meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Writings/Proverbs/English/The Rashi Ketuvim by Rabbi Shraga Silverstein.txt"}
text: Proverbs
  משלי
  The Rashi Ketuvim by Rabbi Shraga Silverstein
  
  
  Proverbs
  
  
  
  
  
  	[These are] the analogues of Solomon, son of David, king of Israel [e.g., Torah is compared to a good woman; idolatry, to an adulteress.]
  	[He stated these analogues] to make known [(to men the importance of studying Torah, which is)] wisdom and mussar (reproof), to make understood words of understanding.
  	To take [from them (the analogues)] wise instruction: charity, justice [(in accordance with the truth)], and justness [(compromise)].
  	To give to the innocent, wisdom; to the youth, [(who has not yet learned anything)], knowledge and counsel.
  	The wise one will hear [these analogues] and he will add to his learning, and the understanding one [(who understands one thing from another)] will [(in addition to what he hears)] acquire stratagems.
  	[They will take heart] to understand [both] the analogue and [even] the figure [e.g., (2:16) Beware of idolatry (the analogue); Beware of the strange woman (the figure)], the words of the wise [(the Torah expositors)] and their allusions.
  	[(The book proper begins now.)] The fear of the L-rd is the first [i.e., the tithe] of knowledge [("Put your fear before your knowledge")], for fools [(those who do not fear the L-rd)] spurn wisdom and mussar.
  	Hear, my son, the mussar of your Father [(what the L-rd gave to Moses, written and oral)], and do not forsake the Torah of your mother [(the congregation of Israel)] [("the Torah of your mother" - the words of the scribes, what they originated and added, making safeguards for the Torah)].
  	For they are a chaplet of grace to your head and a necklace to your throat.
  	My son, if sinners entice you, do not yield.
  	If they say: Come with us; let us lie in wait for blood. Let us lurk for the innocent one [to spill his blood] — without cause —
  	Let us swallow them [(the innocent)] up alive, like Sheol [(which swallows the body entire)], and whole [i.e., at the height of their prosperity], as those who descend to the pit [i.e., let us kill them and inherit their wealth],
  	All precious wealth is found [with them]; we will fill up our houses with spoil,
  	Cast your lot among us; let there be one pouch for all of us —
  	My son, do not walk in the way with them; keep your feet from their path.
  	For their feet run to [their own] evil, and they [heedlessly] hasten to spill blood.
  	For [though] the net is spread [(with food morsels)] for naught [i.e., for no apparent reason] in the eyes of all winged creatures,
  	They [(the hunters)] are lying in wait for their blood and lurking for their lives.
  	So, [(as with the birds)] are the ways of all committers of theft [(The "morsels" are tempting to them, and easily attainable, but, in the end,)] it [the theft] takes the life of its owner [i.e., the thief].
  	The wisdom [of Torah] sings in the thoroughfare [i.e., in the house of study]; in the expanses [i.e., in the places where Torah is "expanded upon,"] it lifts its voice.
  	In the fore of [its] din, it calls out, at the entrances of the gates [(where the elders sit)]. It spreads its words throughout the city, [saying:]
  	How long, O simpletons, will you love deception, and scoffers lust mockery, and fools hate wisdom?
  	Return to my reproof. Do I not speak my spirit to you and make known my words to you?
  	[(But)] because I have called and you have refused; because I have stretched forth my arm [(to signal you to turn to me)], and you have not listened,
  	And you have voided all of my counsel [(whose purpose was to exalt you in the world)], and did not desire my reproof,
  	I, likewise, will laugh at your misfortune and make mock when your fear arrives.
  	When your fear comes as a [sudden] cloud, and your misfortune, as a whirlwind; when affliction and oppression come upon you,
  	Then they will call me, and I will not answer; they will search for me, but they will not find me.
  	Because they hated wisdom and did not choose to fear the L-rd.
  	They did not desire my counsel; they spurned all of my reproof.
  	They will eat the fruits of their ways and will be sated with their counsels [(by afflictions in this world; and the principal will be guarded for them in Gehinnom)].
  	For the waywardness of the simpletons will slay them, and the smugness of the fools [(in seeing the prosperity of the wicked and following in their footsteps)] will cause them to go lost.
  	But he who listens to me will rest secure [in this world], and in quiet [(in the world to come)] from the fright of evil [(the judgment of Gehinnom)].
  
  
  
  	[The L-rd says: I will deem you] My son if you take My words [to heart] and store up My mitzvoth with you.
  	[My words are] that your ears listen to wisdom [Torah] and incline your heart to understanding.
  	When you call out to understanding, when you put forth your voice for understanding —
  	If you seek for it as silver, if you search for it as hidden treasure —
  	Then you will understand the fear of the L-rd and find the knowledge of G-d.
  	[(And this, indeed, warrants the effort of acquisition)] for the L-rd [Himself] gives wisdom; form His mouth is knowledge and understanding.
  	He hid Torah for the just [(He secreted it with Himself for twenty-six generations until He gave it to the generation of the desert.)] It is a shield for those who walk in innocence.
  	[to teach them] to observe the paths of justice; and He will guard the way of His saints [(that they not stumble)].
  	Then you will understand charity, justice, and justness [viz. 1:3] — every good path.
  	When wisdom enters your heart, and knowledge is pleasant to your soul,
  	Then Torah will watch over you; understanding will guard you.
  	To save you from the way of evil, from the man who speaks contraries.
  	From those who forsake just paths to walk in ways of darkness.
  	Who are happy in the doing of evil, who rejoice in evil contrariness,
  	Whose ways are crooked and who are crooked in their ways —
  	To save you from the strange woman [(idolatry)], from the foreign woman, who smooths over her words.
  	Who forsakes the master [(the husband)] of her youth and forgets the covenant of her G-d.
  	[(reversion to 2:16)] for her house descends [i.e., causes you to descend] to death, and her paths, to the shades [(and Torah will guard you from this fall)].
  	All who come to her will not return, and will not attain the paths of life.
  	[(reversion to 2:12)] So that you walk in the way of the good and heed the path of the righteous.
  	For the just will dwell in the land [(in the world to come)], and the innocent will remain in it [(when the wicked descend to Gehinnom)].
  	And the wicked will be cut off from the land, and the faithless uprooted from it.
  
  
  
  	My son, do not forget my Torah, and let your heart guard my mitzvoth.
  	For length of days and years of life, and peace will they bequeath to you.
  	Let lovingkindness and truth not forsake you. Entwine them around your throat; inscribe them on the tablet of your heart.
  	And you will find favor and [(be regarded as possessing)] goodly wisdom in the eyes of G-d and man.
  	Trust to the L-rd with all your heart [(and spend liberally to find a teacher to learn from)], and do not rely upon your own understanding.
  	In all of your ways know Him, and He will straighten your paths.
  	Do not be wise in your own eyes [(to spurn the reproof of your chastisers)]; fear the L-rd and depart from evil.
  	For it [wisdom] is healing to your navel and marrow to your bones.
  	Honor the L-rd from [all] that He has bequeathed to you [(even a pleasing voice)], and from the first of all your produce.
  	And your silos will be filled to satiety, and your vats will burst forth with wine.
  	The afflictions of the L-rd, my son, do not despise, and do not reject His chastisement.
  	For whom the L-rd loves, He chastises, and [(afterwards He conciliates him)] as a father conciliates [his] son.
  	Happy is the man who has found wisdom and the man who [is so conversant with it that he] "spouts" understanding.
  	For better is its commerce [i.e., its interchange] than the commerce of silver [(for in the latter instance, one takes one commodity, and the other, another; but in the instance of wisdom, both [(ideas)] remain with each)], and its produce is better than fine gold.
  	It is more precious than pearls, and all of your desires do not equal it [(in worth)].
  	There is length of days [(and, it goes without saying, wealth and honor)] in its right hand [i.e., to those who pursue it for its own sake]; wealth and honor [(but not length of days)] in its left hand [i.e., to those who do not pursue it for its own sake].
  	Its ways are ways of pleasantness and all of its paths are peace.
  	It is a tree of life to those who hold fast to it, and those who bolster it are fortunate.
  	The L-rd with wisdom [Torah] founded the earth; He established the heavens with understanding [Torah].
  	Through its [Torah's] knowledge, the depths were cleaved, and the heavens dripped dew.
  	[Therefore, the entire world having been created through Torah,] do not let it depart from your eyes. Heed [it in] act and thought.
  	And they [(the Torah's wisdom, knowledge, etc.)] will be life to your soul and grace to your throat.
  	Then you will walk your way securely and your foot will not stumble.
  	When you lie down, you will not fear, and when you recline, your sleep will be pleasant.
  	[For] you will not fear a sudden fright or the destruction of the wicked when it comes.
  	For the L-rd will be with you in your trust, and He will guard your feet form entrapment.
  	Do not withhold good from its owners [(i.e., if your neighbor wants to help the poor, do not stop him)] if you have the power to do [so].
  	[And] do not tell your [poor] friend: "Go, and return, and tomorrow I will give [it to you]," if you have it [now].
  	Do not plot evil against your friend. Does he not dwell trustingly with you?
  	Do not [bring a] quarrel [i.e., a complaint] upon a man in vain, if he has not done you evil [(it being written [Leviticus 19:18]: "And you shall love your fellow as yourself.")]
  	Do not envy the man of violence [(to do as he does if you see him prospering)], and do not choose any of his ways.
  	For the abomination of the L-rd is the crooked one, and His counsel is with the just.
  	The blight of the L-rd is in the house of the wicked, and He blesses the abode of the righteous.
  	If one follows scoffers, he [himself] will scoff with them, and if [he follows] the humble, he will give [i.e., project] favor [i.e., his deeds will find favor in the eyes of men].
  	The wise inherit honor and the fools reap shame [for themselves].
  
  
  
  	Hear, children, the Father's mussar, and listen to know understanding.
  	"For I [(says the prophet, speaking in the name of the L-rd)] have given you a goodly acquisition; do not forsake My Torah."
  	For I was a son to my Father [viz. II Samuel 7:14], a tender and only (child) before my mother [i.e., select and beloved by my people].
  	And He taught me and He said to me: My words will sustain your heart; heed My mitzvoth and live.
  	Acquire wisdom; acquire understanding. Do not forget and do not stray from the words of My mouth.
  	Do not forsake it [Torah], and it will guard you; love it, and it will protect you.
  	The first of [your] wisdom [is to] acquire wisdom [from your teacher], and [afterwards,] in all of your acquisitions, acquire understanding [(of one thing from another)].
  	Search it [(wisdom)] out and it will uplift you; it will honor you when you embrace it.
  	It will set upon your head a chaplet of grace; it will bestow a crown of glory upon you.
  	Hear my son and take My words, and they will add years of life unto you.
  	I have instructed you in the way of wisdom; I have led you in just paths.
  	When you walk, your steps will not be constricted [(so that you will not fall)], and when you run, you will not stumble.
  	Hold fast to mussar [(Torah)]; do not let it go. Guard it, for it is your life.
  	Do not come to the path of the wicked, and do not tread in the way of the evildoers.
  	Shun it; do not cross it. Veer away from it and pass on.
  	For they [(those who walk upon it)] do not sleep if they do no evil; their sleep is stolen if they cause no stumbling.
  	For they eat the bread of wickedness and drink the wine of violence.
  	But the path of the righteous is as the shining light [of day], growing in brightness until the day is fast [i.e., until mid-day].
  	But the way of the wicked is as pitch darkness; they know not what they stumble on.
  	My son, listen to My words; incline your ear to My exhortations.
  	Let them not depart from your eyes; guard them within your heart.
  	For they are life to him who finds them, and healing to all his flesh.
  	From every guarding [(From everything of which the Torah said: "Guard yourself")], guard you heart [(whether it be a slight or a severe transgression)], for from it [(i.e., even from the seemingly slight one)] are the issues [(reward and punishment, respectively,)] of life.
  	Remove from yourself crooking of the mouth [(of others in derision of your deeds)]; and widening of the lips [in condemnation of you] keep far from you.
  	Let your eyes look before you [(for the straight and the true)], and your lids will straighten [the path] before you.
  	Weigh the path of your feet [(the loss of a mitzvah against its reward; the "reward" of a transgression against its omission)], and all of your ways will be [correctly] established.
  	Do not turn right or left [(from the just weight)]; remove your feet from evil.
  
  
  
  	My son, be attentive to my wisdom; give ear to my understanding,
  	To heed thoughts — and your lips will guard wisdom.
  	For the lips of the strange woman [(heresy)] drip as a honeycomb, and her palate is smoother than oil.
  	But her end is bitter as wormwood, as sharp as a two-edged sword.
  	Her footpaths lead to death; her steps approach Sheol.
  	Do not weigh the path of life [(i.e., which path to take) by the standards of "the strange woman," for] her paths terminate [in Sheol, and] you will not know [(to take heed until you have fallen there)].
  	And now, [my] sons, listen to me, and do not depart from the words of my mouth.
  	Remove your ways far from her, and do not come close to the doors of her house.
  	Lest you give your glory to others, [i.e., lest you turn your heart to other gods)], and your [remaining] years to the cruel one [(the prince of Gehinnom)].
  	Lest strangers [(the prophets of the ba'al)] be sated with your strength [(the money they extort from you by their falsehoods)], and [the products of] your toil [be found] in the house of a strange [god].
  	And you will make moan in your latter end, when your flesh and form fall away.
  	And you will say: "How could I have hated mussar and my heart spurned rebuke?"
  	"And [how could] I not have listened to the voice of my masters and not inclined my ear to my teachers?"
  	"There is but a step between me and all evil [(Gehinnom)] in the midst of congregation and assembly."
  	Drink [(gathered)] water from your pit [(the Torah of Moses)], and [(in consequence,)] flowing water from your well, [and, in consequence of that)],
  	Your springs will spread outwards [i.e., you will acquire many disciples]. In the thoroughfares [of the city] the streams of [your] waters will spread.
  	They [(the waters)] will be yours alone, strangers not sharing them with you [(as opposed to 5:10), and, in consequence],
  	Your source will be blessed and you will rejoice in the wife of your youth [(i.e., in the Torah that you learned from your youth)].
  	[She will be to you] a beloved hind, of excellent favor; her breasts will sate you at all times; in their love, you will stray always [(from your other affairs, and she will guard them for you)].
  	Why, then, my son, should you stray with a strange woman and embrace the lap of a woman who is foreign to you?
  	For before the eyes of the L-rd are the ways of a man, and He weighs all of his paths [(for transgression or merit)].
  	The transgressions of the wicked one will entrap him, and he will be hoisted in the cords of his sin.
  	He will die for refusal of chastisement, and for the abundance of his foolishness in which he has strayed.
  
  
  
  	My son, if you have gone security for your friend; if you have put forth your hand [in pledge] for a stranger,
  	[Or if] you have been trapped by the words of your mouth, you have been ensnared by the words of your mouth.
  	Do this, then, my son, and be saved; for you have fallen into your friend's hand. Go and free [your] palm [i.e., pay him his money]; and [(if you owe him no money, but "have been trapped by the words of your mouth," to speak harshly against him,)] then multiply your friends [i.e., send many friends to him to ask him to forgive you].
  	Give no sleep to your eyes or slumber to your lids.
  	Rescue yourself [from there] as the deer from the hand [of the hunter], and as the bird from the [fowler's] snare.
  	Go to the ant, you sluggard; see its ways and grow wise.
  	Though there is no officer, or guard, or ruler over her [to spur her on or to keep one ant from stealing from the other],
  	Still, she prepares her [own] food in the summer and stores up her [own] food in the harvest time.
  	How long will you recline, O sluggard? When will you arise form your sleep?
  	A little sleep, a little slumber, a little folding of the hands to recline,
  	And your poverty [(in Torah)] will arrive as an unexpected guest, and your want as a shielded warrior [to defend his master].
  	The faithless man is a man of wrong, walking with contorted mouth [(in slanderous intent)].
  	He winks with his eyes, "speaks" with his feet, points with his fingers.
  	There are contraries in his heart. He plots evil all the time and stirs up strife [(between man and his Creator)].
  	Therefore, his undoing will come with suddenness; he will be broken in an instant, not to be healed.
  	These six are hated by the L-rd, and the seventh is the abomination of His soul:
  	Haughty eyes, a false tongue, and hands spilling innocent blood,
  	A heart plotting vain thoughts, feet hastening to run to evil,
  	A false witness spouting lies, and the inciter of strife among brothers.
  	Heed, my son, the command of your father, and do not forsake the instruction of your mother.
  	Tie them to your heart; entwine them around your throat.
  	In your going [i.e., in your life], it shall guide you. In your lying down [(in the grave)], it shall guard you. And when you awake [(at the resurrection)], it will speak for you [(i.e., in your behalf)].
  	For a mitzvah is a lamp [(which illumines for a given time)], and Torah is light [(which illumines forever)], and the chastisements of mussar are [(what impel a man to)] the road of life.
  	To guard you from an evil woman [(idolatry)], from the sealing [of your eyes] by the foreign woman's tongue.
  	Do not lust her beauty in your heart, and let her not take you [i.e., your wisdom] with [the winking of] her lids.
  	For [lust] for a harlot [reduces one] to [begging for] a loaf of bread, and the adulterous woman ensnares the precious soul.
  	Will a man draw forth fire into his lap and his clothes not be burned?
  	Will a man walk on coals and his feet not be scorched?
  	So, he who comes to his friend's wife; no one who touches her will go clean.
  	The thief is not despised when he steals to fill his soul; for he is hungry.
  	And, [in addition,] when he is found, he can [make indemnification (to the point of)] paying sevenfold [i.e., a great sum], [and, if necessary,] he will give all the wealth of his house.
  	But one who commits adultery, lacks a heart; the destroyer of his soul — he will do it [(the act)].
  	Plague and shame will he find [(Idolatry and adultery are visited with plague)], and his shame will not be wiped out.
  	For the wrath of the Strong One is aroused against him, and He will not be merciful on the day of revenge.
  	He will not accept any ransom [(to atone for his idolatry)]; and He will refuse though you raise the bribe.
  
  
  
  	My son, heed My words, and store up My mitzvoth with you.
  	Heed my mitzvoth and live, and My Torah as the pupil of your eye.
  	Tie them on your fingers; inscribe them on the tablet of your heart.
  	Say to wisdom: "You are my sister," and call understanding your kin.
  	To guard you from a strange woman, from the foreign woman who smooths over her words.
  	For from the window of my house, through my lattice, I looked out.
  	And I saw among the simple, I discerned among the boys, a youth void of understanding.
  	Passing in the market-place near her corner, walking by her house.
  	In the darkness, in the eve of day, in the heart of night and pitch darkness.
  	And, behold, a woman came before him, in the nakedness of a harlot and her heart besieged [(by lewdness)].
  	Moaning [in enticement] and straying [(from the path)], her feet not frequenting her house.
  	Sometimes in the courtyard, sometimes in the streets — she lurks at every corner.
  	And she seized him and kissed him; she thrust forth her face and said to him:
  	I have prepared a great feast, [for] today I have paid my vows [i.e., I have sacrificed my vow-offerings and my peace-offerings.]
  	That is why I have gone out to you, to look for you and to find you.
  	I have decked my bed with spreads, braided with Egyptian yarns.
  	I have scented my bed with myrrh, aloes, and cinnamon.
  	Come, let us sate ourselves with love until the morning; let us rejoice in love-making.
  	For the Man is not at home [(You see that G-d has removed His shechinah and has given all of His good to the idolators.)]
  	He has taken the money-pouch with him [i.e., He has killed the best of them]; He will [not] come home until the appointed time.
  	She has led him astray with her store of sophistication; she has felled him with the smoothness of her lips.
  	Suddenly, he goes after her; as an ox to the slaughter he comes, as [a snake spewing] venom [speeding] to the chastisement of a fool.
  	— Until [her] arrow splits his liver. [He is] as a bird racing to the trap, not knowing that it will cost him his life.
  	And now, [my] sons, listen to me, and heed the words of my mouth.
  	Do not incline your heart to her ways; do not stray in her paths.
  	For she has taken many lives; the number of her victims is legion.
  	Her house is the road to Sheol, descending to the chambers of death.
  
  
  
  	Does wisdom [(Torah)] not call out [(what follows [verse 4, etc.])] and [does] understanding not give forth its voice?
  	Atop the heights, overlooking the many-pathed way, it stands.
  	Near the gateways, atop the dome [(of the gate, where people sit)], the doored entry-way, it shouts:
  	To you, men, do I call, and I lift my voice to the sons of men.
  	Simpletons, understand wisdom, and fools, make your hearts understand.
  	Give ear, for I will speak noble thoughts, and my mouth will open to just words.
  	For my palate will utter truth, and evil is abominated by my lips.
  	All the words of my mouth are spoken in righteousness; they contain no twisting or perversion.
  	They are all correct to him who understands, and just to the finders of wisdom.
  	Take my mussar rather than silver, and knowledge rather than choice fine gold.
  	For wisdom is better than pearls, and all one's desires cannot compare to it [in worth].
  	I [Torah] am wisdom. I dwell [near] subtlety [(One who has learned Torah is subtle in all matters)]. I provide knowledge for thoughts [(to combat the evil inclination)].
  	[(the "mussar" [verse 4]):] The fear of the L-rd is hatred of evil — pride and haughtiness, the path of evil, and a mouth that speaks opposites [of what one thinks]. I hate [all of these].
  	With me there is counsel [against the evil inclination] and weakening [of it]. I [give] understanding; with me is strength.
  	Through me, kings will rule [(for I teach them the laws and the judgments)], and princes will legislate righteously.
  	Through me, regents will hold sway, and the lordliest of all those who judge in righteousness.
  	I [(the L-rd)] love its [(Torah's)] lovers, and My probers [i.e., those who probe Me through Torah] shall find Me.
  	Wealth and honor are with me [(Torah)]; great fortune, given freely.
  	My fruits are better than gold and fine gold, and my produce is choicer than silver.
  	I lead [men] in the way of righteousness, in the midst of the paths of justice.
  	I have much to bequeath to my lovers, and I shall fill their stores.
  	The L-rd acquired me [(Torah)] (as) the beginning of His way [i.e., before the creation of the universe)], before His deeds of yore.
  	I was enthroned from the beginning. I am among the first, [(Seven things, Torah among them, preceded the creation of the world)], [among] the precursors of the earth.
  	When there were yet no depths, I was formed; when there were no pools rich with water.
  	Before the mountains were sunk [(into the waters)]; before the hills, was I formed.
  	Before there had been made the land [(Eretz Yisrael)] and its environs [(the other lands)], and the head of the dust of the world [(Adam)].
  	When He prepared the heavens, there was I; when He etched out the globe [of the earth] upon the face of the deep [(as an impassable bound)].
  	When He strengthened the heavens above; when He fortified the basins of the depths.
  	When He set His statute to the sea [(at the creation, that it split in the time of Moses)], when He etched out the foundations of the earth.
  	I was then His nursling, [His] delight, day [by] day [(two thousand years [the L-rd's "day" being a thousand years] — Torah being created two thousand years before the creation of the universe)], playing before Him at all times.
  	Laughing at the world, His earth, [("laughing" at all the generations of the wicked, from Adam until Noach, and from Noach until Abraham)] and [finding] my delight with the sons of man [(the generations of the desert, which accepted the Torah)].
  	And now, children, listen to me — and fortunate are they who heed my ways.
  	Hear mussar, and grow wise, and do not reject [my mussar].
  	Fortunate is the man who gives ear to me, to guard my doors each day [(to enter the house of study and the house of prayer first and to leave last)], to guard my doorposts.
  	For he who finds me finds life and elicits favor from the L-rd.
  	But he who sins against me despoils his soul; all who hate me love death.
  
  
  
  	Wisdom has built her house [i.e., the L-rd has built the world with wisdom]. She has carved out its seven pillars [(the seven days of creation)].
  	She has slaughtered her slaughtering and diluted her wine and also set her table [(with all the creations, wet and dry)].
  	She has sent out to call [to] her young ones [Adam and Eve] on the wings of the city heights:
  	"Who is a simpleton? Let him turn in here" [and gain wisdom]. [And so] will she say to him who is void of understanding.
  	"Come and eat of my bread, and drink of the wine that I have poured."
  	"Leave [your paths], simpletons, and live, and walk in the way of understanding."
  	[(an exhortation against reproving inciters to idolatry:)] ([But] he who chastises the scoffer brings shame upon himself; and he who reproves the wicked one [brings upon himself] his blemish [i.e., the wicked one shames him and shuns him].)
  	Do not chastise the scoffer, lest he hate you. Chastise the wise man, and he will love you.
  	Give [words of wisdom] to the wise one [(an apt disciple)] and he will become even wiser. Make known [wisdom] to the righteous one, and he will add to his acquisitions [(by his own reasoning)].
  	The beginning of wisdom is fear of the L-rd, and the knowledge of the holy ones is [the essence of] understanding.
  	For through me [(wisdom)] your days will increase, and they [(these days)] will add for you years of life [i.e., years of sustenance and wealth].
  	If you have become wise, you have become wise for your own good, and if you have been a scoffer, you alone will bear [your punishment].
  	The foolish woman moans foolishly, not knowing why.
  	She sits at the door of her house, [(to scout out the passers-by)], [and] upon a chair atop the city heights
  	to call out to the passer-by, who walk a just path.
  	(Whoever is a simpleton, let him turn in here, and [whoever is] void of understanding). And thus will she say to him:
  	"Stolen waters are sweet, and bread eaten secretly, more pleasing" [i.e., cohabitation with a married woman is more pleasurable than that with an unmarried one.]
  	And they [the passers-by] do not know that the shades are there, that those [who heed] her call [descend] to the depths of Sheol.
  
  
  
  	The analogues of Solomon: The wise son rejoices his Father, and the foolish one [e.g., Yeravam ben Nevat] is the sorrow of his mother [(the congregation of Israel)].
  	Treasures of wickedness will not avail, but charity rescues from death. [(And if you would ask: Whence is he who is profuse in his charity to derive sustenance?)]
  	The L-rd will not cause the soul of the righteous one to hunger, and the destructiveness of the wicked will cast [them] down.
  	The poor man makes a deceitful scale [(One who is poor in Torah renders false decisions)], and the hand of the diligent [(one who diligently seeks out the truth)] prospers [(in his judgments)].
  	The wise son gathers in [his grain] in the summer, but the shameful one sleeps in harvest time.
  	Blessings [will descend] upon the head of the righteous one, but [their] violence will smother the mouth of the wicked [and kill them].
  	Remembrance [i.e., mention] of the righteous one will be [accompanied by] a blessing, but the name of the wicked one will rot [(from lack of mention)].
  	The wise of heart will take hold of mitzvoth [(e.g., (Exodus 13:19), While Israel busied themselves with the plunder of Egypt, Moses busied himself with taking the bones of Joseph for burial)], but the fool will weary his lips [(with talking, and do nothing)].
  	He who walks in innocence will walk securely, but he who perverts his ways will be broken.
  	He who winks his eye [(inciting to evil)] produces grief [(when the wink is acted upon)], but the fool wearies [his purpose] with his lips.
  	A well of life is the mouth of the righteous one, but the mouth of the wicked conceals [their intended] violence.
  	[Present] hatred awakens [long-forgotten] quarrels, but love conceals all offense.
  	In the lips of the understanding one there will be found wisdom [e.g., David admitted "I have sinned," when reproved by Nathan (II Samuel 12:14)], but [only] a rod [will suffice] for the back of the one void of understanding.
  	The wise conceal wisdom [(in their heart, to guard it)], but the mouth of the fool [brings] destruction near.
  	The wealth of the rich one [(in Torah)] is the city of his strength, but the breaking of the poor is their poverty [(in Torah)].
  	The act of the righteous one is a source of life, but the produce of the wicked one is [a source of] shortening [of life].
  	The heeding of mussar is a path to life, but he who abandons chastisement causes [himself and others] to stray.
  	The concealer of hatred [in his heart] has lying [(flattering)] lips, and he who utters slander is a fool.
  	With an abundance of words, offense will not cease, and he who spares his lips is wise.
  	Choice silver is the tongue [i.e., the reproof] of the righteous one, but the understanding of the wicked is minute [(and they pay no heed to his reproof)].
  	The lips of the righteous one [(in prayer)] will feed many, but the fools, void of understanding [(and paying him no heed)], will die.
  	The blessing of the L-rd, by itself, enriches, and [requires] no further toil along with it.
  	As play to the fool is acting upon evil counsel, as [acting upon] wisdom is [play] to the man of understanding.
  	The fear of the wicked one will come upon him [e.g., (Genesis 11:4 and 8)], and He will fulfill the desire of the righteous.
  	When the tempest passes, the wicked one is no more, but the righteous one is the foundation of the world.
  	As vinegar to the teeth and as smoke to the eyes, so is the sluggard to his senders.
  	The fear of the L-rd will increase days, but the years of the wicked shall be shortened.
  	The hope of the righteous [will culminate in] joy, but the hope of the wicked will go lost.
  	The way of the L-rd is a stronghold to the innocent, and [(their not pursuing it)], a breaking to the workers of iniquity.
  	The righteous one will not stoop forever, [(but ultimately will rise)], and the wicked shall not endure in the land.
  	The mouth of the righteous one will utter wisdom, but the tongue of contraries will be cut off.
  	The lips of the righteous one know [how to] conciliate [G-d and man], but the mouth of the wicked [speaks] contraries.
  
  
  
  	Deceitful scales are the abomination of the L-rd, and a whole weight is His will.
  	When willfulness comes there comes shame, and with the humble [there comes] wisdom.
  	The innocence of the just shall lead them, and the perversion of the faithless shall despoil them.
  	Wealth will not avail in the day of wrath, but charity will rescue from death.
  	The righteousness of the innocent one straightens his path, and the wicked one will fall in his [own] wickedness.
  	The righteousness of the just shall rescue them, and the faithless will be trapped in the destruction [they have plotted].
  	When a wicked man dies, the hope [of his hangers-on] is lost, and the hope of his sons perishes [(his merit not "standing" for them, [as opposed to the lot of the sons of the righteous])].
  	The righteous one is rescued from affliction [("when the wicked man dies")], and the wicked one comes in his place.
  	With [his] mouth, the flatterer destroys [his friend], but with knowledge [of the Torah, which exhorts against succumbing to the flatterer's enticements (viz. Deuteronomy 13:9)], the righteous are rescued.
  	The city exults in the good of the righteous, and when the wicked perish there is rejoicing.
  	By the blessing of the just the ceiling is sustained [(When the kings of Judah were just, the "ceiling" of the Temple was kept from falling by their prayers)], but by the mouth of the wicked it is razed.
  	He who shames his friend lacks a heart, and the man of understanding will remain silent [(when he is thus shamed, viz. I Samuel 10:27)].
  	He who reveals a secret is a tale-bearer, and the faithful of spirit conceals a thing.
  	When [(in a time of affliction)], there are no stratagems [(e.g., taking stock of one's acts, fasting, repentance, etc)], the people shall fall, and there is salvation in much counsel.
  	One will be utterly broken for having gone security for a stranger, and the hater of hand-shaking [(in pledge)] shall be secure.
  	The woman of favor [(the congregation of Israel)] courts honor [(the honor of the L-rd and His Torah)], and tyrants court wealth.
  	One who is kind to his kin is a saintly man, and the cruel man [is he who] vexes his kin.
  	The deed of the wicked one betrays him [(i.e., it does not fulfill his intent)], but one who sows charity — [it (the charity) is] a true weir [i.e., it "traps" what is intended as a weir traps fish].
  	The truth [i.e., the end result] of charity is life, and one who pursues evil [does so] for his death.
  	The abomination of the L-rd are the perverse of heart, and those who walk in innocence are His desire.
  	[Punishment will come from G-d's] hand to [the] hand [of the sinner]. He will not be cleansed [i.e., absolved] of the evil [he has done]; but the righteous [(sometimes do)] escape [(in the merit of their fathers)].
  	As a golden ring [(which becomes besmirched)] in the snout of a pig, so is a beautiful woman [(a Torah scholar)] departing from wisdom [(Torah)].
  	The desire of the righteous is good alone; the hope [i.e., the expectation] of the wicked is wrath [(Gehinnom)].
  	There is scattering [of one's wealth (in charity)] with even more increase, and holding back from just [(giving)] for want alone.
  	The magnanimous soul will [itself] grow fat, and the sater [of the poor] will himself be sated [with good].
  	He who withholds produce [(Torah teaching)] will be cursed by the nations, but blessing [will descend] upon the head of the provider.
  	He who desires good [(for others and chastises them to that end)] seeks conciliation [i.e., that the L-rd be reconciled to them], but he who seeks out evil [for them] — it will come to him.
  	He who trusts in his wealth shall fall, but the righteous shall sprout as leaves.
  	He who inherits the wind [i.e., the lazy man, who neither studies Torah nor works] vexes his household [(leaving them without sustenance)], and [this] fool will [ultimately] become a servant to the wise of heart.
  	The fruits of [the deeds of] the righteous one are a tree of life [for the world], and he who takes [i.e., acquires] souls [(whom he teaches the way of good [viz. Genesis 12:5])] is wise.
  	If the righteous one is paid [i.e., punished for his evil deeds] upon this earth, how much more so [will retribution come (in this world or the next) to] the wicked one (who persists in) sinning.
  
  
  
  	He who loves chastisement loves wisdom, but he who hates rebuke is a boor.
  	The good man draws forth favor from the L-rd [(for the world)], but the scheming one [draws forth] evil.
  	A man will not establish himself with wickedness, but the root of the righteous will not founder.
  	A woman of valor is her husband's crown, but a shameful one is like rot in his bones.
  	The thoughts of the righteous are [to do] justice; the stratagems of the wicked are [to work] deceit.
  	The words of the wicked are a siege upon blood [i.e., they seek to kill], but the mouth of the just will rescue them [(their intended victims)].
  	When the wicked are overthrown, they are no more, but the house of the righteous will stand.
  	According to a man's wisdom [(whether great or small)] will he be praised [i.e., will he receive his reward], but the perverse of heart will be put to shame.
  	Better one who esteems himself lightly and is a servant unto himself, than one who holds himself honored and lacks bread [(not condescending to serve himself!)]
  	The righteous one knows the needs of his beast, but the mercies of the wicked are cruel.
  	He who works his earth will be sated with bread, but he who pursues vanities is lacking a heart.
  	The wicked one desires the hunting of the evil ones [i.e., what thieves wrest from their victims], but the root of the righteous will give [(its own fruit)].
  	By the sin of the lips [(of the generation of the flood, who said [Job 21:15]: "What is G-d that we should serve Him?")], an evil snare [(the flood, consumed them)], but the righteous one [(Noah)] escaped calamity.
  	From the fruits of a man's mouth, he will be sated with good [i.e., As reward for their discourse, Torah scholars enjoy good in this world], and the reward of a man's hand, He returns to him [i.e., and the principal remains for them for the world to come].
  	The way of the fool is just in his eyes — but he who heeds counsel is wise.
  	The fool, on the [very] day [that he is angered] makes known his anger [(by insulting his antagonist in public)], but the wise one conceals shame.
  	The [(habitual)] speaker of truth will testify justly, but the witness who [(habitually)] lies [will testify] deceitfully.
  	There are those whose speaking pierces like the sword [i.e., incites to strife], but the tongue of the wise [(who pursue peace)] "heals" [(that "speaking")].
  	True speech is established forever, but the false tongue for a moment only.
  	[Thoughts of] deceit [(which banish joy)] are in the heart of the plotters of evil, but in [the heart of] the counselors of peace [there is] joy.
  	No wrong [i.e., no unwitting transgression] will befall the righteous one, but the wicked are [unceasingly] filled with evil.
  	False lips are an abomination to the L-rd, and those who act in faith are His desire.
  	The wise man conceals [even his] wisdom, and the heart of the fools calls out foolishness.
  	The hand of the just shall prosper, but [that of] deceivers shall melt.
  	[If there is] sorrow in a man's heart, let him banish it [(from his mind)], and a good thing [i.e., Torah] will convert it to joy.
  	More yielding than his neighbor is the righteous one, and the way of the wicked leads them astray, [and, as a result],
  	he [(the wicked one)] will not [get to] roast his game [caught by his] deceit; but the wealth of an honest man is precious [and enduring].
  	On the road of righteousness there is life, and in its pathway, no death.
  
  
  
  	A wise son [loves] the mussar of [his] father, but a scoffer does not hear [i.e., accept] rebuke.
  	From the fruit of a man's mouth [i.e., as the reward of his Torah], he will eat good [(in this world, with the principal remaining for the world to come)], but the desire of the faithless is violence.
  	He who guards his mouth guards his soul; he who opens wide his lips [(to speak his fill, always)], it is breaking to him.
  	The soul of the sluggard lusts [for everything] and has nothing, but the soul of the just [(who eat of the toil of their hands)] is fatted.
  	The righteous one hates a false report, but the wicked one shames and sullies [(men with it)].
  	Charity will guard him who walks in innocence, but [his] wickedness will pervert the sinner.
  	Some flaunt wealth, having nothing, and others [flaunt] poverty, having great wealth.
  	A man's wealth [(when giving charity)] may redeem his soul — [but only] when the poor man hears no rebuke [in receiving it].
  	The light [i.e., the soul] of the righteous will rejoice, but the lamp of the wicked will flicker out.
  	Only by the willful is strife fomented, but among those who take counsel, there is wisdom [(and peace)].
  	Wealth [i.e., Torah] [accumulated] in "bundles" will diminish, but that gathered by the hand [i.e., by patient study and review] will increase.
  	A drawn out hope [i.e., trusting in vain to one's friend)] sickens the heart, but a tree of life is desire attained.
  	One who cheapens a thing [(of Torah)] will be taken in pledge for it, but he who fears a mitzvah will be paid [i.e., rewarded].
  	The Torah of the wise man is a well of life, [(teaching him)] to turn away from the snares of death [i.e., sins].
  	Right understanding invests one with grace, but the way of the faithless is strong [i.e., severe to him and to others].
  	Every wise man proceeds with discretion, but the fool broadcasts [his] folly.
  	A wicked messenger will fall into evil [(e.g., Bilam [Numbers 22:35])], but the faithful emissary [(Moses)] enhances [(his commission)].
  	Poverty and shame [come to him] who casts aside mussar, but he who heeds rebuke will be honored.
  	Lust realized is sweet to the soul — [wherefore] it is the abomination of fools to turn away from evil.
  	He who walks with the wise will grow wise, but the befriender of fools will be broken.
  	[Their] evil will pursue the sinners [(until they are destroyed by it)], and the righteous will be paid [i.e., rewarded] by [their] good.
  	The good [man] bequeaths [(his merits and his wealth)] to [his] grandchildren, but the wealth of the sinner is secreted for the righteous one.
  	Much food [comes to the world through] the plowing of the poor [i.e., Much Torah is produced by the disciples ("the poor"), whose teachers ("the rich") "plow" them with pilpul (dialectic)], but there are [those of them] who perish for lack of judgment [i.e., for improper deportment].
  	He who spares his rod [will come] to hate his child [(for improper deportment)], but he who loves him chastises him betimes.
  	The righteous one eats to [(what he perceives as)] the satiety of his soul, but the stomach of the wicked [(in their mind)] is [always] lacking.
  
  
  
  	The wisest of the women builds her house, and the foolish one destroys it with her own hands.
  	He who fears the L-rd walks in uprightness, and he who is perverse in his ways shames Him.
  	In the fool is the stick of pride, but the lips of the wise will guard them.
  	Where there are no oxen, the manger is clean — but there is much produce in the strength of the ox. [(Where there are no Torah scholars, the teaching is not in accordance with the halachah)].
  	The honest witness will not deceive, but the false witness spouts deceptions.
  	The scoffer will seek wisdom [(when he requires it)] and not find it [in his heart], but wisdom will come easily to the understanding one.
  	Go far away from the foolish man [i.e., do not befriend him], or you will not know lips of wisdom.
  	The wisdom of the wise one is understanding his way [i.e., weighing his decisions]; the folly of the fools is [the] deceit [in their hearts (which prompts them to folly)].
  	[Monetary] reparations [(to those they have offended)] will plead for the fools, [(viz.  Samuel 6:4)], but among the just [(G-d and His people)] good will [(will suffice)].
  	The heart knows its own toil [(in the study of Torah)], and [(therefore)] in its joy [i.e., its reward in the future] no stranger will share.
  	The house of the wicked will be destroyed, and the tent of the just will blossom.
  	There is a way [(of transgression)] which is just in a man's eyes, but whose end is the ways of death.
  	Even with play [(the "play" of the L-rd with the idolators in this world)], the heart [(of the idolators)] will grieve [(in the world to come [viz. Isaiah 65:14])] so that its end will be joy [turned to] sorrow.
  	The impure of heart [(Esav)] shall be sated [i.e., punished] with his ways, and the good man [(Yaakov)] [will depart] from him [(not to share in his punishment)].
  	The fool believes everything [(reported by talebearers)], but the wise man looks to his steps [(i.e., he ascertains the truth before acting on what he hears)].
  	The wise man fears [punishment] and turns away from the evil, but the fool forges on and falls.
  	He who is quick to vent his wrath is rendered foolish thereby, and the man who plots evil is hated.
  	The fools have inherited folly, and the wise will crown [themselves with] wisdom, [and, in the end,]
  	the evildoers will grovel before the good, and the wicked, at the gates of the righteous one.
  	Even by his comrade is the ignorant [(coarse)] man hated, and the lovers of the rich are many.
  	He who shames his friend is a sinner, and he who is gracious to the poor, fortunate is he.
  	Will not the devisers of evil stray, and lovingkindness and truth [greet] the devisers of good?
  	In all toil there is gain, but the word of the lips [i.e., vain talk] is for loss alone.
  	The crown of the wise is their wealth [(in Torah)]; the undoing of the fools is their folly [(their laxity in learning)].
  	A true witness is the saver of souls, and the spouter of lies [saves the man of] deceit.
  	The fear of the L-rd is a bastion of strength [viz. Genesis 22:12 and 17], and he [(the G-d-fearing man)] will be shelter for his sons.
  	The fear of the L-rd is a source of life to turn [one away] from the snares of death.
  	In the multitude of the people [(when they are meritorious)] is the glory of the King, and in the want of a [(virtuous)] populace is the waning of [His] princehood [i.e., majesty].
  	He who is slow to wrath [gains] much understanding, but he who is short-tempered garners folly.
  	The life of [creatures of] flesh is a healing heart [(a heart of flesh, which "heals" the evil by yielding and forgiving)], but a rotting of the bones [(of mankind)] is a man of scorn.
  	He who robs the poor man shames his Maker, but he who is gracious to the needy one honors Him.
  	The wicked man is cast out by his evil, and the righteous one takes shelter [(in the L-rd)] in his death [(knowing that he will come to Eden)].
  	In the understanding heart, wisdom will repose, and in the midst of the fools, it [(the modicum of wisdom that they may possess)] will clamor.
  	Charity will uplift the nation [(Israel)], and the lovingkindness of the peoples, [(who steal from one and give to another)] is a sin.
  	The favor of the king [will be] upon the wise servant, and his wrath, upon the shameful one.
  
  
  
  	A soft answer turns away wrath, but a galling response raises wrath.
  	The tongue of the wise will perfect wisdom, but the mouth of fools will spout folly.
  	In every place, the eyes of the L-rd see the evil and the good.
  	A soft tongue is a tree of life, but perverseness with it [leads to] breaking by the [(east)] wind.
  	The fool despises the mussar of his father, but he who guards chastisement will grow wise.
  	The house of the righteous one [i.e., the Temple, build by David] is a tower of strength [(to Israel)], but with the entrance of wickedness [(the idolatry brought there by Menasheh)] it is polluted.
  	The lips of the wise crown wisdom; not so, the heart of fools.
  	The offering of the wicked [(Balak and Bilam)] is an abomination to the L-rd, and the prayer of the just [(Moses)] is His desire.
  	The path of the wicked is an abomination to the L-rd, and he who pursues righteousness is beloved by Him.
  	Severe afflictions await the forsaker of the path [of the L-rd]; the hater of chastisement will die.
  	The grave and perdition [i.e., Gehinnom] are revealed to the L-rd; how much more so the hearts of men.
  	The fool does not like being chastised; he will not go to the wise.
  	A happy heart brightens the Countenance [i.e., If one gladdens the L-rd's heart (by walking in His ways), He will look with favor upon him and do His will)], but saddening of [His] heart, [rouses] a spirit of anger.
  	An understanding heart will pursue wisdom, but the mouth of fools will befriend folly.
  	All the days of the poor man [(even Sabbaths and festivals)] are evil [("A change of regimen brings on intestinal disorder")]; but the good-hearted [i.e., one who is happy with what he possesses] (enjoys) a perpetual feast.
  	Better a little gained through fear of the L-rd than a great treasure amassed over [the] cries [of the despoiled].
  	Better a meal of greens [(given to the poor)] where there is love than a fattened ox where there is hatred.
  	The man of wrath incites strife, and the patient of spirit quiets a quarrel [(in the bud)].
  	The way of the sluggard is fenced with thorns [(in his eyes)], but the path of the just is paved.
  	The wise son rejoices his father, and the fool among men brings shame upon his mother.
  	Folly is joy to him who lacks a heart, but the man of understanding [will rejoice] when he walks justly.
  	Thoughts are voided for lack of counsel, and in an abundance of counselors they are established.
  	A man rejoices in the answer of his mouth [i.e., a soft reply causes men to love him], and a word in its time [i.e., apt responses to inquiries on festival halachoth] — how good it is!
  	A path of life [is readied] for the wise man above, so that his soul turn away from Sheol beneath.
  	The L-rd will uproot the dwelling of the proud and establish [in its place] the boundary of the widow.
  	The abomination of the L-rd is [soft speech with] wicked thoughts; words of pleasantness [should be entirely] pure.
  	He who steals sullies his home, but the hater [even] of gifts [(and not only of theft)] will live.
  	The heart of the righteous one will consider [what] to answer, but the mouth of the wicked will spout evils.
  	The L-rd is far form the wicked, but He will hear the prayer of the righteous.
  	The [de-] light of the eyes [(such as green gardens and flowing rivers)] rejoices the heart [(and dispels sadness)]; a good report fattens the bone.
  	The ear that attends to the reproof [that brings] life will come to abide in the midst of the wise.
  	He who rejects mussar despises his soul, and he who listens to reproof acquires understanding.
  	The fear of the L-rd is chastisement [(towards the acquisition)] of wisdom, and humility leads to honor.
  
  
  
  	A man arranges [his brief in his] heart, but from the L-rd is the utterance of his tongue [(in expressing it, whether for smoothness or for stumbling)].
  	All of a man's ways are pure in his eyes, but the L-rd counts the spirits [(of men and evaluates them)].
  	Cast your deeds [i.e., the fulfillment of your needs] upon the L-rd, and all your thoughts will be set aright.
  	The L-rd created all for His praise — even the evildoer for the day of retribution.
  	The abomination of the L-rd is every one who is haughty of heart; [punishment will come from G-d's] hand to [his] hand. He will not go clean.
  	Through lovingkindness and truth sin is forgiven, and through fear of the L-rd [there is] turning from evil.
  	When the L-rd desires a man's ways, his foes, too, He will conciliate unto him.
  	Better a little [gained] through righteousness than much produce without justice.
  	A man's heart will consider his way [(to walk the right path)], and the L-rd will set his steps aright.
  	There is a charm on the lips of a king [(a Torah sage sitting in judgment)]; his mouth will not deceive in judgment.
  	A scale and just balances are the L-rd's [(to recompense a man according to his deeds)]. His deeds [(of requital are performed as with)] all pocket stones [(weights), commensurate with the deeds of men.]
  	It is an abomination for kings [i.e., judges] to do evil, for it is through righteousness that a throne is established.
  	The desire of kings is righteous words, and just speech is beloved [of them].
  	The wrath of kings [is like] angels of death, and the wise man will appease it.
  	In the light [i.e., the favor] of the King's countenance, there is life [(so that it behooves one to straighten his paths before Him)]; and His favor is as the cloud [bringing] the latter rains.
  	How much better is the acquisition of silver than fine gold, and the acquisition of understanding, [how much] more select than silver.
  	The path of the just is departing from evil. The keeper of his soul guards his way.
  	Pride comes before the fall, and haughtiness of spirit before failure.
  	Better [to keep company] with the humble [in] lowliness of spirit than to share spoil with the proud.
  	He who deliberates over a thing [i.e., he who gives heart to his ways] will find good; and trusting to the L-rd [(where there is risk of loss in pursuing a mitzvah)] is his praise.
  	The wise of heart [(he who has acquired wisdom from his teacher)] will be called "understanding" [(when he generates new ideas from this wisdom)], and he who "sweetens" [his learning, making it cogent in imparting it] with his lips, will [himself] gain in knowledge.
  	A well of life is wisdom to its possessor, and folly is chastisement to the fools.
  	The sage's heart makes his mouth wise, and from his lips he grows in knowledge.
  	Words of pleasantness [i.e., words of Torah] are a honeycomb; sweet to the soul and healing to the body.
  	There is a way that is just in the eyes of man, but whose end is the ways of death.
  	The toiling spirit will have toiled for itself [i.e., for its own benefit] when its mouth makes demands upon it.
  	The wicked man plots evil, and it burns like a fire on his lips [(until he expresses it [i.e., until he brings it to fruition])].
  	The man of contraries incites strife, and the complainer [(through his complaints)] estranges the Regent.
  	The man of violence entices his companion and leads him in a way that is not good.
  	One who blinks with his eyes to plot perverseness, one who "blinks" with his lips, has consummated evil.
  	A crown of glory is the hoary head; in the way of righteousness it will be found.
  	Greater is the withholder of [his] wrath than the hero, and the ruler of his spirit [i.e., the conqueror of his evil inclination] than the conqueror of a city.
  	In [his] lap one casts the lot [(deeming himself the shaper of his fate)] — when all of his judgment [has been "cast"] by the L-rd.
  
  
  
  	Better a dry loaf and peace with it than a house full of slaughtered [meat in the midst of] contention [i.e., It was better for the L-rd to destroy His Temple and His city and be at peace from the transgressions of Israel than to have them sacrifice offerings therein in the midst of strife].
  	The wise servant [(Nevuchadnezzar)] will rule over the shameful son [(Israel)] and in the midst of brothers will apportion the inheritance [(to himself)].
  	The refining pot for [assaying and refining] silver, and the crucible for gold, but the L-rd assays hearts.
  	The wicked man listens to iniquitous speech [(slander and false testimony)]; the false man listens to the destroying tongue.
  	He who mocks the poor man insults his Maker; he who rejoices in [another's] misfortune will not be clean [of it himself].
  	The crown of the old are grandchildren [(who walk in the way of good)], and the glory of children are their fathers [(who are righteous)].
  	Lofty speech does not become the churl; how much more so, lying speech the noble one.
  	A precious stone is appeasement [(of the L-rd)] in the eyes of his [(the appeaser's, the penitent's,)] Master. Wherever he turns [i.e., in whatever he asks of Him], He will prosper [him].
  	One who conceals an offense [done against him (by not mentioning it)] seeks love [i.e., causes the offender to love him], and one who repeats a thing [i.e., one who always brings up the offense to his face] divorces the Ruler [from himself].
  	The humbling [effect] of a rebuke in an understanding person [is more evident] than [the effect of] a hundred blows to the fool.
  	The rebellious one seeks only evil, and a cruel angel will be sent against him.
  	Better to be met by a bear bereaved [(of its cubs)] than by a fool [(an idolator)] in his folly [(enticing to idolatry)].
  	One who returns evil for good — evil will not depart from his house.
  	As opening [the way for] water [to escape] is beginning a quarrel; before it [(your shame)] is revealed, abandon it [(the quarrel)].
  	Justifying an evildoer and condemning the righteous one — both of these are the abomination of the L-rd.
  	Of what use is payment in the hand of a fool to acquire wisdom [(Torah)] if the heart [(to fulfill it)] is lacking [(and he learns it only to acquire a name)]?
  	At all times love friends [(to acquire them)], and a brother in [a time of] affliction will he be born.
  	The man lacking a heart clasps hands, going security for his friend.
  	One who loves to offend [(his neighbor)] loves to quarrel; one who lifts his voice [in pride] seeks breaking.
  	The perverse of heart will not find good, and he who turns away [his true intent] with his tongue will fall into the evil [he plotted against the other].
  	One who has begotten a fool has done so to his sorrow, and the father of a churl will not rejoice.
  	A happy heart [(in contentment with one's lot)] heightens shining [(of countenance)], but a broken spirit dries the bone.
  	He [(the L-rd)] accepts appeasement from the recesses of the wicked one [(i.e., in secret)] to turn the paths of judgment [(from severity to lenity)].
  	Wisdom lies before the understanding one [i.e., he perceives it as easily accessible to him]; but the eyes of the fool [vis-à-vis] wisdom are in the ends of the earth.
  	A foolish son is ire to his father [(e.g., Yeravam to the L-rd)] and bitterness to her who bore him [(i.e., to the congregation of Israel, whom he caused to sin)].
  	To punish the righteous, too, [(along with the wicked)] is not good [viz. I Kings 19:18], to smite the noble in [their] justness.
  	The knower of wisdom spares his words; the man of understanding is chary of breath [i.e., speech].
  	Even one who silences a fool is accounted wise; one who stops up his [the fool's] lips [is accounted] understanding. 
  
  
  
  	One who departs [from the L-rd] to court lust will be exposed in every Torah conclave.
  	The fool does not desire understanding, but to "ventilate" his heart.
  	With the coming of the wicked one, there also comes contempt, and with profligacy, shaming.
  	Deep waters are the words of a hero, a flowing stream, the wellspring of wisdom.
  	It is not good for the wicked that favor is shown [them in this world and punishment exacted in the next.] [It is good] for the righteous that [the scales of] judgment are turned [against them in this world, so that they merit life in the world to come].
  	The lips of the fool [i.e., all of his words] come in [terms of] quarrel, and his mouth invites blows.
  	The mouth of a fool brings destruction to him, and his lips are a stumbling-block to his soul.
  	The words of the complainer are like blows and they enter one's innards.
  	Even he [(a Torah scholar)] who weakens in his work [(i.e., who departs from the Torah)] is a brother to the destroyer [(Satan)].
  	A tower of strength is the name of the L-rd. Through it the righteous one will race [whithersoever he wishes], and he will be strengthened [therein].
  	The treasure of the wealthy one is the city of his strength; as a fortified wall [is it] in his chamber.
  	Before destruction a man's heart grows haughty, and before honor there is humility.
  	If one answers before he has heard, it will be accounted foolishness to him, and shame.
  	A hero's spirit will sustain his sickness [(and it will not prevail over him)]; but a broken spirit, who will bear it?
  	An understanding heart will acquire wisdom [of itself], but the ear of the wise will seek wisdom.
  	A man's gift will broaden [the path] for him and will lead him before the great.
  	The first [to state his case] in an argument seems righteous; but when his fellow comes, he is interrogated [in distrust].
  	A lottery can quell a quarrel and part the litigants [in their dispute].
  	[There is] a brother who, by his rebellion [(against his brother)], [is deprived] of a bastion of strength [(e.g., Lot against Abraham, Esav against Jacob)], and [whose] quarrel [separates them forever] as the bolt of palace [doors forbids entry].
  	A man's stomach will be sated with the fruits of his mouth; he will be sated with the produce of his lips.
  	Life and death are in the power of the tongue; those who love [to use] it [in the study of Torah] will eat its fruit [in the world to come].
  	He who has found a wife has found good and has brought forth favor from the L-rd.
  	The poor man speaks imploringly [though he knows that] the rich man will answer brazenly.
  	A man [acquires] friends to befriend [him in time of need], for sometimes a lover [i.e., a friend] will cleave [to him] more than a brother.
  
  
  
  	Better a poor man who walks in his innocence than one who perverts his lips and is a fool.
  	Also, without wisdom [i.e., Torah] it is not good [for] the soul; and the sinner treads [transgressions] underfoot [(saying: "This is only a slight sin and I will do it.")]
  	A man's folly perverts his way and his heart rants against the L-rd! [viz., Joseph's brothers (Genesis 42:28)]
  	Wealth adds many friends, but a poor man is parted form his fellow [by his poverty].
  	The false witness will not be clean [(of Heavenly judgment)], and the spouter of lies will not escape.
  	Many court the presence of the patron, and all befriend the man of gifts.
  	All the kin of the poor man hate him — How much more so do his friends withdraw from him! He pursues words which are naught [i.e., vain, saying: "So and so is my relative; so and so is my friend."]
  	One who acquires understanding loves his soul; the guarder of understanding will find good.
  	The false witness will not be clean [(of Heavenly judgment)], and the spouter of lies will go lost.
  	Pleasure does not befit a fool; how much more so [does it not befit] a servant to lord it over dignitaries.
  	It is wisdom in a man to withhold his wrath, and his glory is overlooking offense.
  	As the roar of a young lion is the wrath of the King, and as dew upon grass is His [good] will.
  	A father's heartbreak is a foolish son, and [like] a harrowing drip is a woman's contentions.
  	A house and wealth is an inheritance from fathers, but a wise woman comes form the L-rd.
  	Laziness casts a slumber, and the deceiving soul will go hungry.
  	One who keeps a mitzvah keeps his soul. One who is heedless of his ways [(not taking care to weigh them)] will die.
  	He who is gracious to the poor has lent to the L-rd, and He will pay him his reward.
  	Chastise your son, for there is hope, but do not turn your soul to killing him.
  	[If you] suppress [your] wrath [against your foe and] rescue [him when you see him] coming to harm, you will grow yet more [in years and in good].
  	Hear counsel and accept chastisement in order to grow wise in your later days.
  	There are many thoughts in a man's heart, but the counsel of the L-rd, it will prevail.
  	A man is desired because of his [expected] lovingkindness, but a poor man [who does not promise at all] is better than a [rich] man who deceives.
  	The fear of the L-rd is [(a cause)] for life, and he [(its possessor)] will rest sated and not be visited with [any] evil.
  	The lazy man hides his hand in the [hot] kettle [(to warm it)]; not even to his mouth does he return it.
  	You smite the scoffer and the understanding one grows wise [(Through the plagues against Pharaoh and the war with Amalek Yithro grew wise and became a proselyte)]. Chastise the understanding one and he will understand [(even more)] knowledge.
  	He despoils [his] father and drives away [his] mother — a son who shames and confounds [his ways]. [(Because Sarah saw Yishmael corrupting his ways, she drove him out together with his mother, Hagar, grieving Abraham thereby)].
  	Forbear, my son, from straying from words of wisdom, in order to hear mussar.
  	The perverse witness spouts justice, but blight will devour the mouth of the wicked.
  	Judgments are readied for the scoffers [(The L-rd has readied judgments of leprosy for the scoffing slanderers)], and blows for the backs of fools.
  
  
  
  	[The drinker of] wine is a scoffer; [one who drinks] strong drink will cry out, and all who err therein [thinking that much wine will produce sound judgment] will not grow wise.
  	As the roar of a young lion, so is the fear of the king [to his subject]; one who angers him diminishes [i.e., endangers] his soul.
  	A man's honor is to abstain from a quarrel, and [the shame of] every man [who does not abstain from it] will be revealed [through it].
  	Because of the [cold of] winter the sluggard will not plow [i.e., he will not engage in the study of Torah]. He will desire it at harvest time, but it will not be there.
  	[Like] deep waters is counsel in the heart of a man [i.e., the halachah is concealed in the heart of the sage], and the man of understanding [(a knowing disciple)] will draw them forth.
  	Many men call upon the man [in whom they trust for] lovingkindness, but who will find a man of trust?
  	He who walks in his innocence is a righteous man; fortunate are his sons after him.
  	When the King sits on the seat of judgment, all evil is spread out before His eyes.
  	Who can say: "My heart is clean"? "I have purified myself from my sin"?
  	A [large] stone and a [small] stone; a [large] measure and a [small] measure — both of them are the abomination of the L-rd.
  	Even the youth in his youthful deeds can cause wonder as to whether his acts be pure and just.
  	The hearing ear and the seeing eye — G-d made both of these [(and He desires an ear that hears mussar and an eye that sees the future)].
  	Do not love sleep lest you grow poor. Open your eyes and be sated with bread.
  	"Bad, bad," says the [prospective] buyer, but when he walks away [with purchase in hand], he vaunts himself [for his acumen]. [(One who acquires Torah under duress bemoans his hard lot, but when he emerges full of wisdom, his past suffering is a source of gratification to him.)]
  	There is [much] gold and many pearls, but lips of wisdom are a precious vessel.
  	Take [(without compunction)] the garment of him who goes security for a stranger, and take his security for an alien woman.
  	The "bread of falsehood" [i.e., adultery] is sweet to a man; but afterwards his mouth will be filled with gravel.
  	Thoughts [conceived] in counsel will endure, and wage war [against Satan] with stratagems [(of penitence, prayer, and fasting)].
  	The revealer of secrets, the bearer of tales, and the "smooth talker" — do not befriend them.
  	He who curses his father and his mother, his light [i.e., his soul] will flicker out in the pith of darkness [i.e., when evil befalls him].
  	An inheritance pursued in haste in the beginning [e.g., that of the sons of Gad and the sons of Reuven (viz. Numbers 32:16)] will not be blessed in the end. [(They were exiled several years before the other tribes.)]
  	Do not say: "I will repay evil [after its kind]." Hope in the L-rd and He will help you.
  	The abomination of the L-rd is a [large] stone and a [small] stone, and scales of deceit are not good [in His eyes].
  	A man's steps are from the L-rd, but what does a man know of his way?
  	When a man stumbles [in sin], he undermines [his] holiness, and he must seek out vows [i.e., offerings through which to find atonement].
  	The wise King scatters the wicked [(Pharaoh and his hosts)], and he turns the wheel [back] upon them [(recompensing them measure for measure)].
  	The lamp of the L-rd is a man's soul [(it testifies concerning him in judgment)]; it seeks out all [his] hidden recesses.
  	Lovingkindness and truth guard a king, and he sustains his throne in lovingkindness.
  	The beauty of youths is their strength, and the glory of the old is [their] hoariness.
  	Bruises [and] wounds [come upon] one who consecrates himself to evil, and "blows [in his] innards" [i.e., dropsy.]
  
  
  
  	As water courses [in the hands of a man], so is the heart of a king in the hand of the L-rd. Whithersoever He wishes, He inclines it.
  	A man's every way is just in his eyes, but the L-rd counts the hearts.
  	The doing of righteousness and justice is choicer to the L-rd than a sacrifice.
  	Haughtiness of eye and swelling of heart [i.e., desire to satisfy lust] is the plotting of the wicked, [and it is their] sin.
  	The thoughts of the upright are for gain alone, and all who are precipitate reap only loss.
  	The amassing of treasures with a false tongue is a smitten vapor; [they (the treasures) are] snares of death.
  	The theft of the wicked affrights them, for they refuse to deal justly [(by returning what they have stolen)].
  	Crooked is the way of a man who is strange [to mitzvoth]; but the pure one, his work is just.
  	Better to dwell on a rooftop corner than [to have] a contentious wife and [one who enters his] friend's house [to converse with his wife].
  	The soul of the evildoer desires evil [knowing that it is evil, and therefore,] his companion [in evil] will not find favor in his eyes.
  	When the scoffer is punished, the simple one gains wisdom [and repents]; and when the wise one receives instruction, he gains wisdom.
  	The Righteous One eyes the house of the wicked [(e.g., Amalek) to destroy it)]; He relegates the wicked to ruin.
  	If one closes his ear to the pauper's cry, he, too, will call out and not be answered.
  	The hidden gift [(charity)] will cover up wrath, and a bribe in the bosom [(likewise, charity)] [will cover up] strong fury.
  	The doing of justice [(i.e., G-d's afflicting them)] is joy to the righteous [(in that it purges them for the world to come)], but it is breaking to the workers of iniquity [(in that they do not take heart to repent, so that the afflictions are "wasted" upon them)].
  	The man who wanders from the path of wisdom [(Torah)] will rest in the congregation of the shades [(Gehinnom)].
  	The lover of joy will be a man of want; the lover of wine and oil will not grow rich.
  	The wicked one will be ransom for the righteous one [e.g., Haman for Mordecai], and the faithless one for the just.
  	Better to dwell in a wasteland than with a contentious woman in the midst of anger.
  	A goodly treasure and oil [endure] in the abode of the wise, and the folly of man swallows it up [at once].
  	He who pursues righteousness and lovingkindness will find life, righteousness, and honor.
  	The wise one [(Moses)] went up to the city of the strong [(the angels)] and brought down the "strength of its trust" [i.e., the Torah].
  	One who guards his mouth and tongue [(from improper speech)] guards his soul from evil.
  	The wanton boaster, his name is "scoffer" [i.e., he is destined to become a scoffer.] He acts in the wrath of wantonness.
  	The lust of the sluggard [(to vegetate)] will kill him, for his hands will refuse to do.
  	The whole day he will court lust, though the Righteous One give him [all of his necessities] and not spare.
  	The offering of the wicked is an abomination; how much more so when they bring it with evil intent [e.g., the offerings of Balak and Bilam].
  	The deceitful witness will go lost, but the man who heeds ["You shall not testify falsely against your neighbor" (Exodus 20:13)] will speak forever.
  	The wicked man shows his brazenness in his wrath, but the upright one sets his paths aright.
  	There is no wisdom or understanding or counsel against the L-rd [(No honor is accorded the sage at the expense of desecration of the Name.)]
  	[Though] the horse be set for the day of war, the salvation is the L-rd's.
  
  
  
  	A [good] name is choicer than much wealth, and goodly favor than silver and gold.
  	The rich man and the poor man meet. [If the poor man asks for food and the rich man answers him harshly,] the L-rd makes all [anew. i.e., He makes the rich man poor and the poor man rich].
  	The wise man sees the evil [(the punishment for a transgression)] and hides [from it]; but the fools pass on [i.e., they transgress] and are punished.
  	In the path of humility comes fear of the L-rd, wealth, and honor, and life.
  	Thorns and snares [i.e., afflictions] are in the way of the perverse [i.e., they are readied for them]; the keeper of his soul will distance himself from them.
  	[If you] rear the youth in his way [(either good or evil)], even when he grows old, he will not depart from it.
  	The rich rule the poor [i.e., the ignorant are always dependent upon the Torah scholars], just as the debtor is a servant to the creditor.
  	The sower of wrong will reap wrong, and his grain-stalk [i.e., his strength] will wither.
  	The generous one will be blessed, for he has given of his bread to the poor.
  	Drive away the scoffer [(the evil inclination)] and strife will depart, and punishment and shame will cease.
  	He [the L-rd] loves the pure of heart; [one who has] favor [on] his lips, the King befriends him.
  	The eyes of the L-rd guard wisdom, and He twists the words of the faithless.
  	The lazy one, [(shirking Torah study)], says: "There is a lion outside; in the midst of the streets I will be slain!" [(How can I go out to learn?)]
  	A deep pit is the mouth of the strange woman [(the idolatress)]; the scorned of the L-rd will fall therein.
  	Foolishness is rooted in the heart of a youth; the rod of chastisement will distance it from him.
  	He who robs the poor to increase [his fortune] will [ultimately] give [his wealth] to the rich [pagan kings, so that his greed will redound] to [his own] want.
  	Incline your ear and hear the words of the wise [(though they be only moderately wise)], but put your heart to My mind [(i.e., If your teacher is wicked, do not learn from him.)]
  	For [it will be] pleasant [for you] if you keep them in your innards. [And when will you keep them so, (not to forget them)?] When they are established together upon your lips [i.e., when you utter them with your mouth.]
  	I have counseled you to put your trust in the L-rd [and to study Torah, without worrying how you will support yourself], today, even you!
  	Have I not written for you three-fold [(Torah, Prophets, Writings)] with counsel and wisdom?
  	To apprise you of the truth of words of truth, to return words of truth to those who send [to] you [for instruction].
  	Do not rob a poor man because he is poor [i.e., because you see him to be defenseless]; and do not crush a poor man in the gate [of judgment].
  	For the L-rd will fight their battle, and He will steal the soul of those who would steal from them.
  	Do not befriend the angry man, and do not come together with the man of wrath.
  	Lest you learn his ways and take a snare for your soul.
  	Do not be among those who shake hands [(to pledge themselves)], who stand security for loans.
  	If you have not what to pay, why should he [(the creditor)] take your bedding from beneath you?
  	Do not move back the long-standing boundary-marker, which your forefathers have established. [(Do not depart from the customs of your forefathers.)]
  	Have you seen a man quick in his work? He will stand before kings. He will not stand before low-life.
  
  
  
  	When you sit down to dine with a ruler, know well what is before you [(i.e., whether he is parsimonious or generous)].
  	And "put a knife to your cheek" if you hunger [i.e., If you see that he is niggardly, restrain yourself and do not eat with him].
  	Do not lust for his delicacies, for it is "deceitful" bread [i.e., not freely given.
  	Do not weary yourself to grow rich [i.e., to amass "bundles" of learning]; forbear from your own understanding.
  	Should you blink your eyes upon it [(such "undigested" learning)], it is no longer there. For it makes wings for itself like an eagle and flies heavenwards.
  	Do not eat bread of the miserly, and do not lust for his delicacies.
  	For like gall poured into his soul, so is this [(your eating of his bread)]. "Eat and drink," he will tell you, and his heart will not be with you.
  	The loaf that you have eaten you will vomit up [(out of shame)], and you will have wasted your words of ingratiation.
  	Speak not in the ears of a fool, for he will shame the wisdom of your words.
  	Do not move back the long-standing boundary marker, and do not enter the orphans' fields [i.e., do not take their allotted portion of the grain].
  	For their Redeemer is strong, and He will quarrel their quarrel with you.
  	Render up your heart for chastisement, and your ears for words of wisdom.
  	Do not withhold chastisement from the youth. If you strike him with the rod, he will not die.
  	You will strike him with the rod, and you will rescue his soul from Sheol.
  	My son, when your heart becomes wise, then my heart, too, will rejoice.
  	And my reins will rejoice when your lips speak righteous words [(in consequence of your heart's growing wise)].
  	Let your heart not envy [the prosperity of] sinners [and incline you to emulate their ways], but [preoccupy yourself] with fear of the L-rd all the day.
  	For thereby it shall endure and your hope will not be cut off.
  	Hear, my son, and you will grow wise, and [then] you may walk in the way of your heart [without injury].
  	Do not be among the guzzlers of wine, among the gorgers of meat for themselves.
  	For the guzzler and the gorger will be poor, and slumber will clothe [you] in tatters.
  	Give ear to your father, who begot you, and do not scorn your mother's [words], though she be old.
  	Purchase truth [if you must pay for it], but [even if you have paid for it] do not sell it, [(but teach it gratis)] — wisdom, reproof, and understanding.
  	The father of the righteous one will rejoice. He who engenders wisdom [in the heart of another] will rejoice in him.
  	Your father and mother will rejoice, and he who engenders [wisdom in your heart] will rejoice.
  	Give, my son, your heart to me, and your eyes will heed my paths.
  	For the harlot is a deep pit, and the strange woman is a strait well.
  	She, too, lurks [to snatch] suddenly and multiplies traitors among men [i.e., heretics among Israel].
  	Who cries "Oh!" Who cries "Woe!" One who is embattled [with men], one who talks [too much]. Who is wounded for naught? Whose eyes are bloodshot?
  	Those who sit late over wine, those who make inquiries over [choice] blends.
  	Do not look at the redness of wine; for to him who fixes his eye on the goblet, all paths are just [i.e., all transgressions seem "straight" to him].
  	His end is as that [of him] bitten by a snake, stung by a serpent.
  	[(If you become drunk)] your eyes will ogle strange women [i.e., harlots], and your heart will speak contraries.
  	And you will be [unhinged] like one lying in the heart of the sea, like one lying on the top of the mast.
  	[(When you start coming out of your stupor you will say:) "They smote me, but I did not sicken; they beat me, but I did not know it. When I wake up, I will ask for more and more."
  
  
  
  	Do not envy men of evil and do not desire to be with them.
  	For their hearts contemplate spoil and their lips speak deceit.
  	Let a house be built for wisdom's sake and let it be established for the sake of understanding.
  	And for the sake of knowledge let its chambers be filled with all dear and stately treasures.
  	The wise man is [always] steadfast and the man of knowledge increases strength.
  	For through [wisdom's] stratagems, you can wage war [against the evil inclination], and there is salvation in the increase of counsel.
  	Like a precious [(unattainable)] stone is wisdom to the fool, [and, therefore,] he will not open his mouth in the gate [of Torah. But the wise man learns a little each day].
  	One who thinks to do evil will be called a plotter of wrong.
  	Plotting wrong is sin and levity abominates a man [(to the L-rd and to his fellow men)].
  	If you have weakened [in helping your friend] in a day of affliction, your power [(to help yourself at such a time)] will be straitened.
  	[If you have weakened] from helping those who have been consigned to death, and if you desist from [helping] those who are inclined towards destruction.
  	Lest you say: "We did not know this" — does He who resides in the midst of hearts not understand? and does the Protector of your soul not know? And He recompenses a man according to his deeds.
  	Just as honey [-food] is good, my son, and just as [you put] drippings of sweet things to your palate,
  	So, know wisdom for your soul. If you have found it, it has a [goodly] consummation, and your hope [of reward] will not be cut off.
  	Do not lurk, you evildoer, near the habitation of the righteous one [(hoping to secure it when he falls upon hard times)]. Do not steal the place where he reclines.
  	For [though] the righteous one fall seven times, he will rise [again], and the wicked will stumble [(not to rise again)] when evil [comes upon them].
  	When your foe falls, do not rejoice, and when he stumbles, let your heart not be merry.
  	Lest the L-rd see, and it be evil in His eyes, and He turn His wrath from him [onto you].
  	Do not emulate evildoers; do not envy the wicked.
  	For there will be no endurance to evil; the light of the wicked will be extinguished.
  	Fear the L-rd, my son, and the king [— so long as the second does not detract from the first]. Do not mingle with variegators [(those who posit a variety of deities)].
  	For their destruction will suddenly arise, and who knows [the extent of] the breaking of both [the idols and the idolators]?
  	These things, too, [(which follow)] are intended for the wise [that sit in judgment], that they not show favoritism in judgment, [for] it is not good [to do so].
  	He who says to the wicked one: "You are righteous" will be cursed by the peoples, will be anathematized by the nations.
  	But for the reprovers it will be accounted pleasant [(to say: "You are essentially good, but …")], and a goodly blessing will come upon them.
  	[All] lips should kiss one who returns right answers.
  	Prepare your work outside [(Acquire fields and vineyards)], and put livestock in your field, and then, build your house [i.e., take a wife].
  	Do not offer vain testimony for your friend, that you [not] be enticed [for him] by your lips.
  	Do not say: "As he has done for me, so will I do for him — I will reward a man according to his acts."
  	I passed by the field of a lazy man [(one who does not review his learning)], and by the vineyard of a man lacking a heart.
  	And, behold, it was all grown over with thorns; nettles had covered its face, and its stone wall was broken down. [(If one does not review his learning, first he forgets the broad outlines, then he confuses the statements of the sages, interchanging "clean" with "unclean," and vice versa, and, ultimately, "destroying the world.")]
  	And when I saw this, I set my heart [to understand it]; and when I saw, I took instruction:
  	A little sleep, a little slumber, a little folding of the hands to recline,
  	Then your impoverishments will come as a runner, and your wants, as an armed man.
  
  
  
  	These, too, are the analogues of King Solomon, which were set down by the men of Chizkiyah, king of Judah [when he was crowned as king].
  	The honor of G-d is concealing a thing [(i.e., not to make inquiries into recondite matters such as the Divine Chariot, the creation, and the statutes of the Torah)]; but the honor of kings [i.e., the sages] is searching out a thing [(trying to understand the reasons for their "fences," their decrees, etc.)].
  	The heavens for height, the earth for depth, and the heart of kings [(the sages)] for fathomlessness.
  	Remove the dross from the silver, and [only then] send the vessel to the refiner.
  	Remove the wicked one from before the King, and [only then] will His throne be established in righteousness. [(The community is not absolved of responsibility until the evildoers are removed from its midst and punished.)]
  	Do not plume yourself in the presence of the king, and do not stand in the place of the great [(but keep a respectful distance)].
  	For it is better that it be said to you: "Come up here" than that you be made to go down before the prince, as, [indeed,] your eyes have seen.
  	Do not be quick to stir up strife, lest [you do not know] what to do in the end when your friend shames you [(by proving himself guiltless)].
  	Prosecute your quarrel with your friend [(if you must)], but do not reveal the secret of another [i.e., do not bring up to him the wrongdoing of his ancestors so that others come to know of it)].
  	Lest the hearer shame you [(by calling you a slanderer)] and you be unable to retract your slander.
  	Like golden apples [carved] into silver [-plated] vessels are words cogently spoken.
  	Like a golden ring among jewelry of finest gold is the reproof of a sage upon a hearing ear.
  	Like the cold of [(a day of)] snow on a harvest day is a faithful emissary to his sender; he revives his master's soul.
  	Like clouds and wind without [the expected] rain, so is one who vaunts himself over a false gift [i.e., a gift that he never gives].
  	So long as He withholds His wrath the Ruler may be mollified [(by penitence and prayer)], and a soft tongue [(in prayer and supplication)] may break the bone [i.e., the severity of the decree].
  	If you find honey, eat [only] what you need, lest you are surfeited and vomit it up.
  	[Similarly,] let your feet not frequent the house of your friend, lest he be surfeited with you and hate you.
  	A maul, and a sword, and a sharp arrow is one who testifies falsely against his friend.
  	Like a broken tooth and a slipping foot is a trust [(in a friend)] that deceives in a day of trouble.
  	A worn-out garment on a cold day is like vinegar on nitre [(the vinegar eroding the nitre)], and, [similar to both,] is one who sings upon a bad heart [i.e., one who teaches Torah to a wicked disciple, who has no intention of abiding by his learning.]
  	If your foe be hungry, feed him bread; and if he be thirsty, give him water to drink.
  	For [in doing so] you draw coals [from the fire to heap] upon his head, and the L-rd will reconcile [him] to you.
  	A north wind brews a rain, and a secret [i.e., slanderous] tongue, a scornful Countenance.
  	Better [for the Shechinah] to dwell on a rooftop corner than [to have] a "contentious wife" [i.e., a sinning congregation] and a house [(a Temple)] of conjunction [i.e., where idolatry is conjoined to His worship].
  	Cold water on a weary soul and a good report from a distant land [(on a weary soul) are both restorative to it].
  	[(As loathsome as)] a trodden spring and a fouled [water] source is a righteous man who bows before an evildoer [(fearing to reprove him)].
  	Eating too much honey is not good [(It is not good to probe recondite matters (like the Divine Chariot and the creation before the uninitiated, for they are likely to ridicule what is beyond them)], but the probing of their [the sages'] honor [(their enactments and decrees)] is honor [to them].
  	A breached city without a wall is the man with no constraint to his spirit.
  
  
  
  	As snow in the summer, and as rain in harvest time, so is honor unbefitting the fool.
  	Like a wandering sparrow and a flying swallow [(which return to their nest], so a vain curse returns to him [(who utters it)].
  	A whip [is readied] for the horse, a bridle for the ass, and a rod for the back of fools.
  	Answer not a fool according to his folly [i.e., cantankerously], lest you, too, be likened to him.
  	Answer a fool according to his folly [i.e., if he entices you to idolatry], lest [(if you do not answer him)] he be wise in his eyes [(assuming that you have no answer)].
  	He wears out the feet [of many messengers (whom he must send to amend the mistakes of the first)] and he drinks rancor [(the wrath of the object of his embassy)] — one who sends things with a fool.
  	"The thighs [(of other men)] are 'raised' to the lame" — [this is] a parable in the mouth of fools [(who use it as an excuse not to acquire wisdom, claiming it to be "higher" than they are.)]
  	Like binding a stone in a sling is giving honor to a fool [i.e., both are destined to be cast away].
  	Like a thorn in the hand of a drunkard [(which is destined to prick him)], so is [the following] parable in the mouth of fools:
  	"The Master created all, and [for His work] He hires [also] the fool and He hires 'wayfarers'" [i.e., idlers — and He feeds them all. Why work then!]
  	As a dog returns [to eat] what he has vomited, a fool repeats his foolishness.
  	Have you seen a man who is wise in his own eyes? There is more hope for one who is a fool [in his own eyes] than for him.
  	The lazy one says: "There is a lion on the path, a lion between the streets."
  	The door turns on its hinges, and the lazy one on his bed.
  	The lazy man hides his hand in the [hot] kettle [(to warm it)] — he is too weary to return it to his mouth!
  	The lazy one is wiser in his own eyes than seven wise answerers.
  	As one who seizes a dog's ears is he who grows wrathful over a dispute that is not his [(i.e., he will be "bitten")].
  	As one who tires of throwing fire-brands [throws] arrows and death,
  	(So) is one who deceives his neighbor [(enticing him from the paths of life to the paths of death)], and who says [(when the other becomes aware of the deception)], "I was only joking."
  	Without wood the fire goes out, and without the spouter [of slander] the strife is silenced.
  	As charcoal to [ignite] coal and wood to [fuel] a fire, so, the contentious man to stirring up strife.
  	The words of the spouter [of slander] are like blows and they enter one's innards [(causing dropsy)].
  	Like silver dross plating earthenware are lips running [(to entice men with all kinds of blandishments)] and a bad heart [beneath].
  	With his lips the foe will seem "estranged" [(from hatred)], but within him he will plot guile.
  	Though his voice be ingratiating, do not trust to it, for there are seven abominations in his heart.
  	Though [a deed] that is hateful [to the L-rd] be covered in darkness, his [(the perpetrator's)] evil will be revealed among the multitude.
  	He who digs a pit will fall in it, and he who rolls a stone [against others] will have it turn back on him.
  	[One who accepts] false speech [i.e., slander] hates his subjects [(Saul accepted slander against David and killed out Nov [his subjects, who assisted David])]; and the smooth [-talking] mouth causes rejection [by the L-rd of the victims of its enticements].
  
  
  
  	Do not vaunt yourself with tomorrow's day, for you know not what [evil this] day may bring.
  	Let another praise you, and not your [own] mouth; a stranger, and not your [own] lips.
  	The weight of stone and the mass of sand — the anger of a fool [i.e., the L-rd's anger against the world caused by the fool] is greater than both.
  	Anger is cruel and wrath torrential, but who can withstand the rancor [of the L-rd]?
  	
  Faithful are the wounds of a lover, but cloying are the kisses of a foe.
  	The sated soul will tread down a honeycomb, but to the hungry soul all bitter is sweet.
  	As a bird wandering from its nest is a man wandering from his place [i.e., a Torah scholar who does not review his learning].
  	[The fragrances of] oil [(balsamum)] and incense rejoice the heart, and the sweet [discourse] of one's friend [avails him] more than his own counsel.
  	Do not forsake your Friend and the Friend of your father, and do not come [(for aid)] to the house of your brother [Esav and Yishmael] on the day of your misfortune. Better that there dwell [in your midst] the Near One [(He who is near to those who are near to Him)] than a distant brother [i.e., the brother who distanced himself from you (viz. Genesis 27:41)].
  	Grow wise, my son, and rejoice my heart, and I will answer my shamer in kind.
  	The wise man sees the [oncoming] evil and hides [from it (i.e., he desists from sinning)], and the fools pass on [i.e., continue in their evil ways] [and] are punished.
  	Take [(without compunction)] the garment of him who goes security for a stranger, and take his security for an alien woman.
  	[If] one blesses his friend [(for his generosity)] in a loud voice early in the morning, it may become a curse to him [(i.e., he may be beleaguered for his bounty)].
  	A harrowing drip on a rainy day and a contentious woman are alike.
  	He who would guard her [(from her harlotry)] might [(just as well)] guard the wind; and he will call [leprosy to come upon him (so that he can divorce her) just as a leper is cleansed by] the oil [placed upon] his right [thumb].
  	As iron sharpens iron, so does one man [(a Torah scholar)] sharpen his friend [(in halachah)].
  	He who guards the fig tree will eat its fruit, and he who guards his master will be honored.
  	As [with] water: the face [that you "show" it] is the face [it shows you]; so the heart of a man [i.e., the love he shows his friend] is the [(heart of the)] man [that he gets in return].
  	Sheol and Gehinnom are not sated [(with receiving the wicked)] just as a 'wicked' man's eyes are not sated [(with straying after his evil inclination and filling his lust)].
  	The refining pot for [assaying and refining] silver, and the crucible for gold, and a man [is assessed] by his praise [(i.e., by praise of his good deeds by his fellow men)].
  	If you crush the fool in a mortar, among the crushed grain, with a pestle, you will not remove his foolishness from him.
  	Know [the needs of] your sheep; give heart to your flocks.
  	For wealth [i.e., gold and silver] does not last forever; nor is it a crown [that is passed on] from one generation to another [(therefore, pay heed, too, to your lesser possessions.)]
  	[When, in the days of Nissan,] the grass appears and the verdure is seen and the mountain grass is gathered [for the flocks],
  	[then is the time to shear] the lambs for your clothing; and [let] the he-goats [be as] the worth of a field [to you (for you can eat the flesh and sell the hides)].
  	And [for your] sufficiency — for your bread and the bread of your household and (for) the livelihood of your maidens — [let] the milk of your goats [suffice].
  
  
  
  	[When their time comes,] the wicked will flee [and fall] though none pursue, and the righteous [(their heart staunch in the L-rd)] will trust [in Him] as a young lion [(trusts in its strength)].
  	It is trouble for the land if their officers are many, and through an understanding, knowing, man it [(the trouble)] is kept off.
  	A poor man [i.e., an ignorant judge] who robs the poor [(by his haste in judgment] is [like] a torrential rain [(which sweeps the field)] and leaves no bread [i.e., no produce].
  	The forsakers of Torah praise the wicked, but the keepers of Torah contend with them.
  	Men of evil will not take to heart the retribution [in store for them (and repent of their wickedness)], but the seekers of the L-rd will take all [(good and evil)] to heart.
  	Better a poor man [(even one who is poor in Torah)] who walks in his innocence [(doing good)] than a devious one who is rich.
  	The keeper of Torah is an understanding son, but the companion of gluttons shames his father.
  	He who increases his wealth through graft and interest gathers it for the patron of the poor. [(His swindling comes to the attention of the authorities and they confiscate his property and devote it to public improvements.)]
  	One who turns aside his ear from hearing [the] Torah [of another], his prayer, likewise, will be accounted an abomination.
  	Those who lead the just astray in an evil way will fall in their own pit, but the innocent will inherit [i.e., benefit from] the good [that they bequeath].
  	The rich man [i.e., the master] is wise in his eyes, but the poor man [(the disciple)] will question him [(and make him wiser)].
  	In the exultation of the righteous there is much glory, but in the rise of the wicked, men are searched out [and libeled].
  	The concealer of his sins will not succeed, but he who acknowledges and forsakes them will be granted mercy.
  	Fortunate is the man who fears [punishment for sin] always, but he who hardens his heart [against such fear] will fall into the evil.
  	A roaring lion and a growling bear is a wicked lord to a poor people.
  	A prince lacking understanding will increase plunder, for [he does not understand that] the hater of plunder prolongs [his] days.
  	The man who is guilty of another's blood [i.e., one who causes him to sin and is responsible for the loss of his soul], will run [(to seek forgiveness)] to the pit [i.e., until the day of his death]; he will not be abetted [by Heaven to repent ("so that he not be in Gan Eden and his disciple in Gehinnom")].
  	The walker in innocence will be saved [(from all the dangers confronting him)], but he who is devious in his ways will fall [even] in one [(and not rise again)].
  	The worker of his field will be sated with bread, but the runner after vanities will be sated with poverty.
  	The man of faith [(one who separates his tithes in faith, no one but G-d seeing him do so) will receive] an abundance of blessings, but one who is overhasty to get rich [(at the expense of the poor)] will not be absolved.
  	[For a judge] to show favoritism is not good. Would a man [(a judge)] incriminate himself for a loaf of bread!
  	Greedy for wealth is the narrow-eyed man [(he who withholds his tithes)], not knowing that want [(blight)] will befall him [for his greed].
  	One who reproves a man [for his sins] after Me [i.e., to follow Me] will find more favor than the "smoother of the tongue."
  	He who steals from his Father and his mother [(the congregation of Israel) by causing Israel to sin (thereby "stealing" His children from Him and good from them)] is a companion to the destroyer [Yeravam ben Nevat].
  	The "broadener" of his soul [(to attain all of his lusts)] stirs up [against himself] the attribute of justice, and he who trusts to the L-rd will be "fattened."
  	He who trusts to [(the machinations of)] his heart is a fool, but the walker in [the way of] the wise [(trusting in the L-rd)] will escape [(all evil)].
  	He who gives [charity] to the poor man [will suffer] no want, but he who averts his eyes [from him will suffer] much blight.
  	When the wicked rise, men hide; but when they go lost, the righteous increase.
  
  
  
  	The man [(who is in need)] of rebuke, and stiffens his neck [(not to hear it)] will be suddenly broken with none to heal [him].
  	In the increase of the righteous, the people will rejoice, but in the rule of the wicked, the people will sigh.
  	The man who loves wisdom makes his father rejoice, but the consort of harlots loses a fortune.
  	The king establishes the land through justice, but a man [i.e., a judge] of vanity [(who is precipitate in judgment)] destroys it.
  	The man who "smooth-talks" his friend spreads the net for his [own] feet.
  	The offense of the wicked one [sets] a snare [for his feet], but the righteous one [(not having walked in his ways)] sings and rejoices.
  	The righteous one knows the suffering of the poor [and tries to alleviate it]; the wicked one does not give heart to know.
  	Men of mockery will enflame the city, but the wise will turn back wrath.
  	[When] a wise man contends with a fool, whether he [(the wise man)] is angry [with him] or smiles [at him], he will find no peace.
  	Men of blood hate the innocent one, but the upright seek his soul [i.e., love him].
  	The fool vents all his wrath, and the wise man thereafter assuages it.
  	The ruler who gives ear to a falsehood — all of his servants are wicked.
  	A poor man [i.e., one who is "poor" in Torah] and a man of depth [in Torah] have met [i.e., they are on a par]. The L-rd enlightens the eyes of both.
  	The king who judges the poor in truth — his seat will be established forever.
  	The rod and rebuke give wisdom, but the youth who is given free rein shames his mother [viz., Yishmael, who ultimately caused his mother, Hagar, to be cast out.]
  	In the increase of the wicked, offense increases, and the righteous will look on at their downfall.
  	Chastise your son and he will give you peace, and he will give pleasures to your soul.
  	When there is no prophecy [i.e., when prophecy is removed from Israel because of their shaming the prophets], the people are breached [i.e., they become corrupt], and fortunate is the keeper of Torah.
  	With words [alone] the servant [i.e., one who rebels against the judges] will not be chastised, for he will perceive that there is no response [i.e., that his reprover remains silent after reproving him (so that words must be "reinforced" by blows)].
  	Have you seen a man hasty with his words [i.e., overhasty to respond]? There is more hope for a fool than for him.
  	[If] one indulges his servant [i.e., his evil inclination] from youth, in the end it will be his master.
  	The man of wrath will stir up the attribute of justice, and the angry man offends greatly.
  	The pride of man will bring him low, and the humble of spirit will court honor.
  	He who divides with a thief hates his [own] soul; he will hear the adjuration [(in court) to reveal the thief, but (being his "partner,")] he will not speak out.
  	The snare [of sin] will affright a man, but the truster in the L-rd will be emboldened.
  	Many seek [(to have their case adjudicated)] before the ruler, but a man's judgment is from the L-rd.
  	The abomination of the righteous is a man of wrong, and the abomination of the wicked is he who is just in his ways.
  
  
  
  	These are the words [of Solomon] who collected understanding [and] "vomited" [it]. This prophecy was stated by the man [(Solomon)] about himself]: Because [I said (contrary to the exhortations of the Torah)]: "Because G-d is with me — Because G-d is with me, I can" [(take many wives and multiply gold and horses and not go astray)] —
  	[Now I see] that I am void of [the intellect of] man and do not have man's understanding.
  	And I did not learn wisdom, and I [did not] know the knowledge of the holy ones [(having detracted from or added to the words of Moses)].
  	Who [like Moses] ascended to heaven and descended? Who [like Moses] gathered wind [(the furnace-soot) viz. Exodus 9:8-10] in his hand? Who tied the waters in a cloak? [viz. Exodus 15:8]. Who raised [the mishkan, whereby there were founded] all the ends of the earth? [If you would contend that there was someone like Moses,] what is his name what is his son's name? [(How, then, did you not fear to transgress his words?)]
  	All the words of the L-rd are refined [(He wrote nothing to no end and I should have heeded them)]; He is a shield to those who trust in Him.
  	Do not add to His words, lest He prove to you [(that you have sinned through your addition)] and you be foiled.
  	I ask two things of You; do not withhold [them] from me before I die.
  	Keep vanity and falseness far from me. Give me neither poverty nor wealth, but allot me my daily bread.
  	Lest [(being rich)] I be sated and [(out of pride)] deny [the L-rd], saying: "Who is the L-rd?" and lest I become impoverished and steal and take the name of my G-d [in vain, in swearing that I have not stolen].
  	Do not libel a servant [i.e., do not bring judgment against him] to his Master, lest he curse you and you be incriminated.
  	[Do not libel even] a generation that curses its father and does not bless [(but curses)] its mother.
  	[Even] a generation that holds itself pure in its own eyes, and does not cleanse itself of its dung.
  	[Even] a generation of how-haughty-are-its-eyes and how upraised its pupils.
  	[Even] a generation whose [outer] teeth are swords and its inner teeth knives to consume the poor from the land and the needy from [the community of] men.
  	The leech [i.e., the grave] has two daughters [Paradise and Gehinnom, each saying]: "Give me, give me." There are three that are never sated, and a fourth that never says "Enough!"
  	Sheol [the grave], the closing up of the womb [i.e., intercourse], the land unsated with water, and the fire [of Gehinnom], which never says "Enough!"
  	The eye that mocks a father and spurns a mother's lore will be gouged out by the ravens of the stream [(but not eaten by them, ravens being cruel to their offspring)] and will be eaten by the sons of the eagle [(eagles being merciful to their offspring)].
  	There are three [whose ways (i.e., destinations) are] hidden from me, and a fourth that I do not know:
  	The way of an eagle in the heavens, the way of a snake upon a stone, the way of a boat in the heart of the sea, and the way of a man with a maid.
  	Such is the way of an adulterous woman: She "eats" and wipes her "mouth" and says: I have done no wrong.
  	Because of three [things] the earth trembles, and because of a fourth she cannot bear [(i.e., she cannot stand up under her trembling)].
  	Because of a servant that attains rulership, and a scoundrel that is sated with bread,
  	because of a hateful woman [(a harlot)] who weds a husband, and a maidservant who inherits [the place of] her mistress.
  	There are four among the small [creatures] of the earth, who have been made wise [by the Creator]:
  	The ants, a nation that is not strong, and who [yet] prepare their food in the summer,
  	[the] rabbits, a nation that is not powerful, and who [yet] make their abode in the rock;
  	there is no king to the locusts, and they [yet] go out in a [single] swarm;
  	the spider grasps [walls] with her hands, and she dwells in the palaces of the king.
  	There are three that step securely, and a fourth that walks in confidence:
  	The lion, the strongest of the beasts, who does not turn back from anything,
  	the thigh-belted [hound (the greyhound)], the he-goat, and the king whom none can withstand.
  	If you have sullied [i.e., demeaned] yourself, [you are destined] to ascend; and if you have plotted [recrimination], put your hand to your mouth [in silence].
  	For pressing milk produces butter, and pressing the nose produces blood, and pressing anger produces strife.
  
  
  
  	The words [dedicated] to G-d, [uttered by] the king [(Solomon)], the burden [of the reproof] wherewith his mother chastised him [for his indulgences].
  	What [did you do that make people call you (pejoratively)] my son [and not the son of your father (an acknowledged tzaddik)]? And what [did you do], the son of my womb? [i.e., the son whom I nurtured in my womb (with additional intercourse, so that he be "whitened and quickened")] And what [did you do], the son of my vows [(whom I vowed would be "whitened" in Torah)]?
  	Give not your strength to women [i.e., do not dissipate your strength.] And [conduct not] your ways [in such a manner as] to destroy [the mores] of kings.
  	It is not [right] for kings who [belong] to the L-rd — it is not right for [such] kings — to drink [much] wine, and for [such] princes to imbibe strong drink.
  	Lest he drink and forget the statute [of the Torah] and [(even worse)] change the law of all the sons of poverty [i.e., the natural law of the meanest of men].
  	Give strong drink to the lost [i.e., to the wicked, who are destined to go lost], and wine to the bitter of soul [(those afflicted in their poverty or in their mourning)].
  	[For when] he drinks, he will forget his poverty and will no more remember his travail.
  	Open your mouth for him who cannot speak [in his own defense], in [behalf of] the judgment of all the sons [whose help] has departed [i.e., orphans].
  	Open your mouth, judge righteously, and [obtain] justice for the poor and unfortunate.
  	Who can find the woman of valor? Far more than pearls is her worth.
  	The heart of her husband is secure in her, and he will not lack spoil [i.e., good].
  	She returns him good and not evil all the days of her life.
  	She seeks wool and flax and does all with willing palms.
  	She is like the ships of merchants; she brings her bread from afar.
  	And she arises when it is yet night and prepares food for her household and the allotment of her young maidens.
  	She thinks [to obtain] a field, and she possesses it; from the fruit [i.e., the work] of her palms, she plants a vineyard.
  	She girds her loins with might and strengthens her arms.
  	[When] she takes counsel [with herself, judging] that her commerce is gainful, her candle is not extinguished at night.
  	She sends her hands to the distaff and her palms hold the spindle.
  	Her palm is spread open to the poor man, and she stretches forth her hand to the unfortunate one.
  	She does not fear the snow [i.e., the cold] for [those of] her household, for all of her household is clothed in multi [-colored garments].
  	She has made [beautiful] spreads for herself; she has clothed herself in fine linen and purple.
  	Her husband is distinguished [(from his friends by his fine clothing)] in the [city] gates, sitting among the elders of the land.
  	She makes linens and sells them, and she gives a sash to the merchant.
  	Strength and glory are her vestments, and she has wrought unto [her] last day [i.e., the day of her death (that it be crowned with a good name)].
  	She opens her mouth in wisdom and the Torah of lovingkindness is on her tongue.
  	She looks to the ways of [those of] her house [(that they conduct themselves truthfully and modestly)], and she does not eat the bread of indolence.
  	Her children have risen and praised her; her husband, and extolled her, [saying]:
  	Many women have done valorously, but you have risen above all of them.
  	Favor is false, and beauty, vain; the G-d-fearing woman, she is to be praised.
  	Render her the fruit of her hands [i.e., the reward of her works], and let her deeds extol her in the [city] gates. [(Thus far, the figure [melitzah]; the analogue [mashal] is Torah)].