5 But if any one of you is lacking chochmah (wisdom), let him direct tefillah (prayer) and techinot (petitions) to Hashem, the One whose matanot (gifts) are given generously and without grudging, and chochmah will be given to him.*

14 And this is the bitachon which we have with Him, that if we daven and request anything according to His ratzon (will), He hears us.

9 If we make vidduy (confession of sin) of chattoteinu (our sins), he is ne’eman (faithful) and tzaddik to grant selicha (forgiveness) of chattoteinu (our sins) and give us tohorah (purification, cleansing) from kol avon.*

5 Trust in Hashem with all thine lev,

and lean not unto thine own binah (understanding).

6 In all thy drakhim acknowledge Him,

and He shall make yosher thy orkhot (paths).

6 In all thy drakhim acknowledge Him,

and He shall make yosher thy orkhot (paths).

11 For I know the machshavot (thoughts, plans) that I think toward you, saith Hashem, machshavot shalom, and not of ra’ah, to give you an acharit (future) and a tikvah (hope).

14 Where no strategic policy is, the nation falls,

but in the multitude of yoetz (counsellors, advisors) there is teshu’ah (victory, safety).

33 The goral is cast into the kheyk (lap),

but the whole decision thereof is from Hashem.

1 A man who separates himself seeks his own ta’avah (desire);

he defies all tushiyyah (wisdom, sound judgment).

2 A kesil (fool) hath no delight in tevunah (understanding),

but only in airing out his lev (mind, opinions).

3 When the rashah cometh, then cometh also contempt,

and with dishonor, cherpah (reproach, disgrace).

4 The devarim of a manʼs mouth are deep mayim;

the makor chochmah is a flowing stream.

5 It is not tov to show partiality to the rashah,

to subvert the tzaddik in mishpat.

6 The sfatayim (lips) of a kesil enter into contention,

and his peh (mouth) inviteth blows.

7 The peh (mouth) of a kesil is his undoing,

and his sfatayim (lips) are the mokesh (snare) of his nefesh.

8 The devarim of a nirgan (gossip, talebearer, slanderer) are like mitlachamim (delicious tidbits),

and they go down into the innermost parts of the beten (belly).

9 He also that is slack in his work

is brother to him that is ba’al mashchit (master of destruction).

10 The Shem of Hashem is a strong migdal (tower),

the tzaddik runneth into it, and is safe.

11 The oisherʼs wealth is his strong city,

and is a high chomah in his own conceit.

12 Before shever (destruction) the lev ish is haughty,

and before kavod is anavah (humility).

13 He that answereth a matter before he heareth it,

it is folly and kelimmah (reproach, shame) unto him.

14 The ruach ish will sustain him in sickness,

but a crushed ruach who can bear?

16 The entire Kitvei HaKodesh is Hashem-breathed and useful for hora’ah (teaching), for reproof, for correction, for training in tzedek,

17 That the ish haElohim may be proficient, having been equipped for every one of the ma’asim tovim.

7 And having come to the border of Mysia, they were trying to go toward Bithynia, and the Ruach of Moshiach did not permit them.

1 Now there was in Antioch there among the Moshiachʼs Kehillah nevi’im and morim: Bar-Nabba, and Shim’on called Niger, and Lucius from Cyrene, and Menachem (brought up with Herod the tetrarch) and [Rav] Sha’ul. 2 They were ministering to Adonoi and under a tzom when the Ruach Hakodesh said to them, Set apart for Me Bar-Nabba and Sha’ul for the avodas kodesh ministry to which I have called them.* 3 Then, having continued the tzom and having davened and having laid their hands upon them, they sent them off.

31 Whether, therefore, you eat or you drink or whatever you do, do all things to the kavod (glory) of Hashem.*

1 So, therefore, als (since) we have surrounding us so great an Anan Edim (Cloud of Witnesses), let us also lay aside every weighty impediment and easily ensnaring averos, and let us run with endurance and savlanut the race set before us,

5 In Giv’on Hashem appeared to Sh’lomo in a chalom halailah; Elohim said, Ask what I should give thee. 6 And Sh’lomo said, Thou hast showed unto Thy eved Dovid Avi chesed gadol (great mercy), according as he walked before Thee in emes, and in tzedakah, and in yesharah levav (uprightness of heart) with Thee; and Thou hast been shomer to preserve this chesed hagadol for him, that Thou hast given him* ben to sit on his kisse, as is this day. 7 And now, Hashem Elohai, Thou hast made Thy eved Melech in the place of Dovid Avi; and I am but a na’ar katon (little child); I know not how to go out or come in. 8 And Thy eved is in the midst of Thy people which Thou hast chosen, an Am Rav, that cannot be numbered nor counted for multitude. 9 Give therefore Thy eved a lev shome’a (discerning heart, mind) to govern Thy people, that I may discern between tov and rav; for who is sufficient to judge this Thy so great a people?

10 And the davar was pleasing in the eyes of Adonoi, that Sh’lomo had made request of this davar. 11 And Elohim said unto him, Because thou hast made request of this davar, and hast not requested for thyself yamim rabbim; neither hast requested osher for thyself, nor hast requested the nefesh of thine oyevim; but hast requested for thyself binah to comprehend mishpat; 12 Hinei, I have done according to thy devarim; hinei, I have given thee a discerning lev chacham; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

9 Then said his isha unto him, Dost thou still retain thine integrity? Curse Elohim, and die. 10 But he said unto her, Thou speakest as one of the nevalot (foolish women) speaketh. What? Shall we receive hatov from Elohim, and shall we not accept harah? In all this did not Iyov sin in what he said.