Old/New Testament
19 Better is the poor that walketh in his tohm (integrity, guilelessness), than he that is perverse in his sfatayim (lips), and is a kesil (fool).
2 Also, that the nefesh (desire) be without da’as, it is not tov, and he that hasteth with his raglayim (feet) sinneth.
3 The folly of adam maketh his derech crooked, yet his lev rages against Hashem.
4 Wealth maketh many friends, but the dal (poor) is separated from his re’a (neighbor).
5 An ed shekarim (false witness) shall not go unpunished, and he that speaketh kezavim (lies) shall not escape.
6 Rabbim (many) will entreat the favor of the ruler, and every ish is the re’a (friend) to him that giveth mattan (gifts).
7 All the kin of the rahsh (pauper) do hate him; how much more does his friend avoid him? He pursueth them with words, yet they are not there.
8 He that getteth lev [of understanding] loveth his own nefesh; he that is shomer over tevunah (understanding) shall find tov.
9 An ed shekarim (false witness) shall not go unpunished, and he that speaketh kezavim (lies) shall perish.
10 Luxury is not fitting for a kesil (fool); much less for an eved to have rule over sarim.
11 The seichel adam deferreth his anger, and it is his tiferet (glory) to pass over a peysha (transgression).
12 The wrath of a melech is like the roaring of a lion, but his ratzon (favor) is as tal (dew) upon the esev (grass).
13 A ben kesil is the calamity of aviv (his father), and the contentions of an isha are a constant dripping [i.e., an irritant].
14 Bais and hon (wealth) are the nachalah avot, and a prudent isha (wife) is from Hashem.
15 Atzlah (slothfulness, laziness) casteth into a tardemah (deep sleep), and a nefesh remiyyah (a deceitfully lazy soul) shall suffer hunger.
16 He that is shomer over the mitzvah is shomer over his own nefesh, but he that is reckless in his drakhim shall die.
17 He that hath compassion on the dal (poor) lendeth unto Hashem; and for his benefits He will repay him.
18 Chasten binecha (thy son) while there is yet tikvah, and give not in to thy nefesh (desire) to kill him.
19 One of gadol chemah (great temper) shall bear onesh (punishment), for if thou deliver him, yet thou must do it again.
20 Hear etzah, and accept musar, that thou mayest be wise in thy acharit (latter end, future).
21 There are many plans in a lev ish; nevertheless it is the etzah of Hashem that shall stand.
22 The ta’avah (what is desirable) in an adam is his chesed, and a rahsh (pauper) is better than an ish kazav (liar).
23 The Yirat Hashem tendeth to chayyim, and he that hath it shall rest secure; he shall not be visited by rah.
24 An atzel (sluggard, lazy one) thrusteth his yad into his dish, and will not so much as bring it back to his peh (mouth) again.
25 Strike a scoffer, and the simple will learn what is prudent, and reprove one that hath understanding, and he will understand da’as.
26 He that mistreateth his av, and driveth out his em, is a ben that causeth shame, and bringeth cherpah.
27 Cease, beni (my son), to hear musar and thou shalt go astray from the words of da’as.
28 An ed beliya’al (corrupt witness) scorneth mishpat (justice), and the peh (mouth) of the resha’im devoureth iniquity.
29 Shefatim (penalties, judgments) are prepared for scoffers, and for kesilim, beatings for the back.
20 The yayin is a mocker, strong drink a brawler; and whosoever is seduced to be led astray thereby is not wise.
2 The wrath of a melech is as the roaring of a lion; he who provoketh him to anger sinneth against his own nefesh.
3 It is kavod for an ish to cease from strife, but any fool can start a quarrel.
4 The atzel (sluggard, lazy one) will not plow by reason of choref (winter, cold); therefore shall he beg at katzir (harvest), and have nothing.
5 Etzah (purpose; see Yn 2:24-25 ) in the lev ish is like deep mayim, but an ish tevunah will draw it out.
6 Rav adam will proclaim every one his own chesed, but an ish emunim (faithful man, loyal man) who can find one?
7 The tzaddik walketh in his tohm (integrity, guilelessness); his banim after him are blessed.
8 A melech that sitteth in the kisse din (throne of judgment) winnows out all rah with his eynayim.
9 Who can say, I have made my lev pure, I am tahor from my chattat?
10 Differing weights, and differing measures, both of them are alike to’evah to Hashem.
11 Even a na’ar (child) is known by his ways, whether his conduct be pure, and whether it be yashar (right).
12 The hearing ozen, and the seeing ayin, Hashem hath made even both of them.
13 Love not sheynah (sleep), lest thou come to poverty; open thine eynayim, and thou shalt have enough lechem.
14 It is good for nothing, it is naught, saith the koneh (buyer), but when he is gone his way, then he boasteth.
15 There is zahav, and a multitude of rubies, but the sfatayim (lips) of da’as are a precious jewel.
16 Take his garment that is guaranty for a zar (stranger), and hold it as his pledge for a nokhriyah (foreign woman, strange woman, seductress).
17 Lechem from sheker (deceit) is sweet to an ish, but afterwards his peh (mouth) shall be filled with gravel.
18 Every plan is established by etzah, and with tachbulot (guidance) wage milchamah.
19 He that goeth about as a rakhil (gossip, slanderer, talebearer) revealeth secrets; therefore associate not with the babbler.
20 He who curseth aviv or immo, his ner (lamp) shall be put out in deep choshech.
21 A nachalah (inheritance) may be gotten hastily at the rishonah (beginning); but the acharit (latter end) thereof shall not have a bracha.
22 Say not thou, I will pay back rah; but wait on Hashem, and He shall save thee.
23 Differing weights are a to’evah unto Hashem, and scales of mirmah (deceit) are not tov.
24 The steps of a gever are from Hashem; how can an adam then understand his own derech (way, life’s course)?
25 It is a mokesh adam to devote rashly as kodesh, and after nedarim (vows) to reconsider his consecration.
26 A melech chacham winnows out the resha’im and bringeth the ofan (threshing wheel) over them.
27 The neshamah of adam is the ner (light) of Hashem, searching all the innermost beten.
28 Chesed and emes guard the Melech, and his kisse is upheld by chesed.
29 The tiferet (glory) of bochurim is their ko’ach (strength), and the hadar (splendor) of zekenim is the silvery head.
30 Blows that wound cleanseth away rah; so do beatings the innermost beten.
21 The lev melech is in the yad Hashem, as the channels of mayim; He directeth it wherever He will.
2 Every derech ish is yashar (right) in his own eynayim, but Hashem weigheth the hearts.
3 To do tzedakah and mishpat is more acceptable to Hashem than zevach.
4 A high and haughty eye, and a proud lev—ner resha’im (the lamp of the wicked ones)—are chattat (sin).
5 The plans of the kharutz (diligent) lead surely to profit; but of every one that is hasty surely to machsor (poverty, want).
6 The getting of otzarot by a lashon sheker is hevel (vain, empty, meaningless) and fleeting for them that seek mavet.
7 The violence of the resha’im shall drag them away; because they refuse to do mishpat (justice).
8 The derech of the guilty ish is hafachpach (crooked, tortuous), but as for the pure, his conduct is yashar (right).
9 It is better to dwell in a corner of the gag (roof), than with a quarrelsome isha in a shared bais.
10 The nefesh of the rashah desireth rah; his re’a findeth no mercy in his eynayim.
11 When the scoffer is punished, the simple is made wise, and when insight is disclosed to the chacham, he receiveth da’as.
12 The tzaddik (righteous one) wisely considereth the bais of the rashah, and hurleth the resha’im to rah.
13 He who stoppeth his ozen at the cry of the dal (poor), he also shall cry out himself, but shall not be heard.
14 A mattan (gift) in secret pacifieth af (anger), and a shochad (bribe) in the kheyk (bosom, i.e., a concealed bribe) strong wrath.
15 It is simchah to the tzaddik to do mishpat, but terror for the po’alei aven (workers of iniquity).
16 The adam that wandereth astray from the derech haseichel (road of understanding) shall rest in the kahal of the refa’im (congregation of the dead).
17 The ohev simchah (lover of pleasure) shall be an ish machsor (man of poverty, want, shortage); he that loveth yayin and shemen shall not be rich.
18 The reshah shall be a kofer (ransom) for the tzaddik, and the boged (the unfaithful) for the yesharim.
19 It is better to dwell in eretz midbar, than with a quarrelsome and an angry isha.
20 There is otzar to be desired and shemen in the naveh (dwelling) of the chacham; but a kesil adam squanders it.
21 He that pursueth tzedakah and chesed findeth chayyim, tzedakah, and kavod.
22 A chacham scaleth the city of the gibborim (mighty ones), and casteth down the trusted stronghold thereof.
23 He who is shomer over his peh (mouth) and his lashon (tongue) is shomer over his nefesh from tzoros.
24 Proud and haughty scoffer is shmo, who acteth in superfluity of zadon (pride).
25 The ta’avah (desire, craving) of the atzel (sluggard, lazy one) killeth him, for his yadayim refuse to work.
26 He craveth greedily kol hayom, but the tzaddik giveth and spareth not.
27 The zevach of the resha’im is to’evah (detestable, abomination); how much more, when he bringeth it with zimmah (evil intent).
28 An ed kezavim (lying witness) shall perish, but the ish that heareth [emes] speaketh lanetzach (unto eternity).
29 An ish rasha defiantly hardeneth his face, but as for the yashar (upright) he maketh his derech (road) sure.
30 There is no chochmah nor tevunah (understanding) nor etzah against Hashem.
31 The sus is prepared against the yom milchamah, but teshuah (victory, deliverance) is from Hashem.
7 Therefore, having these havtachot (promises), Chaverim, let us submit to his tahorah, cleansing ourselves from every defilement of basar and ruach, perfecting kedushah (holiness) in yirat Shomayim.
2 In your levavot make a cheder for us; we wronged no one, we ruined no one, we exploited no one. [2C 12:17]
3 I do not say this to bring you under harsha’ah, for I have said before that you are in our levavot [2C 6:11-12; Pp 1:7] whether to die with you or to live with you. [SHMUEL BEIS 15:21]
4 I have much ometz lev (boldness) and confidence toward you. I glory much on your behalf. I have been filled with chozek (strength). I am filled to overflowing with simcha at all of our tzoros.
5 For indeed when we had come into Macedonia [Ac 20:1-2; 2C 2:13] we had no physical mano’ach (rest) but we had tzoros everywhere: battles on the outside, fears inside. [DEVARIM 32:25]
6 But Hashem who encourages the lowly, encouraged us [YESHAYAH 49:13; 2C 1:3-4] by the coming of Titos;
7 And not only by the coming of him, but also by the encouragement by which he was encouraged over you, reporting to us your longing, your mourning, your kanous (zeal) for me, so that it caused me to have even more simcha.
8 Because if indeed I caused you agmat nefesh (grief) by the iggeret, I do not regret it, though I did regret it, but I see that that iggeret grieved you only briefly. [2C 2:4]
9 Now I have simcha, not that you had agmat nefesh, but that your grief brought you to teshuva, for your agmat nefesh was in Hashem, so that by us you suffered in nothing.
10 For the agmat nefesh that is according to Hashem produces teshuva to Yeshu’at Eloheinu, not to be regretted, but the agmat nefesh of the Olam Hazeh produces mavet. [Mt 27:3-5; MJ 12:17]
11 For, hinei, see what zerizut (diligence) this agmat nefesh of Hashem has produced in you, what defense, what indignation, what yirat Shomayim, what longing, what kanous (zeal), what onesh (punishment)! At every point you proved yourselves to be without ashma (guilt) in the matter.
12 Then though I wrote an iggeret to you, it was not for the sake of the one having done hara’ah (the evil), nor for the sake of the one who was beleidikt (offended), but for the sake of your kanous (zeal) for us becoming manifest to you before Hashem.
13 In this we have chozek (strength). But in addition to our encouragement, we had still more simcha at the simcha of Titos, because his neshamah has been set at rest by all of you;
14 Because if I have been somewhat boastful about you Corinthians to Titos, I was in this not put to shame, but just as everything we said to you is HaEmes, so also our boasting to Titos has proven true as well.
15 And his lev (heart) goes out to you, all the more as he has zikaron of the mishma’at (obedience) of all of you [2C 2:9] as you received him B’YIRAH (with fear) and BIRA’DAH (trembling). [TEFILLAH 2:11]
16 I have simcha that in everything I have confidence in you.
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