19:6 Many people entreat the favor 1 of a generous person, 2
and everyone is the friend 3 of the person who gives gifts. 4
19:7 All the relatives 5 of a poor person hate him; 6
how much more do his friends avoid him –
he pursues them 7 with words, but they do not respond. 8
14:20 A poor person is disliked 9 even by his neighbors,
but those who love the rich are many.
1 tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.
2 tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).
3 sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.
4 tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).
5 tn Heb “brothers,” but not limited only to male siblings in this context.
6 tn Heb “hate him.” The verb שָׂנֵא (sane’) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.
7 tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
8 tn Heb “not they.” The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: “he pursues [them with] words, but they [do] not [respond].” Some simply say it is a corrupt remnant of a separate proverb and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting the poor person reveals how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The LXX reads “will not be delivered” in place of “not they” – clearly an attempt to make sense out of the cryptic phrase, and, in the process, showing evidence for that text.
9 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.
10 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
11 tn Grk “after not many days.”
12 tn Or “wasted.” This verb is graphic; it means to scatter (L&N 57.151).
13 tn Or “estate” (the same word has been translated “estate” in v. 12).
14 tn Here δέ (de) has been translated as “then” to indicate the sequence of events in the parable. Greek style often begins sentences or clauses with “and,” but English style generally does not.
15 tn Grk “joined himself to” (in this case an idiom for beginning to work for someone).
16 tn Grk “and he.” Here the conjunction καί (kai) and the personal pronoun have been translated by a relative pronoun to improve the English style.
17 sn To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals (Lev 11:7).