Proverbs 13:7 — Word Study
WLCיֵ֣שׁ מִ֭תְעַשֵּׁר וְאֵ֣ין כֹּ֑ל מִ֝תְרוֹשֵׁ֗שׁ וְה֣וֹן רָֽב׃
BSAOne pretends to be richʻâshar [makes himself appear, wealthy, having an abundance] but has nothingʼayin [possesses, owns, no substance, emptiness] another pretends to be poorrûwsh [feigns, appears, destitute, lacking] yet has greatrab [possesses, owns, abundant, plentiful] wealthhôwn [riches, substance]
| Greek | English | Parsing |
|---|---|---|
| יֵ֣שׁ | there | |
| מִ֭תְעַשֵּׁר | [is one who] enriches himself | Verb, Hithpael, participle (active) masculine singular |
| וְאֵ֣ין | and there not | Conjunction, noun common masculine singular construct |
| כֹּ֑ל | [is] anything | Noun common, masculine singular absolute |
| מִ֝תְרוֹשֵׁ֗שׁ | [one who] impoverishes himself | Verb, Hithpael, participle (active) masculine singular |
| וְה֣וֹן | and wealth | Conjunction, noun common masculine singular absolute |
| רָֽב׃ | great | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | One pretends to be rich, but has nothing; another pretends to be poor, yet has great wealth. |
| KJV | There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches. |
| ASV | There is that maketh himself rich, yet hath nothing: There is that maketh himself poor, yet hath great wealth. |
| YLT | There is who is making himself rich, and hath nothing, Who is making himself poor, and wealth [is] abundant. |
| WEB | There are some who pretend to be rich, yet have nothing. There are some who pretend to be poor, yet have great wealth. |
| BBE | A man may be acting as if he had wealth, but have nothing; another may seem poor, but have great wealth. |
Where they part company is רָֽב — see How Translations Differ.
The sentence features one main clause followed by two subordinate clauses that create a contrast between the two subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכֹּל
verbעָשַׁר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 13:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Wisdom on Wealth and Povertygenerated
Proverbs 13:7 presents a contrast between those who appear rich but possess nothing and those who seem poor yet have great wealth. This verse is part of a larger discourse on righteousness and integrity, emphasizing that true value is not always visible. The surrounding verses explore the implications of wealth on one's character and moral standing.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 13:11 | Dishonest wealth will dwindle, but what is earned through hard work will be multiplied. |
| 2 | Proverbs 12:9 | Better to be lightly esteemed yet have a servant, than to be self-important but lack food. |
| 3 | Luke 18:11–14 | The Pharisee stood by himself and prayed, ‘God, I thank You that I am not like the other men—swindlers, evildoers, adulterers—or even like this tax collector. |
| 4 | 1 Corinthians 4:8 | Already you have all you want. Already you have become rich. Without us, you have become kings. How I wish you really were kings, so that we might be kings with you! |
| 5 | 2 Peter 2:19 | They promise them freedom, while they themselves are slaves to depravity. For a man is a slave to whatever has mastered him. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מִ֭תְעַשֵּׁר, Mit.'a.shergenerated
The word מִ֭תְעַשֵּׁר (Mit.'a.sher) derives from the root עָשַׁר (ashar), meaning 'to enrich.' It indicates an active process of making oneself rich, often in a material sense. The parsing as a Hithpael participle suggests a reflexive action, highlighting self-enrichment.
This term encapsulates the idea of one who feigns wealth, suggesting a pretense rather than genuine richness. The context implies a critique of those who project affluence while lacking true substance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses pretends for מִ֭תְעַשֵּׁר, aligning with the KJV and ASV. These translations emphasize the deceptive nature of appearances.
Where translations differ is in the rendering of רָֽב — great (BSB, KJV, ASV) versus abundant (YLT) or possesses (NETB). This reflects varying interpretations of the extent of wealth described.
Sentence Structuregenerated
The finite verb יֵ֣שׁ (yesh) anchors the sentence, indicating existence. The structure consists of two main clauses, each describing contrasting states of being — one rich and one poor.
The first clause introduces the subject מִ֭תְעַשֵּׁר (Mit.'a.sher), while the second clause describes מִ֝תְרוֹשֵׁ֗שׁ (mit.ro.Shesh), creating a parallel that highlights the contrast between appearance and reality.
Septuagint Backgroundgenerated
The Septuagint translates יֵ֣שׁ as εἰσὶν (eisin), indicating existence, similar to the Hebrew. This choice maintains the essence of the original meaning.
For מִ֭תְעַשֵּׁר, the Greek πλουτίζοντες (ploutizontes) conveys the act of becoming rich, which aligns with the Hebrew's implication of self-enrichment, but it may suggest a more active pursuit of wealth.
In plain words — the whole versegenerated
Proverbs 13:7 contrasts those who pretend to be wealthy but lack true riches with those who seem poor yet possess great wealth. This highlights the theme that appearances can be deceiving, and true value may not be visible.
Frequently Asked Questionsgenerated
To pretend to be rich means to create an illusion of wealth, often through outward appearances or behaviors, without having actual financial resources.
The verse suggests that true wealth is not merely material; it can also refer to spiritual or emotional richness, contrasting superficial appearances.
This verse emphasizes that integrity is more valuable than wealth, as those who are truly rich may not always show it outwardly.
We learn that authenticity matters more than appearances and that true wealth comes from substance rather than superficiality.
Reflection Questionsgenerated
- In what ways do I see people pretending to be something they are not?
- How can I ensure that I value true richness over mere appearances in my own life?
- What does this verse teach about the nature of wealth and poverty?
- How can I apply the wisdom of this verse to my interactions with others?
The early church on this verse — how the Fathers read it
Early Church Fathers reflect on this verse, discussing the nature of true wealth and the dangers of pride in material possessions.
It is simply not to be credited that holy Scripture is concerned to advise us on these riches which the proud get such swollen heads about.Early Church Fathers on Proverbs 13 →
A person who, because of his undisciplined heart and daily distraction of mind, loses whatever he seemed to have acquired by the conversion of others truly puts his profits in a bag with holes.Early Church Fathers on Proverbs 13 →
For indeed a person who loses by daily distractions of mind and lack of self control what he appears to gain by the conversion of others puts his profits into a bag with holes.Early Church Fathers on Proverbs 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 13:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is that maketh himself rich, yet [hath] nothing,.... Some persons make a great show of riches, and would be thought to be rich; put on fine clothes, live at a high rate, and appear in great
Read John Gill on Proverbs 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.
Read Robert Jamieson on Proverbs 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSome men who have little or nothing pretend to have great riches, and carry themselves accordingly; either out of pride and vanity, or with a design to gain reputation with others whom they intend to defraud. Some rich men seem and profess themselves to be very poor, that they may preserve and increase their estates, by concealing them from those who would either desire a share in them, or take them away by deceit or violence.
Read Matthew Poole on Proverbs 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 13:7 There is that maketh himself rich, yet [hath] nothing: [there is] that maketh himself poor, yet [hath] great riches.Ver. 7. There is that maketh himself rich.] Such πτωχαλαζονες (as the witty Greek calls them) there are not few, that stretch their wing beyond their nest, that bear a port beyond their estate, that trick up themselves with other men’ s plumes, laying it on above measure in clothes, fair building, &c., when not worth a groat, but die in prison, or make a fraudulent composition. This is no better before God than rapine and robbery. There is that makes himself poor, &c.] As the newly elected Pope doth, when in his Lateran procession he casts among the people pieces…
Read John Trapp on Proverbs 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) There is that maketh himself rich, yet hath nothing.—Comp. Luke 12:21, and the advice given in Revelation 3:17. There is that maketh himself poor.—Comp. Luke 12:33.
Read Charles John Ellicott on Proverbs 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. There is that maketh himself rich] That labours hard to acquire money, yet hath nothing; his excessive covetousness not being satisfied with what he possesses, nor permitting him to enjoy with comfort what he has acquired. The fable of the dog in the manger will illustrate this. There is that maketh himself poor, yet hath great riches.] "As poor," said St. Paul, "yet making many rich; as having nothing, yet possessing all things." The former is the rich poor man; the latter is the poor rich man. As the words are here in the hithpael conjugation, which implies reflex action, or the action performed on one's self, and often signifies feigning or pretending to be what one is not, or…
Read AdamClarke on Proverbs 13 →CambridgeThe Cambridge Bible for Schools and Colleges7. maketh] This rendering, which is retained in R.V. text, has its highest illustration in Christ Himself (Philippians 2:5-11; 2 Corinthians 8:9), and accords with the constant teaching of the N.T. (Philippians 3:7-9; 2 Corinthians 6:10; Luke 12:21; Revelation 3:17). Some however, with R.V. marg., would render feigneth himself, in both clauses, makes himself out to be what he is not.
Read Cambridge on Proverbs 13 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare Proverbs 11:24. There is a seeming wealth behind which there lies a deep spiritual poverty and wretchedness. There is a poverty which makes a person rich for the kingdom of God.
Read Albert Barnes on Proverbs 13 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
One pretends to be rich, but has nothing; another pretends to be poor, yet has great wealth.
There are some who pretend to be rich, yet have nothing. There are some who pretend to be poor, yet have great wealth.
One pretends to be rich, but has nothing; another pretends to be poor, yet has great wealth.
There is one who pretends to be rich and yet has nothing; another pretends to be poor and yet possesses great wealth.
Tyndale line
There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.
There is that maketh himself rich, yet hath nothing: There is that maketh himself poor, yet hath great wealth.
There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great wealth.
There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.
There is that maketh himselfe riche, and hath nothing, and that maketh himselfe poore, hauing great riches.
Strictly literal
There is that feigneth himself rich, and hath nothing; there is that maketh himself poor, and hath great wealth.
There is who is making himself rich, and hath nothing, Who is making himself poor, and wealth [is] abundant.
There is [he] who is making himself rich, and has nothing, || Who is making himself poor, and wealth [is] abundant.
There is some one that pretendeth to be rich without having any thing; another that pretendeth to be poor while having abundant wealth.
There is someone who enriches himself, but has nothing at all, and there is someone who gives everything away, yet is truly wealthy.
From the Latin
One is as it were rich, when he hath nothing: and another is as it were poor, when he hath great riches.
Simplified
Some pretend to be rich, but don't have anything, while others pretend to be poor and are very rich.
A man may be acting as if he had wealth, but have nothing; another may seem poor, but have great wealth.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads יֵ֣שׁ מִ֭תְעַשֵּׁר וְאֵ֣ין כֹּ֑ל מִ֝תְרוֹשֵׁ֗שׁ וְה֣וֹן רָֽב׃. The Septuagint matches six out of seven words, maintaining the core message. The Dead Sea Scrolls show similar wording, with some words supplied by an editor, indicating a close relationship to the Masoretic Text.
יֵ֣שׁ מִ֭תְעַשֵּׁר וְאֵ֣ין כֹּ֑ל מִ֝תְרוֹשֵׁ֗שׁ וְה֣וֹן רָֽב׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יש] [מתעשר] [ואין] [כל] מתרושש והון רב
3 words on the leather — 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 13:7
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
HAcbsa — HAcbsa
עָשַׁר (ashar) is a Hebrew verb meaning to be or become rich. It encompasses various forms, including the Qal (to become rich), Hiphil (to make rich), and Hithpael (to enrich oneself). The term appears in contexts related to wealth accumulation, as noted in 1 Kings 22:48. The entries collectively emphasize the act of gaining or pretending to have riches.
[עָשַׁר] vb. be or become rich
Qal I have become rich
Hiph.
make rich
gain riches
Hithp. one enriching himself.
base
H6238 עָשַׁר be or become rich
6238 `ashar aw-shar'
a primitive root; properly, to accumulate; chiefly
(specifically) to grow (causatively, make) rich:--be(-come,
en-, make, make self, wax) rich, make (1 Kings 22:48 marg).
See 6240.
see HEBREW for 06240
עָשַׁר (a.shar) — to enrich.
1) to be or become rich or wealthy, enrich, pretend to be rich
1a) (Qal) to be or become rich
1b) (Hiphil)
1b1) to make rich
1b2) to gain riches
1c) (Hithpael) to enrich oneself, pretend to be rich
V-Hithpael — Verb · Hithpael · participle (active) masculine singularHVtrmsa
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
רוּשׁ (ruwsh) means to be poor or in want, covering the state of lacking resources or necessities. It can refer to a poor man or the action of impoverishing oneself, as noted in various forms like the Qal and Hithpolel. The entries indicate a focus on destitution and neediness.
[רוּשׁ or רִישׁ] 24 vb. be in want, poor
Qal young lions are in want and hunger
Hithpō‛lēl one impoverishing himself
base
H7326 [רוּשׁ or רִישׁ] be in want, poor
7326 ruwsh roosh
a primitive root; to be destitute:--lack, needy, (make self)
poor (man).
רוּשׁ (rush) — be poor.
1) to be poor, be in want, lack
1a) (Qal)
1a1) to be poor
1a2) to be in want or hunger
1a3) poor man (subst)
1b)(Hithpolel) one impoverishing himself (participle)
V-r — Verb · Hithpael · participle (active) masculine singularHVtrmsa
הוֹן (hown) refers to wealth, riches, or substance, and can also imply sufficiency or enough. It is primarily found in poetic contexts, particularly in Wisdom Literature like Proverbs. The term is derived from a related root that conveys the idea of wealth and value.
הוֹן n.m. wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
base
H1952 הוֹן wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
1952 hown hone
from the same as 1951 in the sense of 202; wealth; by
implication, enough:--enough, + for nought, riches, substance,
wealth.
see HEBREW for 01951
see HEBREW for 0202
הוֹן (hon) — substance.
1) wealth, riches, substance
1a) wealth
1b) price, high value
interj
2) enough!, sufficiency
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
→ See RICHES
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAamsa