Proverbs 11:24 — Word Study
WLCיֵ֣שׁ מְ֭פַזֵּר וְנוֹסָ֥ף ע֑וֹד וְחוֹשֵׂ֥ךְ מִ֝יֹּ֗שֶׁר אַךְ־ לְמַחְסֽוֹר׃
BSAOne gives freelypâzar [generously, with an open hand] yet gainsyâçaph [increases, is added to] even moreʻôwd another withholdschâsak [restrains, holds back] what is rightyôsher [uprightness, moral integrity] onlyʼak to become poormachçôwr [tend to, result in, in need, lacking]
| Greek | English | Parsing |
|---|---|---|
| יֵ֣שׁ | there | |
| מְ֭פַזֵּר | [is one who] scatters | Verb, Piel, participle (active) masculine singular |
| וְנוֹסָ֥ף | and [who is] increased | Conjunction, verb niphal participle (active) masculine singular |
| ע֑וֹד | still | Adv |
| וְחוֹשֵׂ֥ךְ | and [one who] withholds | Conjunction, verb qal participle (active) masculine singular |
| מִ֝יֹּ֗שֶׁר | from uprightness | Preposition, noun common masculine singular absolute |
| 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 | One gives freely, yet gains even more; another withholds what is right, only to become poor. |
| KJV | There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. |
| ASV | There is that scattereth, and increaseth yet more; And there is that withholdeth more than is meet, but it tendeth only to want. |
| YLT | There is who is scattering, and yet is increased, And who is keeping back from uprightness, only to want. |
| WEB | There is one who scatters, and increases yet more. There is one who withholds more than is appropriate, but gains poverty. |
| BBE | A man may give freely, and still his wealth will be increased; and another may keep back more than is right, but only comes to be in need. |
The translations agree on the key concepts of generosity and withholding.
The structure consists of two main clauses with several phrases elaborating on the actions and consequences, creating a clear contrast.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּזַר
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 11:24
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 — The Wisdom of Generositygenerated
Proverbs 11:24 presents a contrast between two types of people: one who gives freely and another who withholds. This verse is part of a larger teaching on the outcomes of righteous behavior versus wickedness, as seen in the surrounding verses. The wise choice, according to this proverb, is to be generous, as it leads to greater blessings and prosperity, while the one who hoards will find themselves in need.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:18 | The wicked man earns an empty wage, but he who sows righteousness reaps a true reward. |
| 2 | Proverbs 19:17 | Kindness to the poor is a loan to the LORD, and He will repay the lender. |
| 3 | Proverbs 28:8 | He who increases his wealth by interest and usury lays it up for one who is kind to the poor. |
| 4 | Deuteronomy 15:10 | Give generously to him, and do not let your heart be grieved when you do so. And because of this the LORD your God will bless you in all your work and in everything to which you put your hand. |
| 5 | Psalm 112:9 | He has scattered abroad his gifts to the poor; his righteousness endures forever; his horn will be lifted high in honor. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — מְ֭פַזֵּר, Me.fa.zergenerated
The word מְ֭פַזֵּר (Me.fa.zer) is a participle form of the verb פָּזַר (pazar), meaning 'to scatter' or 'to disperse'. This word emphasizes the act of giving generously, suggesting an open-handed approach to sharing resources.
In this verse, it describes a person who is characterized by their generosity, contrasting with the one who withholds. The active participle indicates a continuous action, highlighting a lifestyle of giving rather than a one-time event.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses gives freely and withholds what is right, which aligns closely with the KJV and ASV.
Sentence Structuregenerated
The main finite verb is יֵ֣שׁ, there is, which introduces the subject of the verse. The structure consists of two contrasting clauses: one describing the generous giver and the other the one who withholds.
The first clause emphasizes the positive outcome of giving, while the second highlights the negative consequence of withholding, creating a clear contrast in the message.
Septuagint Backgroundgenerated
The Septuagint translates מְ֭פַזֵּר as σκορπίζων, which means 'scattering'. This choice aligns with the idea of generosity but may carry a slightly different nuance in Greek, emphasizing the act of distribution rather than just giving.
The use of ἐλαττονοῦνται for the concept of becoming poor indicates a focus on the outcome of withholding, reinforcing the idea of loss associated with greed.
In plain words — the whole versegenerated
Proverbs 11:24 teaches that one person who gives generously will gain even more, while another who holds back what is right will end up in need. This verse emphasizes the importance of being open-handed and the consequences of greed.
Frequently Asked Questionsgenerated
To give freely means to share generously without holding back, reflecting an open-hearted attitude towards others.
Withholding what is right can lead to poverty and need, as it reflects a lack of generosity and moral integrity.
This verse aligns with other Proverbs that emphasize the value of generosity and the negative outcomes of greed, such as in Proverbs 11:18.
The overall message is that generosity leads to abundance and blessing, while withholding leads to lack and hardship.
Reflection Questionsgenerated
- In what ways can I practice generosity in my daily life?
- What are some examples of times when I have held back from giving?
- How can I encourage others to be generous?
- What does this verse teach me about the relationship between giving and receiving?
The early church on this verse — how the Fathers read it
Early commentators like Bede draw lessons from this verse, discussing the outcomes of generosity versus greed.
Others divide their own, etc. Because they receive a hundredfold in this time, and in the future age, eternal life (Matt. XIX).Early Church Fathers on Proverbs 11 →
Others seize what is not theirs, etc. He says, They will always be in poverty, not only in torments, where they receive not even a drop of water to be refreshed for a short while (Luke XVI), but even in this life,Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is that scattereth, and yet increaseth,.... That scattereth "his own", as the Septuagint, Vulgate Latin, Syriac, and Arabic versions add: that disperses his money here and there, among many
Read John Gill on Proverbs 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.
Read Robert Jamieson on Proverbs 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat scattereth; that giveth liberally of his goods to the poor; for so this Hebrew word is used, , He hath dispersed, which is explained in the following words, he hath given to the poor. Increaseth, through God’ s secret blessing upon his estate. More than is meet, Heb. from what is right or just, i.e. what by the law of God, and the rules of general justice, he is obliged to give; of which see . It tendeth to poverty; by God’ s providence secretly blasting his estate, either in his own or his children’ s hands, as it very frequently befalls covetous wretches.
Read Matthew Poole on Proverbs 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:24 There is that scattereth, and yet increaseth; and [there is] that withholdeth more than is meet, but [it tendeth] to poverty.Ver. 24. There is that scattereth, and yet increaseth.] Bounty is the most compendious way to plenty; neither is getting but giving the best thrift. The five loaves in the Gospel, by a strange kind of arithmetic, were multiplied by a division and augmented by subtraction. So will it be in this case. But it tendeth to poverty.] St Augustine descanting upon those words, "They have slept their sleep, all the rich men, and have found nothing in their hands," - for so he reads that text - and why is this? saith he. Nihil invenerunt in manibus suis, quia…
Read John Trapp on Proverbs 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) There is that scattereth—i.e., with bounteous hand (comp. Psalms 112:9), “and yet increaseth” in wealth and blessings (comp. Proverbs 19:17, and the old epitaph, “What we spent, we had; what we saved, we lost; what we gave, we have.”)
Read Charles John Ellicott on Proverbs 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. There is that scattereth, and yet increaseth] The bountiful man, who gives to the poor, never turning away his face from any one in distress, the Lord blesses his property, and the bread is multiplied in his hand. To the same purpose the following verse.
Read AdamClarke on Proverbs 11 →CambridgeThe Cambridge Bible for Schools and Colleges24. scattereth] Comp. Psalms 112:9 (where the same Heb. word is rendered dispersed); 2 Corinthians 9:6. yet increaseth] Rather, increaseth yet more, R.V. εἰσὶνοἱτὰἴδιασπείροντεςπλείοναποιοῦσιν, LXX.; Alii dividunt propria et ditiores fiunt, Vulg. more than] This, with A.V. and R.V. text, is the best rendering here, of the Heb. particle. It may, however, mean from, and be taken with the verb (keep from = withhold), and then we have the rendering of R.V. marg. withholdeth what is justly due. The two clauses of this verse are expanded into separate proverbs in the two verses which follow.
Read Cambridge on Proverbs 11 →Albert Barnes1798–1870Barnes' Notes on the BibleWithholdeth more than is meet - i. e., Is sparing and niggardly where he ought to give. The contrast is stated in the form of a paradox, to which the two following verses supply the answer.
Read Albert Barnes on Proverbs 11 →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 gives freely, yet gains even more; another withholds what is right, only to become poor.
There is one who scatters, and increases yet more. There is one who withholds more than is appropriate, but gains poverty.
One gives freely, yet gains even more; another withholds what is right, only to become poor.
One person is generous and yet grows more wealthy, but another withholds more than he should and comes to poverty.
Tyndale line
There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.
There is that scattereth, and increaseth yet more; And there is that withholdeth more than is meet, but it tendeth only to want.
There is that scattereth, and increaseth yet more; and there is that withholdeth more than is meet, but it tendeth only to want.
There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.
There is that scattereth, and is more increased: but hee that spareth more then is right, surely commeth to pouertie.
Strictly literal
There is that scattereth, and yet increaseth; and there is that withholdeth more than is right, but [it tendeth] only to want.
There is who is scattering, and yet is increased, And who is keeping back from uprightness, only to want.
There is [one] who is scattering, and yet is increased, || And [one] who is keeping back from uprightness, only to want.
There is a man that scattereth gifts, and yet his wealth is increased: and there is one that withholdeth more than is proper, and still cometh only to want.
There is one who scatters—he will accumulate even more; another withholds what he should give—he comes to poverty.
From the Latin
Some distribute their own goods, and grow richer: others take away what is not their own, and are always in want.
Simplified
If you give generously you receive more, but if you keep back what you should give, you end up poor.
A man may give freely, and still his wealth will be increased; and another may keep back more than is right, but only comes 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 of Proverbs 11:24 states, 'יֵ֣שׁ מְ֭פַזֵּר וְנוֹסָ֥ף ע֑וֹד וְחוֹשֵׂ֥ךְ מִ֝יֹּ֗שֶׁר אַךְ־ לְמַחְסֽוֹר׃' which translates to 'One gives freely, yet gains even more; another withholds what is right, only to become poor.' The Septuagint, while not providing a direct translation here, has a word-by-word correspondence with 5 of the 8 words matched to the Masoretic Text, indicating a level of agreement in the concepts presented. However, the specific wording and structure differ, as the Septuagint has its own sentence construction. No significant differences in meaning are noted from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, suggesting a consistent understanding across these ancient witnesses.
יֵ֣שׁ מְ֭פַזֵּר וְנוֹסָ֥ף ע֑וֹד וְחוֹשֵׂ֥ךְ מִ֝יֹּ֗שֶׁר אַךְ־ לְמַחְסֽוֹר׃
5 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 11:24
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
פָּזַר (pazar) means to scatter or disperse, whether in a context of enmity or generosity. It has various forms, including Qal (to scatter), Niphal (to be scattered), Piel (to scatter), and Pual (to be scattered). The word is used in contexts like Israel being compared to scattered sheep and bones being scattered.
[פָּזַר] vb. scatter
Qal a scattered sheep is Israel (i.e. driven off, isolated).
Niph. our bones are scattered
Pi. scatter
Pu. scattered
base
H6340 [פָּזַר] scatter
6340 pazar paw-zar'
a primitive root; to scatter, whether in enmity or
bounty:--disperse, scatter (abroad).
פָּזַר (pa.zar) — to scatter.
1) to scatter, disperse
1a) (Qal)
1a1) to scatter
1a2) scattered (participle)
1b) (Niphal) to be scattered
1c) (Piel) to scatter
1d) (Pual) to be scattered
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Niphal — Conjunction · verb niphal participle (active) masculine singularHC/VNrmsa
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
The Hebrew word יֹ֫שֶׁר (*yosher*) refers to concepts of straightness and uprightness, encompassing moral implications of rightness and what is due. It is derived from a root meaning to be straight. The entries consistently highlight its application to both physical paths and ethical conduct.
יֹ֫שֶׁר n.m. straightness, uprightness
straightness, evenness, of paths
rightness, uprightness
what is due, right
base
H3476 יֹ֫שֶׁר straightness, uprightness . straightness, evenness, of paths
. rightness, uprightness
. what is due, right
3476 yosher yo'-sher
from 3474; the right:--equity, meet, right, upright(-ness).
see HEBREW for 03474
יֹ֫שֶׁר (yo.sher) — uprightness.
1) straightness, uprightness
1a) straightness, evenness (moral implications)
1b) rightness, uprightness
1c) what is right, what is due
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
→ See RIGHTEOUSNESS
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…