9 He, that being often reproved, stiffeneth his neck, shall suddenly be destroyed, and that without marpeh (remedy).
When the tzaddikim are increased, the people rejoice, but when the rasha beareth rule, the people groan.
He who loveth chochmah rejoiceth aviv, but he that keepeth company with zonot squanders his hon (substance, wealth).
Melech by mishpat establisheth eretz, but an ish terumot (a man of bribes) bringeth it down.
A gever that flattereth his neighbor spreadeth a reshet (net) for his feet.
By peysha (transgression) an ish rah is snared, but the tzaddik doth sing and have simchah.
The tzaddik considereth the cause of the dalim, but the rasha (wicked) doeth not understand such da’as (knowledge).
Scornful men enflame a city, but chachamim turn away af (wrath).
If an ish chacham has to contend with a fool, he [the fool] rageth or laugheth, and hath no rest.
The anshei damim hate integrity, but the yesharim seek his nefesh (soul, i.e., his soul’s well-being).
A kesil (fool) uttereth all his wrath, but a chacham keepeth it back quietly.
If a moshel pays heed to davar sheker, all his mesharetim (officials, ministers) are resha’im.
The rahsh (pauper) and the oppressor have this in common: Hashem enlighteneth both their eynayim.
If Melech shofet be’emes (judges in truth) the dalim, his kisse shall be established forever.
The shevet (rod) and tokhakhat (reproof) give chochmah, but a na’ar (child) left to himself bringeth immo to shame.
When the resha’im are multiplied, peysha (transgression) increaseth, but the tzaddikim shall see their downfall.
Correct binecha, and he shall give thee rest; indeed, he shall give delight unto thy nefesh.
Where there is no chazon (prophetic vision), the people cast off restaint [i.e., perish ungovernable], but he that is shomer over the torah, happy is he.
An eved will not be corrected by devarim, for though he understand he will not answer.
Seest thou an ish that is hasty in his devarim? There is more tikvah for a kesil (fool) than for him.
He that pampers his eved from youth up shall have him as his ben at the acharit (end).
An ish af (angry man) stirreth up strife, and a ba’al chemah (ill-tempered man) aboundeth in peysha (transgression).
Ga’avat adam (pride of man) shall bring him low, but the humble in ruach shall attain kavod.
He who is partner with a ganav hateth his own nefesh; he heareth the curse of the victim but discloses nothing.
The fear of adam bringeth a mokesh (snare), but he who putteth his trust in Hashem shall be secure.
Many seek the moshel’s favor, but mishpat ish cometh from Hashem.
An unjust man is a to’evah to the tzaddikim, and he that is yeshar derech (upright in the way) is to’evah to the rasha.