1 Whoever isolates himself pursues his own desire {ta’avah: craving} and breaks out against all sound wisdom {tushiyyah: practical insight}.
2 A fool does not delight in understanding, but only in revealing {hitgalot: self expression} his heart {libbo: inner self}.
3 When the wicked {rasha: morally corrupt} comes, contempt {buz: public disdain} also comes, and with disgrace, reproach follows.
4 The words of a man’s mouth are deep waters, a flowing stream, a fountain {mekor: primal source} of wisdom {chokhmah: prudent insight}.
5 It is not good to show favor to the wicked {rasha: morally guilty} or to pervert the righteous {tsaddiq: legally upright} in judgment.
6 The lips of a fool enter into strife {riv: legal dispute}, and his mouth calls for blows {mahallumot: physical punishment}.
7 The mouth of a fool {kesil: moral dullness} is his destruction, and his lips are a snare to his soul {nephesh: life essence}.
8 The words of a whisperer {nirgan: one who secretly spreads slander} are like choice morsels {mitlahamim: greedily swallowed treats}; they go down to the innermost parts of the belly.
9 Also, one who is slack{mitrappeh: habitual neglect} in his work is brother to a master of destruction{mashchit: bringer of ruin}.
10 The name of the LORD {YHWH, Refuge Giver} is a tower of strength; the righteous one {tsaddiq: just} runs into it and is set securely on high.
11 The rich man’s wealth is the city of his strength, and it is like a high wall {chomah: defensive barrier} in his imagination {masqit: inner vision}.
12 Before destruction {shever: breaking point}, a man’s heart is haughty, and before honor, there is humility {anavah: humble disposition}.
13 Whoever answers a matter before he hears it, it is folly {ivelet: senselessness} and disgrace {kelimah: public shame} to him.
14 The spirit {ruach: inner strength} of a man will sustain his sickness; but who can bear a wounded {nekeah: broken, injured} spirit?
15 The heart of the discerning {navon: perceptive insight} acquires knowledge {da’at: applied understanding}, and the ear of the wise seeks knowledge.
16 A man’s gift {matan: personal offering} makes room for him, and leads him before great men {gedolim: influential persons}.
17 The one who is first in his dispute seems just {tsaddiq: righteous}, but then his neighbor comes and examines him {vahaqaro: probes by questioning}.
18 The lot {goral: casting decision-maker} ends disputes, and between the mighty {atzummim: influential individuals} it separates.
19 A brother offended {nifsha: deeply wounded} is more unyielding than a strong city; and disputes are like the bars of a fortress {armon: fortified palace}.
20 From the fruit {peri: spoken outcome} of a man’s mouth, his belly will be satisfied; from the yield {tevuah: what is produced} of his lips, he will be filled.
21 Death and life are in the hand {yad: instrument of power} of the tongue, and those who love it will eat its fruit {pirya: outcome}.
22 Whoever finds a wife finds good {tov: valuable blessing}, and obtains favor from the LORD {YHWH, Gracious Giver}.
23 The poor person speaks in pleas {tachanunim: earnest petitions}, but the rich person replies with harshness {azot: forceful reproach}.
24 A man of many companions {re'im: social circle} may be brought to ruin, but there is a friend who sticks closer than a brother {me'ach: blood relative}.