1 Whoever ahab (love) mawasar (correction) ahab (love) daith (knowledge), but he who shanaa (hate) thawakachah (reproof) is stupid.
2 A tawab (good / proper function) man shall pawaq (obtain) favor from Yahawah (), but he will rashai (condemn) a ayash (man / husband) of wicked mazamawath (devices).
3 A adam (man) shall not be kawan (established) by rashai (wickedness), but the sharash (root) of the tzadayaq (righteous) shall not be mawat (moved).
4 A chayal (wealth / substance / capability / valor) ayashah (woman / wife) is the itarah (crown) of her bail (husband), but a disgraceful wife is as raqab (rottenness) in his itzam (bones).
5 The machashabawath (thoughts) of the tzadayaq (righteous) are mashapat (just), but the advice of the rashai (wicked) is deceitful.
6 The dabaray (words) of the rashai (wicked) are about lying in arab (wait) for dam (blood), but the pah (speech) of the yashar (upright) natzal (rescues) them.
7 The rashai (wicked) are overthrown, and are no more, but the bayath (house) of the tzadayaq (righteous) shall imad (stand).
8 A ayash (man / husband) shall be halal (praise) pah (according) to his shakal (wisdom), but he who has a warped lab (heart) shall be bawaz (despised).
9 Tawab (good / proper function) is he who is qalah (lightly) esteemed, and has a ibad (servant), than he who honors himself, and chasar (lacks) lacham (bread).
10 A tzadayaq (righteous) yadai (man) respects the napash (soul) of his animal, but the tender rachamay (mercies) of the rashai (wicked) are akazaray (cruel).
11 He who ibad (servant) his adamah (land) shall shabai (have) plenty of lacham (bread), but he who radap (chases) fantasies is chasar (void) of lab (heart).
12 The rashai (wicked) chamad (desires) the plunder of rai (evil) men, but the sharash (root) of the tzadayaq (righteous) flourishes.
13 An rai (evil) man is mawaqash (trapped) by sinfulness of shapathayam (lips), but the tzadayaq (righteous) shall yatzaa (go out / come out) out of tzarah (trouble).
14 A ayash (man / husband) shall be shabai (satisfied) with tawab (good / proper function) by the paray (fruit) of his pah (mouth). The gamawal (work) of a adam (man's) yaday (hands) shall be shawab (turn) to him.
15 The darak (way) of a awayal (fool) is yashar (upright) in his own iyan (eye), but he who is chakam (wise) shamai (hearken / hear) to itzah (counsel).
16 A awayal (fool) shows his annoyance the same yawam (day), but kasah (one) who overlooks an insult is irawam (prudent).
17 He who is truthful testifies honestly, but a shaqar (false) id (until / as far as) lies.
18 There is one who bataa (speaks) rashly like the madaqarah (piercing) of a charab (sword), but the lashawan (tongue / language) of the chakam (wise) heals.
19 Amath (truth) shapah (lips) will be kawan (established) id (until / as far as), but a shaqar (lying) lashawan (tongue / language) is only momentary.
20 Maramah (deceit) is in the lab (heart) of those who plot rai (evil), but shamachah (joy) comes to the promoters of shalawam (peace / safety).
21 No awan (mischief) shall anah (happen) to the tzadayaq (righteous), but the rashai (wicked) shall be malaa (filled) with rai (evil).
22 Shaqar (lying) shapathay (lips) are an thawaibah (abomination) to Yahawah (), but those who ishah (make) the amawanah (truth) are his ratzawan (delight).
23 A irawam (prudent) adam (man) keeps his daith (knowledge), but the lab (heart) of kasayalayam (fools) qaraa (called) awalath (foolishness).
24 The yad (hand) of the charawatz (diligent) ones shall mashal (rule/have dominion), but laziness ends in slave labor.
25 Anxiety in a ayash (man / husband) lab (heart) weighs it down, but a kind dabar (word / matter) shamach (makes) it glad.
26 A tzadayaq (righteous) person is cautious in friendship, but the darak (way) of the rashai (wicked) leads them astray.
27 The ramayah (slothful) man doesn't charak (roast) his game, but the hawan (possessions) of charawatz (diligent) adam (men) are prized.
28 In the arach (way) of tzadaqah (righteousness) is chay (life); in its nathayab (path) there is no mawath (death).