Amsal 11:26

11:26 People will curse ¹  the one who withholds grain, ² 

but they will praise ³  the one who sells it. ⁴ 

Amsal 21:13

21:13 The one who shuts his ears ⁵  to the cry ⁶  of the poor,

he too will cry out and will not be answered. ⁷ 

Amsal 28:27

28:27 The one who gives to the poor will not lack, ⁸ 

but whoever shuts his eyes to them ⁹  will receive ¹⁰  many curses. ¹¹ 

[11:26]  ¹ tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him – the one who withholds grain.”

[11:26]  ² sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.

[11:26]  ³ tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”

[11:26]  ⁴ tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.

[21:13]  ⁵ sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.

[21:13]  ⁶ sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

[21:13]  ⁷ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).

[28:27]  ⁸ sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.

[28:27]  ⁹ tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.

[28:27]  ¹⁰ tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.

[28:27]  ¹¹ sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.