The Bible in Basic English BBE
Orthodox Jewish Bible OJB
1 The king's heart in the hands of the Lord is like the water streams, and by him it is turned in any direction at his pleasure.
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1 The lev melech is in the yad Hashem, as the channels of mayim; He directeth it wherever He will.
2 Every way of a man seems right to himself, but the Lord is the tester of hearts.
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Every derech ish is yashar (right) in his own eynayim, but Hashem weigheth the hearts.
3 To do what is right and true is more pleasing to the Lord than an offering.
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To do tzedakah and mishpat is more acceptable to Hashem than zevach.
4 A high look and a heart of pride, *** of the evil-doer is sin.
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A high and haughty eye, and a proud lev—ner resha’im (the lamp of the wicked ones)—are chattat (sin).
5 The purposes of the man of industry have their outcome only in wealth; but one who is over-quick in acting will only come to be in need.
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The plans of the kharutz (diligent) lead surely to profit; but of every one that is hasty surely to machsor (poverty, want).
6 He who gets stores of wealth by a false tongue, is going after what is only breath, and searching for death.
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The getting of otzarot by a lashon sheker is hevel (vain, empty, meaningless) and fleeting for them that seek mavet.
7 By their violent acts the evil-doers will be pulled away, because they have no desire to do what is right.
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The violence of the resha’im shall drag them away; because they refuse to do mishpat (justice).
8 Twisted is the way of him who is full of crime; but as for him whose heart is clean, his work is upright.
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The derech of the guilty ish is hafachpach (crooked, tortuous), but as for the pure, his conduct is yashar (right).
9 It is better to be living in an angle of the house-top, than with a bitter-tongued woman in a wide house.
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It is better to dwell in a corner of the gag (roof), than with a quarrelsome isha in a shared bais.
10 The desire of the evil-doer is fixed on evil: he has no kind feeling for his neighbour.
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The nefesh of the rashah desireth rah; his re’a findeth no mercy in his eynayim.
11 When the man of pride undergoes punishment, the simple man gets wisdom; and by watching the wise he gets knowledge.
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When the scoffer is punished, the simple is made wise, and when insight is disclosed to the chacham, he receiveth da’as.
12 The Upright One, looking on the house of the evil-doer, lets sinners be overturned to their destruction.
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The tzaddik (righteous one) wisely considereth the bais of the rashah, and hurleth the resha’im to rah.
13 He whose ears are stopped at the cry of the poor, will himself get no answer to his cry for help.
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He who stoppeth his ozen at the cry of the dal (poor), he also shall cry out himself, but shall not be heard.
14 By a secret offering wrath is turned away, and the heat of angry feelings by money in the folds of the robe.
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A mattan (gift) in secret pacifieth af (anger), and a shochad (bribe) in the kheyk (bosom, i.e., a concealed bribe) strong wrath.
15 It is a joy to the good man to do right, but it is destruction to the workers of evil.
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It is simchah to the tzaddik to do mishpat, but terror for the po’alei aven (workers of iniquity).
16 The wanderer from the way of knowledge will have his resting-place among the shades.
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The adam that wandereth astray from the derech haseichel (road of understanding) shall rest in the kahal of the refa’im (congregation of the dead).
17 The lover of pleasure will be a poor man: the lover of wine and oil will not get wealth.
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The ohev simchah (lover of pleasure) shall be an ish machsor (man of poverty, want, shortage); he that loveth yayin and shemen shall not be rich.
18 The evil-doer will be given as a price for the life of the good man, and the worker of deceit in the place of the upright.
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The reshah shall be a kofer (ransom) for the tzaddik, and the boged (the unfaithful) for the yesharim.
19 It is better to be living in a waste land, than with a bitter-tongued and angry woman.
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It is better to dwell in eretz midbar, than with a quarrelsome and an angry isha.
20 There is a store of great value in the house of the wise, but it is wasted by the foolish man.
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There is otzar to be desired and shemen in the naveh (dwelling) of the chacham; but a kesil adam squanders it.
21 He who goes after righteousness and mercy will get life, righteousness, and honour.
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He that pursueth tzedakah and chesed findeth chayyim, tzedakah, and kavod.
22 A wise man goes up into the town of the strong ones, and overcomes its strength in which they put their faith.
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A chacham scaleth the city of the gibborim (mighty ones), and casteth down the trusted stronghold thereof.
23 He who keeps watch over his mouth and his tongue keeps his soul from troubles.
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He who is shomer over his peh (mouth) and his lashon (tongue) is shomer over his nefesh from tzoros.
24 The man of pride, lifted up in soul, is named high-hearted; he is acting in an outburst of pride.
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Proud and haughty scoffer is shmo, who acteth in superfluity of zadon (pride).
25 The desire of the hater of work is death to him, for his hands will do no work.
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The ta’avah (desire, craving) of the atzel (sluggard, lazy one) killeth him, for his yadayim refuse to work.
26 All the day the sinner goes after his desire: but the upright man gives freely, keeping nothing back.
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He craveth greedily kol hayom, but the tzaddik giveth and spareth not.
27 The offering of evil-doers is disgusting: how much more when they give it with an evil purpose!
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The zevach of the resha’im is to’evah (detestable, abomination); how much more, when he bringeth it with zimmah (evil intent).
28 A false witness will be cut off, ...
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An ed kezavim (lying witness) shall perish, but the ish that heareth [emes] speaketh lanetzach (unto eternity).
29 The evil-doer makes his face hard, but as for the upright, he gives thought to his way.
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An ish rasha defiantly hardeneth his face, but as for the yashar (upright) he maketh his derech (road) sure.
30 Wisdom and knowledge and wise suggestions are of no use against the Lord.
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There is no chochmah nor tevunah (understanding) nor etzah against Hashem.
31 The horse is made ready for the day of war, but power to overcome is from the Lord.
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The sus is prepared against the yom milchamah, but teshuah (victory, deliverance) is from Hashem.
The Bible in Basic English is in the public domain.
The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.