Proverbs 22:7 — Word Study
WLCעָ֭שִׁיר בְּרָשִׁ֣ים יִמְשׁ֑וֹל וְעֶ֥בֶד לֹ֝וֶ֗ה לְאִ֣ישׁ מַלְוֶֽה׃
BSA◂The richʻâshîyr [wealthy, noble] rulemâshal▸ [have power over, dominate] over the poorrûwsh [destitute, lacking material possessions] and the borrowerlâvâh [one who takes a loan, is in debt] is slaveʻebed [servant, bond servant] to the lenderlâvâh [the one who gives a loan, creditor]
| Greek | English | Parsing |
|---|---|---|
| עָ֭שִׁיר | a rich [person] | Adj |
| בְּרָשִׁ֣ים | over poor [people] | Preposition, verb qal participle (active) masculine plural |
| יִמְשׁ֑וֹל | he rules | Verb, Qal, imperfect third person masculine singular |
| וְעֶ֥בֶד | and [is] a servant | Conjunction, noun common masculine singular absolute |
| לֹ֝וֶ֗ה | a borrower | Verb, Qal, participle (active) masculine singular |
| לְאִ֣ישׁ | of a person | Preposition, noun common masculine singular absolute |
| מַלְוֶֽה׃ | a lender | Verb, Hiphil, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The rich rule over the poor, and the borrower is slave to the lender. |
| KJV | The rich ruleth over the poor, and the borrower is servant to the lender. |
| ASV | The rich ruleth over the poor; And the borrower is servant to the lender. |
| YLT | The rich over the poor ruleth, And a servant [is] the borrower to the lender. |
| WEB | The rich rule over the poor. The borrower is servant to the lender. |
| BBE | The man of wealth has rule over the poor, and he who gets into debt is a servant to his creditor. |
The translations agree on the essential meanings of the terms used in this verse.
The sentence is structured around a main clause with a subordinate predicate, clearly delineating the relationships between the subjects.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעָשִׁיר
verbמָשַׁל
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 22:7
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 22:7 presents a stark contrast between the wealthy and the impoverished, illustrating the dynamics of power and servitude that arise from financial relationships. This verse serves as a warning about the implications of debt and the authority that wealth can exert over others. The surrounding verses further explore themes of upbringing, justice, and generosity, emphasizing the moral responsibilities that accompany wealth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 22:16–22 | Oppressing the poor to enrich oneself or giving gifts to the rich will surely lead to poverty. |
| 2 | Proverbs 14:31 | Whoever oppresses the poor taunts their Maker, but whoever is kind to the needy honors Him. |
| 3 | Proverbs 18:23 | The poor man pleads for mercy, but the rich man answers harshly. |
| 4 | Amos 2:6 | This is what the LORD says: “For three transgressions of Israel, even four, I will not revoke My judgment, because they sell the righteous for silver and the needy for a pair of sandals. |
| 5 | Amos 4:1 | Hear this word, you cows of Bashan on Mount Samaria, you women who oppress the poor and crush the needy, who say to your husbands, “Bring us more to drink.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — עָשִׁיר, 'A.shirgenerated
The word עָשִׁיר ('ashir) is an adjective meaning 'rich' and describes a person of wealth or noble status. It is commonly used in the Bible to refer to individuals who possess significant material resources, highlighting the social and economic disparities present in society.
In this verse, it conveys the idea that those who are rich hold power over those who are poor, suggesting a broader commentary on social justice and the responsibilities that come with wealth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meanings of the key terms in this verse.
Sentence Structuregenerated
The main verb of the verse is יִמְשׁ֑וֹל, he rules, which governs the relationship between the subjects and predicates in the sentence. The structure indicates that the rich are positioned as rulers over the poor, while the borrower is described as a servant to the lender.
The sentence is constructed with a clear subject-verb-predicate format, emphasizing the authority of the rich and the subservience of the borrower.
Septuagint Backgroundgenerated
The Septuagint translates עָשִׁיר as πλούσιοι (plousioi), which retains the meaning of 'rich' while potentially broadening the interpretation to include those who are wealthy in virtues or resources.
The translation of עֶבֶד as οἰκέται (oiketai) emphasizes the servitude aspect, aligning closely with the Hebrew meaning but suggesting a domestic context.
In plain words — the whole versegenerated
Proverbs 22:7 teaches that rich people have power over poor people, and those who borrow money become like servants to those who lend it. This reflects the realities of financial relationships and the responsibilities that come with wealth.
Frequently Asked Questionsgenerated
It suggests that wealth grants individuals authority and influence, creating a power dynamic in society.
This indicates that borrowing money creates an obligation, placing the borrower in a subordinate position to the lender.
It highlights the importance of understanding the implications of debt and the power dynamics that can arise from financial transactions.
It serves as a reminder of the moral responsibilities that accompany wealth and the impact it can have on relationships.
Reflection Questionsgenerated
- In what ways have I seen wealth create power dynamics in my life or community?
- How can I ensure that I use my resources to uplift those who are less fortunate?
- What steps can I take to avoid becoming overly reliant on loans or debt?
- How does this verse challenge my understanding of financial responsibility?
The early church on this verse — how the Fathers read it
Bede comments on this verse, interpreting it in both a literal and moral sense, emphasizing the responsibilities of the rich towards the poor.
"A rich man rules over the poor," etc. It is clear according to the letter; but also the rich in virtues in the judgment of the secret inspector rule over those who lack the riches of virtues, indeed they are future judges of them.Early Church Fathers on Proverbs 22 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 22:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe rich ruleth over the poor,.... Usurps a dominion over them, and exercises it in a rigorous, oppressive, and tyrannical manner; otherwise they are generally the rich that rule, and if they rule
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe rich ruleth over the poor, and the borrower is servant to the lender. The rich ruleth over the poor. Let it be the rule of order, exercised in kindness; not of pride and oppression (James 2:6).
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRuleth over the poor, to wit, with rigour and tyranny, taking advantage of his necessities. Is servant to the lender; is at his mercy, and therefore forced to comply with his pleasure. The design of the proverb is partly to correct this miscarriage of the rich, and partly to oblige all men to diligence, whereby they may deliver themselves from this servitude.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:7 The rich ruleth over the poor, and the borrower [is] servant to the lender.Ver. 7. The rich ruleth over the poor.] And that with rigour, as Pharaoh did over Israel, as those imperious mammonists in St James’ s time that oppressed and subjugated their poorest brethren, trampling upon them with the feet of intolerable insolence and cruelty. "Yet now our flesh is as the flesh of our brethren, our children as their children," said those poor Jews in Nehemiah, who pleads their cause most effectually. Ubi quot verba, tot tela, quae nimirum animam divitum percellant, fodicent et lancinent, as one saith in another case, He sets upon them with irresistible rhetoric, and makes them…
Read John Trapp on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. The rich ruleth over the poor] So it is in the order of God, and may be a blessing to both.
Read AdamClarke on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges7. servant] not necessarily by being sold to him as a slave (Leviticus 25:30. Comp. Jeremiah 34:13; Jeremiah 34:17); but more generally as being compelled to do his bidding.
Read Cambridge on Proverbs 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. The rich ruleth over the poor — This proverb, also, states a general fact in forcible language.
Read Daniel Denison Whedon 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
The rich rule over the poor, and the borrower is slave to the lender.
The rich rule over the poor. The borrower is servant to the lender.
The rich rule over the poor, and the borrower is slave to the lender.
The rich rule over the poor, and the borrower is servant to the lender.
Tyndale line
The rich ruleth over the poor, and the borrower is servant to the lender.
The rich ruleth over the poor; And the borrower is servant to the lender.
The rich ruleth over the poor, and the borrower is servant to the lender.
The rich ruleth over the poor, and the borrower is servant to the lender.
The rich ruleth the poore, and the borower is seruant to the man that lendeth.
Strictly literal
The rich ruleth over the poor; and the borrower is servant to the lender.
The rich over the poor ruleth, And a servant [is] the borrower to the lender.
The rich rules over the poor, || And a servant [is] the borrower to the lender.
A rich man ruleth over the poor, and the borrower is servant to the man that lendeth.
Rich people rule over poor people and one who borrows is a slave to the one who lends.
From the Latin
The rich ruleth over the poor: and the borrower is servant to him that lendeth.
Simplified
The rich rule the poor, and borrowers are slaves to their lenders.
The man of wealth has rule over the poor, and he who gets into debt is a servant to his creditor.
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 of Proverbs 22:7 states, "The rich rule over the poor, and the borrower is slave to the lender." The Septuagint agrees with the Masoretic Text in meaning, as all seven words correspond directly, although the word order and articles differ due to the nature of the Greek translation. There are no significant differences in the core message between these two witnesses.
עָ֭שִׁיר בְּרָשִׁ֣ים יִמְשׁ֑וֹל וְעֶ֥בֶד לֹ֝וֶ֗ה לְאִ֣ישׁ מַלְוֶֽה׃
7 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.
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 22:7
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.
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
Adj — AdjHAamsa
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)
Prep | V-Qal — Preposition · verb qal participle (active) masculine pluralHR/Vqrmpa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
מָשַׁל (mashal) is a Hebrew verb meaning to rule or have dominion. It can refer to human authority, the dominion of heavenly bodies, or God's sovereignty. The word has a Qal form indicating direct rule and a Hiphil form that implies causing someone to rule or exercising dominion.
מָשַׁל vb. rule, have dominion, reign
Qal
human subj., rule, have dominion over
of heavenly bodies
of God
Hiph. cause to rule; exercise dominion
base
H4910 מָשַׁל rule, have dominion, reign .. human subj., rule, have dominion over
. of heavenly bodies
. of God
. cause to rule; exercise dominion
4910 mashal maw-shal'
a primitive root; to rule:--(have, make to have) dominion,
governor, X indeed, reign, (bear, cause to, have)
rule(-ing, -r), have power.
מָשַׁל (ma.shal) — to rule.
1) to rule, have dominion, reign
1a) (Qal) to rule, have dominion
1b) (Hiphil)
1b1) to cause to rule
1b2) to exercise dominion
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
The Hebrew word עֶ֫בֶד (*ebed*) means 'slave' or 'servant' and encompasses various roles, including household servants, subjects, and worshippers of God. It can also refer to Israel as a collective servant of God and is used in polite address among equals. The word is derived from a root meaning 'to work' or 'to serve'.
עֶ֫בֶד 799 n.m. slave, servant
slave, servant of household
Subjects, of chief
Servants, worshippers of God
Servant of י׳, in a special sense
Israel as a people is servant of י׳
In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
Phrases
base
H5650 עֶ֫בֶד slave, servant . slave, servant of household
. Subjects, of chief
. Servants, worshippers of God
. Servant of י׳, in a special sense
. Israel as a people is servant of י׳
. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
. Phrases
5650 `ebed eh'-bed
from 5647; a servant:--X bondage, bondman, (bond-)servant,
(man-)servant.
see HEBREW for 05647
עֶ֫בֶד (e.ved) — servant/slave.
1) slave, servant
1a) slave, servant, man-servant
1b) subjects
1c) servants, worshippers (of God)
1d) servant (in special sense as prophets, Levites etc)
1e) servant (of Israel)
1f) servant (as form of address between equals)
Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
sur'-vant ('ebhedh; doulos): A very common word with a variety of meanings, all implying a greater or less degree of inferiority and want of freedom:
(1) The most frequent usage is as the equivalent of "slave" (which see), with its various shades in position (Ge 9:25; 24:9; Ex 21:5; Mt 10:24; Lu 17:7, and often); but also a hired workman where "hired servant" translates Hebrew and Greek expressions which differ from the above.
(2) An attendant in the service of someone, as Joshua was the "servant" the Revised Version (British and American) "minister" of Moses (Nu 11:28).
[SLAVE]
This word sometimes denotes a man who voluntarily dedicates himself to the service of another. Thus Joshua was the servant of Moses; Elisha of Elijah; and Peter, Andrew, Philip, and Paul were servants of Jesus Christ. The servants of Pharaoh, of Saul, and of David, were their subjects in general, and their court officers and counselors in particular. The Philistines, Syrians, and other nation were servants of David, that is, they obeyed and paid him tribute. The servants of God are those who are devoted to his service and obey his holy word.
In its primary sense, the word usually means in the Bible either a hired servant, or one whose service was the property of his master for a limited time and under various restrictions. Joseph is the first whom we read of as sold into bondage, Ge 37:27,28. The households of some of the early…
→ Distinguish a bondservant (Greek: doulos), who was a slave, from a hired servant (Greek: diakonos), who was not a slave
→ BOND
Laws of Moses concerning Ex 21:1-11,20,21,26,27,32; Le 19:20-22; 25:6,10,35-55; De 15:12,14,18; 24:7
Kidnapping forbidden De 21:10-14; 24:7; 1Ti 1:10; Re 18:13
לָוָה (lavah) is a Hebrew verb with two main meanings: to join or be joined, and to borrow or lend. It can imply a sense of unity or obligation in relationships, as well as financial transactions. The word is built from the idea of twining or uniting, and it appears in various forms, such as joining oneself or causing someone to borrow.
[לָוָה] join (intr.), be joined
Qal (late) be joined to, attend
Niph. join oneself or be joined unto
base
[לָוָה] vb. borrow
Qal borrow
Hiph. cause to borrow, i.e. lend to
base
H3867a לָוָה join intr., be joined H3867b לָוָה borrow
3867 lavah law-vaw'
a primitive root; properly, to twine, i.e. (by implication)
to unite, to remain; also to borrow (as a form of obligation)
or (caus.) to lend:--abide with, borrow(-er), cleave, join
(self), lend(-er).
לָוָה (la.vah) — to join.
1) to join, be joined
1a) (Qal) to join, be joined, attend
1b) (Niphal) to join oneself to, be joined unto
לָוָה (la.vah) — to borrow.
1) to borrow, lend
1a) (Qal) to borrow
1b) (Hiphil) to cause to borrow, lend to
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
לָוָה (lavah) is a Hebrew verb with two main meanings: to join or be joined, and to borrow or lend. It can imply a sense of unity or obligation in relationships, as well as financial transactions. The word is built from the idea of twining or uniting, and it appears in various forms, such as joining oneself or causing someone to borrow.
[לָוָה] join (intr.), be joined
Qal (late) be joined to, attend
Niph. join oneself or be joined unto
base
[לָוָה] vb. borrow
Qal borrow
Hiph. cause to borrow, i.e. lend to
base
H3867a לָוָה join intr., be joined H3867b לָוָה borrow
3867 lavah law-vaw'
a primitive root; properly, to twine, i.e. (by implication)
to unite, to remain; also to borrow (as a form of obligation)
or (caus.) to lend:--abide with, borrow(-er), cleave, join
(self), lend(-er).
לָוָה (la.vah) — to join.
1) to join, be joined
1a) (Qal) to join, be joined, attend
1b) (Niphal) to join oneself to, be joined unto
לָוָה (la.vah) — to borrow.
1) to borrow, lend
1a) (Qal) to borrow
1b) (Hiphil) to cause to borrow, lend to
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa