of a poor man
The term "poor man" is translated from the Hebrew word "רָשׁ" (rash), which denotes someone who is destitute or lacking in material wealth. In the biblical context, poverty was often seen as a social stigma, and the poor were frequently marginalized. This phrase underscores the vulnerability of the impoverished and the societal tendency to devalue individuals based on their economic status. It challenges readers to reflect on their own attitudes towards the poor and to consider the biblical call to compassion and justice.

hate him
The word "hate" comes from the Hebrew "שָׂנֵא" (sane), which can mean to detest or to be hostile towards. This strong language indicates not just a passive neglect but an active aversion. In the context of this proverb, it suggests that the poor man is not only ignored but also actively shunned by those who should care for him. This reflects a broader biblical theme of the rejection of the vulnerable, which is countered by God's call to love and care for the least among us.

how much more
This phrase serves as a rhetorical device to emphasize the point being made. It suggests that if even brothers, who have a natural obligation to care, turn away, then others will do so even more readily. This escalation highlights the depth of the poor man's isolation and the pervasive nature of societal indifference to poverty.

do his friends avoid him
The Hebrew word for "friends" is "רֵעִים" (re'im), which can refer to companions or associates. The verb "avoid" is derived from "רָחַק" (rachak), meaning to distance oneself. This phrase paints a picture of abandonment, where even those who might have been considered allies or supporters choose to distance themselves. It reflects the harsh reality that friendships can be conditional and that social bonds often weaken in the face of adversity.

He may pursue them with pleading
The imagery here is poignant, depicting the poor man actively seeking help and support, yet doing so in vain. The verb "pursue" (רָדַף, radaf) conveys a sense of desperation and urgency, while "pleading" (תַּחֲנוּנִים, tachanunim) suggests earnest supplication. This highlights the poor man's vulnerability and the depth of his need, as well as the callousness of those who refuse to respond.

but they are nowhere to be found
This concluding phrase underscores the complete abandonment experienced by the poor man. The Hebrew conveys a sense of absence and invisibility, as if those he seeks have vanished. It serves as a powerful indictment of societal neglect and challenges readers to consider their own responsibilities towards those in need. The verse as a whole calls for a reflection on the values of community, compassion, and the biblical mandate to care for the marginalized.

Πένητα φεύγει πᾶς τις ἐκποδὼν φίλος

"Each single friend far from the poor man flies." Septuagint. "Every one who hateth a poor brother will be also far from friendship." Then follows an addition not found m the Hebrew, "Good thought draweth nigh to those who know it, and a prudent man will find it. He who doeth much evil brings malice to perfection (τελεσιουργεῖ κακίαν); and he who rouses words to anger shall not be safe." He pursueth them with words, yet they are wanting to him; or, they are gone. He makes a pathetic appeal to his quondam friends, but they hearken not to him. But the sense is rather, "He pursueth after, craves for, words of kindness or promises of help, and there is naught, or he gets words only and no material aid." Wordsworth quotes Catullus, 'Carm.,' 38:5 -

"Quem tu, quod minimum facillimumque est,
Qua solatus es adlocutione?
Irascor tibi. Sic meos amores?" Vulgate, Qui tantum verba sectatur, nihil habebit, "He who pursues words only shall have naught." The Hebrew is literally, "Seeking words, they are not" This is according to the Khetib; the Keri, instead of the negation לא, reads לו, which makes the clause signify, "He who pursues words, they are to him;" i.e. he gets words and nothing else. Delitzsch and others, supplying the lost member from the Septuagint, read the third line thus: "He that hath many friends, or the friend of every one, is requited with evil; and he that seeketh (fair) speeches shall not be delivered." Cheyne also makes a distich of this line, taking the Septuagint as representing the original reading, "He that does much evil perfects mischief: He that provokes with words shall not escape." That something has fallen out of the Hebrew text is evident; it seems that there are no examples of tristichs in this part of our book, though they are not unknown in the first and third divisions. The Vulgate surmounts the difficulty by connecting this third line with the following verse, which thus is made to form the antithesis, Qui tantum verba sectatur, nihil habebit; Qui autem possessor est mentis, diligit animam suam, et custos prudentiae inveniet bona."

Parallel Commentaries ...