1 Samuel 9:21

9:21 Saul replied, “Am I not a Benjaminite, from the smallest of Israel’s tribes, and is not my family clan the smallest of all the tribes of Benjamin? Why do you speak to me in this way?”

Proverbs 14:20

14:20 A poor person is disliked ¹  even by his neighbors,

but those who love the rich are many.

Proverbs 19:6-7

19:6 Many people entreat the favor ²  of a generous person, ³ 

and everyone is the friend ⁴  of the person who gives gifts. ⁵ 

19:7 All the relatives ⁶  of a poor person hate him; ⁷ 

how much more do his friends avoid him –

he pursues them ⁸  with words, but they do not respond. ⁹ 

Ecclesiastes 9:15-16

9:15 However, a poor but wise man lived in the city, ¹⁰ 

and he could have delivered ¹¹  the city by his wisdom,

but no one listened ¹²  to that poor man.

9:16 So I concluded that wisdom is better than might, ¹³ 

but a poor man’s wisdom is despised; no one ever listens ¹⁴  to his advice. ¹⁵ 

[14:20]  ¹ 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.

[19:6]  ² 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.

[19:6]  ³ 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).

[19:6]  ⁴ 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.

[19:6]  ⁵ 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).

[19:7]  ⁶ tn Heb “brothers,” but not limited only to male siblings in this context.

[19:7]  ⁷ 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.

[19:7]  ⁸ tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[19:7]  ⁹ 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.

[9:15]  ¹⁰ tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity.

[9:15]  ¹¹ 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).

[9:15]  ¹² tn Heb “remembered.”

[9:16]  ¹³ tn Or “power.”

[9:16]  ¹⁴ tn The participle form נִשְׁמָעִים (nishma’im, Niphal participle mpl from שָׁמַע, “to listen”) is used verbally to emphasize a continual, durative, gnomic action.

[9:16]  ¹⁵ tn Heb “his words are never listened to.”