Proverbs 22:16 — Word Study
WLCעֹ֣שֵֽׁק דָּ֭ל לְהַרְבּ֣וֹת ל֑וֹ נֹתֵ֥ן לְ֝עָשִׁ֗יר אַךְ־ לְמַחְסֽוֹר׃
BSAOppressingʻâshaq [to press upon or defraud, violently] the poordal [weak, in need of help] to enrichrâbâh [to multiply, increase] or giving giftsnâthan [to put, or set, bribes, favors] to the richʻâshîyr [wealthy, noble] [will] surely leadʼak [certainly, result in, come to] to povertymachçôwr [need, lack, shortage]
| Greek | English | Parsing |
|---|---|---|
| עֹ֣שֵֽׁק | [one who] oppresses | Verb, Qal, participle (active) masculine singular |
| דָּ֭ל | [the] poor | Adj |
| לְהַרְבּ֣וֹת | to increase | Preposition, verb hiphil infinitive construct common |
| ל֑וֹ | for himself | Preposition, suffix |
| נֹתֵ֥ן | [one who] gives | Verb, Qal, participle (active) masculine singular |
| לְ֝עָשִׁ֗יר | to a rich [person] | Preposition |
| אַךְ־ | only | Adverb |
| לְמַחְסֽוֹר׃ | to poverty | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Oppressing the poor to enrich oneself or giving gifts to the rich will surely lead to poverty. |
| KJV | He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want. |
| ASV | He that oppresseth the poor to increase his gain, And he that giveth to the rich, shall come only to want. |
| YLT | He is oppressing the poor to multiply to him, He is giving to the rich — only to want. |
| WEB | Whoever oppresses the poor for his own increase and whoever gives to the rich, both come to poverty. |
| BBE | He who is cruel to the poor for the purpose of increasing his profit, and he who gives to the man of wealth, will only come to be in need. |
Where they part company is עֹ֣שֵֽׁק — see How Translations Differ.
The sentence has a main clause with two subordinate clauses that outline the actions leading to the result of poverty.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשַׁק
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 22:16
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 Social Justicegenerated
Proverbs 22:16 highlights the moral implications of how one treats the poor and the rich. It serves as a warning that exploiting the needy to gain wealth or favoring the wealthy through gifts ultimately results in poverty. This verse is part of a broader discourse in Proverbs that emphasizes ethical conduct and the importance of justice in society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 22:22–23 | Do not rob a poor man because he is poor, and do not crush the afflicted at the gate, |
| 2 | Proverbs 14:31 | Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him. |
| 3 | Proverbs 28:3 | A destitute leader who oppresses the poor is like a driving rain that leaves no food. |
| 4 | Job 20:19–29 | For he has oppressed and forsaken the poor; he has seized houses he did not build. |
| 5 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עֹ֣שֵֽׁק, 'O.shekgenerated
The word עָשַׁק ('ashaq) is a participle meaning '[one who] oppresses', derived from a root that conveys actions of pressing upon or defrauding. It is often associated with wrongdoing and exploitation, particularly in contexts where the weak are taken advantage of.
In this verse, it describes the act of oppressing the poor, indicating a violent or unjust action that harms those who are already vulnerable. The frequent use of this term in the Bible underscores its significance in discussions of justice and morality.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the core message of the verse.
Sentence Structuregenerated
The main verb is עֹ֣שֵֽׁק, oppressing, which governs the structure of the verse. It is followed by two clauses: one describing the action of oppressing the poor and the other concerning the act of giving gifts to the rich.
This structure emphasizes the duality of the actions described, linking the oppression of the poor directly to the act of giving to the wealthy, both of which culminate in the result of poverty.
Septuagint Backgroundgenerated
The Septuagint translates עֹ֣שֵֽׁק as πένητα, which reflects a focus on the poor. This choice highlights the moral implications of the text, emphasizing the exploitation of the vulnerable.
The Greek term used for 'giving' is δίδωσιν, which aligns closely with the Hebrew meaning, maintaining the sense of bestowing or offering.
In plain words — the whole versegenerated
Proverbs 22:16 warns against taking advantage of the poor to gain wealth or giving gifts to the rich. Both actions are said to lead to poverty, emphasizing the importance of treating all people with fairness and justice.
Frequently Asked Questionsgenerated
To oppress the poor means to take advantage of their vulnerable position, often through unfair practices or exploitation.
Giving gifts to the rich can indicate favoritism and can perpetuate inequality, as it prioritizes the wealthy over those in need.
The verse states that both oppressing the poor and giving to the rich will ultimately lead to poverty, highlighting the moral failures in such behaviors.
This verse aligns with other teachings in Proverbs that emphasize justice, fairness, and the ethical treatment of others, particularly the vulnerable.
Reflection Questionsgenerated
- In what ways can I ensure that I do not take advantage of those who are less fortunate?
- How can I be more aware of the impact of my actions on others, especially the poor?
- What steps can I take to promote fairness and justice in my community?
- How does this verse challenge me to think about my own wealth and generosity?
The early church on this verse — how the Fathers read it
Bede comments on this verse, illustrating the consequences of oppressing the poor and the moral lessons derived from it.
He who oppresses the poor, etc. It is evident that the rapacious, those who take from the poor and also those who seem to justly possess what they have, lose everything equally, when, in the examination of the strict judge,Early Church Fathers on Proverbs 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 22:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that oppresseth the poor to increase his [riches],.... By taking away from them the little they have; by keeping back their hire, defrauding them of the just wages of their labours; or by usury
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat giveth to the rich; that vainly and prodigally casts away his estate upon those who do not need it, or gives it to them with evil design, as that they may assist him in oppressing the poor, or at least not hinder him in it.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:16 He that oppresseth the poor to increase his [riches, and] he that giveth to the rich, [shall] surely [come] to want.Ver. 16. He that oppresseth the poor, &c.] By fraud or force, or any indirect means. This man lays his foundation in firework, he walks upon a mine of gunpowder; "brimstone is scattered upon his habitation"; if but a flash of God’ s lightning light upon it, all will be on fire, all blown up and brought to nothing. And he that giveth to the rich.] Either to ingratiate and curry favour for countenancing their oppressive practices, or with a mind to get more than they give - for so saith one, that clause, To increase their riches, must here be repeated - which is a…
Read John Trapp on Proverbs 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) He that oppresseth the poor . . .—Rather, he that does so is (thereby) giving to the rich, only to (his own) loss. That is, he shall be none the better for the act of oppression, but shall have to disgorge his prey to some one richer and more powerful than himself, and thereby be reduced to poverty.
Read Charles John Ellicott on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. He that oppresseth the poor] He who, in order to obtain the favour of the rich and great, either robs or cheats the poor, to make those men presents; or gives in presents to them, for the sake of honour and reputation, what he should have given to the poor, shall surely come to want.
Read AdamClarke on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges16. shall surely come] Or, cometh only, R.V. Two opposite methods of self-aggrandisement, grinding the poor and currying favour with the rich, have a common end in penury. Some, however, would render, He that oppresseth the poor (does it) to increase his (the poor man’s) gain, because he urges him to fresh and successful effort; He that giveth to the rich (does it) only to (the rich man’s) want, because he encourages him in the sloth and indulgence which bring him to poverty. But this is far-fetched, and the suggestion that by oppressing your neighbour you may after all prove to be his benefactor is out of harmony with the moral tone of this Book.
Read Cambridge on Proverbs 22 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter, He who oppresses the poor for his own profit gives. (i. e., will, in the common course of things, be compelled to give) to a rich man, and that only to his own loss.
Read Albert Barnes on Proverbs 22 →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
Oppressing the poor to enrich oneself or giving gifts to the rich will surely lead to poverty.
Whoever oppresses the poor for his own increase and whoever gives to the rich, both come to poverty.
Oppressing the poor to enrich oneself or giving gifts to the rich will surely lead to poverty.
The one who oppresses the poor to increase his own gain and the one who gives to the rich – both end up only in poverty.
Tyndale line
He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
He that oppresseth the poor to increase his gain, And he that giveth to the rich, shall come only to want.
He that oppresseth the poor to increase his gain, and he that giveth to the rich, cometh only to want.
He that oppresseth the poor to increase his riches , and he that giveth to the rich, shall surely come to want.
Hee that oppresseth the poore to increase him selfe, and giueth vnto the riche, shall surely come to pouertie.
Strictly literal
He that oppresseth the poor, it is to enrich him; he that giveth to the rich, [bringeth] only to want.
He is oppressing the poor to multiply to him, He is giving to the rich — only to want.
He [who] is oppressing the poor to multiply his [riches], || Is giving to the rich—only to want.
He that oppresseth the poor to increase his riches, [must at length] give to the rich, and come only to want.
The one who oppresses poor people to increase his wealth, or gives to rich people, will come to poverty.
From the Latin
He that oppresseth the poor, to increase his own riches, shall himself give to one that is richer, and shall be in need.
Simplified
If you oppress the poor to make yourself rich, or if you're generous to the rich, you'll end up poor yourself.
He who is cruel to the poor for the purpose of increasing his profit, and he who gives to the man of wealth, will only come to be in need.
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 and the Septuagint largely agree in their wording, with seven of the eight words matched. This consistency reinforces the message of the verse regarding social justice.
עֹ֣שֵֽׁק דָּ֭ל לְהַרְבּ֣וֹת ל֑וֹ נֹתֵ֥ן לְ֝עָשִׁ֗יר אַךְ־ לְמַחְסֽוֹר׃
7 of the 8 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.
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 22:16
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.
עָשַׁק (ashaq) is a Hebrew verb meaning to oppress, wrong, or extort. It conveys actions of pressing upon, defrauding, and committing violence. The word can also imply being exploited or crushed in its passive form. It is rooted in a primitive form and is related to the concept of deceitful gain.
עָשַׁק oppress, wrong, extort
base
H6231 עָשַׁק oppress, wrong, extort
6231 `ashaq aw-shak'
a primitive root (compare 6229); to press upon, i.e. oppress,
defraud, violate, overflow:--get deceitfully, deceive,
defraud, drink up, (use) oppress((-ion)), -or), do violence
(wrong).
see HEBREW for 06229
עָשַׁק (a.shaq) — to oppress.
1) to press upon, oppress, violate, defraud, do violence, get deceitfully, wrong, extort
1a) (Qal)
1a1) to oppress, wrong, extort
1a2) to oppress
1b) (Pual) to be exploited, be crushed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עָשִׁיר (ashiyr) means 'rich' and can refer to wealth in both a literal and figurative sense. It is primarily used as a noun to denote a rich person or the wealthy. The word is derived from another Hebrew root, but the entries do not provide further details on its usage in specific verses.
עָשִׁיר rich; usu. n. m. the rich
base
H6223 עָשִׁיר rich; usu. n. m. the rich
6223 `ashiyr aw-sheer'
from 6238; rich, whether literal or figurative
(noble):--rich (man).
see HEBREW for 06238
עָשִׁיר (a.shir) — rich.
adj
1) rich, wealthy
n
2) the rich, the wealthy, rich man
Prep | Adj — PrepositionHR/Aamsa
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
מַחְסוֹר (machsor) refers to need or lack, encompassing concepts such as poverty and the things that are required. It is derived from a root meaning deficiency. The entries consistently highlight its general use in contexts of need and impoverishment.
מַחְסוֹר, מַחְסֹר n.[m.] need, thing needed, poverty
need = thing needed
lack, want
in gen., need, poverty
base
H4270 מַחְסוֹר, מַחְסֹר need, thing needed, poverty . need = thing needed
. lack, want
. in gen., need, poverty
4270 machcowr makh-sore'
or machcor {makh-sore'}; from 2637; deficiency; hence,
impoverishment:--lack, need, penury, poor, poverty, want.
see HEBREW for 02637
מַחְסוֹר (mach.sor) — need.
1) need, poverty, thing needed
1a) need, thing needed
1b) lack, want
1c) need, poverty
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
pov'-er-ti:
1. Old Testament References:
This word, found but once in the Old Testament (Ge 45:11) outside of the Book of Proverbs in which it occurs 11 times (6:11; 10:15; 11:24 the King James Version; 13:18; 20:13; 23:21; 24:34; 28:19,22 the King James Version; 30:8; 31:7), is a translation of yiwaresh, "to be poor," "to come to poverty" (Ge 45:11). Four different Hebrew words are used in the 11 references in Prov, all bearing the idea of being in need of the necessities of life, although a distinction is made between being in want and being in extreme want. Pr 18:23 well illustrates the general meaning of "poverty" as found in this book: "The poor (rush, "to be impoverished," "destitute") useth entreaties; but the rich…