Wealth maketh many friends; but the poor is separated from his neighbour.

Wealth addeth many friends; But the poor is separated from his friend.

Riches make many friends: but from the poor man, even they whom he had, depart.

Wealth maketh many friends; but the poor is separated from his neighbor.

Wealth addeth many friends, And the poor from his neighbour is separated.

Wealth makes many friends; but the poor is separated from his neighbor.

Wealth makes a great number of friends; but the poor man is parted from his friend.

Wealth addeth many friends; But as for the poor, his friend separateth himself from him.

Riches add many friends. But from the pauper, even those whom he had become separated.

The poor is separated from his neighbor - Because he has the "disease of all-shunned poverty."

Wealth maketh many friends,.... Or "adds" (f); it increases the number of them: so the poet (g), "donec eris felix, multos numerabis amicos"; and to this agrees what the wise man says, Proverbs 14:20;
but the poor is separated from his neighbour; or "friend" (h); he will not visit him as he did in his prosperity, nor suffer him to come into his house or company, or come near him; he is separated from his affection, friendship, and presence: so another poet (i),
"if thou art rich, thou wilt have many friends; but, if poor, few.''
(f) "addit", Junius & Tremellius, Piscator. (g) Ovid. (h) "ab amico sua", Pagninus, Montanus, Baynus, Junius & Tremeliius, Piscator, Michaelis; "a sodali sua", Schultens. (i) Theognis.

Here we may see how strong is men's love of money.

(Compare Proverbs 14:20). Such facts are often adduced with implied disapprobation.

4 Wealth bringeth many friends;
But the reduced - his friend separateth himself.
The very same contrast, though otherwise expressed, we had at Proverbs 14:20. Regarding הון, vid., vol. i, p. 63. דל is the tottering, or he who has fallen into a tottering condition, who has no resources, possesses no means. The accentuation gives Mugrash to the word (according to which the Targ. translates), for it is not the subject of יפּרד: the reduced is separated (pass. Niph.) by his misfortunes, or must separate himself (reflex. Niph.) from his friend (מרעהוּ, as Ecclesiastes 4:4, prae socio suo); but subject of the virtual pred. מרעהוּ יפּרד: the reduced - his friend (מרעהו, as Proverbs 19:7) separates himself, i.e., (according to the nature of the Semitic substantival clause) he is such (of such a fate) that his friend sets himself free, whereby ממּנּוּ may be omitted as self-obvious; נפרד means one who separates himself, Proverbs 18:1. If we make דל the subject of the separatur, then the initiative of the separation from the friend is not expressed.