1 Tawab (good / proper function) is a charab (dry) path (morsel) with shalawah (quietness), than a bayath (house) malaa (full) of feasting with rayab (strife).
2 A ibad (servant) who deals shakal (wisely) will mashal (rule/have dominion) over a ban (son) who bawash (causes) shame, and shall chalaq (have) a part in the nachalah (inheritance) thawak (midst) the achayam (brothers).
3 The refining matzarap (pot) is for kasap (silver), and the kawar (furnace) for zahab (gold), but Yahawah () tests the labawath (hearts).
4 An evildoer qashab (heeds) awan (wicked) shapah (lips). A shaqar (liar) azan (ear) ear to a hawah (calamity / destruction) lashawan (tongue / language).
5 Whoever laig (mocks) the rawash (poor) reproaches his Maker. He who is shamach (glad) at ayad (calamity) shall not be naqah (clean/innocent).
6 Banay (my son) banay (my son) are the itarah (crown) of zaqan (old) men; the glory of banay (my son) are their parents.
7 Arrogant shapah (speech) isn't fitting for a nabal (fool), much less do shaqar (lying) shapah (lips) fit a nadayab (prince).
8 A shachad (bribe) is a chan (favor) aban (stone) in the iyanay (eyes) of him who bail (gives) it; wherever he panah (turn), he shakal (prospers).
9 He who kasah (covers) an offense promotes ahabah (love); but he who shanah (repeats) a dabar (word / matter) parad (separates) best alawap (friends).
10 A gairah (rebuke) nachath (enters) deeper into bayan (between) who has understanding than a maah (hundred) lashes into a kasayal (fool).
11 An rai (evil) man baqash (seeks) only rebellion; therefore a akazaray (cruel) malaak (angel / messenger of Yah) shall be shalach (send) against him.
12 Let a dab (bear) robbed of her cubs pagash (meet) a ayash (man / husband), al (toward) than a kasayal (fool) in his awalath (folly).
13 Whoever shawab (turn) rai (evil) for tawab (good / proper function), rai (evil) shall not depart from his bayath (house).
14 The raashayath (beginning) of madawan (strife) is like breaching a dam, therefore stop rayab (contention) panayam (face) quarreling breaks out.
15 He who justifies the rashai (wicked), and he who rashai (condemns) the tzadayaq (righteous), shanayam (two) of them alike are an thawaibah (abomination) to Yahawah ().
16 Why is there money in the yad (hand) of a kasayal (fool) to qanah (buy) chakamah (wisdom), since he has no lab (heart)?
17 A rai (neigbor/another person) ahab (love) at all ith (times); and a ach (brother/kinsman) is yalad (birth / begot) for tzarah (adversity).
18 A adam (man) chasar (void) of lab (heart) thaqai (blow / sound alarm) kap (hands), and becomes collateral in the panayam (face) of his neighbor.
19 He who ahab (love) disobedience ahab (love) matzah (strife). One who builds a gabah (high) pathach (gate) baqash (seeks) shabar (destruction).
20 One who has a iqash (perverse) lab (heart) doesn't matzaa (find) tawab (good / proper function), and hapak (one) who has a deceitful lashawan (tongue / language) napal (fall / be cast down) into rai (trouble).
21 He who becomes the yalad (birth / begot) of a kasayal (fool) grieves. The ab (father) of a nabal (fool) shamach (has) no joy.
22 A cheerful lab (heart) makes yatab (good) gahah (medicine), but a crushed rawach (spirit / wind) yabash (dry land) up the garam (bones).
23 A rashai (wicked) man laqach (take / seize) a shachad (bribe) in secret, to natah (pervert) the arachawath (ways) of mashapat (justice).
24 Chakamah (wisdom) is before the panayam (face) of one who has understanding, but the iyanay (eyes) of a kasayal (fool) wander to the qatzah (end / extremity / border) of the aratz (Earth/land).
25 A kasayal (foolish) ban (son) brings kais (grief) to his ab (father), and mamar (bitterness) to her who yalad (birth / begot) him.
26 Also to inash (punish) the tzadayaq (righteous) is not tawab (good / proper function), nor to flog officials for their integrity.
27 He who chashak (darkness) his amar (said) yadai (has) daith (knowledge). He who is even tempered is a ayash (man / husband) of thabawan (understanding).
28 Even a awayal (fool), when he charash (keeps) silent, is chashab (counted) chakam (wise). When he atam (shuts) his shapah (lips), he is bayan (between) to be discerning.