English Standard Version
Many seek the favor of a generous man, and everyone is a friend to a man who gives gifts.
King James Bible
Many will intreat the favour of the prince: and every man is a friend to him that giveth gifts.
American Standard Version
Many will entreat the favor of the liberal man; And every man is a friend to him that giveth gifts.
Many honour the person of him that is mighty, and are friends of him that giveth gifts.
English Revised Version
Many will entreat the favour of the liberal man: and every man is a friend to him that giveth gifts.
Webster's Bible Translation
Many will entreat the favor of the prince: and every man is a friend to him that giveth gifts.
Proverbs 19:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
24 A man of many friends cometh off a loser;
But there is a friend more faithful than a brother.
Jerome translates the commencing word by vir, but the Syr., Targ. by אית, which is adopted by Hitzig, Bttcher, and others. But will a German poet use in one line "itzt" [same as jetzt equals now], and in the next "jetzt"? and could the Hebrew poet prefer to ישׁ its rarer, and her especially not altogether unambiguous form אישׁ (cf. to the contrary, Ecclesiastes 7:15)? We write אישׁ, because the Masora comprehends this passage, with 2 Samuel 14:19; Micah 6:10, as the סבירין ישׁ 'ג, i.e., as the three, where one ought to expect ישׁ, and is thus exposed to the danger of falling into error in writing and reading; but erroneously אשׁ is found in all these three places in the Masora magna of the Venetian Bible of 1526; elsewhere the Masora has the defectiva scriptio with like meaning only in those two other passages. While אישׁ equals ישׁ, or properly ישׁ, with equal possibility of אשׁ,
(Note: One sees from this interchange how softly the י was uttered; cf. Wellhausen's Text der B. Samuel (1871) (Preface). Kimchi remarks that we say אקטל for אקטל, because we would otherwise confound it with יקטל.)
and it makes no material difference in the meaning of 24a whether we explain: there are friends who serve to bring one to loss: or a man of many friends comes to loss, - the inf. with ל is used in substantival clauses as the expression of the most manifold relations, Gesen. 132, Anm. 1((cf. at Habakkuk 1:17), here in both cases it denotes the end, as e.g., Psalm 92:8, to which it hastens with many friends, or with the man of many friends. It is true that אישׁ (like בּעל) is almost always connected only with genitives of things; but as one says אישׁ אלהים: a man belongs to God, so may one also say אישׁ רעים: a man belongs to many friends; the common language of the people may thus have named a man, to whom, because he has no definite and decided character, the rule that one knows a man by his friends is not applicable, a so-called every-man's-friend, or all-the-world's-friend. Theodotion translates ἀνὴρ ἑταιριῶν τοῦ ἑταιρεύσασθαι; and thus also the Syr., Targ., and Jerome render (and among the moderns, Hitzig) התרעע as reflexive in the sense of to cherish social intercourse; but this reflexive is התרעה, Proverbs 22:24. That התרועע is either Hithpa. of רוּע, to exult, Psalm 60:10; Psalm 65:14, according to which the Venet. translates (contrary to Kimchi) ὥστε ἀλαλάζειν: such an one can exult, but which is not true, since, according to 24b, a true friend outweighs the many; or it is Hithpa. of רעע, to be wicked, sinful (Fl.: sibi perniciem paraturus est); or, which we prefer, warranted by Isaiah 24:19, of רעע, to become brittle (Bttcher and others) - which not only gives a good sense, but also a similar alliteration with רעים, as Proverbs 3:29; Proverbs 13:20. In contradistinction to רע, which is a general, and, according to the usage of the language (e.g., 17b), a familiar idea, the true friend is called, in the antithetical parallel member, אהב (Proverbs 27:6); and after Proverbs 17:17, דּבק מאח, one who remains true in misfortune. To have such an one is better than to have many of the so-called friends; and, as appears from the contrast, to him who is so fortunate as to have one such friend, there comes a blessing and safety. Immanuel has given the right explanation: "A man who sets himself to gain many friends comes finally to be a loser (סופו להשּׁבר), for he squanders his means, and is impoverished in favour of others." And Schultens: At est amicus agglutinatus prae fratre. Rarum et carum esse genus insinuatur, ac proinde intimam illam amicitiam, quae conglutinet compingatque corda, non per multos spargendam, sed circumspecte et ferme cum uno tantum ineundam. Thus closes this group of proverbs with the praise of friendship deepened into spiritual brotherhood, as the preceding, Proverbs 18:19, with a warning against the destruction of such a relation by a breach of trust not to be made good again.
Treasury of Scripture Knowledge
him that giveth gifts or a man of gifts
A man's gift makes room for him and brings him before the great.
A gift in secret averts anger, and a concealed bribe, strong wrath.
Many seek the face of a ruler, but it is from the LORD that a man gets justice.
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