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Selected Verse: Proverbs 22:22 - Strong Concordance

Verse	Translation	Text
Pr 22:22	Strong Concordance	Rob [01497] not the poor [01800], because he is poor [01800]: neither oppress [01792] the afflicted [06041] in the gate [08179]:
	King James	Rob not the poor, because he is poor: neither oppress the afflicted in the gate:

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Here follow ten precepts of two verses each. Though men fail to defend the poor, God will (Pro 17:5; Psa 12:5). in the gate--place of public gathering (Job 5:4; Psa 69:12).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Here follow ten precepts of two verses each. Though men fail to defend the poor, God will (Pro 17:5; Psa 12:5).

in the gate--place of public gathering (Job 5:4; Psa 69:12).

Notes on the Bible, by Albert Barnes, [1834]
i. e., "Do not be tempted by the helplessness of the poor man to do him wrong:" some prefer, "Refrain from doing him wrong through pity for his helplessness." The gate - The place where the rulers of the city sit in judgment. The words point to the special form of oppression of which unjust judges are the instruments.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
After these ten lines of preliminary exhortation, there now begins the collection of the "Words of the Wise" thus introduced. A tetrastich which, in its contents, connects itself with the last proverb of the Solomonic collection, Pro 22:16, forms the commencement of this collection: 22 Rob not the lowly because he is lowly; And oppress not the humble in the gate. 23 For Jahve will conduct their cause, And rob their spoilers of life. Though it may bring gain, as said Pro 22:16, to oppress the דּל, the lowly or humble, yet at last the oppressor comes to ruin. The poet here warns against robbing the lowly because he is lowly, and thus without power of defence, and not to be feared; and against doing injustice to the עני, the bowed down, and therefore incapable of resisting in the gate, i.e., in the court of justice. These poor men have not indeed high human patrons, but One in heaven to undertake their cause: Jahve will conduct their cause (יריב ריבם, as at Pro 23:10), i.e., will undertake their vindication, and be their avenger. דּכּא (דּכּה), Aram. and Arab. daḳḳ (cf. דּקק, Arab. daḳḳ), signifies to crush anything so that it becomes broad and flat, figuratively to oppress, synon. עשׁק (Fleischer). The verb קבע has, in Chald. and Syr., the signification to stick, to fix (according to which Aquila here translates καθηλοῦν, to nail; Jerome, configere); and as root-word to קבּעת, the signification to be arched, like (Arab.) ḳab', to be humpbacked; both significations are here unsuitable. The connection here requires the meaning to rob; and for Mal 3:8 also, this same meaning is to be adopted, robbery and taking from one by force (Parchon, Kimchi), not: to deceive (Khler, Keil), although it might have the sense of robbing by withholding or refraining from doing that which is due, thus of a sacrilege committed by omission or deception. The Talm. does not know the verb קבע in this meaning; but it is variously found as a dialectic word for גזל. (Note: Thus Rosch ha-schana 26b: Levi came once to N.N. There a man came to meet him, and cried out קבען פלניא. Levi knew not what he would say, and went into the Madrash-house to ask. One answered him: He is a robber (גזלן) said that one to thee; for it is said in the Scriptures (Mal 3:8), "Will a man rob God?" etc. (vid., Wissenschaft Kunst Judenthum, p. 243). In the Midrash, שׁוחר טוב, to Psa 57:1-11, R. Levi says that אתה קיבע לי is used in the sense of אתה גוזל לי. And in the Midrash Tanchuma, P. תרומה, R. Levi answers the question, "What is the meaning of קבע, Mal 3:8?" - It is an Arabic expression. An Arabian, when he wishes to say to another מה אתה גוזלני, says instead of it, מה אתה קובעני. Perhaps קבע is cogn. to קבץ; the R. קב coincides in several groups of languages (also the Turkish ḳb) with the Lat. capere.) Schultens' etymological explanation, capitium injicere (after Arab. ḳab', to draw back and conceal the head), is not satisfactory. The construction, with the double accus., follows the analogy of הכּהוּ נפשׁ and the like, Gesen. 139. 2. Regarding the sing. נפשׁ, even where several are spoken of, vid., under Pro 1:19.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

After these ten lines of preliminary exhortation, there now begins the collection of the "Words of the Wise" thus introduced. A tetrastich which, in its contents, connects itself with the last proverb of the Solomonic collection, Pro 22:16, forms the commencement of this collection:

22 Rob not the lowly because he is lowly;

And oppress not the humble in the gate.

23 For Jahve will conduct their cause,

And rob their spoilers of life.

Though it may bring gain, as said Pro 22:16, to oppress the דּל, the lowly or humble, yet at last the oppressor comes to ruin. The poet here warns against robbing the lowly because he is lowly, and thus without power of defence, and not to be feared; and against doing injustice to the עני, the bowed down, and therefore incapable of resisting in the gate, i.e., in the court of justice. These poor men have not indeed high human patrons, but One in heaven to undertake their cause: Jahve will conduct their cause (יריב ריבם, as at Pro 23:10), i.e., will undertake their vindication, and be their avenger. דּכּא (דּכּה), Aram. and Arab. daḳḳ (cf. דּקק, Arab. daḳḳ), signifies to crush anything so that it becomes broad and flat, figuratively to oppress, synon. עשׁק (Fleischer). The verb קבע has, in Chald. and Syr., the signification to stick, to fix (according to which Aquila here translates καθηλοῦν, to nail; Jerome, configere); and as root-word to קבּעת, the signification to be arched, like (Arab.) ḳab', to be humpbacked; both significations are here unsuitable. The connection here requires the meaning to rob; and for Mal 3:8 also, this same meaning is to be adopted, robbery and taking from one by force (Parchon, Kimchi), not: to deceive (Khler, Keil), although it might have the sense of robbing by withholding or refraining from doing that which is due, thus of a sacrilege committed by omission or deception. The Talm. does not know the verb קבע in this meaning; but it is variously found as a dialectic word for גזל.

(Note: Thus Rosch ha-schana 26b: Levi came once to N.N. There a man came to meet him, and cried out קבען פלניא. Levi knew not what he would say, and went into the Madrash-house to ask. One answered him: He is a robber (גזלן) said that one to thee; for it is said in the Scriptures (Mal 3:8), "Will a man rob God?" etc. (vid., Wissenschaft Kunst Judenthum, p. 243). In the Midrash, שׁוחר טוב, to Psa 57:1-11, R. Levi says that אתה קיבע לי is used in the sense of אתה גוזל לי. And in the Midrash Tanchuma, P. תרומה, R. Levi answers the question, "What is the meaning of קבע, Mal 3:8?" - It is an Arabic expression. An Arabian, when he wishes to say to another מה אתה גוזלני, says instead of it, מה אתה קובעני. Perhaps קבע is cogn. to קבץ; the R. קב coincides in several groups of languages (also the Turkish ḳb) with the Lat. capere.)

Schultens' etymological explanation, capitium injicere (after Arab. ḳab', to draw back and conceal the head), is not satisfactory. The construction, with the double accus., follows the analogy of הכּהוּ נפשׁ and the like, Gesen. 139. 2. Regarding the sing. נפשׁ, even where several are spoken of, vid., under Pro 1:19.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In the gate - Under pretence of justice.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Neither oppress the afflicted in the gate - In judgment let the poor have a fair hearing; and let him not be borne down because he is poor. The reader has often seen that courts of justice were held at the gates of cities in the East.

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¹² They that sit in [03427] the gate [08179] speak [07878] against me; and I was the song [05058] of the drunkards [08354] [07941].

⁴ His children [01121] are far [07368] from safety [03468], and they are crushed [01792] in the gate [08179], neither is there any to deliver [05337] them.

⁵ For the oppression [07701] of the poor [06041], for the sighing [0603] of the needy [034], now will I arise [06965], saith [0559] the LORD [03068]; I will set [07896] him in safety [03468] from him that puffeth [06315] at him.

⁵ Whoso mocketh [03932] the poor [07326] reproacheth [02778] his Maker [06213]: and he that is glad [08056] at calamities [0343] shall not be unpunished [05352].

¹⁹ So are the ways [0734] of every one that is greedy [01214] of gain [01215]; which taketh away [03947] the life [05315] of the owners [01167] thereof.

⁸ Will a man [0120] rob [06906] God [0430]? Yet ye have robbed [06906] me. But ye say [0559], Wherein have we robbed [06906] thee? In tithes [04643] and offerings [08641].

¹ To the chief Musician [05329], Altaschith [0516], Michtam [04387] of David [01732], when he fled [01272] from [06440] Saul [07586] in the cave [04631]. Be merciful [02603] unto me, O God [0430], be merciful [02603] unto me: for my soul [05315] trusteth [02620] in thee: yea, in the shadow [06738] of thy wings [03671] will I make my refuge [02620], until these calamities [01942] be overpast [05674].
² I will cry [07121] unto God [0430] most high [05945]; unto God [0410] that performeth [01584] all things for me.
³ He shall send [07971] from heaven [08064], and save [03467] me from the reproach [02778] of him that would swallow me up [07602]. Selah [05542]. God [0430] shall send forth [07971] his mercy [02617] and his truth [0571].
⁴ My soul [05315] is among [08432] lions [03833]: and I lie [07901] even among them that are set on fire [03857], even the sons [01121] of men [0120], whose teeth [08127] are spears [02595] and arrows [02671], and their tongue [03956] a sharp [02299] sword [02719].
⁵ Be thou exalted [07311], O God [0430], above the heavens [08064]; let thy glory [03519] be above all the earth [0776].
⁶ They have prepared [03559] a net [07568] for my steps [06471]; my soul [05315] is bowed down [03721]: they have digged [03738] a pit [07882] before [06440] me, into the midst [08432] whereof they are fallen [05307] themselves. Selah [05542].
⁷ My heart [03820] is fixed [03559], O God [0430], my heart [03820] is fixed [03559]: I will sing [07891] and give praise [02167].
⁸ Awake up [05782], my glory [03519]; awake [05782], psaltery [05035] and harp [03658]: I myself will awake [05782] early [07837].
⁹ I will praise [03034] thee, O Lord [0136], among the people [05971]: I will sing [02167] unto thee among the nations [03816].
¹⁰ For thy mercy [02617] is great [01419] unto the heavens [08064], and thy truth [0571] unto the clouds [07834].
¹¹ Be thou exalted [07311], O God [0430], above the heavens [08064]: let thy glory [03519] be above all the earth [0776].

⁸ Will a man [0120] rob [06906] God [0430]? Yet ye have robbed [06906] me. But ye say [0559], Wherein have we robbed [06906] thee? In tithes [04643] and offerings [08641].

¹⁰ Remove [05253] not the old [05769] landmark [01366]; and enter [0935] not into the fields [07704] of the fatherless [03490]:

¹⁶ He that oppresseth [06231] the poor [01800] to increase [07235] his riches, and he that giveth [05414] to the rich [06223], shall surely come to want [04270].