Proverbs 14:20 — Word Study
WLCגַּם־ לְ֭רֵעֵהוּ יִשָּׂ֣נֵא רָ֑שׁ וְאֹהֲבֵ֖י עָשִׁ֣יר רַבִּֽים׃
BSAThe poor [man]rûwsh [destitute, lacking material possessions] is hatedsânêʼ▸ [intensely disliked, felt hostile towards] evengam by his neighborrêaʻ [close companion, fellow] but many are thoserab [a large number, numerous] who loveʼâhab [have affection for, are devoted to] the richʻâshîyr [wealthy, noble in status]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| לְ֭רֵעֵהוּ | by neighbor his | Preposition, noun common masculine singular construct, suffix |
| יִשָּׂ֣נֵא | he is hated | Verb, Niphal, imperfect third person masculine singular |
| רָ֑שׁ | a poor [person] | Verb, Qal, participle (active) masculine singular |
| וְאֹהֲבֵ֖י | and [those who] love | Conjunction, verb qal participle (active) masculine plural common |
| עָשִׁ֣יר | [the] rich | Adj |
| רַבִּֽים׃ | [are] many | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The poor man is hated even by his neighbor, but many are those who love the rich. |
| KJV | The poor is hated even of his own neighbour: but the rich hath many friends. |
| ASV | The poor is hated even of his own neighbor; But the rich hath many friends. |
| YLT | Even of his neighbour is the poor hated, And those loving the rich [are] many. |
| WEB | The poor person is shunned even by his own neighbor, but the rich person has many friends. |
| BBE | The poor man is hated even by his neighbour, but the man of wealth has numbers of friends. |
Where they part company is רָ֑שׁ — see How Translations Differ.
The sentence has a main clause and two subordinate phrases, creating a clear contrast between the poor man's rejection and the rich man's acceptance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרוּשׁ
verbשָׂנֵא
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 14:20
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 — Social Dynamics in Proverbsgenerated
Proverbs 14:20 highlights the contrasting treatment of individuals based on their economic status. The poor man, despite being a neighbor, faces hatred, while the rich are surrounded by love. This reflects a broader social commentary on how wealth influences interpersonal relationships, as seen in the surrounding verses that discuss righteousness and kindness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:15 | The wealth of the rich man is his fortified city, but poverty is the ruin of the poor. |
| 2 | Proverbs 19:7 | All the brothers of a poor man hate him— how much more do his friends avoid him! He may pursue them with pleading, but they are nowhere to be found. |
| 3 | Job 6:21–23 | For now you are of no help; you see terror, and you are afraid. |
| 4 | Job 19:13–14 | He has removed my brothers from me; my acquaintances have abandoned me. |
| 5 | Job 30:10 | They abhor me and keep far from me; they do not hesitate to spit in my face. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יִשָּׂ֣נֵא, yi.Sa.ne'generated
The verb שָׂנֵא (sane') means 'to hate' and appears here in the Niphal form, indicating that the subject (the poor man) is the recipient of the action. The parsing shows it is in the imperfect tense, suggesting an ongoing or habitual state of being hated.
The word conveys intense dislike or hostility, often seen in adversarial contexts. In this verse, it underscores the social rejection faced by the poor, highlighting the stark contrast between their treatment and that of the rich.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb יִשָּׂ֣נֵא governs the sentence, with two phrases providing contrast: a noun phrase identifying the subject (the poor man) and a participial phrase describing the predicate (those who love the rich). The structure emphasizes the poor man's ongoing state of being hated.
Hebrew word order places the subject before the verb, which is typical, but the use of גַּם־ at the beginning introduces a contrast, enhancing the impact of the statement.
Septuagint Backgroundgenerated
The Septuagint translates יִשָּׂ֣נֵא as μισήσουσιν (misēsousin), which also means 'to hate.' This choice maintains the intensity of the original Hebrew, reflecting the same social dynamics.
The Greek word emphasizes the emotional weight of hatred, similar to the Hebrew, reinforcing the idea of social rejection faced by the poor.
In plain words — the whole versegenerated
Proverbs 14:20 states that the poor man is hated by his neighbor, while many love the rich. This highlights how people's feelings can be influenced by wealth, showing that social status can affect relationships.
Frequently Asked Questionsgenerated
It indicates that social status can lead to rejection, even by those who are supposed to be close, like neighbors.
This reflects societal values where wealth is often admired and leads to affection, contrasting the treatment of the poor.
It fits within a broader discussion about righteousness and the treatment of others, emphasizing moral lessons on kindness and social justice.
It teaches that economic status can heavily influence relationships, prompting reflection on our own attitudes towards wealth and poverty.
Reflection Questionsgenerated
- How do I view people based on their economic status in my own life?
- What are some ways I can show kindness to those who are less fortunate?
- In what ways can I challenge societal norms that favor the rich over the poor?
- How can I cultivate a heart that loves and supports those in need?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 14:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe poor is hated even of his own neighbour,.... As well as of strangers; that is, he is shy of him; he does not care to take any notice of him, or be friendly with him, lest he should be burdensome to him.
Read John Gill on Proverbs 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe poor is hated even of his own neighbour: but the rich hath many friends. The poor is hated even of his own neighbour.
Read Robert Jamieson on Proverbs 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIs hated, i.e. despised and abandoned, as hateful persons and things are. His own neighbour; strictly so called, who is nearest to him, either by habitation or by relation, and therefore most obliged to love and help him.
Read Matthew Poole on Proverbs 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 14:20 The poor is hated even of his own neighbour: but the rich [hath] many friends.Ver. 20. The poor is hated,] i.e., Less loved, little respected, as Genesis 29:31 Malachi 1:5 Luke 14:26. The heathen could say, Aφιλοντοδυστοχες - adversity finds few friends. Et cum fortuna statque caditque fides. Few will appear for suffering saints. This Job and David much complain of; but when a deer is shot, the rest of the herd push him out of their company, so here, Tempora si fuerint nubila, solus eris. The same Hebrew word that signifies winter, an emblem of poverty, signifies reproach. "This thy son"; not this "my brother," because in poverty. The Samaritans would not once own the Jews…
Read John Trapp on Proverbs 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) The poor is hated even of his own neighbour.—This sad experience of life is repeated in Proverbs 19:7. The following verse serves as a corrective of this selfish tendency of mankind.
Read Charles John Ellicott on Proverbs 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. But the rich hath many friends.] Many who speak to him the language of friendship; but if they profess friendship because he is rich, there is not one real friend among them. There is a fine saying of Cicero on this subject: Ut hirundines festivo tempore praesto sunt, frigore pulsae recedunt: ita falsi amici sereno tempore praesto sunt: simul atque fortunae hiemem viderint, evolant omnes. - Lib. iv., ad Herenn. "They are like swallows, who fly off during the winter, and quit our cold climates; and do not return till the warm season: but as soon as the winter sets in, they are all off again." So Horace: - Donec eris felix, multos numerabis amicos: Nullus ad amissas ibit amicus…
Read AdamClarke on Proverbs 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThe maxim, jarring as it is, represents the generalization of a wide experience; but the words which follow Proverbs 14:21 show that it is not to be taken by itself.
Read Albert Barnes on Proverbs 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. Hated — That is, treated with neglect or contempt, as if hated, while the rich man commands attention. Compare Proverbs 19:4; Proverbs 19:7; Job 19:13-14; Job 30:10. Neighbour — Or, friend.
Read Daniel Denison Whedon on Proverbs 14 →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 poor man is hated even by his neighbor, but many are those who love the rich.
The poor person is shunned even by his own neighbor, but the rich person has many friends.
The poor man is hated even by his neighbor, but many are those who love the rich.
A poor person is disliked even by his neighbors, but those who love the rich are many.
Tyndale line
The poor is hated even of his own neighbour: but the rich hath many friends.
The poor is hated even of his own neighbor; But the rich hath many friends.
The poor is hated even of his own neighbour: but the rich hath many friends.
The poor is hated even by his own neighbor: but the rich hath many friends.
The poore is hated euen of his own neighbour: but the friendes of the rich are many.
Strictly literal
He that is poor is hated even of his own neighbour; but the rich hath many friends.
Even of his neighbour is the poor hated, And those loving the rich [are] many.
The poor is hated even of his neighbor, || And those loving the rich [are] many.
Even to his own neighbor is the poor man hateful; but the friends of the rich are many.
The poor person is hated even by his own companions, but the rich people have many friends.
From the Latin
The poor man shall be hateful even to his own neighbour: but the friends of the rich are many.
Simplified
The poor are hated even by their neighbors, while the rich have many friends.
The poor man is hated even by his neighbour, but the man of wealth has numbers of friends.
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, with five of the seven words matching. The differences in word order and articles in the Septuagint reflect its unique syntactical style rather than substantive variation in meaning.
גַּם־ לְ֭רֵעֵהוּ יִשָּׂ֣נֵא רָ֑שׁ וְאֹהֲבֵ֖י עָשִׁ֣יר רַבִּֽים׃
5 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 14:20
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
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-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Conj | V-Qal — Conjunction · verb qal participle (active) masculine plural commonHC/Vqrmpc
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
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
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 — AdjHAampa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.