30:26 When David came to Ziklag, he sent some of the plunder to the elders of Judah who were his friends, saying, “Here’s a gift 1 for you from the looting of the Lord’s enemies!”
9:1 There was a Benjaminite man named Kish son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah of Benjamin. He was a prominent person.
6:3 The king asked, “What great honor 6 was bestowed on Mordecai because of this?” The king’s attendants who served him responded, “Not a thing was done for him.”
9:15 However, a poor but wise man lived in the city, 7
and he could have delivered 8 the city by his wisdom,
but no one listened 9 to that poor man.
1 tn Heb “blessing.”
2 tn Heb “look.”
3 tc Read with many medieval Hebrew
4 tn Heb “his heart was trembling.”
5 tn Heb “and the man came to report in the city.”
6 tn Heb “honor and greatness.” The expression is a hendiadys (see the note on 5:10 for an explanation of this figure).
7 tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.
8 tn Or “he delivered.” The verb וּמִלַּט (umillat, from מָלַט, malat, “to deliver”) is functioning either in an indicative sense (past definite action: “he delivered”) or in a modal sense (past potential: “he could have delivered”). The literal meaning of זָכַר (zakhar, “to remember”) in the following line harmonizes with the indicative: “but no one remembered that poor man [afterward].” However, the modal is supported by v. 16: “A poor man’s wisdom is despised; no one ever listens to his advice.” This approach must nuance זָכַר (“to remember”) as “[no one] listened to [that poor man].” Most translations favor the indicative approach: “he delivered” or “he saved” (KJV, RSV, NRSV, NAB, ASV, NASB, MLB, NIV); however, some adopt the modal nuance: “he might have saved” (NEB, NJPS, NASB margin).
9 tn Heb “remembered.”