Old/New Testament
27 Boast not thyself of yom makhar (tomorrow), for thou hast no da’as of what a yom may bring forth.
2 Let another praise thee, and not thine own peh (mouth); a nokhri (stranger), and not thine own sfatayim (lips).
3 An even (stone) is heavy, and the chol (sand) weighty; but a fool’s wrath is heavier than them both.
4 Chemah (anger) is cruel, and fury is a torrent, but who is able to stand before kinah (jealousy, envy)?
5 Open tovah tokhakhat (good, constructive reproof) is better than secret ahavah.
6 Ne’emanim (faithful) are the wounds of an ohev (friend); but deceitful the neshikot (kisses) of an enemy.
7 The full nefesh trampleth a honeycomb, but to the hungry nefesh every mar (bitter thing) is sweet.
8 As a tzippor that wandereth from her ken (nest), so is an ish that wandereth from his makom (place, home).
9 Shemen and ketoret rejoice the lev; so doth the sweet discourse of a re’a (friend) from an atzat nefesh (a counselling of the soul).
10 Thine own re’a (friend), and the re’a avicha, forsake not; neither go into thy brother’s bais in the yom of thy calamity; for better is a shakhen (neighbor) that is near than a brother far off.
11 Beni (my son), be chacham, and make my lev glad, that I may answer my accusers.
12 A prudent man foreseeth ra’ah, and hideth himself; but the naïve ones trudge on, and are punished.
13 Take his beged (garment) that is collateral for a zar; seize the pledge given for surety for a nokhriyah (strange woman, foreign woman, seductress).
14 He that maketh a bracha on his re’a (friend) with a kol gadol (loud voice), rising early in the boker, it shall be counted a kelalah to him.
15 A continual dripping in a very rainy day and a quarrelsome isha are alike;
16 To restrain her is like restraining the ruach (wind), and like grasping shemen in the right hand.
17 Barzel (iron) sharpeneth barzel (iron); so one ish sharpeneth another.
18 He who is guard over the te’enah (fig tree) shall eat the p’ri (fruit) thereof, so he that is shomer over his adon shall be honored.
19 As mayim reflecteth the face, so one lev ha’adam reflects another.
20 Sheol and Avaddon are never full; so the eynayim of adam are never satisfied.
21 As the crucible is for kesef, and the furnace for zahav; so is an ish tested by the praise he receives.
22 Though thou shouldest grind a fool in the makhtesh (mortar) among grain with the pestle, yet will not his folly be removed from him.
23 Be thou diligent to know the condition of thy tzon, and look well to thy adarim (flocks).
24 For riches are not l’olam (forever); and doth the nezer (crown) endure dor vador?
25 The hay is removed, and the deshe (tender grass) showeth itself, and herbs of the harim are gathered,
26 The kevasim (lambs) are for thy clothing, and the goats are the purchase price of the sadeh.
27 And thou shalt have cholov of izzim (goats) enough for thy lechem, for the lechem of thy bais, and for the nourishment of thy na’arot (servant girls).
28 The rasha flee when none pursueth; but the tzaddikim are bold as a lion.
2 For the peysha eretz (land in rebellion) many are the sarim (rulers) thereof, but by an adam meiven yodei’a (a man of wisdom and knowledge) shall be lasting order.
3 A gever rahsh (poor man) that oppresseth the dalim (poor ones) is like a sweeping matar (rain) which leaveth no lechem (food, crop).
4 They that forsake the torah praise the rasha, but such as be shomer over the torah contend against them.
5 Anshei rah understand not mishpat, but they that seek Hashem understand all things.
6 Better is the rahsh (poor) that walketh in his integrity, than he that is perverse in his drakhim (ways), though he be rich.
7 He who keepeth torah is a ben meiven, but he that is a companion of zolelim (gluttons) shameth aviv.
8 He that by neshekh (interest) and increase increaseth his substance, he shall gather it for him that will pity the dalim (poor ones).
9 He that turneth away his ozen from mishmo’a torah (heeding torah), even his tefillah (prayer) shall be to’evah (abomination).
10 He who causeth the yesharim (upright ones) to go astray in a derech rah, he shall fall himself into his own trap, but the blameless ones shall inherit tov.
11 The ish oisher is chacham in his own eyes, but the dal meiven (poor man with understanding) searcheth him out.
12 When tzaddikim do triumph, there is rabbah tiferet (great glory), but when the resha’im rise, the people go into hiding.
13 He that covereth his peysha’im (sins) shall not prosper, but he who confesseth and forsaketh them shall find mercy.
14 Ashrei adam that is reverent always, but he that hardeneth his lev shall fall into ra’ah.
15 As a roaring ari, and a charging dov (bear), so is a wicked moshel (ruler) over the am dal (poor people).
16 The nagid (ruler) lacking tevunot (understanding) is also a great oppressor, but he that hateth betza (ill-gotten gain) shall prolong his yamim (days).
17 If an adam is burdened with dahm (blood, murder) of any nefesh, let him be a fugitive ad bor (till the pit, death); let no ish help him.
18 He who walketh tamim (blamelessly) shall be saved, but he that is perverse in his drakhim shall fall suddenly.
19 He that tilleth his adamah shall have plenty of lechem, but he that chaseth after empty things shall have poverty enough.
20 An ish emunot (faithful man, loyal man) shall abound with birkhot, but he that maketh haste to be rich shall not go unpunished.
21 To show partiality is not tov; for a piece of lechem that gever will transgress.
22 He that hasteth to be rich hath a rah ayin, and considereth not that want shall come upon him.
23 He that rebuketh an adam afterwards shall find more chen (favor) than he that flattereth with the lashon.
24 He who robbeth aviv or immo, and saith, It is no peysha (transgression), the same is the chaver (fellow, companion) of an ish mashchit (man of destruction).
25 The covetous stirreth up strife, but he that putteth his trust in Hashem shall be prospered.
26 He that trusteth in his own lev is a kesil (fool), but he who walketh in chochmah, he shall be delivered.
27 He that giveth unto the rahsh (poor) shall not lack, but he that hideth his eynayim meeteth many curses.
28 When the resha’im rise, adam hide themselves, but when they perish, the tzaddikim increase.
29 He, that being often reproved, stiffeneth his neck, shall suddenly be destroyed, and that without marpeh (remedy).
2 When the tzaddikim are increased, the people rejoice, but when the rasha beareth rule, the people groan.
3 He who loveth chochmah rejoiceth aviv, but he that keepeth company with zonot squanders his hon (substance, wealth).
4 Melech by mishpat establisheth eretz, but an ish terumot (a man of bribes) bringeth it down.
5 A gever that flattereth his neighbor spreadeth a reshet (net) for his feet.
6 By peysha (transgression) an ish rah is snared, but the tzaddik doth sing and have simchah.
7 The tzaddik considereth the cause of the dalim, but the rasha (wicked) doeth not understand such da’as (knowledge).
8 Scornful men enflame a city, but chachamim turn away af (wrath).
9 If an ish chacham has to contend with a fool, he [the fool] rageth or laugheth, and hath no rest.
10 The anshei damim hate integrity, but the yesharim seek his nefesh (soul, i.e., his soul’s well-being).
11 A kesil (fool) uttereth all his wrath, but a chacham keepeth it back quietly.
12 If a moshel pays heed to davar sheker, all his mesharetim (officials, ministers) are resha’im.
13 The rahsh (pauper) and the oppressor have this in common: Hashem enlighteneth both their eynayim.
14 If Melech shofet be’emes (judges in truth) the dalim, his kisse shall be established forever.
15 The shevet (rod) and tokhakhat (reproof) give chochmah, but a na’ar (child) left to himself bringeth immo to shame.
16 When the resha’im are multiplied, peysha (transgression) increaseth, but the tzaddikim shall see their downfall.
17 Correct binecha, and he shall give thee rest; indeed, he shall give delight unto thy nefesh.
18 Where there is no chazon (prophetic vision), the people cast off restaint [i.e., perish ungovernable], but he that is shomer over the torah, happy is he.
19 An eved will not be corrected by devarim, for though he understand he will not answer.
20 Seest thou an ish that is hasty in his devarim? There is more tikvah for a kesil (fool) than for him.
21 He that pampers his eved from youth up shall have him as his ben at the acharit (end).
22 An ish af (angry man) stirreth up strife, and a ba’al chemah (ill-tempered man) aboundeth in peysha (transgression).
23 Ga’avat adam (pride of man) shall bring him low, but the humble in ruach shall attain kavod.
24 He who is partner with a ganav hateth his own nefesh; he heareth the curse of the victim but discloses nothing.
25 The fear of adam bringeth a mokesh (snare), but he who putteth his trust in Hashem shall be secure.
26 Many seek the moshel’s favor, but mishpat ish cometh from Hashem.
27 An unjust man is a to’evah to the tzaddikim, and he that is yeshar derech (upright in the way) is to’evah to the rasha.
10 Now I myself, Sha’ul, appeal to you gently in Moshiach and in his anavah (humility) I who am peh el peh (panim el panim, face to face) "lowly" among you [1C 2:3] but have "chutzpah" with you when absent. [1C 2:4; 7:8]
2 Now I beg of you that when I am present I may not have to show enough chutzpah to oppose certain persons, [1C 4:21] the ones considering us to act according to the standards of the basar of the Olam Hazeh.
3 For though walking in basar, we war not according to the basar,
4 For the weapons of our warfare are not of the basar, [Ep 6:13 17] but full of ko’ach through Hashem to the overthrowing of strongholds, reasonings [Jer 1:10; 23:29]
5 And every high minded thing rising up against the da’as of Hashem, and leading captive every machshavah (thought) into the mishma’at of Rebbe, Melech HaMoshiach, [Isa 2:11,12]
6 And prepared to discipline all disobedience whenever your mishma’at (obedience) is completed. [2C 2:9]
7 You look at things according to outward appearance. If anyone has persuaded himself that he belongs to Moshiach, have zikaron (recollection) of this: as he is of Moshiach, so also are we.
8 Now even if I should glory a little too much [2C 12:6] in our samchut (authority) [as Shlichim of Moshiach] [2C 13:10] which Rebbe, Melech HaMoshiach Adoneinu gave for building you up and not for tearing you down, I will make good my claim. [Jer1:10]
9 I did not intend to seem as if my iggrot were meant to frighten you.
10 For they say, "His iggrot indeed are weighty and strong but his physical presence is weak and his shprach (diction), as far as rhetoric is concerned, is despicable."
11 Let such a one consider this: that the dvar we speak through iggrot when absent will become action we will very well do when present! [2C 13:2,10]
12 For we dare not to make a geder (classification) for ourselves or to compare ourselves with some of the ones commending themselves [2C 3:1; 5:12], but when they measure themselves by the standard of one another or compare themselves with one another, they do not show seichel.
13 But we will not boast out of our depth, but will be shomer to keep within the sadeh (field) Hashem has apportioned to us [Ro 12:3] which reached out even as far as you. [Ga 2:7 8]
14 For we were not getting out of our depth when we reached even as far as you. We were the chalutzim (pioneers) who came with the Besuras HaGeulah of Rebbe, Melech HaMoshiach.
15 We do not boast out of our depth, that is, in the labor of others; but tikvateinu is that, as your emunah grows, our sphere of Shlichus (Divine mission) among you will also be enlarged,
16 So that we may abundantly proclaim the Besuras HaGeulah to the regions beyond you, without boasting in someone else’s Messianic chalutz accomplishments.
17 But HAMMIT HALLELYIT HALLEL; ("The one boasting let him boast" in the L-rd.) [Jer 9:23,24; Ps 34:2; 44:8; 1C 1:13];
18 For it is not the one commending himself that has the haskama (approval), but it is the one to whom [Moshiach] Adoneinu gives the haskama. [1C 4:4 5]
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