 'tekane' means 'be jealous' or 'be envious', 'ba' again is the preposition 'with' or 'against', and 'rsha'im' means 'the evildoers'.
[PRO.24.20] For there will be no end to evil; the lamp of the wicked will know you. [§]
ki lo tiheye acharit la-ra ner reshaim yidach.
'ki' means 'for', 'lo' means 'not', 'tiheye' means 'you will be', 'acharit' means 'end', 'la-ra' means 'of evil', 'ner' means 'lamp', 'reshaim' means 'wicked ones', 'yidach' means 'he will know you'.
[PRO.24.21] Fear Yahveh, my son and king; do not mingle with dogs. [§]
Yera et Yahveh beni vamelech im shonim al tite'arav.
'Yera' means 'fear' (imperative), 'et' is a direct‑object marker and is not rendered in English, 'Yahveh' is the literal translation of the divine name YHVH, 'beni' means 'my son', 'vamelech' means 'and king', 'im' means 'with', 'shonim' means 'dogs' or 'hounds', 'al' means 'do not', and 'tite'arav' means 'mix together' or 'mingle'. The phrase therefore warns the addressee not to associate with dogs.
[PRO.24.22] For suddenly their disaster will arise, and the terror of their two—who knows? [§]
Ki-pito'am yaqum eidam u-pid shneihem mi yodea.
'Ki' means 'for', 'pito'am' means 'suddenly', 'yaqum' means 'will arise' or 'will be raised', 'eidam' is a plural form of 'eid' meaning 'disaster' or 'ruin' and thus 'their disaster', 'u-pid' means 'and terror', 'shneihem' means 'their two' (often an idiom for a pair of something, here implying a double calamity), 'mi' means 'who', and 'yodea' means 'knows' or 'understands'.
[PRO.24.23] Also these to the wise, the honored faces in judgment not good. [§]
Gam eleh lechaqamim haker-panim be-mishpat bal-tov.
'Gam' means 'also' or 'even'. 'Eleh' means 'these'. 'Lechaqamim' means 'to the wise' (le- = to, chakamim = wise people). 'Haker-panim' is a compound of 'hak(er)' meaning 'the honored' and 'panim' meaning 'faces', together conveying 'the honored faces' or 'the respected ones'. 'Be-mishpat' means 'in judgment' (b'- = in, mishpat = judgment, decision). 'Bal-tov' literally 'not good', an idiom for 'bad' or 'unfavorable'.
[PRO.24.24] Says to the wicked, 'You are righteous; the peoples will gather him, and the nations will be angry with him.' [§]
Omer le-rasha tzaddik atah yikbuhu amim yiz'amuhu le-ummim.
'Omer' means 'says', 'le-rasha' means 'to the wicked', 'tzaddik' means 'righteous', 'atah' means 'you', 'yikbuhu' means 'he will be gathered (by) him', 'amim' means 'the peoples', 'yiz'amuhu' means 'they will become angry with him', 'le-ummim' means 'to the nations'.
[PRO.24.25] And to those who prove, it will be pleasant, and upon them a good blessing will come. [§]
ve lamochichim yinam va aleihem tav o birkat tov.
've' means 'and', 'lamochichim' means 'to the ones who prove or convict', 'yinam' means 'it will be pleasant', 'va' means 'and', 'aleihem' means 'upon them', 'tavo' means 'will come', 'birkat' means 'blessing', 'tov' means 'good'.
[PRO.24.26] Two lips will kiss the one who returns plain words. [§]
Sfatayim yishaq meshiv devarim nekhokhim.
'Sfatayim' means 'two lips', 'yishaq' means 'will kiss', 'meshiv' means 'the one who returns or responds', 'devarim' means 'words', 'nekhokhim' means 'plain, straightforward' (or 'truthful').
[PRO.24.27] Prepare your work outside and set it up in the field for you later, and you will build your house. [§]
Hakken ba'chutz melakhetecha ve'attedah ba-sadeh lakh achar uvanita beitkha.
'Hakken' means 'prepare' (imperative). 'ba'chutz' means 'outside' or 'in the outer area'. 'melakhetecha' means 'your work' (your labor). 've'attedah' is a verb meaning 'and set it up' or 'and arrange it' (the exact nuance is uncertain). 'ba-sadeh' means 'in the field'. 'lakh' means 'to you' (masculine). 'achar' means 'later' or 'afterwards'. 'uvanita' means 'and you built' (imperfect). 'beitkha' means 'your house'.
[PRO.24.28] Do not be a false witness against your neighbor, and you opened your lips. [§]
Al-tehi ed-chinam be-rei'acha va-hafittita bi-sfatecha.
'Al-tehi' means 'do not be', 'ed' means 'witness', 'chinam' means 'false', 'be-rei'acha' means 'against your neighbor', 'va-hafittita' means 'and you opened', 'bi-sfatecha' means 'with your lips'.
[PRO.24.29] Do not say, as he has done to me, I will do to him; I will repay a man according to his deed. [§]
Al-tomar ka'asher asa-li ken e'aseh-lo ashiv la'ish kefa'alo.
'Al' means 'do not', 'tomar' means 'say', 'ka'asher' means 'as', 'asa-li' means 'he did to me', 'ken' means 'so' or 'thus', 'e'aseh-lo' means 'I will do to him', 'ashiv' means 'I will repay' or 'I will return', 'la'ish' means 'to a man', 'kefa'alo' means 'according to his deed' or 'as his work'.
[PRO.24.30] Upon the field of a lazy man I passed, and upon the vineyard a heartless man. [§]
Al sdeh ish atzel avarti ve al kerem adam chasar lev.
'Al' means 'upon' or 'over', 'sdeh' means 'field', 'ish' means 'man' or 'person', 'atzel' means 'lazy' (from the root for sloth), 'avarti' means 'I passed' or 'I crossed', 've' means 'and', 'al' again means 'upon', 'kerem' means 'vineyard', 'adam' means 'man' or 'human', 'chasar' means 'lacking' or 'deficient', 'lev' means 'heart'.
[PRO.24.31] And behold, all his cymbals covered his face scarlet, and the border of his stones was broken. [§]
ve-hineh alah kulo kimshonim kasu panav charulim ve-geder avanav neherasah.
've-hineh' means 'and behold', 'alah' means 'went up' or 'rose', 'kulo' means 'all of it', 'kimshonim' means 'cymbals', 'kasu' means 'covered', 'panav' means 'his face', 'charulim' means 'scarlet', 've-geder' means 'and the border', 'avanav' means 'his stones', 'neherasah' means 'was broken' or 'was shattered'.
[PRO.24.32] And I seize; I will set my heart; I saw; I took discipline. [§]
va'echazeh anochi ashit libi ra'iti laqachti musar.
'va'echazeh' means 'and I seize or hold', 'anochi' means 'I', 'ashit' means 'will set or place', 'libi' means 'my heart', 'ra'iti' means 'I saw', 'laqachti' means 'I took', 'musar' means 'discipline' or 'instruction'.
[PRO.24.33] A little sleep, a little nap, a little embrace, hands to lie down. [§]
meat shenot meat tenumot meat chibuk yadaim lishkav.
'meat' means 'a little', 'shenot' means 'sleep', 'tenumot' means 'naps' or 'dozes', 'chibuk' means 'embrace' or 'hug', 'yadaim' means 'hands', 'lishkav' means 'to lie down' or 'for lying down'.
[PRO.24.34] And he who walks your head and your lack is like a man shield. [§]
uva-mit halech reischekha umachsorekha keish magen
'uva' means 'and he will come', 'mit' is a prefix forming a participle meaning 'walking', 'halech' means 'he walks', 'reischekha' means 'your head', 'u' is the conjunction 'and', 'machsorekha' means 'your lack' or 'your deficiency', 'keish' means 'like a man', 'magen' means 'a shield'.
PRO.25
[PRO.25.1] These also are the proverbs of Solomon, which the men of Hezekiah king of Judah copied. [§]
Gam-elleh mishlei Shlomo asher he'etiku anshei Chizkiyah melekh-Yehuudah.
'Gam' means 'also', 'elleh' means 'these', 'mishlei' means 'proverbs', 'Shlomo' is the name Solomon, 'asher' means 'that' or 'which', 'he'etiku' means 'they copied', 'anshei' means 'the men of', 'Chizkiyah' is the name Hezekiah, 'melekh' means 'king', 'Yehuudah' means 'Judah'.
[PRO.25.2] The glory of the Gods conceals a thing, and the glory of kings investigates a thing. [§]
kavod Elohim haseter davar, ukavod melachim chakor davar.
'kavod' means 'glory' or 'honor', 'Elohim' means 'the Gods', 'haseter' means 'conceals' or 'hides', 'davar' means 'thing' or 'matter', 'ukavod' means 'and the glory', 'melachim' means 'kings', 'chakor' means 'examines' or 'investigates'.
[PRO.25.3] Heavens are high and earth is deep, and the heart of kings has no search. [§]
Shamayim larom va-aretz la'omek ve-lev melachim ein cheker.
'Shamayim' means 'heavens', 'larom' means 'to the high', 'va-aretz' means 'and earth', 'la'omek' means 'to the deep', 've-lev' means 'and the heart', 'melachim' means 'of kings', 'ein' means 'there is no', 'cheker' means 'search' or 'investigation'.
[PRO.25.4] He cast silver mirrors and went out to the smelting vessel. [§]
hago sigim mikasef vayetze latzoref keli.
'hago' (הָגוֹ) is a verb meaning 'he cast' or 'he fashioned', 'sigim' (סִיגִים) means 'mirrors' or 'silver plates', 'mikasef' (מִכּסֶף) means 'from silver', 'vayetze' (וַיֵּצֵא) means 'and he went out', 'latzoref' (לַצֹּרֵף) means 'to the refiner' or 'to the smelter', 'keli' (כֶלִי) means 'vessel' or 'tool'.
[PRO.25.5] The wicked one stands before the king, and his throne will be established in righteousness. [§]
hago rasha lifnei-melekh ve-yikone ba-tzedek kiso.
'hago' is a verbal noun meaning 'the wicked one' or 'wickedness', 'rasha' means 'wicked', 'lifnei-melekh' means 'before the king', 've-yikone' means 'and it will be established/firmed', 'ba-tzedek' means 'in righteousness', 'kiso' means 'his throne'.
[PRO.25.6] Do not act proud before a king, and in the place of the great do not stand. [§]
Al-tithadar lifnei-melekh u-vimkom gedolim al-taamod.
'Al' means 'do not', 'tithadar' means 'be proud or act haughty', 'lifnei' means 'before', 'melekh' means 'king', 'u' means 'and', 'vimkom' means 'in the place', 'gedolim' means 'the great ones', the second 'al' again means 'do not', and 'taamod' means 'stand'.
[PRO.25.7] For it is good to say to you, 'Rise up here from the lowly before a noble that your eyes have seen.' [§]
Ki tov amar-lekha aleh hena mehashpilkha lifnei nadiv asher ra'u einekha.
'Ki' means 'because' or 'for'. 'tov' means 'good'. 'amar-lekha' means 'a saying to you' (amar = 'to say', lekha = 'to you'). 'aleh' is the imperative 'rise up' or 'go up'. 'hena' means 'here'. 'mehashpilkha' means 'from the lowly one' (me = 'from', hashpilkha = 'the lowly'). 'lifnei' means 'before' (lit. 'in front of'). 'nadiv' means 'a noble' or 'a distinguished person'. 'asher' means 'who' or 'that'. 'ra'u' means 'they have seen' (or 'have seen' in context). 'einekha' means 'your eyes' (ein = 'eye', ekha = 'your'). No divine name appears in this verse, so no special name translation is required.
[PRO.25.8] Do not go out to fight hastily, lest what you do at its end, when it is finished, your companion will strike you. [§]
Al tetze lariv maher pen mah taaseh beachritah behaklim otkha re-echa.
'Al' means 'do not', 'tetze' means 'you go out', 'lariv' means 'to quarrel' or 'to fight', 'maher' means 'quickly' or 'hastily', 'pen' means 'lest', 'mah' means 'what', 'taaseh' means 'you will do', 'beachritah' means 'in its end' or 'at its conclusion', 'behaklim' (from the root kill) means 'when it is finished' or 'upon completion', 'otkha' means 'you' (direct object, masculine), 're-echa' means 'your companion' or 'your friend' (often used for rival or opponent).
[PRO.25.9] Your conflict is a conflict with your companion, and do not reveal another's secret. [§]
Rivkha riv et-re'akha ve-sod acher al-tegal.
'Rivkha' means 'your conflict', 'riv' means 'conflict', 'et' is the direct‑object marker, 're'akha' means 'your companion or friend', 've' means 'and', 'sod' means 'secret', 'acher' means 'another', 'al' means 'do not', 'tegal' means 'reveal' or 'disclose'.
[PRO.25.10] Lest your kindness (that) hears, and your word you will not turn back. [§]
Pen-yechasdeka shomea ve-dibbateka lo tashuv.
'Pen' means 'lest', 'yechasdeka' means 'your kindness/mercy', 'shomea' means 'hearing' or 'listening', 've' means 'and', 'dibbateka' means 'your word', 'lo' means 'not', 'tashuv' means 'you will turn back' or 'you will return'.
[PRO.25.11] Apples of gold in settings of silver, a word spoken on his face. [§]
Tapuchei zahav be-mas'kiyot kasef davar davur al-afnav.
'Tapuchei' means 'apples', 'zahav' means 'gold', 'be' means 'in', 'mas'kiyot' means 'settings' or 'mountings', 'kasef' means 'silver', 'davar' means 'word', 'davur' means 'spoken' or 'said', 'al' means 'upon' or 'on', 'afnav' means 'his face'.
[PRO.25.12] A golden twisted cord and a linen braid, the wise one secures on a listening ear. [§]
Nezem zahav vachali-katem mokhiach chacham al ozen shoma'at.
'Nezem' means 'a twisted cord' or 'braid', 'zahav' means 'gold', 'vachali-katem' means 'and a linen cord' (the prefix 'va' = and), 'mokhiach' means 'establishes' or 'secures', 'chacham' means 'wise', 'al' means 'upon' or 'on', 'ozen' means 'ear', 'shoma'at' is a feminine participle meaning 'listening' (describing the ear).
[PRO.25.13] Like a feather of snow on the day of harvest, a faithful companion to its sender, and the soul of his Lord will restore. [§]
ke-tzinat-sheleg be-yom katsir tzir ne'eman le-sholchav ve-nefesh adonav yashiv.
'ke-tzinat' means 'like a feather', 'sheleg' means 'snow', together 'like a feather of snow'. 'be-yom' means 'in the day', 'katsir' means 'harvest', so 'in the day of harvest'. 'tzir' is understood as 'companion' or 'messenger'. 'ne'eman' means 'faithful' or 'loyal'. 'le-sholchav' means 'to its sender' ('sholach' = 'to send', the suffix -av = 'its'). 've-nefesh' means 'and the soul'. 'adonav' is the form of the divine name 'Adonai' meaning 'my Lord'; with the suffix -av it becomes 'his Lord', but the literal translation of the name stays 'my Lord', so we render it as 'his Lord'. 'yashiv' means 'will restore' or 'will bring back'. The whole verse therefore speaks of a faithful companion like a snow‑feather on harvest day, and the soul of his Lord will restore.
[PRO.25.14] There are no princes, wind, or rain; a man boasts with a false gift. [§]
Nesi'im ve'ruach ve'geshem ayin ish mit'halel be-matat shaker.
'Nesi'im' means 'princes' or 'leaders', 've'ruach' means 'and wind/spirit', 've'geshem' means 'and rain', 'ayin' means 'there is not' or 'none', 'ish' means 'a man', 'mit'halel' means 'boasts' or 'exults', 'be-matat' means 'in a gift' or 'by a gift', 'shaker' means 'false' or 'a lie'.
[PRO.25.15] In the length of both sides it will become narrow, and a soft tongue will break the grape. [§]
be'orek a-payyim yefutteh katsin ve-lashon rakah tishbar-garem.
'be' means 'in', 'orekh' means 'length', 'a-payyim' means 'both sides' (literally 'two sides'), 'yefutteh' is a verb meaning 'will be made' or 'will become', 'katsin' means 'narrow', 've' means 'and', 'lashon' means 'tongue', 'rakah' means 'soft', 'tishbar' means 'will be broken', 'garem' is an idiomatic word for a grape or a bunch of grapes.
[PRO.25.16] Honey you have found, eat your portion, lest you satisfy him and bring it. [§]
devas matzata ekhol dayekha pen tishba'enu vahake'etu.
'devas' means 'honey', 'matzata' means 'you have found', 'ekhol' is the infinitive construct meaning 'to eat', 'dayekha' is a rare form probably meaning 'your portion' or 'your share', 'pen' means 'lest', 'tishba'enu' means 'you will satisfy him', and 'vahake'etu' means 'and you will bring it' (from the root h-q-h, to bring or fetch).
[PRO.25.17] Watch your step from the house of your neighbor lest he become satisfied with you and hate you. [§]
hoker raglecha mibeit reacha pen yishbacha usneacha.
'hoker' means 'watch' or 'guard'; 'raglecha' means 'your foot/step'; 'mibeit' means 'from the house of'; 'reacha' means 'your neighbor'; 'pen' means 'lest'; 'yishbacha' means 'he become satisfied with you'; 'usneacha' means 'and hate you'.
[PRO.25.18] He who spreads a sword and a keen edge, a man confronting his enemy, a false witness. [§]
Mepits vecherav vechet shanon ish oneh b'reehu ed shaker.
'Mepits' means 'he who spreads' or 'disperses', 'vecherav' means 'and sword', 'vechet' means 'and sharp', 'shanon' (literally 'sharpened') conveys the idea of a keen edge, 'ish' means 'man', 'oneh' means 'who answers' or 'who confronts', 'b'reehu' means 'against his foe', 'ed' means 'witness', and 'shaker' means 'false'. The phrase strings these concepts together to describe a violent aggressor who confronts his enemy and serves as a false witness.
[PRO.25.19] Tooth is a saw and foot is appointed; the reliable one betrays in a day of distress. [§]
shen roah ve regel muadet mibtach boged be yom tsarah.
'shen' means 'tooth', 'roah' means 'saw', 've' means 'and', 'regel' means 'foot', 'muadet' means 'appointed' or 'set', 'mibtach' means 'reliable' or 'trustworthy', 'boged' means 'betrays' or 'is a betrayer', 'be' means 'in', 'yom' means 'day', 'tsarah' means 'distress' or 'trouble'.
[PRO.25.20] An appointed garment on the day called leaven upon a branch, and sang in the songs upon an evil heart. [§]
Maade beged beyom kara chometz al-nater ve'shar ba'shirim al levra.
'Maade' means 'appointed' or 'set aside', 'beged' means 'garment' or 'clothing', 'beyom' means 'on the day', 'kara' means 'called', 'chometz' means 'leaven' (as opposed to unleavened), 'al-nater' means 'upon a branch' (nater = sprig or twig), 've'shar' means 'and sang', 'ba'shirim' means 'in the songs' (shirim = songs or melodies), 'al' means 'upon', and 'levra' is a compound of 'lev' (heart) and 'ra' (evil), meaning 'evil heart'.
[PRO.25.21] If your enemy is hungry, feed him bread, and if he is thirsty, give him water. [§]
im raev sonecha haakilehu lechem veim tzameh hashkehu mayim.
'im' means 'if', 'raev' means 'hungry', 'sonecha' means 'your enemy', 'haakilehu' means 'you feed him', 'lechem' means 'bread', 'veim' means 'and if', 'tzameh' means 'thirsty', 'hashkehu' means 'you give him drink', 'mayim' means 'water'.
[PRO.25.22] Because you cut worms on his head, and Yahveh will repay you. [§]
Ki gechalim attah chote al rosho v'Yahveh yeshalem-lach.
'Ki' means 'because', 'gechalim' means 'worms', 'attah' means 'you' (masculine singular), 'chote' means 'cut' (second person), 'al' means 'on', 'rosho' means 'his head', 'v'' is the conjunction 'and', 'Yahveh' is the literal translation of YHVH, 'yeshemel' means 'will repay', '-lach' is the suffix meaning 'you' (masculine singular).
[PRO.25.23] The north wind stirs the rain, and faces are angry toward the hidden tongue. [§]
Ruach Tzafon techolel gashem ufanim niz'amim le'shon sater.
'Ruach' means 'wind', 'Tzafon' means 'north', 'techolel' means 'stirs up' or 'whirls', 'gashem' means 'rain', 'u' is the conjunction 'and', 'fanim' means 'faces' or 'visages', 'niz'amim' means 'are angry' or 'are smoldering', 'le' is the preposition 'to' or 'for', 'shon' means 'tongue' or 'speech', and 'sater' means 'secret' or ' concealed'.
[PRO.25.24] Good is the one who sits on the edge of the roof, away from the fire of the furnaces and the house of a companion. [§]
tov shevet al pinat gag me' eshet midvanim uveit chaver.
'tov' means 'good', 'shevet' means 'who sits' or 'sits', 'al' means 'on', 'pinat' means 'the edge' or 'side' (literally 'wing'), 'gag' means 'roof', 'me' means 'from', 'eshet' means 'fire', 'midvanim' means 'of furnaces', 'uveit' means 'and house', 'chaver' means 'of a companion' or 'friend'.
[PRO.25.25] Cold water upon a parched soul, and good news from a distant land. [§]
Mayim karim al-nephesh ayefah u-shmuah tovah me'eretz merchak.
'Mayim' means 'water', 'karim' means 'cold', 'al' means 'upon' or 'on', 'nephesh' means 'soul' or 'person', 'ayefah' means 'dry' or 'parched', 'u' means 'and', 'shmuah' means 'hearing', 'report' or 'news', 'tovah' means 'good', 'me'eretz' means 'from the land', 'merchak' means 'distant' or 'faraway'.
[PRO.25.26] A spring is broken and a source defiled; the righteous bows before the wicked. [§]
Mayan nirpas umaqor mashchat tzaddik mat lifnei rasha.
'Mayan' means 'spring' or 'fountain', 'nirpas' means 'is broken' or 'is shattered', 'umaqor' means 'and a source' or 'well', 'mashchat' means 'defiled' or 'corrupted', 'tzaddik' means 'the righteous one', 'mat' means 'bows down' or 'is humbled', 'lifnei' means 'before' or 'in the presence of', 'rasha' means 'the wicked' or 'evil one'.
[PRO.25.27] Eating abundant honey is not good, and probing their honor is honor. [§]
Akhol devash harbot lo-tov vecheker kevodam kavod.
'Akhol' means 'to eat' or 'eating', 'devash' means 'honey', 'harbot' means 'abundant' or 'many', 'lo-tov' means 'not good', 'vecheker' means 'and examining' or 'and probing', 'kevodam' means 'their honor/glory', 'kavod' means 'honor' or 'glory'. The phrase pairs the idea of excess (eating too much honey) with a statement about the value of investigating honor.
[PRO.25.28] A city broken, with no wall; a man who has no restraint over his spirit. [§]
Ir perutza ein choma ish asher ein ma'atzar l'ruho.
'Ir' means 'city', 'perutza' means 'broken' or 'shattered', 'ein' means 'there is not' or 'no', 'choma' means 'wall', 'ish' means 'man', 'asher' means 'who' or 'that', 'ma'atzar' means 'restraint' or 'check', 'l'ruho' means 'to his spirit' or 'over his breath'.
PRO.26
[PRO.26.1] As snow in summer and as rain in harvest, so not pleasant is the glory of a fool. [§]
ka-sheleg ba-kayitz ve-ka-matar ba-katzir ken lo-naeh likhsil kavod.
'ka-sheleg' means 'as snow', 'ba-kayitz' means 'in summer', 've-ka-matar' means 'and as rain', 'ba-katzir' means 'in harvest', 'ken' means 'so', 'lo-naeh' means 'not pleasant', 'likhsil' means 'to a fool' (or 'for a fool'), 'kavod' means 'glory' or 'honor'.
[PRO.26.2] Like a bird that wanders, like a fledgling that flies, so the curse of hatred will not come. [§]
ka-tzippor la-nud ka-d'ror la-uf ken kil'lat chinam lo tavo.
'ka-tzippor' means 'like a bird', 'la-nud' means 'that wanders', 'ka-d'ror' means 'like a fledgling', 'la-uf' means 'that flies', 'ken' means 'so', 'kil'lat' means 'the curse', 'chinam' means 'of hatred', 'lo' means 'not', 'tavo' means 'will come'.
[PRO.26.3] A strap for the horse, a bit for the donkey, and a rod for the fool. [§]
shot la-sus meteg la-hamor ve-shevet le-ge ke-silim.
'shot' means 'a strap' or 'a rein' used to control a horse; 'la-sus' means 'for the horse'; 'meteg' means 'a bit' (the mouth‑piece for a donkey); 'la-hamor' means 'for the donkey'; 've-shevet' means 'and a staff' or 'rod'; 'le-ge' means 'for the fool' (singular); 'ke-silim' means 'fools' (plural). The phrase strings these control devices together as a proverb about discipline.
[PRO.26.4] Do not answer a fool according to his folly, lest you also become like him. [§]
Al ta'an ke sil ke ivalto pen tishve lo gam ata.
'Al' means 'Do not', 'ta'an' means 'answer', 'ke sil' means 'like a fool', 'ke ivalto' means 'as you have set him' (idiomatically 'according to his folly'), 'pen' means 'lest', 'tishve' means 'you become', 'lo' means 'like him', 'gam' means 'also', 'ata' means 'you'.
[PRO.26.5] Answer the fool as his folly, lest he become wise in his own eyes. [§]
Aneh kesil ke'ivalto pen yihyeh chacham be'eynav.
'Aneh' means 'Answer', 'kesil' means 'fool', 'ke'ivalto' means 'as his folly', 'pen' means 'lest', 'yihyeh' means 'he will be', 'chacham' means 'wise', 'be'eynav' means 'in his eyes' or 'in his own opinion'.
[PRO.26.6] Cutting off the feet of violence, a drinker sending words from a fool's hand. [§]
Mekatzeh raglayim chamas shoteh sholeach devarim beyad kesil.
'Mekatzeh' means 'cutting off', 'raglayim' means 'feet (plural)', 'chamas' means 'violence' or 'cruelty', 'shoteh' means 'drinker', 'sholeach' means 'sending', 'devarim' means 'words' or 'things', 'beyad' means 'in the hand of', 'kesil' means 'a fool'.
[PRO.26.7] They go astray in foolishness from a place of rest, and a proverb is in the mouth of fools. [§]
Dallyu shokayim mipiseach u'mashal befi kesilim.
'Dallyu' means 'they go astray' (from the root dalal). 'shokayim' means 'foolishness' or 'folly' (plural form). 'mipiseach' means 'from a place of rest' (mi- 'from' + peseach 'rest'). 'u'mashal' means 'and a proverb'. 'befi' means 'in the mouth' (be- 'in' + pi 'mouth'). 'kesilim' means 'of fools' (plural noun kesil).
[PRO.26.8] Like a crushing stone in a mortar, so (he) gives honor to a fool. [§]
kitzror even bamergemah ken-noten likhsil kavod.
'kitzror' means 'as a crushing', 'even' means 'stone', 'bamergemah' means 'in a mortar', 'ken-noten' means 'so gives', 'likhsil' means 'to a fool', 'kavod' means 'honor'.
[PRO.26.9] A fool has risen in the hand of the drunkard, and a proverb in the mouth of fools. [§]
Choch alah be-yad shikor u-mashal be-pi kesilim.
'Choch' means 'a fool' or 'a scoffer', 'alah' means 'has risen' or 'has increased', 'be-yad' means 'in the hand of', 'shikor' means 'the drunkard', 'u-mashal' means 'and a proverb', 'be-pi' means 'in the mouth of', 'kesilim' means 'fools'.
[PRO.26.10] Great is the one who corrupts all, and a drunken fool and drunken passers‑by. [§]
Rab mecholel kol ve-soker kesil ve-soker avrim.
'Rab' means 'great' or 'many'. 'Mecholel' is a participle from the root cholal meaning 'to corrupt' or 'to profane', so it means 'corrupting' or 'defiling'. 'Kol' means 'all'. 'Ve' is the conjunction 'and'. 'Soker' comes from the verb shakar meaning 'to be drunk', used here as an adjective 'drunk' or 'intoxicated'. 'Kesil' means 'fool' or 'senseless one'. The second 'soker' again means 'drunk', and 'avrim' is the plural noun derived from the root avar meaning 'to pass' or 'to go by', used here as 'those who pass' or 'passers‑by'.
[PRO.26.11] Like a dog returns to its vomit, so a fool repeats his vomit. [§]
ke-kelev shav al-ke'o ke-sil shoneh be-ivalto.
'ke-kelev' means 'like a dog', 'shav' means 'returns' or 'turns back', 'al' means 'upon' or 'to', 'ke'o' is a variant of 'keho' meaning 'its vomit', 'ke-sil' means 'a fool', 'shoneh' means 'repeats' or 'does again', 'be-ivalto' means 'in its vomit' or 'his vomit'.
[PRO.26.12] You saw a wise man; in his eyes there is hope, but for a fool it is greater than he is. [§]
Ra'ita ish chacham be'einav tikvah lik'sil mimenu.
'Ra'ita' means 'you saw', 'ish' means 'a man', 'chacham' means 'wise', 'be'einav' means 'in his eyes', 'tikvah' means 'hope', 'lik'sil' means 'for a fool', 'mimenu' means 'more than him' or 'from him'. The phrase as a whole is a proverb comparing the perception of hope in a wise person’s view to that of a fool.
[PRO.26.13] The lazy one said, 'I wander on the road, a lion among the wide places.' [§]
Amar atzel sachal ba-darekh ari bein ha-rechovot.
'Amar' means 'said', 'atzel' means 'lazy' (a person who is sluggish or idle), 'sachal' is a verb that can mean 'wandered' or 'went about' in a careless way, 'ba-darekh' means 'on the road' or 'in the way', 'ari' means 'lion', 'bein' means 'between' or 'among', 'ha-rechovot' means 'the broad places' or 'the wide spaces'.
[PRO.26.14] The door will turn on its hinge, and the lazy one will stay on his bed. [§]
Ha-delet tisov al tzirah ve-atzel al mitato.
'Ha-delet' means 'the door', 'tisov' means 'will turn' (future masculine singular), 'al' means 'on', 'tzirah' means 'its hinge' or 'its shaft', 've' means 'and', 'atzel' means 'lazy (person)' or 'one who is idle', 'mitato' means 'his (or its) bed'.
[PRO.26.15] His lazy, idle hand in the harness is filled, to bring it back to its mouth. [§]
taman atzel yado batzalachat nil'ah lahashivah el-piov.
'taman' means 'lazy', 'atzel' means 'idle' or 'weak', 'yado' means 'his hand', 'batzalachat' means 'in the harness' (or 'in the saddle'), 'nil'ah' means 'is filled' or 'is full', 'lahashivah' means 'to bring back' or 'to return it', 'el-piov' means 'to its mouth'.
[PRO.26.16] A wise [person] is lazy in his eyes, from seven the ones who bring back taste. [§]
Chacham atzel be'einav mishiva meshivei tam.
'Chacham' means 'wise', 'atzel' means 'lazy', 'be'einav' means 'in his eyes', 'mishiva' means 'from seven', 'meshivei' means 'those who cause to return' or 'those who bring back', 'tam' means 'taste'.
[PRO.26.17] Gripping the dog's ears, he passes by, becomes angry over a quarrel that is not his. [§]
Machazik be'aznei kelev over mit'aber al riv lo lo.
'Machazik' means 'gripping' or 'holding', 'be'aznei' means 'in the ears of', 'kelev' means 'dog', 'over' means 'passing' or 'going by', 'mit'aber' means 'gets angry' or 'becomes offended', 'al' means 'against' or 'over', 'riv' means 'quarrel' or 'conflict', 'lo' means 'not', and the second 'lo' means 'to him' or 'his'. The phrase therefore depicts someone who clutches the dog's ears, passes by, becomes angry over a quarrel that is not his own.
[PRO.26.18] Like a wandering one, the cutter of the aged, the halves and death. [§]
kemitlahleha hayoreh zikkim chitzim vamavet
'ke' means 'like', 'mitlahleha' means 'one who wanders', 'hayoreh' means 'the cutter', 'zikkim' means 'old men' or 'the aged', 'chitzim' means 'halves' or 'midpoints', 'vamavet' means 'and death'.
[PRO.26.19] Thus a man deceives his companion and says, 'Is it not I am jesting?' [§]
Ken ish rima et-re'ehu ve'amar halo mesachek ani.
'Ken' means 'thus' or 'so', 'ish' means 'a man', 'rima' means 'deceives' (a verb in the imperfect form), 'et-re'ehu' means 'his companion' (et is the direct object marker, re'ehu is 'his friend' or 'his neighbor'), 've'amar' means 'and said', 'halo' means 'is not' or 'surely not', 'mesachek' means 'playing' or 'jesting', 'ani' means 'I'.
[PRO.26.20] When there is no wood you will extinguish the fire, and where there is no fire, delight will be quenched. [§]
Be efes etzim tikbeh-esh uve ain nirgahn yishtok madon.
'Be' means 'in' or 'when', 'efes' means 'absence' or 'lack', 'etzim' means 'wood' (plural), 'tikbeh' means 'you will extinguish' (2nd person masculine singular), 'esh' means 'fire', 'uve' means 'and in' or 'and where', 'ain' means 'no' or 'absence of', 'nirgahn' means 'fire' (a form of the verb to burn), 'yishtok' means 'will be quenched' (3rd person masculine singular), 'madon' means 'delight' or 'pleasure'.
[PRO.26.21] Fire for coals, wood for fire, and a man from the taverns to fuel strife. [§]
Pecham le'gehalim ve'etzim le'esh ve'ish midvanim leharchar riv.
'Pecham' means 'fire' or 'heat', 'le'gehalim' means 'for coals', 've'etzim' means 'and wood', 'le'esh' means 'for fire', 've'ish' means 'and a man', 'midvanim' means 'of taverns' or 'from taverns', 'leharchar' means 'to kindle' or 'to fuel', 'riv' means 'quarrel' or 'strife'.
[PRO.26.22] The words of Nirgan, like those who are broken, and they descended into the chambers of the belly. [§]
Divrei Nirgan kemitlahamim vehem yardu hadrei-baten.
'Divrei' means 'the words of', 'Nirgan' is a proper name, 'ke' means 'like', 'mitlahamim' is a participle meaning 'those who are broken or smitten', 'vehem' means 'and they', 'yardu' means 'they went down' or 'they descended', 'hadrei' means 'the chambers of', and 'baten' means 'the belly or womb'.
[PRO.26.23] Silver castings poured upon the craftsman, two lips flaming and a wicked heart. [§]
kesef sigim metzuppe al-cheres sephatayim dolkim velev-ra.
'kesef' means 'silver', 'sigim' means 'molds' or 'castings', 'metzuppe' means 'poured' or 'molten', 'al' means 'upon', 'cheres' means 'artisan' or 'craftsman', 'sephatayim' means 'two lips', 'dolkim' means 'flaming' or 'burning', 'velev' means 'and heart', 'ra' means 'evil' or 'wicked'.
[PRO.26.24] In his mouth the hater is rejected, and in his heart he places deceit. [§]
Bi-sfato yinnaker soneh u-vekirbo yashit mirmah.
'Bi' means 'in', 'sfato' means 'his mouth', 'yinnaker' means 'will be rejected' or 'will be despised', 'soneh' means 'the hater' or 'one who hates', 'u' means 'and', 'bekirbo' means 'in his heart', 'yashit' means 'he will place' or 'he sets', 'mirmah' means 'deception' or 'a lie'.
[PRO.26.25] Because his voice will be gracious, do not trust him, because seven abominations are in his heart. [§]
Ki yechanen kolo al taamen bo ki sheva toevot belivvo.
'Ki' means 'because', 'yechanen' means 'he will be gracious', 'kolo' means 'his voice', 'al' means 'do not', 'taamen' means 'trust' or 'believe', 'bo' means 'in him', another 'ki' means 'because', 'sheva' means 'seven', 'toevot' means 'abominations' (plural), 'belivvo' means 'in his heart'.
[PRO.26.26] Hatred will be covered with oppression; its evil will be revealed in the assembly. [§]
tikkaseh sin'ah be-mashon tiggaleh ra'ato be-kahal.
'tikkaseh' means 'will cover', 'sin'ah' means 'hatred', 'be-mashon' means 'with oppression', 'tiggaleh' means 'will be revealed', 'ra'ato' means 'its evil', 'be-kahal' means 'in the assembly'.
[PRO.26.27] Cutter of darkness in it will fall, and rolling stone to it you will return. [§]
koreh shachat bah yippol vegolel even elav tashuv.
'koreh' means 'cutter' or 'one who cuts', 'shachat' means 'darkness', 'bah' means 'in it', 'yippol' means 'will fall', 've' is the conjunction 'and', 'golel' means 'rolling', 'even' means 'stone', 'elav' means 'to it', 'tashuv' means 'you will return' or 'you shall turn back'.
[PRO.26.28] A lying tongue hates its deceivers, and a split mouth will make a rebuke. [§]
Leshon sheker yisna dakkav ufeh chalak yaaseh midcheh.
'Leshon' means 'tongue', 'sheker' means 'falsehood' or 'lie', together 'Leshon sheker' = 'a lying tongue'. 'Yisna' means 'hates', 'dakkav' (from the root d-k-a) means 'its deceivers' or 'its falsehoods'. 'Ufeh' means 'and mouth', 'chalak' means 'split' or 'cut in two', 'yaaseh' means 'will make' or 'will do', 'midcheh' means 'a rebuke' or 'a scolding'.
PRO.27
[PRO.27.1] Do not boast about tomorrow, for you do not know what a day may bring. [§]
Al tit'halel be-yom machar ki lo teda ma-yeled yom.
'Al' means 'do not', 'tit'halel' means 'boast' or 'be arrogant', 'be-yom' means 'in a day', 'machar' means 'tomorrow', 'ki' means 'for', 'lo' means 'not', 'teda' means 'you will know', 'ma' means 'what', 'yeled' literally means 'is born' but in this idiom conveys 'what a day will bring', and the second 'yom' means 'day'.
[PRO.27.2] He will praise you, alien, and not your mouth; a foreigner, and not your lips. [§]
Yehalelcha zar ve-lo-pikha nakhri ve-al-spateikha.
'Yehalelcha' means 'He will praise you', 'zar' means 'stranger' or 'alien', 've-lo-pikha' means 'and not your mouth', 'nakhri' means 'foreign' or 'a foreigner', 've-al-spateikha' means 'and not your lips'.
[PRO.27.3] Heavy is the stone and lowly the sand, and the anger of a fool is heavier than both. [§]
koved even ve-netel ha-chol ve-kaas evil kaved mishnehem.
'koved' means 'heavy' or 'weighty', 'even' means 'stone', 've' is the conjunction 'and', 'netel' means 'lowly' or 'insignificant', 'ha-chol' means 'the sand', another 've' means 'and', 'kaas' means 'anger', 'evil' means 'fool' (the foolish person), the second 'kaved' again means 'heavy', and 'mishnehem' means 'more than them' or 'heavier than both'.
[PRO.27.4] Cruelty, wrath and a flood of anger; who can stand before jealousy. [§]
akhzriyyut chemah ve'shetef af u-mi yaamod lifnei kinaah.
'akhzriyyut' means 'cruelty' or 'harshness', 'chemah' means 'wrath' or 'anger', 've' means 'and', 'shetef' means 'flood' or 'torrent', 'af' means 'anger', 'u' means 'and', 'mi' means 'who', 'yaamod' means 'will stand', 'lifnei' means 'before' or 'in front of', 'kinaah' means 'jealousy' or 'envy'.
[PRO.27.5] A good, uncovered rebuke is better than love that is hidden. [§]
tovah tokhachat megulla meahavah mesuttareh.
'tovah' means 'good' (feminine), 'tokhachat' means 'rebuke' or 'reproof', 'megulla' means 'uncovered' or 'exposed', 'meahavah' means 'than love' indicating a comparison, 'mesuttareh' means 'concealed' or 'hidden'. The phrase contrasts a good, open rebuke with love that is kept secret.
[PRO.27.6] Faithful are the wounds of a lover, and gnawing kisses the hater. [§]
Ne'emanim pitz'ei ohev ve'na'atarot neshikot sone.
'Ne'emanim' means 'faithful' (plural masculine adjective), 'pitz'ei' is the construct form of 'pitzá' meaning 'wound', thus 'wounds of', 'ohev' means 'lover' or 'one who loves', 've' is the conjunction 'and', 'na'atarot' is a plural noun from the root 'na'atar' meaning 'gnawing' or 'biting', 'neshikot' is the plural noun 'kisses', 'sone' is the participle meaning 'hater' or 'one who hates'.
[PRO.27.7] A satisfied soul will be satisfied, and a hungry soul will have all bitterness become sweet. [§]
Nefesh sheve'a tavus nofet ve nefesh re'eva kol mar matok.
'Nefesh' means 'soul', 'sheve'a' means 'sated' or 'full', 'tavus' is a verb meaning 'will satisfy' or 'will be satisfied', 'nofet' means 'good' or 'pleasant', 've' means 'and', 're'eva' means 'hungry', 'kol' means 'all', 'mar' means 'bitter', 'matok' means 'sweet'.
[PRO.27.8] Like a bird that wanders from its nest, so a man who wanders from his place. [§]
Ke-tzippor nodedet min qinah, ken ish noded mim-mekomo.
'Ke' means 'like', 'tzippor' means 'bird', 'nodedet' means 'wanders' (feminine form), 'min' means 'from', 'qinah' means 'her nest', 'ken' means 'so' or 'thus', 'ish' means 'man', 'noded' means 'wanders' (masculine form), 'mim-mekomo' means 'from his place'.
[PRO.27.9] Oil and perfume will gladden the heart, and sweet is his companion beyond the counsel of the soul. [§]
shemen uktoret yesamach-lev umetek re'ehu me'atzat-nafesh.
'shemen' means 'oil', 'uktoret' means 'perfume', 'yesamach-lev' means 'will gladden the heart', 'umetek' means 'and sweet', 're'ehu' means 'his companion', 'me'atzat-nafesh' means 'from the counsel of the soul'.
[PRO.27.10] Do not abandon your friend and his friend, your father; do not come to the house of your brother on your feast day. A good neighbor who is near is better than one who is far. [§]
rea'cha ve're'ah avicha al-ta'azov uveit achicha al-tavo beyom eidcha tov shakhen karov me'ach rachok
'rea'cha' means 'your friend' (or 'your companion'), 've're'ah' means 'and his friend', 'avicha' means 'your father', 'al-ta'azov' means 'do not abandon', 'uveit' means 'and the house', 'achicha' means 'your brother', 'al-tavo' means 'do not come', 'beyom' means 'on the day', 'eidcha' means 'your feast' (a festival or appointed day), 'tov' means 'good', 'shakhen' means 'neighbor' or 'dweller', 'karov' means 'near', 'me'ach' means 'from afar', 'rachok' means 'far'.
[PRO.27.11] Be wise, my son, and make my heart glad, and I will answer the scoffer's word. [§]
Chacham beni ve-samach livi ve-ashiva chorpi davar.
'Chacham' means 'wise', 'beni' means 'my son', 've' means 'and', 'samach' means 'to make glad' or 'to rejoice', 'livi' means 'my heart', the second 've' again means 'and', 'ashiva' means 'I will answer' or 'I will turn back', 'chorpi' means 'my scoffer' (the scoffer's), and 'davar' means 'word' or 'matter'.
[PRO.27.12] The crafty one saw hidden evil; the unexpected passed, and they were punished. [§]
arum raah raah nistar petayim avru neenashu.
'arum' means 'cunning' or 'crafty', 'raah' (first) means 'he saw', 'raah' (second) means 'evil' or 'wickedness', 'nistar' means 'hidden' or 'concealed', 'petayim' means 'sudden' or 'unexpected', 'avru' means 'they passed' or 'they went through', 'neenashu' means 'they were punished' or 'they suffered punishment'.
[PRO.27.13] Take his treachery, because he mingled with a foreigner, and besides his foreignness his rope. [§]
Kach bigdo ki arbe zar uve'ad nokriyah chablehu.
'Kach' means 'take', 'bigdo' means 'his treachery', 'ki' means 'because', 'arbe' means 'mixed' or 'mingled', 'zar' means 'a foreigner' or 'stranger', 'uve'ad' means 'and besides' or 'and also', 'nokriyah' means 'foreignness' or 'strangeness', 'chablehu' means 'his rope' (literally 'his cord').
[PRO.27.14] He blesses his companion with a great voice in the early morning; a curse will be considered for him. [§]
Mevarekh re'ehu bekol gadol baboker hashkém kelala tehashev lo.
'Mevarekh' means 'blessing' (verb, to bless), 're'ehu' means 'his companion' (re'e = companion, -hu = his), 'bekol' means 'with a voice' (kol = voice, be- = with), 'gadol' means 'great', 'baboker' means 'in the morning' (ba- = in, boker = morning), 'hashkém' means 'the one who awakens' or 'the early riser', 'kelala' means 'a curse', 'tehashev' means 'you will consider' (future 2nd person masculine singular of hashav = consider), 'lo' means 'to him' or 'for him'.
[PRO.27.15] A drop falls on a winter day, and a woman of rank is drunk. [§]
delef tored b'yom sagrir ve'eshet midvanim nishtavah.
'delef' means 'a drop', 'tored' means 'falling' or 'descending', 'b'yom' means 'in the day', 'sagrir' means 'winter', 've'eshet' means 'and a woman', 'midvanim' means 'of rank' or 'of position', 'nishtavah' means 'has become drunk' or 'is intoxicated'.
[PRO.27.16] Her watchmen, the spirit-watcher, and oil, his right hand will call. [§]
tzofneha tzafan-ruach veshemen yemino yikra.
'tzofneha' means 'her watchmen', 'tzafan-ruach' means 'spirit-watcher' (watcher of the spirit), 'veshemen' means 'and oil', 'yemino' means 'his right hand', 'yikra' means 'will call'.
[PRO.27.17] Iron with iron together, and a man together with his companion. [§]
Barzel bebarzel yachad veish yachad penei re'ehu.
'Barzel' means 'iron', 'bebarzel' means 'with iron' (the preposition 'be' plus 'barzel'), 'yachad' means 'together', 'veish' means 'and a man', the second 'yachad' again means 'together', 'penei' means 'face of' or 'before', and 're'ehu' means 'his companion' or 'his fellow'.
[PRO.27.18] A keeper of the fig will eat its fruit, and the one who guards his Lord will be honored. [§]
Notzer teena yo'khal piryah ve'shomer adonav yichubad.
'Notzer' means 'keeper' or 'guardian', 'teena' means 'fig (tree)', 'yo'khal' means 'will eat', 'piryah' means 'its fruit', 've' means 'and', 'shomer' means 'one who watches/guards', 'adonav' means 'his Lord' (Adon = Lord, -av = his), 'yichubad' means 'will be honored' or 'will be esteemed'.
[PRO.27.19] Like water moving outward, so is a person's heart toward another person. [§]
kamayim ha-panim la-panim ken lev-ha-adam la-adam.
'kamayim' means 'like the waters', 'ha-panim' means 'the front' or 'the outward side', 'la-panim' means 'to the front' or 'outward', 'ken' means 'so' or 'thus', 'lev' means 'heart', 'ha-adam' means 'the human' or 'the person', 'la-adam' means 'to a person' (i.e., toward another person).
[PRO.27.20] The realm of the dead and destruction will not satisfy, and the eyes of man will not be satisfied. [§]
Sheol vaavado lo tishbanna ve'einei haadam lo tishbanna.
'Sheol' means 'the realm of the dead', 'vaavado' means 'and destruction' (from the root meaning to perish), 'lo' means 'not', 'tishbanna' means 'will satisfy' (literally 'will fill'), 've' means 'and', 'einei' means 'the eyes of', 'haadam' means 'the man' or 'humankind', the second 'lo tishbanna' repeats 'will not satisfy'.
[PRO.27.21] The refiner of silver and gold, and a man according to his praise. [§]
Matsref la-kesef ve-kur la-zahav ve-ish lefi mahala lo.
'Matsref' means 'refiner' or 'one who smelts', 'la-kesef' means 'of silver', 've-kur' means 'and (of) gold', 'la-zahav' means 'of gold', 've-ish' means 'and man', 'lefi' means 'according to', 'mahala' means 'praise' or 'commendation', 'lo' means 'his'.
[PRO.27.22] If you crush the fool in the crushing within the slack, in my lord, do not turn away from it; I have humbled him. [§]
Im tiktosh et haevil ba-makhtesh be-tokh ha-raphot ba-eli lo tasur me-alav ivalto.
'Im' means 'if'; 'tiktosh' means 'you crush' (second person masculine singular); 'et' is the accusative particle introducing the direct object; 'haevil' means 'the fool'; 'ba-makhtesh' means 'in the crushing' (literally 'in the crush'); 'be-tokh' means 'within'; 'ha-raphot' means 'the looseness' or 'the slackness'; 'ba-eli' means 'in my lord' (literally 'in my master'); 'lo' means 'not'; 'tasur' means 'you will turn away' or 'you will depart'; 'me-alav' means 'from over it' ('me' = from, 'alav' = over it); 'ivalto' means 'I have humbled him' or 'I have made him wretched'.
[PRO.27.23] You will know the face of your flock; set your heart for the congregations. [§]
Yadoa tedea p'nei tzoanecha shiyt levkha la'adarim.
'Yadoa' means 'knowing' or 'he who knows'; 'tedea' means 'you will know'; 'p'nei' means 'the face of'; 'tzoanecha' means 'your flock' (plural of sheep); 'shiyt' means 'place' or 'set'; 'levkha' means 'your heart'; 'la'adarim' means 'for the congregations' or 'for the assemblies'.
[PRO.27.24] For there is no everlasting strength, but a wreath for generation after generation. [§]
Ki lo le'olam choshen ve'im nezer le dor dor.
'Ki' means 'because' or 'for', 'lo' means 'not', 'le'olam' means 'forever' or 'everlasting', 'choshen' (from chosen) means 'strength' or 'might', 've'im' means 'but if' (the conjunction ve- plus the conditional 'if'), 'nezer' means 'a wreath' or 'crown', 'le' is a preposition meaning 'to' or 'for', and 'dor dor' means 'generation after generation' (dor repeated for emphasis).
[PRO.27.25] The field is shown, the grass is seen, and the grasses of the mountains are gathered. [§]
galah chatzir ve-nira'ah deshe ve-ne'esfu isevot harim.
'galah' means 'is shown' or 'is revealed', 'chatzir' means 'the field', 've-' means 'and', 'nira'ah' means 'it will be seen', 'deshe' means 'grass', 've-' again means 'and', 'ne'esfu' means 'they will be gathered', 'isevot' means 'grasses', 'harim' means 'of the mountains'.
[PRO.27.26] Lambs for your clothing and the price of a field of attudim. [§]
kebashim lilbushcha u-mechir sadeh attudim.
'kebashim' means 'lambs', 'lilbushcha' means 'for your clothing', 'u-mechir' means 'and the price', 'sadeh' means 'field', 'attudim' is a plural noun likely referring to a type of crop or measure.
[PRO.27.27] and the milk of goats for your bread, for the bread of your house, and life for your maidens. [§]
ve dei chalav izzim le-lachmekha le-lechem beitecha ve chayim le-naaruo-techa.
've' means 'and', 'dei' means 'the', 'chalav' means 'milk', 'izzim' means 'goats', 'le-lachmekha' means 'for your bread', 'le-lechem' means 'for the bread', 'beitecha' means 'of your house', 've' means 'and', 'chayim' means 'life', 'le-naaruo-techa' means 'for your maidens'.
PRO.28
[PRO.28.1] The wicked flee, and there is no pursuer; the righteous trust like a lion. [§]
Nasu ve'eyn rodef rasha ve'tzadikim ki k'fir yivtach.
'Nasu' means 'they have fled', 've'eyn' means 'and there is not', 'rodef' means 'pursuer', 'rasha' means 'wicked', 've'tzadikim' means 'and the righteous', 'ki' means 'like', 'k'fir' means 'a lion', 'yivtach' means 'they trust'.
[PRO.28.2] In the transgression of the land its many princes, and in a man who understands, he knows thus he will extend. [§]
Be-pesha erets rabim sareiha uve-adam mevin yodea ken ya'arich.
"Be-pesha" means "in transgression"; "erets" means "land"; "rabim" means "many"; "sareiha" means "its princes"; "uve-adam" means "and in a man"; "mevin" means "who understands"; "yodea" means "knows"; "ken" means "thus" or "so"; "ya'arich" means "he will lengthen" or "extend".
[PRO.28.3] A rich man and oppressor of the poor, rain pouring, and there is no bread. [§]
Gever rash ve'oshek dalim matar sohef ve'eyn lechem.
'Gever' means 'man', 'rash' means 'rich', 've'oshek' means 'and oppressor', 'dalim' means 'the poor', 'matar' means 'rain', 'sohef' means 'pours' or 'spilling', 've'eyn' means 'and there is no', 'lechem' means 'bread'.
[PRO.28.4] Abandoners of the law are praised by the wicked, and keepers of the law are despised by them. [§]
Ozvei Torah yehalelu rasha ve-shomrei Torah yitgaru bam.
'Ozvei' means 'abandoners of', 'Torah' means 'law' or 'instruction', 'yehalelu' means 'they will praise' or 'they will boast', 'rasha' means 'the wicked', 've-shomrei' means 'and keepers of', 'yitgaru' means 'they will be despised' or 'they will be scorned', 'bam' means 'among them' or 'by them'.
[PRO.28.5] Evil men will not understand judgment, and seekers of Yahveh will understand all. [§]
Anshei ra lo yavinu mishpat u-mebakshei Yahveh yavinu kol.
'Anshei' means 'men of', 'ra' means 'wicked' or 'evil', together 'men of evil'. 'lo' means 'not'. 'yavinu' means 'understand' (future tense). 'mishpat' means 'judgment' or 'justice'. 'u-' is the conjunction 'and'. 'mebakshei' means 'seekers of' or 'those who seek'. 'Yahveh' is the literal translation of the divine name YHVH. The second 'yavinu' again means 'understand'. 'kol' means 'all' or 'everything'.
[PRO.28.6] Good is the wicked who walks in his innocence, away from crooked ways, and he is rich. [§]
tov rash holekh be-tumo me'iqesh d'rachayim ve-hu ashir.
'tov' means 'good', 'rash' means 'wicked', 'holekh' means 'walks', 'be-tumo' means 'in his innocence', 'me'iqesh' means 'away from crooked', 'd'rachayim' means 'ways', 've-hu' means 'and he', 'ashir' means 'rich'.
[PRO.28.7] Keeper of the law, a son who understands and shepherd of the devourers, will eat his father. [§]
notser torah ben mevin ve'roe zolelim yaklim aviv.
'notser' means 'keeper' or 'preserver', 'torah' means 'law' or 'instruction', 'ben' means 'son', 'mevin' means 'understanding' or 'one who understands', 've'roe' means 'and shepherd', 'zolelim' means 'devourers' (those who devour), 'yaklim' means 'will eat' or 'eats', 'aviv' means 'his father'.
[PRO.28.8] Great is his favor in the storm and in the increase, to the Gracious He will gather the poor. [§]
Marbeh hono b'neshekh ve'bat'arbit lechonen dalim yikbetsenu.
'Marbeh' means 'abundance' or 'greatness', 'hono' means 'his favor' or 'grace', 'b'neshekh' means 'in the storm' or 'in the flood', 've'bat'arbit' means 'and in the increase/abundance', 'lechonen' means 'to the Gracious One', 'dalim' means 'the poor' or 'the lowly', 'yikbetsenu' means 'he will gather them'.
[PRO.28.9] One who turns his ear away from hearing the law, even his prayer is an abomination. [§]
Mesir azno mishema torah gam tefilato toeva.
'Mesir' means 'one who turns away', 'azno' means 'his ear', 'mishema' means 'from hearing', 'torah' means 'the law', 'gam' means 'also', 'tefilato' means 'his prayer', 'toeva' means 'abomination'.
[PRO.28.10] He who leads the righteous in an evil way, by his perverseness he will fall; and the pure will inherit good. [§]
Mashgeh yesharim be-derekh ra bishchuto hu-yipol u-tmimim yinchalu-tov.
'Mashgeh' means 'will lead astray', 'yesharim' means 'the righteous', 'be-derekh' means 'in the way', 'ra' means 'evil', 'bishchuto' means 'by his perverseness', 'hu-yipol' means 'he will fall', 'u-tmimim' means 'and the pure', 'yinchalu-tov' means 'will inherit good'.
[PRO.28.11] A wise man is rich in his own eyes, and a poor man who understands will examine him. [§]
Chacham be'eynav ish ashir ve-dal mevin yachkrenu.
'Chacham' means 'wise', 'be'eynav' means 'in his eyes', 'ish' means 'a man', 'ashir' means 'rich', 've-dal' means 'and poor', 'mevin' means 'understanding', 'yachkrenu' means 'will examine him' (from the verb 'to examine').
[PRO.28.12] Among the righteous there is great splendor, and when the wicked arise, man is put to shame. [§]
Ba'alot tzaddikim rabbah tiferet u'vekum resha'im yichuppas adam.
'Ba'alot' means 'among', 'tzaddikim' means 'the righteous', 'rabbah' means 'great' or 'much', 'tiferet' means 'splendor' or 'beauty', 'u'' means 'and', 'bekum' means 'when rise' or 'when arise', 'resha'im' means 'the wicked', 'yichuppas' means 'is shamed' or 'is put to shame', 'adam' means 'man' or 'human'.
[PRO.28.13] One who covers his sins will not succeed, and confesses and abandons, he will show mercy. [§]
Mekasseh peshav lo yatzlich u-modeh ve-ozeb yerucham.
'Mekasseh' means 'one who covers' (from the root k-s-h, to cover); 'peshav' means 'his sins' or 'his iniquities'; 'lo' means 'not'; 'yatzlich' means 'shall prosper' or 'will succeed'; 'u-modeh' means 'and confesses' (u- is the conjunction 'and', modeh is the participle of confess); 've-ozeb' means 'and abandons' (ve- is 'and', ozeb is a form of the verb 'to forsake'); 'yerucham' is a future verb from the root r-ch-m meaning 'to have compassion' or 'to show mercy', so it means 'he will show mercy'.
[PRO.28.14] Blessed is the man who constantly fears and hardens his heart; he will fall into evil. [§]
Ashrei adam mefached tamid u-makshe libo yipol be-raah.
'Ashrei' means 'blessed' or 'happy', 'adam' means 'man', 'mefached' means 'who fears', 'tamid' means 'always' or 'continually', 'u-makshe' means 'and hardens', 'libo' means 'his heart', 'yipol' means 'will fall', 'be-raah' means 'into evil' or 'in wickedness'. The phrase 'mefached tamid' is an idiom for a person who lives in constant fear, often understood as fear of the divine, but here rendered literally as 'who constantly fears'.
[PRO.28.15] A fierce lion and a snorting bear, the wicked ruling over the poor. [§]
ari-nohem ve-dov shokeq moshel rasha al am-dal.
'ari' means 'lion', 'nohem' means 'fierce', together 'ari-nohem' = 'fierce lion'. 've' means 'and', 'dov' means 'bear', so 've-dov' = 'and bear'. 'shokeq' means 'snorting' or 'snorting loudly'. 'moshel' means 'ruling' or 'governing'. 'rasha' means 'wicked' or 'evil'. 'al' means 'over' or 'upon'. 'am' means 'people', 'dal' means 'poor', together 'am-dal' = 'poor people'.
[PRO.28.16] The ruler who lacks insight and has many deeds, hater of wickedness, will prolong his days. [§]
Nagid chasar tevunot ve'rov ma'asakot son'ei betsa ya'arich yamim.
'Nagid' means 'leader' or 'ruler', 'chasar' means 'lack' or 'deficiency', 'tevunot' means 'understandings' or 'insights', 've'rov' means 'and many', 'ma'asakot' means 'deeds' or 'works', 'son'ei' means 'hater(s) of', 'betsa' means 'wickedness' or 'evil', 'ya'arich' means 'will lengthen' or 'will prolong', 'yamim' means 'days'.
[PRO.28.17] Man is slain in the blood of his soul, until he flees to the pit; let none cling to him. [§]
Adam ashuk be-dam-nafesh ad-bor yanus al-yitmeku-bo.
'Adam' means 'Man' or 'human'. 'ashuk' means 'slain' or 'bloodied'. 'be-dam-nafesh' means 'in the blood of the soul' (i.e., with the blood of one's own life). 'ad-bor' means 'to the pit' or 'to the grave'. 'yanus' means 'he will flee' or 'he runs away'. 'al-yitmeku-bo' means 'let them not cling to him' or 'do not hold onto him'. The phrase as a whole portrays a vivid image of a person being violently cut off in his own life‑blood, fleeing toward the grave, and that no one should cling to him.
[PRO.28.18] A blameless one who walks will be saved, and the two ways will be restrained; he will fall in one. [§]
holekh tamim yivasha ve'neqash derachayim yipol beechat.
'holekh' means 'walking' or 'goes', 'tamim' means 'blameless' or 'perfect', 'yivasha' means 'will be saved', 've'neqash' means 'and will be restrained', 'derachayim' means 'two ways' or 'two paths', 'yipol' means 'will fall', 'beechat' means 'in one'.
[PRO.28.19] The worker of his land will be satisfied with bread, and he who hounds the poor will be satisfied with riches. [§]
Oved admatoh yisba lacham umeradef rekim yisba rish.
'Oved' means 'worker' (one who works), 'admatoh' means 'his soil' or 'his land', 'yisba' means 'he will be satisfied', 'lacham' means 'with bread', 'umeradef' means 'and he who pursues' or 'chases', 'rekim' means 'the empty' (the poor, those who have nothing), and 'rish' means 'riches' or 'wealth'.
[PRO.28.20] A man of many faithful blessings, and one who is determined to become rich will not be rejected. [§]
Ish emunot rav berachot veatz lehasir lo yinnakeh.
'Ish' means 'man', 'emunot' means 'faithfulness' or 'faiths', 'rav' means 'many' or 'great', 'berachot' means 'blessings', 've' means 'and', 'atz' (from 'atz') means 'determined' or 'strong', 'lehasir' means 'to become rich', 'lo' means 'not', 'yinnakeh' means 'will be rejected' or 'snubbed'.
[PRO.28.21] The appearance is not good, and on a morsel of bread a man will sin. [§]
haker panim lo tov ve al pat lechem yifsha gaver.
'haker' means 'the face' (literally 'the front'), 'panim' means 'face' or 'visage', 'lo' means 'not', 'tov' means 'good', 've' means 'and', 'al' means 'on', 'pat' means 'piece' or 'slice', 'lechem' means 'bread', 'yifsha' means 'will sin' (from the root 'pasha' meaning 'to transgress'), 'gever' means 'man' or 'person'. The phrase 'haker panim' is an idiomatic way of saying 'the appearance' or 'the outward look'. The clause 'pat lechem' is a figurative expression meaning 'a small amount of bread' or 'a morsel of bread'.
[PRO.28.22] A man with an evil eye is humbled, and he does not know that poverty will come upon him. [§]
Nibhal lahon ish ra ayin velo yeda ki cheser yavoenu.
'Nibhal' means 'he will be humbled' or 'he will be confounded', 'lahon' means 'to them' or 'against them', 'ish' means 'a man', 'ra' means 'evil' or 'bad', 'ayin' means 'eye', so 'ra ayin' together means 'evil eye', 'velo' means 'and not', 'yeda' means 'he knows', 'ki' means 'that', 'cheser' means 'lack' or 'poverty', 'yavoenu' means 'will come upon him'.
[PRO.28.23] He rebukes man after grace; he will find it from the licking tongue. [§]
Mokhich adam acharei hen yimtza mimachalik lashon.
'Mokhich' means 'he rebukes' (verb form of rebuke). 'Adam' means 'man' or 'human being'. 'Acharei' means 'after' or 'behind'. 'Hen' means 'favor' or 'grace'. 'Yimtza' is a verb meaning 'he will find' or 'he will discover'. 'Mimachalik' is a construct phrase meaning 'from the licking' (literally 'from a licking' or 'from one who licks'). 'Lashon' means 'tongue' or 'language'. The verse therefore says that a rebuke comes to a person after grace is found, and that the source of that finding is a licking tongue.
[PRO.28.24] He steals his father and his mother, and says, 'There is no sin; he is a companion of a slayer.' [§]
gozel aviv ve'immo ve'omer ein-pesha chaver hu le'ish mashchit.
'gozel' means 'steals', 'aviv' means 'his father', 've'immo' means 'and his mother', 've'omer' means 'and says', 'ein-pesha' means 'there is no sin', 'chaver' means 'companion' or 'friend', 'hu' means 'he', 'le'ish' means 'to a man' or 'for a man', 'mashchit' means 'a slayer' or 'killer'.
[PRO.28.25] Broad-hearted one will enlarge the measure, and trusting in Yahveh he shall be sanctified. [§]
Rechav-nefesh yigareh madon u-botech al-Yahveh yedushan.
'Rechav' means 'broad' or 'wide', 'nefesh' means 'soul' or 'heart', together 'broad-hearted'. 'Yigareh' is the verb 'he will enlarge' or 'he will expand'. 'Madon' means 'measure' or 'standard'. 'U' is the conjunction 'and'. 'Botech' means 'confident' or 'trusting'. 'Al' means 'in' or 'upon'. 'Yahveh' is the literal translation of the divine name YHWH. 'Yedushan' means 'he will be sanctified' or 'he shall be set apart'.
[PRO.28.26] He who trusts in his heart is a fool, and he who walks in wisdom will be saved. [§]
Boteach be libo hu kesil ve holech be chochmah hu yimallet.
'Boteach' means 'confident' or 'trusting', 'be' is the preposition 'in', 'libo' means 'his heart', 'hu' means 'he', 'kesil' means 'fool', 've' is the conjunction 'and', 'holech' means 'walking' or 'going', 'be' again means 'in', 'chochmah' means 'wisdom', the second 'hu' again means 'he', and 'yimallet' means 'will be saved' or 'shall be rescued'.
[PRO.28.27] He gives to the poor; there is no lack, and he lifts his eyes, many lights. [§]
Noten larash ein machsor u'ma'alim einav rav-me'rot.
'Noten' means 'gives', 'larash' means 'to the poor', 'ein' means 'there is no', 'machsor' means 'lack', 'u'ma'alim' means 'and lifts/raises', 'einav' means 'his eyes', 'rav-me'rot' means 'many lights' (literally 'abundant lamps').
[PRO.28.28] When the wicked arise, a man hides; and in their destruction the righteous increase. [§]
Bekum resha'im yistayer adam uve'avdam yirbu tzadikim.
'Bekum' means 'when the wicked arise', 'resha'im' means 'the wicked', 'yistayer' means 'hides', 'adam' means 'a man' or 'people', 'uve'avdam' means 'and in their destruction', 'yirbu' means 'they increase', 'tzadikim' means 'the righteous'.
PRO.29
[PRO.29.1] A man of rebuke, hard‑necked, will break suddenly, and there is no cure. [§]
Ish tochachot maksheh oreph petach yishaver ve ein marpeh.
'Ish' means 'man', 'tochachot' is the plural of 'tochach' meaning 'rebuke' or 'reproof', 'maksheh' means 'hard', 'oreph' means 'neck' (hence 'hard‑necked'), 'petach' means 'suddenly' or 'abruptly' (literally 'opening'), 'yishaver' is the verb 'will break' or 'will snap', 've' means 'and', 'ein' means 'there is not' or 'no', 'marpeh' means 'cure' or 'remedy'.
[PRO.29.2] Among the many righteous the people will rejoice, and under the rule of the wicked the people will be subdued. [§]
birevot tzaddikim yismach ha'am u'bimshol rasha yeanach am.
'birevot' means 'among the many', 'tzaddikim' means 'the righteous', 'yismach' means 'will rejoice', 'ha'am' means 'the people', 'u'bimshol' means 'and in the rule of', 'rasha' means 'the wicked', 'yeanach' means 'will be subdued or quiet', 'am' means 'people'.
[PRO.29.3] A man who loves wisdom makes his father glad, and one who shepherds harlots will ruin them. [§]
Ish-ohev chachmah yeshammach aviv ve'ro'eh zonot yeabbed-hon.
'Ish-ohev' means 'a man who loves', 'chachmah' means 'wisdom', 'yeshammach' means 'will make glad', 'aviv' means 'his father', 've'ro'eh' means 'and one who shepherds', 'zonot' means 'prostitutes' or 'harlots', 'yeabbed-hon' means 'will ruin them' or 'will cause them to be destroyed'.
[PRO.29.4] A king in judgment will establish the earth, and a man's offerings will be destroyed. [§]
Melekh be-mishpat yaamid arets ve-ish terumot yeheresna.
'Melekh' means 'king', 'be-mishpat' means 'in judgment' or 'by justice', 'yaamid' means 'will establish' or 'will set up', 'arets' means 'the earth', 've-ish' means 'and a man', 'terumot' means 'offerings' or 'contributions', 'yeheresna' is a verb meaning 'it will destroy' or 'will be destroyed'.
[PRO.29.5] A man who slanders his neighbor, a net spread over his feet. [§]
Gever machalik al-reehuhu reshet poresh al-peamav.
'Gever' means 'man', 'machalik' means 'who slanders' or literally 'who spreads a tongue', 'al-reehuhu' means 'against his neighbor', 'reshet' means 'net', 'poresh' means 'spread' or 'stretched', 'al-peamav' means 'over his feet'.
[PRO.29.6] In sin the wicked man exults, and the righteous will be ashamed and will rejoice. [§]
Be-pesha ish ra mokesh ve-tzaddik yarun ve-sameach.
'Be-pesha' means 'in/through sin', 'ish' means 'man', 'ra' means 'evil' or 'wicked', 'mokesh' means 'exults' or 'rejoices', 've-tzaddik' means 'and the righteous', 'yarun' means 'will be ashamed', and 've-sameach' means 'and will rejoice'.
[PRO.29.7] The righteous one knows the judgment of the humble, but the wicked does not understand knowledge. [§]
Yodea tzaddik din dalliym rashah lo yavin daat.
'Yodea' means 'knows', 'tzaddik' means 'the righteous one', 'din' means 'judgment', 'dalliym' means 'the humble', 'rashah' means 'the wicked', 'lo' means 'not', 'yavin' means 'understands', 'daat' means 'knowledge' or 'understanding'.
[PRO.29.8] Foolish men will raise a clamor, and the wise will answer. [§]
Anshei latson yafichu kirya vechachamim yashivu af.
"Anshei" means "men of", "latson" means "folly", "yafichu" means "they will blow or utter", "kirya" means "a clamor or shout", "vechachamim" means "and the wise", "yashivu" means "they will answer or turn back", "af" is a particle that can convey "again" or "yet".
[PRO.29.9] A wise man is judged by a foolish man; he becomes angry and laughs, and there is no comfort. [§]
ish chacham nishpat et ish evil ve ragaz ve sahak ve ein nachat
'ish' means 'man', 'chacham' means 'wise', 'nishpat' means 'is judged' (passive of to judge), 'et' is the direct object marker, 'evil' means 'foolish' or 'fool', 've' means 'and', 'ragaz' means 'becomes angry', 'sahak' means 'laughs', 'ein' means 'there is not', 'nachat' means 'comfort' or 'relief'.
[PRO.29.10] Men of blood will hate the innocent, and the upright will seek his soul. [§]
Anshei damim yis'nau tam ve-y'sharim yevakshu nafsho.
'Anshei' means 'men of', 'damim' means 'blood', together 'men of blood' (blood‑thirsty men). 'Yis'nau' means 'will hate', 'tam' means 'the innocent'. 'Ve' means 'and', 'y'sharim' means 'the upright' or 'the righteous'. 'Yevakshu' means 'will seek', 'nafsho' means 'his soul'.
[PRO.29.11] Every spirit will bring forth a fool, and a wise person will praise it from behind. [§]
Kol roo-ho yot-zee ke-seel veh ha-kham be-a-khor yesh-ab-chen-nah.
'Kol' means 'all' or 'every', 'roo-ho' means 'his spirit' (the breath of a person), 'yot-zee' is the verb 'will bring forth' or 'will produce', 'ke-seel' means 'fool', 'veh' is the conjunction 'and', 'ha-kham' means 'wise' (person), 'be-a-khor' means 'in the rear' or 'behind', 'yesh-ab-chen-nah' is a verb form from shabaḥ meaning 'will praise' with a final suffix indicating 'her' or 'it', so the phrase can be read as 'will praise it/her'.
[PRO.29.12] The ruler who listens to a false word, all his servants are wicked. [§]
Moshel makshiv al-davar shaqer kol meshartav reshaim.
'Moshel' means 'ruler' or 'sovereign', 'makshiv' means 'who listens', 'al' means 'to' or 'concerning', 'davar' means 'word', 'shaqer' means 'false' or 'lie', 'kol' means 'all', 'meshartav' means 'his servants' (literally 'those who serve him'), 'reshaim' means 'wicked' or 'evil ones'.
[PRO.29.13] The poor and the strong man meet from the light of the two eyes of Yahveh. [§]
rash veish tekachim nifgashu mei-ir einay shenehem Yahveh.
'rash' means 'poor, needy', 'veish' means 'and man', 'tekachim' means 'the strong ones' (or 'mighty ones'), 'nifgashu' means 'they met' or 'they encountered', 'mei-ir' means 'from the light' or 'from the shining', 'einay' means 'eyes of', 'shenehem' means 'their two' (referring to a pair), 'Yahveh' is the literal translation of the divine name YHVH.
[PRO.29.14] The King who judges the poor in truth, his throne will stand forever. [§]
Melekh shofet be'emet dalim kisso la'ad yikkon.
'Melekh' means 'king', 'shofet' means 'who judges', 'be'emet' means 'in truth', 'dalim' means 'the poor', 'kisso' means 'his throne', 'la'ad' means 'forever', 'yikkon' means 'will stand'.
[PRO.29.15] A rod and correction will give wisdom, and a boy who disgraces his mother brings shame to her. [§]
Shevet ve tokachat yiten chochmah ve na'ar meshullach mebish imo.
'Shevet' means 'rod' or 'staff', 've' means 'and', 'tokachat' means 'correction' or 'discipline', 'yiten' means 'will give', 'chochmah' means 'wisdom', 've' again means 'and', 'na'ar' means 'young man' or 'boy', 'meshullach' means 'disgraced' or 'shamed', 'mebish' means 'shames' or 'brings shame to', 'imo' means 'his mother'.
[PRO.29.16] In the multitude of the wicked transgression will increase, and the righteous will see their downfall. [§]
birvot reshaim yirbeh-pesha ve-tzadikim be-mapaltam yiru.
'birvot' means 'in the multitude (of)', 'reshaim' means 'the wicked', 'yirbeh-pesha' means 'increase transgression/sin', 've-tzadikim' means 'and the righteous', 'be-mapaltam' means 'in their downfall', 'yiru' means 'they will see'.
[PRO.29.17] He will bind your son and cause him to rest, and will give resting places for your soul. [§]
yasser bincha vinihecha ve-yiten ma'adanim le-napsecha.
'yasser' means 'will bind', 'bincha' means 'your son', 'vinihecha' means 'and will cause him to rest', 've-yiten' means 'and will give', 'ma'adanim' means 'resting places', 'le-napsecha' means 'to your soul'.
[PRO.29.18] Without vision a people will rebel, and the one who keeps the law is blessed. [§]
beein chazon yipparah am ve shomer torah ashrehu.
'beein' means 'without' or 'in the absence of', 'chazon' means 'vision' or 'revelation', 'yipparah' is a verb meaning 'he will rebel' or 'he will sin', 'am' means 'people', 've' means 'and', 'shomer' means 'keeper' or 'one who guards', 'torah' means 'law' or 'instruction', 'ashrehu' means 'blessed' or 'happy'.
[PRO.29.19] By speech a servant will not be dismissed, for he will understand and there is no answer. [§]
Bidvarim lo yivaser arbeh ki yavin ve ein maaneh.
'Bidvarim' means 'in words' or 'by speech', 'lo' means 'not', 'yivaser' means 'will be dismissed' or 'will be let go', 'arbeh' means 'servant', 'ki' means 'because' or 'for', 'yavin' means 'he will understand', 've' means 'and', 'ein' means 'there is no', 'maaneh' means 'answer' or 'reply'.
[PRO.29.20] You have seen a man who is reckless in his words; hope for a fool comes from him. [§]
chazit ish atz bidvarav tikvah liksil mimenu.
'chazit' means 'you have seen', 'ish' means 'man', 'atz' means 'reckless' or 'impetuous', 'bidvarav' means 'in his words', 'tikvah' means 'hope', 'liksil' means 'for a fool', 'mimenu' means 'from him'.
[PRO.29.21] He who spares his servant from youth, and his end will be a portion. [§]
Mefanek minnoar avdo veacharito yihyeh manon.
'Mefanek' means 'one who spares' or 'who shows mercy', 'minnoar' means 'from youth' or 'when young', 'avdo' means 'his servant', 'veacharito' means 'and his end' or 'and his later part', 'yihyeh' means 'will be', 'manon' means 'a portion', 'a reward', or 'provision'.
[PRO.29.22] Even a man will bring about madness, and the master of anger is great in transgression. [§]
ish-af yigareh madon uba'al chema rav-pasha.
'ish-af' means 'even a man', 'yigareh' means 'will cause' or 'will bring about', 'madon' means 'madness' or 'insanity', 'uba'al' means 'and the master' (literally 'and owner'), 'chema' means 'anger' or 'wrath', 'rav-pasha' means 'great transgression' or 'great iniquity'.
[PRO.29.23] The pride of man will bring him low, and a humbled spirit will uphold honor. [§]
Gaavat adam tashpilenhu u'shefal ruach yitmokh kavod.
'Gaavat' means 'pride of', 'adam' means 'man', 'tashpilenhu' means 'will humble him' or 'will bring him low', 'u' means 'and', 'shefal' means 'low' or 'humble', 'ruach' means 'spirit', 'yitmokh' means 'will support' or 'will uphold', 'kavod' means 'honor' or 'glory'.
[PRO.29.24] He who shares with a thief, hating his own soul, the doe will hear and will not tell. [§]
cholek im ganav sone nafsho ayla yishma velo yagid.
'cholek' means 'shares' or 'divides', 'im' means 'with', 'ganav' means 'thief', 'sone' means 'hating', 'nafsho' means 'his soul', 'ayla' means 'the doe', 'yishma' means 'will hear', 'velo' means 'and not', 'yagid' means 'will tell'.
[PRO.29.25] The wrath of man will give hardness, and confident in Yahveh will be exalted. [§]
Cherdat adam yitten mokesh u'voteach baYahveh yeshugav.
'Cherdat' means 'the anger' or 'wrath', 'adam' means 'man', so together they form 'the wrath of man'. 'Yitten' is the future form of 'to give', meaning 'will give'. 'Mokesh' means 'hardness' or 'a hardening'. 'U'voteach' is a conjunction plus the adjective 'confident' or 'secure', thus 'and confident'. 'BaYahveh' translates as 'in Yahveh' (the literal rendering of YHVH). 'Yeshugav' comes from the root שגב meaning 'to be lofty' or 'to be exalted', so it means 'will be exalted' or 'will be high'.
[PRO.29.26] Many are those who seek the faces of authority, and from Yahveh is the judgment of a man. [§]
Ravim mevaksim p'nei moshel u-meiYahveh mishpat ish.
'Ravim' means 'many', 'mevaksim' means 'seeking' or 'who seek', 'p'nei' means 'faces of', 'moshel' means 'authority' or 'ruler', 'u' means 'and', 'meiYahveh' means 'from Yahveh' (the prefix mei- indicates 'from'), 'mishpat' means 'judgment', 'ish' means 'man' or 'a person'. Together the phrase 'mishpat ish' is understood as 'the judgment of a man'.
[PRO.29.27] The abomination of the righteous is an evil man, and the abomination of the wicked is a straight way. [§]
Toevat tzaddikim ish av ve-toevat rasha yeshar-derekh.
'Toevat' means 'abomination', 'tzaddikim' means 'the righteous', 'ish' means 'a man', 'av' means 'evil' or 'iniquity', 've' is the conjunction 'and', the second 'toevat' again means 'abomination', 'rasha' means 'wicked', and 'yeshar-derekh' means 'straight way' or 'upright path'.
PRO.30
[PRO.30.1] The words of Agur son of Yakeh the burden, says the man to Itiel, to Itiel, and (it) was eaten. [§]
Divrei Agur ben-Yakeh ha-massa ne'um ha-gever le-iti'el le-iti'el u'ukhal.
'Divrei' means 'words of', 'Agur' is a proper name, 'ben-Yakeh' means 'son of Yakeh', 'ha-massa' means 'the burden' or 'the load', 'ne'um' means 'said' or 'says', 'ha-gever' means 'the man', 'le-iti'el' means 'to Itiel' (a proper name), the second 'le-iti'el' repeats the same, and 'u'ukhal' means 'and (it) was eaten' or 'and was consumed'.
[PRO.30.2] For I am a young man, and I have no understanding of man. [§]
Ki bar anokhi meish ve lo binat adam li.
'Ki' means 'for' or 'because', 'bar' means 'young man' or 'boy', 'anokhi' means 'I', 'meish' means 'from a man' or 'of a man', 've' means 'and', 'lo' means 'not', 'binat' is a form of the word for 'understanding' or 'insight', 'adam' means 'man' (human), 'li' means 'to me' or 'for me'.
[PRO.30.3] And I have not learned wisdom, nor the knowledge of the holy ones that I will know. [§]
Ve'lo lamadti chochmah ve'da'at kedoshim eda.
'Ve'lo' means 'and not', 'lamadti' means 'I learned' or 'I was taught', 'chochmah' means 'wisdom', 've' means 'and', 'da'at' means 'knowledge', 'kedoshim' means 'holy ones' (the holy), 'eda' means 'I will know' or 'I will understand'.
[PRO.30.4] Who ascended to heaven and descended? Who gathered the wind in his nostrils? Who bound the waters in a garment? Who established all the ends of the earth? What is his name, and what is the name of his son, that you may know? [§]
Mi alah-shamayim vayered mi asaf-ruah b'chapnav mi tzarar-mayim ba-simlah mi hekim kol-apsei-aretz mah-shemo u-mah-shem-bno ki teda.
'Mi' means 'who', 'alah' means 'ascended', 'shamayim' means 'heaven', 'vayered' means 'and descended', 'asaf' means 'collected' or 'gathered', 'ruah' means 'spirit' or 'wind', 'b'chapnav' means 'in his nostrils', 'tzarar' means 'bound' or 'tied up', 'mayim' means 'waters', 'ba-simlah' means 'in a garment', 'hekim' means 'established' or 'raised up', 'kol' means 'all', 'apsei' means 'ends' or 'extremities', 'aretz' means 'earth', 'mah' means 'what', 'shemo' means 'his name', 'u' means 'and', 'shem' means 'name', 'bno' means 'of his son', 'ki' means 'that', 'teda' means 'you may know' or 'you will know'.
[PRO.30.5] All the word of God is a shield for those who take refuge in Him. [§]
Kol imrat Eloah tzerufah magen hu lachosim bo.
'Kol' means 'all' or 'every', 'imrat' is the construct form of 'imrah' meaning 'word' or 'utterance', 'Eloah' is the literal translation of the divine name meaning 'God', 'tzerufah' means 'narrow' or 'confined', 'magen' means 'shield', 'hu' means 'he/it', and 'lachosim bo' means 'for those who take refuge in it' (with 'bo' referring back to the shield).
[PRO.30.6] Do not add to his words lest he reproach you and you will be despised. [§]
Al tosef al devraveh pen yokhiach becha venikzavta.
'Al' means 'do not', 'tosef' means 'add', 'al' again means 'to' or 'upon', 'devraveh' means 'his words', 'pen' means 'lest', 'yokhiach' means 'he will reproach you', 'becha' means 'in you' or 'against you', 've' means 'and', 'nikzavta' means 'you will be despised' or 'you will be disgraced'.
[PRO.30.7] I have asked you twice; do not withhold from me before I die. [§]
Shetayim sha'alti meitach al timna mimeni beterem amut.
'Shetayim' means 'twice', 'sha'alti' means 'I asked', 'meitach' means 'from you', 'al' means 'do not', 'timna' means 'withhold' or 'refuse', 'mimeni' means 'from me', 'beterem' means 'before', 'amut' means 'I die'.
[PRO.30.8] Vanity and false word, keep far from me head and wealth; do not give to me, tempt me, bread of my decree. [§]
Shav u dvar kazav harecheq mimeni rosh va osher al titen li hatrifeni lechem chuki.
'Shav' means 'vanity' or 'nothingness', 'u' means 'and', 'dvar' means 'word', 'kazav' means 'false' or 'lying', 'harecheq' means 'keep far' or 'distance', 'mimeni' means 'from me', 'rosh' means 'head', 'va' means 'and', 'osher' means 'wealth' or 'riches', 'al' means 'do not', 'titen' means 'give', 'li' means 'to me', 'hatrifeni' means 'entice me' or 'tempt me', 'lechem' means 'bread', 'chuki' means 'my law' or 'my decree'.
[PRO.30.9] Lest I become sated and deny, and say, 'Who is Yahveh?' and lest I be accursed and steal, and I would profane the name of my God. [§]
pen esba vekisht i veamarti mi Yahveh ufen ivaresh veganavti vetafashti shem elohei.
'pen' means 'lest', 'esba' means 'I become full' or 'I am sated', 'vekish t i' means 'and I deny' (from the root 'khashah' to deny), 'veamarti' means 'and I will say', 'mi' means 'who', 'Yahveh' is the literal translation of YHVH, 'ufen' means 'and lest', 'ivaresh' means 'I be accursed', 'veganavti' means 'and I will steal', 'vetafashti' means 'and I will profane' or 'defile', 'shem' means 'name', 'elohei' means 'my God' (with 'El' rendered as 'God'). The verse warns against becoming complacent and denying God, or becoming accursed and stealing, which would lead to profaning the name of God.
[PRO.30.10] Do not show contempt for a servant before his Lord, lest he curse you and you become guilty. [§]
Al talshen evad el-adono pen yekalelcha ve'ashamta.
'Al' means 'do not', 'talshen' means 'show contempt' or 'speak arrogantly', 'evad' means 'servant', 'el-adono' means 'to his Lord' (the word 'Adon' is rendered as 'Lord'), 'pen' means 'lest' or 'so that not', 'yekalelcha' means 'he will curse you', and 've'ashamta' means 'and you will become guilty'. The idiom 'do not show contempt for a servant before his Lord' is rendered literally, preserving the warning about the potential curse and resulting guilt.
[PRO.30.11] A generation curses its father and does not bless its mother. [§]
Dor aviv yekalel ve'et imo lo yivarek.
'Dor' means 'generation', 'aviv' means 'his father', 'yekalel' means 'will curse', 've' means 'and', 'et' is the direct object marker (untranslated), 'imo' means 'his mother', 'lo' means 'not', 'yivarek' means 'will bless'.
[PRO.30.12] A pure generation in his eyes, and his command is not washed. [§]
Dor tahor be'eynav u-mitzoto lo ruchatz.
'Dor' means 'generation' or 'age', 'tahor' means 'pure' or 'clean', 'be'eynav' means 'in his eyes', 'u' means 'and', 'mitzoto' means 'his command' or 'his decree', 'lo' means 'not', 'ruchatz' means 'washed' or 'cleansed'.
[PRO.30.13] How long will they lift up their eyes and raise their nostrils? [§]
Dor mah-ramu einav ve'af'af-pav yinnase'u.
'Dor' means 'generation' and in the idiom 'Dor mah' conveys the sense of 'how long'; 'mah' means 'what' but here forms part of that idiom; 'ramu' means 'they have lifted up'; 'einav' means 'their eyes'; 've' means 'and'; 'af'af-pav' literally means 'their nostrils' (from 'nose' repeated for emphasis); 'yinnaseu' means 'they will be lifted' or 'they will be raised'.
[PRO.30.14] A generation of swords, its teeth, and its devouring foods, its tearing things, to eat the poor from the land and the needy from man. [§]
Dor charavot shinav uma'akhalot metalletotav le'echol ani'im me'eretz ve'evyonim me'adam.
'Dor' means 'generation', 'charavot' means 'of swords', 'shinav' means 'its teeth', 'uma'akhalot' means 'and its foods', 'metalletotav' means 'its devouring/torn things', 'le'echol' means 'to eat', 'ani'im' means 'the poor', 'me'eretz' means 'from the land', 've'evyonim' means 'and the needy', 'me'adam' means 'from man'.
[PRO.30.15] To the aluka two daughters bring bring three here not will satisfy them four not they said this. [§]
laaluka shtei banot hab hab shalosh hena lo tishbanna arva lo amru hon.
'laaluka' means 'to the aluka' (a noun of uncertain meaning); 'shtei' means 'two'; 'banot' means 'daughters'; 'hab' means 'bring' (imperative form); the second 'hab' repeats the same verb; 'shalosh' means 'three'; 'hena' means 'here' or 'these'; 'lo' means 'not'; 'tishbanna' means 'will satisfy them' or 'will make them full'; 'arva' means 'four'; 'lo amru' means 'they did not say'; 'hon' means 'this' or 'behold'.
[PRO.30.16] The realm of the dead and oppression have compassion; the earth is not satisfied with water, and fire does not speak of mercy. [§]
Sheol ve'otzer racham eretz lo savah mayim ve'esh lo amrah hon.
'Sheol' means 'the realm of the dead', 've'otzer' means 'and oppression' or 'and restraint', 'racham' means 'has compassion', 'eretz' means 'the earth', 'lo savah mayim' means 'is not satisfied with water', 've'esh' means 'and fire', 'lo amrah' means 'does not speak', 'hon' means 'mercy' (a noun for compassion).
[PRO.30.17] The eye will mock a father and be ruined to the mother's womb; they will call her the crows of the stream and the sons of the wicked will eat her. [§]
Ayin tilag le'av ve-tavuz liqahat-em yikkruha or'vei-nachal ve-yochluha b'nei-nasher.
'Ayin' means 'eye' (or 'spring'), 'tilag' means 'will mock', 'le'av' means 'to a father', 've-tavuz' means 'and will be wasted/ruined', 'liqahat-em' means 'to the mother's womb' (literally 'to the mother’s womb'), 'yikkruha' means 'they will call her', 'or'vei-nachal' means 'crows of the stream', 've-yochluha' means 'and they will eat her', 'b'nei-nasher' means 'sons of the serpent' (idiomatically 'children of the wicked').
[PRO.30.18] Three are amazed from me, and four do not know. [§]
Shloshah hem niflu mi-meni ve-arba lo yedatim.
'Shloshah' means 'three', 'hem' means 'they', 'niflu' means 'are astonished' or 'are amazed', 'mi-meni' means 'from me', 've' is the conjunction 'and', 'arba' means 'four', 'lo' means 'not', 'yedatim' is the verb 'you will know' (second person masculine plural).
[PRO.30.19] The way of the eagle is in the heavens; the way of the serpent is upon the rock; the way of the ship is in the heart of the sea; and the way of man is in hiddenness. [§]
derekh hanesher bashamayim derekh nachash alei tzur derekh oniyaa belev yam ve derekh gever bealma
'derekh' means 'way', 'hanesher' means 'the eagle', 'bashamayim' means 'in the heavens', 'nachash' means 'serpent', 'alei' means 'upon', 'tzur' means 'rock', 'oniyaa' means 'ship', 'belev' means 'in the heart', 'yam' means 'sea', 've' means 'and', 'gever' means 'man', 'bealma' means 'in hiddenness' or 'in secrecy'.
[PRO.30.20] Thus the way of a woman who is shaved, she ate and wiped her mouth and said, 'I did not do evil.' [§]
Ken derekh isha menafet achla umachtah pihah veamarah lo paalti aven.
'Ken' means 'Thus', 'derekh' means 'the way', 'isha' means 'woman', 'menafet' means 'shave' or 'trim' (here used figuratively for 'a woman who has shaved' or 'a woman who is groomed'), 'achla' means 'ate', 'umachtah' means 'and she wiped', 'pihah' means 'her mouth', 'veamarah' means 'and she said', 'lo' means 'not', 'paalti' means 'I have acted' or 'I have done', 'aven' means 'evil' or 'iniquity'.
[PRO.30.21] Under three the earth was broken, and under four it cannot be lifted. [§]
tachat shalosh ragza eretz ve tachat arba lo-tukhal se'et.
'tachat' means 'under', 'shalosh' means 'three', 'ragza' means 'was broken' or 'shook', 'eretz' means 'earth' or 'land', 've' means 'and', 'arba' means 'four', 'lo' means 'not', 'tukhal' means 'you can' or 'it can', 'se'et' means 'to lift' or 'to bear'.
[PRO.30.22] Under a servant because he will reign, and a fool because he will be satisfied with bread. [§]
tachat eved ki yimlokh ve naval ki yisba lechem.
'tachat' means 'under', 'eved' means 'servant', 'ki' means 'because', 'yimlokh' means 'he will reign', 've' is the conjunction 'and', 'naval' means 'a fool' or 'foolish', the second 'ki' again means 'because', 'yisba' means 'he will be satisfied', 'lechem' means 'bread'.
[PRO.30.23] Under shame, for you will be humbled, and your maidservant, for you will inherit strength. [§]
tachat shenua ki tivael ve'shifcha ki tirash gevira.
'tachat' means 'under' or 'beneath'; 'shenua' (from the root sh-n-') means 'shame' or 'disgrace'; 'ki' means 'because' or 'for'; 'tivael' means 'you will be humbled' or 'you will be disgraced'; 've'shifcha' means 'and your maidservant' (shifcha = female servant); the second 'ki' again means 'because'; 'tirash' means 'you will inherit' or 'you will take'; 'gevira' means 'strength' or 'might'.
[PRO.30.24] Four are the little ones of the earth, and they are wise and honored. [§]
Arbaah hem ketanei aretz vehem chakhamim mechukkamim.
'Arbaah' means 'four', 'hem' means 'they', 'ketanei' (from qatan) means 'little ones of', 'aretz' means 'earth', so 'ketanei-aretz' together means 'the little ones of the earth'. 'Vehem' means 'and they', 'chakhamim' means 'wise', and 'mechukkamim' means 'honored' or 'distinguished'.
[PRO.30.25] The ants are a people without strength, and they prepared their food in the summer. [§]
Ha nemalim am lo-oz vayachinu ba kayitz lachmam.
'Ha' means 'the', 'nemalim' means 'ants', 'am' means 'people' or 'nation', 'lo-oz' means 'no strength' (literally 'not strength'), 'vayachinu' means 'and they prepared' (from the root preparing), 'ba' means 'in' or 'at', 'kayitz' means 'summer', 'lachmam' means 'their bread' or 'their food'.
[PRO.30.26] Vessels the people not strong and they placed in the rock their house. [§]
Shephanim am lo-atzum vayassimu bas-sela beitam.
'Shephanim' means 'vessels', 'am' means 'people', 'lo-atzum' means 'not strong', 'vayassimu' means 'they placed', 'bas-sela' means 'in the rock', 'beitam' means 'their house'.
[PRO.30.27] There is no king for the desert, and a cutter went out completely. [§]
Melekh ein la-arbeh vayetse chotzet kullo.
'Melekh' means 'king', 'ein' means 'there is not' or 'none', 'la-arbeh' is the construct form meaning 'for the desert' (literally 'to the desert'), 'vayetse' means 'and he went out', 'chotzet' means 'cutter' or 'one who cuts', 'kullo' means 'all of it' or 'completely'.
[PRO.30.28] Shemamit, you will seize with two hands, and it is in the palace of the king. [§]
Shemamit beyadayim t'tapesh vehi beheiklei melech.
'Shemamit' is a proper name (or a noun meaning 'desolate one'). 'beyadayim' means 'with two hands'. 't'tapesh' is the future second‑person verb 'you will seize' or 'you shall grasp'. 'vehi' means 'and it' or 'and she'. 'beheiklei' means 'in the palaces of' (literally 'in the hall(s) of'). 'melech' means 'the king'. The final character 'פ' is a textual marker and is not part of the verse content.
[PRO.30.29] Three of them are better at stepping, and four are better at eating. [§]
shloshah hemmah meitevei tzaad ve arbaah meitevei laket.
'shloshah' means 'three', 'hemmah' means 'they', 'meitevei' means 'the ones who are better at' or 'the better ones of', 'tzaad' means 'step' or 'stair', 've' means 'and', 'arbaah' means 'four', 'laket' means 'eating' or 'consumption'.
[PRO.30.30] The lion is mighty among the beasts, and will not turn back before all. [§]
la-yesh gibbor ba-behemah ve-lo yashuv mipnei kol.
'la-yesh' means 'to the lion' (or 'for the lion'), 'gibbor' means 'mighty' or 'strong', 'ba-behemah' means 'among the beasts' (the preposition ba- = 'in/among' plus 'behemah' = 'beast'), 've-lo' means 'and not' (ve- = 'and', lo = 'not'), 'yashuv' means 'will return' or 'will turn back', 'mipnei' means 'before' or 'because of', 'kol' means 'all' or 'everything'.
[PRO.30.31] Pestle of the loins or tiger and king I will cause to arise with him. [§]
Zarzir matanayim o-tayish u-melekh alkum immo.
'Zarzir' means 'pestle' (a grinding stone), 'matanayim' means 'the loins' (dual form for a pair of loins), 'o' means 'or', 'tayish' means 'tiger', 'u' means 'and', 'melekh' means 'king', 'alkum' is a verb form of 'to rise' meaning 'I will cause to rise' or 'I will rise', 'immo' means 'with him'.
[PRO.30.32] If you have become foolish by being proud, and if you are lazy, hand to the mouth. [§]
Im navalta behitnase ve-im zammota yad lefe.
'Im' means 'if'. 'navalta' is the second person masculine singular perfect of the verb 'to be foolish', meaning 'you have become foolish'. 'behitnase' is the construct 'in being proud' from the reflexive verb 'to haughty oneself'. 've-im' means 'and if'. 'zammota' is from a root meaning 'to be slack or lazy', here 'you are lazy'. 'yad' means 'hand'. 'lefe' means 'to the mouth' (literally 'toward the mouth').
[PRO.30.33] Because the sweetness of milk brings heat, and the sweetness of breath brings blood, and the sweetness of lips brings strife. [§]
Ki mits chalav yotzi chemah, u-mits af yotzi dam, u-mits afaim yotzi riv.
'Ki' means 'because', 'mits' means 'sweetness of' or 'the sweet', 'chalav' means 'milk', 'yotzi' means 'produces' or 'brings forth', 'chemah' means 'heat' or 'sweat', 'u-' is the conjunction 'and', 'mits' again 'sweetness of', 'af' means 'nose' (here figuratively 'scent' or 'breath'), 'yotzi dam' means 'produces blood', 'mits afaim' means 'sweetness of lips', 'yotzi riv' means 'produces strife' or 'causes contention'.
PRO.31
[PRO.31.1] Words of Lemuel, king, a burden which his mother taught him. [§]
Divrei Lemuel melekh, massa asher yisseretu imo.
'Divrei' means 'words', 'Lemuel' is a personal name, 'melekh' means 'king', 'massa' means 'burden' or 'weighty saying', 'asher' means 'which', 'yisseretu' means 'they taught' (reflexive form meaning 'the mother taught'), 'imo' means 'his mother'.
[PRO.31.2] What is my offspring, and what is the son of my belly, and what is the son of my vow. [§]
mah-beri u-mah-bar-bitni u-meh bar-nedari.
'mah' means 'what'; 'beri' comes from the root 'bar' meaning 'son' or 'offspring', so 'my son' or 'my offspring'; 'u-' is the conjunction 'and'; 'bar' again means 'son'; 'bitni' is 'of my belly' (my womb); 'nedar' means 'vow', so 'nedari' is 'of my vow'. The phrase is a series of rhetorical questions about the status of one's offspring.
[PRO.31.3] Do not give your strength to women, nor your ways to the slayer of kings. [§]
Al-titen lanashim cheilecha udrechecha lamchot melachin.
'Al' means 'do not', 'titen' means 'you shall give', 'lanashim' means 'to the women', 'cheilecha' means 'your strength', 'udrechecha' means 'and your ways', 'lamchot' means 'to the slayer' (from the root meaning to destroy), 'melachin' means 'kings' (plural form of king).
[PRO.31.4] Do not give wine to the kings, and do not give strong drink to the robbers. [§]
Al lam'lakhim lemo'el al lam'lakhim sheto-yayin u'le'roz'nim ev shekhar.
'Al' means 'do not', 'lam'lakhim' means 'to the kings', 'lemo'el' is a difficult or archaic term that here is understood as 'as an oath' or 'in a solemn manner', the second 'al' repeats the prohibition, 'shetot-yayin' means 'to drink wine', 'u' means 'and', 'le'roz'nim' means 'to the robbers' or 'to the wicked', 'ev' means 'or', and 'shekhar' means 'strong drink' or 'intoxicating beverage'.
[PRO.31.5] Lest he drink and forget the covenant and pervert the law of all the sons of the needy. [§]
pen-yishteh ve-yishkach mechukkak vi-shaneh din kol-b'nei-oni.
'pen' means 'lest', 'yishteh' means 'he will drink', 've' means 'and', 'yishkach' means 'he will forget', 'mechukkak' means 'the covenant' (a decree or ordinance), 'vi-shaneh' means 'and he will pervert' or 'change', 'din' means 'law' or 'judgment', 'kol' means 'all', 'b'nei' means 'sons of', 'oni' means 'the poor' or 'needy'.
[PRO.31.6] Give strong drink to the worker, and wine to the bitterness of the soul. [§]
Tenu shechar le'oved ve'yayin le'marei nafesh.
'Tenu' means 'give' (imperative plural). 'Shechar' means 'strong drink' or 'intoxicating wine'. 'Le'oved' means 'to the worker' (literally 'to the one who works'). 'Ve'yayin' means 'and wine'. 'Le'marei' is the construct form of 'mar' meaning 'bitter' or 'bitterness', so 'le'marei' means 'to the bitter (ones) of'. 'Nafesh' means 'soul' or 'life'.
[PRO.31.7] He will drink and forget his head, and his labor will not be remembered any longer. [§]
Yishte ve-yishkach risho va'amalo lo yizkar od.
'Yishte' means 'he will drink', 've-yishkach' means 'and he will forget', 'risho' means 'his head' (literally 'his chief' or 'his foremost part'), 'va'amalo' means 'and his labor' (his work or effort), 'lo' means 'not', 'yizkar' means 'will be remembered', 'od' means 'anymore' or 'again'.
[PRO.31.8] Open your mouth to the mute, that judgment may be directed to all the sons of the fleeting. [§]
Petach-picha le ilem el din kol bnei chalof.
'Petach' means 'open', 'picha' means 'your mouth', 'le' means 'to', 'ilem' means 'the mute', 'el' means 'to' (preposition), 'din' means 'judgment', 'kol' means 'all', 'bnei' means 'sons of', 'chalof' means 'the fleeting' or 'the temporary'.
[PRO.31.9] Open your mouth, judge justice, and judge the poor and the needy. [§]
Petach-picha shefat-tzedek ve-din aniy ve-evyon.
'Petach' means 'open', 'picha' means 'your mouth', 'shefat' means 'judge', 'tzedek' means 'justice' or 'righteousness', 've' means 'and', 'din' means 'judge', 'aniy' means 'the poor', 'evyon' means 'the needy'.
[PRO.31.10] A woman of valor—who can find her? Her worth is far beyond rubies. [§]
Eshet chayil mi yimtza ve'rakhok mipninim mikrah.
'Eshet' means 'woman', 'chayil' means 'valor' or 'noble', 'mi' means 'who', 'yimtza' means 'will find', 've' means 'and', 'rakhok' means 'far', 'mipninim' means 'from rubies/jewels', 'mikrah' means 'her price' or 'value'.
[PRO.31.11] Trust in her, the heart of its master, and plunder will not be lacking. [§]
batach ba ha lev baalah ve-shalal lo yechsar.
'batach' means 'trust', 'ba' means 'in', 'ha' means 'her' (or 'it'), 'lev' means 'heart', 'baalah' means 'owner' or 'master (of her)', 've-shalal' means 'and plunder', 'lo' means 'not', 'yechsar' means 'will be lacking' or 'will lack'.
[PRO.31.12] He repaid him with good and not evil all the days of his life. [§]
gemalathu tov velo ra kol yemei chayyeh.
'gemalathu' means 'He repaid him', 'tov' means 'good', 'velo' means 'and not', 'ra' means 'evil', 'kol' means 'all', 'yemei' means 'days of', 'chayyeh' means 'his life'.
[PRO.31.13] She sought wool and linen, and she worked her hands with delight. [§]
darsha tsemar u-pishtim va-ta'as becheftz kappayha.
'darsha' means 'she sought', 'tsemar' means 'wool', 'u-pishtim' means 'and linen', 'va-ta'as' means 'and she made/acted', 'becheftz' means 'with delight' (literally 'in pleasure'), 'kappayha' means 'her hands'.
[PRO.31.14] She was like a donkey running from afar, bringing her bread. [§]
Hayetah ka'aniyot socher mim'rachak taviy lachmah.
'Hayetah' means 'she was', 'ka'aniyot' means 'like a donkey (female)', 'socher' means 'running' or 'that runs', 'mim'rachak' means 'from afar', 'taviy' means 'will bring', 'lachmah' means 'her bread'.
[PRO.31.15] And she rose again at night, and she gave food to her house and a decree for her maidservants. [§]
vatakam od layla vatitten tereph leveitah vehok lenaaroteha.
'va' is a conjunction meaning "and". 'takam' means "she rose". 'od' means "again" or "still". 'layla' means "night". 'vatitten' means "and she gave". 'tereph' means "food" or "nourishment". 'leveitah' means "to her house". 've' is "and". 'hok' means "law", "decree" or "rule". 'le' is a preposition "to" or "for". 'naaroteha' means "her maidservants" or "her young women".
[PRO.31.16] She planted a field and took it from the fruit of her palm, she planted a vineyard. [§]
Zammah sadeh vatikachehu mipri kappeha nata karem.
'Zammah' means 'she planted', 'sadeh' means 'a field', 'vatikachehu' means 'and she took it', 'mipri' means 'from the fruit', 'kappeha' means 'of her palm', 'nata' means 'she planted', 'karem' means 'a vineyard'.
[PRO.31.17] She girded her waist with strength and fortified her arms. [§]
hagherah beoz matenah vatemets zerotohtah.
'hagherah' means 'she girded' or 'encircled', 'beoz' means 'with strength', 'matenah' means 'her waist', 'vatemets' means 'and she strengthened/fortified', 'zerotohtah' means 'her arms'.
[PRO.31.18] Taste, because it is good; its lamp will not be extinguished in the night. [§]
ta'am ki tov sachrah lo yikbeh balail nerah.
'ta'am' means 'taste' or 'to try', 'ki' means 'because', 'tov' means 'good', 'sachrah' means 'its light' or 'its brightness', 'lo' means 'not', 'yikbeh' means 'will be extinguished', 'balail' means 'in the night', 'nerah' means 'its lamp'.
[PRO.31.19] Her hands she spread on the pot, and her palms support the flank. [§]
Ya-dei-ha shil-la-cha ba-ki-shor ve-ka-pei-ha tam-ku pa-lech.
'Ya-dei-ha' means 'her hands', 'shil-la-cha' means 'she spread' or 'she sent', 'ba-ki-shor' means 'on the pot', 've' means 'and', 'ka-pei-ha' means 'her palms', 'tam-ku' means 'they support' or 'they hold', 'pa-lech' means 'the flank' or 'the side'.
[PRO.31.20] She extends her palm to the poor and her hand to the needy. [§]
kafah parsah le'ani veyadeha shilcha la'evyon.
'kafah' means 'her palm', 'parsah' means 'she extended', 'le'ani' means 'to the poor', 'veyadeha' means 'and her hand', 'shilcha' means 'she extended', 'la'evyon' means 'to the needy'.
[PRO.31.21] She will not be afraid for her house from the snow, because all her household is clothed for years. [§]
Lo-tira le'veita mishaleg ki kol-veita lavush shanim.
'Lo-tira' means 'will not be afraid', 'le'veita' means 'for her house', 'mishaleg' means 'from snow', 'ki' means 'because', 'kol-veita' means 'all her house', 'lavush' means 'clothed', 'shanim' means 'years' (idiomatically indicating ongoing or long‑lasting provision).
[PRO.31.22] She made herself a scarlet and purple garment. [§]
Marbaddim asatah-la shesh ve'argaman levushah.
'Marbaddim' means 'scarlet' or 'crimson'. 'Asatah' means 'made' (feminine singular perfect). 'La' is the suffix meaning 'for herself' or 'her'. 'Shesh' is understood here as an intensive particle meaning 'very' (used idiomatically to intensify the color). 'Ve' is the conjunction 'and'. 'Argaman' means 'purple' (a rich dye). 'Levushah' means 'her garment' or 'her clothing'.
[PRO.31.23] It is known at the gates of its master when he sat with the elders of the land. [§]
Noda ba-she'arim ba'alah be-shivto im ziknei aretz.
'Noda' means 'known' or 'it is known', 'ba-she'arim' means 'in the gates', 'ba'alah' means 'of its master' (literally 'its owner'), 'be-shivto' means 'in his sitting' or 'when he sat', 'im' means 'with', 'ziknei' means 'elders', and 'aretz' means 'of the land'.
[PRO.31.24] She made a spindle and sold it, and gave a necklace to the Canaanite. [§]
Sadin asata vatimkor vachagor natna lakanani.
'Sadin' means 'spindle' (a tool for spinning), 'asata' means 'she made', 'vatimkor' means 'and she sold [it]', 'vachagor' means 'and (a) necklace/bracelet/collar', 'natna' means 'she gave', 'lakanani' means 'to the Canaanite'. The verb forms are feminine singular, indicating a woman as the subject.
[PRO.31.25] Her attire was strength and splendor, and she laughed for the next day. [§]
Oz vehadar le'bushah vatisachak le'yom acharon.
'Oz' means 'strength', 've' means 'and', 'hadar' means 'splendor' or 'beauty', 'le'bushah' means 'her clothing' (literally 'to her garment'), 'vatisachak' means 'and she laughed', 'le' means 'for' or 'to', 'yom' means 'day', 'acharon' means 'later' or 'the next'.
[PRO.31.26] Her mouth opened with wisdom, and the teaching of kindness was upon her tongue. [§]
Piha patcha bechachmah ve torat chesed al leshona.
'Piha' means 'her mouth', 'patcha' means 'opened', 'bechachmah' means 'with wisdom', 've' means 'and', 'torat' means 'the teaching' or 'law', 'chesed' means 'kindness', 'al' means 'upon', 'leshona' means 'her tongue'.
[PRO.31.27] A watchwoman goes out of her house, and you shall not eat lazy bread. [§]
Tsofiyah ha-lichot beitah ve-lechem atzlut lo tocheil.
'Tsofiyah' means 'watchwoman', 'ha-lichot' means 'the going out' or 'the walks', 'beitah' means 'her house', 've' means 'and', 'lechem' means 'bread', 'atzlut' means 'lazy' or 'of laziness', 'lo' means 'not', 'tocheil' means 'you shall eat'.
[PRO.31.28] Her children rose and made her glad; her husband also praised her. [§]
Kamu baneiha vayashruha baalah vayhallelah.
'Kamu' means 'they rose/stood up', 'baneiha' means 'her sons or children', 'vayashruha' means 'and made her glad', 'baalah' means 'her husband' (or 'her master'), 'vayhallelah' means 'and praised her'.
[PRO.31.29] Many daughters have shown strength, and you have risen above all of them. [§]
Rabot banot asu chal ve'at alit al-kullana.
'Rabot' means 'many', 'banot' means 'daughters', 'asu' means 'they did' or 'they made', 'chal' means 'strength' or 'might', 've\'at' means 'and you', 'alit' means 'you have risen' or 'you have gone up', 'al' means 'over' or 'upon', 'kullana' means 'all of it' or 'the whole'.
[PRO.31.30] A lie, the grace and vanity, the beautiful woman who fears Yahveh, she will be praised. [§]
sheker ha-chen vehevel ha-yofi isha yirat-Yahveh hi tithallel.
'sheker' means 'falsehood' or 'lie', 'ha-chen' means 'the grace' or 'the charm', 'vehevel' means 'and vanity', 'ha-yofi' means 'the beautiful (one)', 'isha' means 'woman', 'yirat-Yahveh' means 'fear of Yahveh' (Yahveh being the literal name of God), 'hi' means 'she', and 'tithallel' means 'will be praised' or 'will boast'.
[PRO.31.31] Give her the fruit of her hands, and let them praise her at the gates of her works. [§]
t'nu lah mipri yadeha vihal'luha bashe'arim ma'aseha.
't'nu' means 'give', 'lah' means 'to her', 'mipri' means 'from the fruit', 'yadeha' means 'of her hands', 'vihal'luha' means 'and let them praise her', 'bashe'arim' means 'at the gates', 'ma'aseha' means 'of her works' or 'of her deeds'.