Poor
POOR
Psa 12:5 41:1-3, especially cared for in the Jewish dispensation, Exo 23:6 Pro 14:31, and even more so under the gospel, Mat 25:42-45 Jam 2:5 . The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Lev 5:7-13 Mar 12:41-44 . The gleanings of the fields, the olive trees, and the vines, were to be left for them, Lev 19:9 Deu 24:19 Rth 2:2 . Every seventh year, the spontaneous products of the ground were free to all, Lev 25:7 ; and in the Jubilee their alienated inheritance returned to their possession. Compare also Lev 25:1-55 Deu 24:1-22 . Neglect and oppression of the poor were severely reproved by the prophets, Isa 10:2 Jer 5:28 1Sa 2:6 ; but charity to the poor was an eminent virtue among primitive Christians, Mat 6:2-4 Luk 10:33-35 19:8 Mal 9:36-39 10:2 11:29-30.
Fuente: American Tract Society Bible Dictionary
Poor
This word, in the Scriptures, often denotes not so much a man destitute of the good things of this world, as a man sensible of his spiritual wants. In this sense the greatest and richest men of the world are on a level with the poorest in the eyes of God. In the following treatment of the subject we combine the Scriptural and the Talmudic information.
I. Hebrew and Greek terms so rendered in the A. V. These are:
1. , ebyn (Sept. ; Vulg. pauper);
2. , dal (; pauper);
3. , chelekh (; pauper);
4. , misken (; pauper), a word of later usage;
5. , anrah, Chald. (Dan 4:27) (; pauper); from same root as,
6. , 2ani, the word most usually poor in A. V. (, ; indigens, pauper. Also Zec 9:9, and Isa 26:6, ; pauper);
7. , rosh, part. of (; pauper). In 2Sa 12:1,
; , .
8. Poverty; machsor, lack (; egestas). In the N.T., , pauper, and ; egenus, once only (2Co 9:9). Poor is also used in the sense of afflicted, humble, etc., e.g. Mat 5:3.
II. Jewish Enactments. The general kindly spirit of the law towards the poor is sufficiently shown by such passages as Deu 15:7, for the reason that (Deu 15:11) the poor shall never cease out of the land; and a remarkable agreement with some of its directions is expressed in Job 20:19; Job 24:3 sq., where among acts of oppression are particularly mentioned taking (away) a pledge, and withholding the sheaf from the poor (Job 24:9-10; Job 29:12; Job 29:16; Job 31:17), eating with the poor (comp. Deu 26:12, etc.). See also such passages as Eze 18:12; Eze 18:16-17; Eze 22:29; Jer 5:28; Jer 22:13; Jer 22:16; Isa 10:2; Amo 2:7; Zec 7:10, and Sir 4:1; Sir 4:4; Sir 7:32; Tob 12:8-9. SEE ALMS. Among the special enactments in their favor the following must be mentioned:
1. The right of gleaning. The corners of the field were not to be reaped, nor all the grapes of the vineyard to be gathered, the olive-trees not to be beaten a second time, but the stranger, fatherless, and widow to be allowed to gather what was left. So, too, if a sheaf forgotten was left in the field, the owner was not to return for it, but leave it for them (Lev 19:9-10; Deu 24:19; Deu 24:21). Of the practice in such cases in the times of the Judges the story of Ruth is a striking illustration (Rth 2:2, etc.). SEE CORNER; SEE GLEANING.
2. From the produce of the land in sabbatical years the poor and the stranger were to have their portion (Exo 23:11; Lev 25:6).
3. Re-entry upon land in the jubilee year, with the limitation as to town homes (Lev 25:25-30). SEE JUBILEE.
4. Prohibition of usury, and of retention of pledges, i.e. loans without interest enjoined (Lev 25:35; Lev 25:37; Exo 22:25-27; Deu 15:7-8; Deu 24:10-13). SEE LOAN.
5. Permanent bondage forbidden, and manumission of Hebrew bondsmen or bondswomen enjoined in the sabbatical and jubilee years, even when bound to a foreigner, and redemption of such previous to those years (Deu 15:12-15; Lev 25:39-42; Lev 25:47-54). SEE SLAVERY.
6. Portions from the tithes to be shared by the poor after the Levites (Deu 14:28; Deu 26:12-13). SEE TITHES.
7. The poor to partake in entertainments at the feasts of Weeks and Tabernacles (Deu 16:11; Deu 16:14; see Neh 8:10).
8. Daily payment of wages (Lev 19:13). On the other hand, while equal justice was commanded to be done to the poor man, he was not allowed to take advantage of his position to obstruct the administration of justice (Exo 23:3; Lev 19:15).
On the law of gleaning the Rabbinical writers founded a variety of definitions and refinements, which, notwithstanding their minute and frivolous character, were on the whole strongly in favor of the poor. They are collected in the treatise of Maimonides’s Mithnoth Anim, translated by Prideaux (Ugolino, 8:721), and specimens of their character will appear in the following titles: There are, he says, thirteen precepts, seven affirmative and six negative, gathered from Leviticus 19, 23; Deuteronomy 14, 15, 24. On these the following questions are raised and answered: What is a corner, a handful? What is to forget a sheaf? What is a stranger? What is to be done when a field or a single tree belongs to two persons; and further, when one of them is a Gentile, or when it is divided by a road or by water; when insects or enemies destroy the crop? How much grain must a man give by way of alms? Among prohibitions is one forbidding any proprietor to frighten away the poor by a savage beast. An Israelite is forbidden to take alms openly from a Gentile. Unwilling almsgiving is condemned, on the principle expressed in Job 30:25. Those who gave less than their due proportion were to be punished. Mendicants are divided into two classes, settled Door and vagrants. The former were to be relieved by the authorized collectors but all are enjoined to maintain themselves if possible. Lastly, the claim of the poor to the portions prescribed is laid down as a positive right.
Principles similar to those laid down by Moses are inculcated in the N.T., as Luke 3, 11; Luk 14:13; Act 6:1; Gal 2:10; Jam 2:15. In later times mendicancy, which does not appear to have been contemplated by Moses, became frequent. Instances actual or hypothetical may be seen in the following passages: Mar 10:46; Luk 16:20-21; Luk 18:35; Joh 9:8; Act 3:2. SEE BEGGAR.
But notwithstanding this, the prophets often complain of the prevalent hardheartedness towards the poor, and especially of judicial oppression practiced upon them (Isa 10:2; Amo 2:7; Jer 5:28; Eze 22:29; Zec 7:10). Among the later Jews kindness to the poor was regarded as a prominent virtue (Job 29:16; Job 30:25; Job 31:19 sq.; Tobit 2:15; Tob 4:11; Tob 12:9; Luk 19:8), and pharisaic self-righteousness often took this form (comp. Mat 6:2; Otho, Lex. Rabb. p. 512). SEE ALMS. Beggars, in the proper sense, are unknown in the Mosaic economy (Deu 15:4; comp. Michaelis. Hos. Recht, 2, 456 sq.), yet such extremity of want is threatened in Psa 109:10 as a punishment from God. In the New Testament, however, they are mentioned, as Mar 10:46; Luk 18:35; Joh 9:8; Act 3:2, but only in the case of infirm persons.
On the whole subject, besides the treatise above named, see Mishna, Ieah, 1, 2-5; 2, 7; Pesach. 4, 8; Selden, De Jure Natur. 6, 6, p. 735, etc.; Saalschtz. Archal. d. Heb. 2, 256; Michaelis, vol. 2, 142, p. 248; Otho, Lex. Rabb. p. 308. SEE POVERTY. Poor, Christian Care Of The.
In the early Church great regard was had for those in want. As duly as the Lord’s day returned, and as soon as they had brought their sacred duties to a close, the lists of orphans, widows, aged, and poor were produced for consideration, and forthwith a donation was ordered out of the funds of the Church. No heart-stirring appeal was necessary to touch the sympathies of the people of God and no cold calculations of prudence regulated the distribution of alms: wherever there was an object of misery, or a proved necessity, there the treasures of the Church were expended. When the poor in any place were numerous, and the brethren in that place were unable to afford them adequate support, application was made to some richer Church in the neighborhood; and never was it known that the application was fruitlessly received. After the more complete organization of the Church, the poor had one fourth part in the distribution of the revenues, the other three parts going respectively to the bishop, the clergy, and the maintenance of the edifice. In Antioch, in the time of Chrysostom, three thousand poor people were thus provided for, and half that number were similarly supported at Rome in the days of Cornelius. In times of famine the plate of the church was sometimes melted down to support the poor. How pointedly Ambrose replies to the charge of sacrilege brought against him on this account by the Arians: Is it not better that the bishop should melt the plate to sustain the poor, when other sustenance cannot be had, than that some sacrilegious enemy should carry it off by spoil and plunder? Will not our Lord expostulate with us on this account? Why did you suffer so many helpless persons to die with famine when you had gold to provide them sustenance? Why were so many captives carried away and sold without redemption? Why were so many suffered to be slain by the enemy? It had been better to have preserved the vessels of living men than lifeless metals.’ What answer can be returned to this? For what shall a man say ? I was afraid lest the temple of God should want its ornaments. But Christ will answer, My sacraments, which are not bought with gold, do not require gold, nor please me the more for being ministered in gold; the ornament of my sacraments is the redemption of captives; and those are truly precious vessels which redeem souls from death.’ The very poor were often placed in the portico of the church to ask alms. Severe censure was also directed against those who permitted the poor to starve, or defrauded the Church of those dues which were set apart to maintain them. Many instances are recorded where churches in the early ages of Christianity, after providing for their own poor, gave to neighboring and foreign churches in distant parts. On intelligence of any pressing necessity, ministers and people would hasten with their treasures to the relief of those whom they had never seen, but with whom they were united by the strong ties of the same faith and hope. Thus when a multitude of Christian men and women in Numidia had been taken captive by a horde of neighboring barbarians, and when the churches to which they belonged were unable to raise the sum demanded for their ransom, they sent deputies to the Church in the metropolis of North Africa, and no sooner had Cyprian, who was at the head of it, heard the statement of distress than he commenced a collection in behalf of the unfortunate slaves, and never relaxed his exertions till he had obtained a sum equivalent to about 1000, which he forwarded to the Numidian churches, together with a letter full of Christian sympathy and tenderness.
In the Roman Catholic states of Europe at the present day, the Church still remains, to a great extent, the public almoner. In Rome, a Commission of Aids has the general direction and administration of the principal public charities. It is composed of a cardinal-president and fifteen members, among whom is the pope’s chaplain. The city is divided into twelve districts, over each of which a member of the central council presides. Each parish is represented by its curd and two deputies-a layman and a dame de charlit, named for three years and has a secretary and a steward or treasurer, who are paid. The alms are given in money, tools, and clothes. Requests for assistance are addressed to the parochial body, from which they are sent to the district, and thence to the central council. The more urgent cases are referred to the cardinal-president, or the curd of the parish. Three brotherhoods search out cases of hidden poverty; and not only do all the religious associations, convents, and monasteries distribute relief, but there is hardly a noble or wealthy house which does not take a regular part in the assistance of the poor.
In Spain, the state supports several asylums for lunatics, the blind, and the deaf and dumb. It also distributes a large sum annually among the provinces for the relief of the poor each province being bound to raise double the amount received from the state. The state also steps in for the relief of great calamities, and devotes a certain sum annually for the assistance of unfortunate Spaniards abroad. A general directory of the charitable and sanitary services superintends the parochial bodies charged with the distribution of assistance to the poor. In Austria, each commune is charged with the relief of its poor. All who have legal domicile, or, being unable to prove their domicile, are resident in the commune, are entitled to relief out of the general assessment. There is no special rate, and the administration is strictly municipal. In many provinces private charity is associated with public assistance, administered by the cure, a few chosen inhabitants, who are called Fathers of the Poor.’ and an officer accountable to the commune. This system is called the Poor’s Institutes;’ and their funds are principally derived from private sources; but they receive a third part of the property of ecclesiastics who die intestate, and certain fines, etc. Applicants are subjected to minute inquiry as to the cause of poverty, and a weekly allowance is made on a scale according to age and necessity. The infirm poor, who have no relatives to reside with, are taken into hospitals established in almost every commune, where they receive, besides lodging, fire and light, clothing, medical care, and a small allowance in money to provide for their food and other wants. Children are either provided for in the homes of their parents, put into asylums, or boarded with people of probity, who receive a monthly payment, as in Scotland. The welfare of these children is superintended by the cures, the mayors, and the sanitary officers of the commune. Foundlings, lunatics, the blind, the deaf-and-dumb, are provided for by the state. Vagrancy is punished, and parents permitting children under fourteen to beg are liable to three months’ imprisonment. Able-bodied vagrants are sent to houses of correction, and kept to work. Pawnbroking is a charitable institution in Austria, under government control; and many pawnbroking establishments rest on endowments, and lend without interest. The trade is forbidden to private persons.
In France, the relief of the poor is not compulsory. in so far as its distributors may, after making inquiry, refuse relief, except in the case of foundlings and lunatics. The minister of the interior has a general superintendence of the machinery of relief, as well as the immediate administration of many large hospitals and refuges. He also assists a great number of private charities. The other ministers of state give assistance on the occurrence of great calamities. The departmental funds are called upon for the compulsory relief, but the commune is the main source of public assistance. Its duty is to see that no real suffering remains unrelieved, and that the nature of the relief is such as can most easily be discontinued when the necessity ceases. The commune encourages and stimulates voluntary charities, and receives gifts for the benefit of the poor’s funds. Except in Paris, the administration of the hospitals, and of the relief given at the homes of the poor, are under different management, the communes only interfering to supplement the funds of the hospitals, when these are insufficient. The mayor is president both of the administration of the hospitals and of the body for giving out-door relief (the bureau de bienfaisance). During industrial calamities the poor are sometimes employed in workshops supported by the public, and in public works. In Paris, since 1849, there has been a responsible director set over all the charities of the city. He manages the out-door relief through the medium of the committees of assistance, formerly called bureatux de bienfaisance, in each arrondissement. He is under the inspection of a council, composed as follows: the prefect of the Seine (president), the prefect of police, two members of the Municipal Council, two maires or deputy-maires, two members of the committees of assistance, one councilor of state or a master of requests, one physician and one surgeon practicing at the hospitals, one professor of medicine, one member of the Chamber of Commerce, one member of the Council of Prud’hommes and five members taken from other classes than those above mentioned. Begging is forbidden, and punished, wherever there are establishments for the relief of the poor.
The poor-law of England, and recently of Scotland, too, is a civil enactment. Formerly, in Scotland, many shifts were tried. Beggary was often resorted to, and as often condemned by statute. In Scotland, at the end of the 17th century, Fletcher says, there were 200,000 beggars-more on account of national distress at that time than at other times-but never less, he affirms, than 100,000. Various severe acts had been passed from time to time, and cruel punishments threatened-such as scourging and branding with a hot iron. The famous act of 1579, in enumerating the various classes of beggars condemned, has the following: All minstrelles, sangsters, and tale-tellers, not avowed in special service, by some of the lords of Parliament or great burrowes, or by the head burrowes and cities, for their common minstrelles; all commoun labourers, being persones abill in bodie, living idle, and fleeing labour; all counterfaicters of licences to beg, or using the same, knowing them to be counterfaicted; all vagabound schollers of the universities of Saint Andrewes, Glasgow, and Abirdene, not licensed by the rector and deane of facultie of the universitie to ask almes; all schipmen and mariners, alledging themselves to be schiipbroken, without they have sufficient testimonials. The fines levied for ecclesiastical offences were often given to the poor, as may be seen in the notes to principal Lee’s second volume of Church History. Ins 1643, 1644, and 1645, the general session of Edinburgh gives the following to the poor: 1643. Feb. 10 Penalties and gifts for the use of the poor: Given by Dr. Polurt as a volluntary gift 100 merks. Penalty for Neill Turner and his partie16 merks.
Feb. 15. Given in by Geo. Stuart, advocat, for not coming to the ile 20 merks. Given by Col. Hume’s lady for private marriage with young Craigie20 merks. Given by Sir John Smytt as a yearlie voluntary gift100 merks. Given by Mr. Robt. Sinyth for private marriage20 merks.
1644. The six sessions ordain the ordinar poor enrolled to be threatened if they learn not the grounds of religion, and to be deprived of their weeklie penssione if they cannot answer to the Cathechise.
May 9. By Mr. Luis Stuart and Isbell Gerldes, for fornication21 lib. 6s. 8d. By Robert Martin, for his private marriage 20 merks, 1645.
March 13. Given for Wm. Salinond, relapse in fornication 531. 6s. Sd.
SEE PAUPERISM.
In the United States, the poor who are members of any ecclesiastical organization are usually provided for by that body. Besides, the churches voluntarily assume very frequently the care of non-believers. In the Protestant Episcopal and in the Methodist Episcopal churches collections for the poor are taken on communion Sundays. Many churches make it the practice to take the poor collection every first Sabbath in the month.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
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 poor (Deut. 15:7-11).
(5.) In the sabbatical and jubilee years the bond-servant was to go free (Deut. 15:12-15; Lev. 25:39-42, 47-54).
(6.) Certain portions from the tithes were assigned to the poor (Deut. 14:28, 29; 26:12, 13).
(7.) They shared in the feasts (Deut. 16:11, 14; Neh. 8:10).
(8.) Wages were to be paid at the close of each day (Lev. 19:13).
In the New Testament (Luke 3:11; 14:13; Acts 6:1; Gal. 2:10; James 2:15, 16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Luke 16:20, 21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to “work with their own hands” as a Christian duty (1 Thess. 4:11; 2 Thess. 3:7-13; Eph. 4:28). This word is used figuratively in Matt. 5:3; Luke 6:20; 2 Cor. 8:9; Rev. 3:17.
Fuente: Easton’s Bible Dictionary
Poor
The considerate provisions of the law for the poor (based on principles already recognized by the patriarchs: Job 20:19; Job 24:3-4; Job 24:9-10; especially Job 29:11-16; Job 31:17) were:
(1) The right of gleaning; the corners of the field were not to be reaped, nor all the grapes to be gathered, nor the olive trees to be beaten a second time; the stranger, fatherless, and widow might gather the leavings; the forgotten sheaf was to be left for them (Lev 19:9-10; Deu 24:19; Deu 24:21; Rth 2:2).
(2) They were to have their share of the produce in sabbatical years (Exo 23:11; Lev 25:6).
(3) They recovered their land, but not town houses, in the Jubilee year (Lev 25:25-30).
(4) Usury, i.e. interest on loans to an Israelite, was forbidden; the pledged raiment was to be returned before sundown (Exo 22:25-27; Deu 24:10-13); generous lending, even at the approach of Jubilee release, is enjoined: (Deu 15:7-11) “thou shalt open thy hand wide to THY poor”; God designs that we should appropriate them as our own, whereas men say “the poor.”
(5) Lasting bondservice was forbidden, and manumission, with a liberal present, enjoined in the sabbatical and Jubilee years (Deu 15:12-15; Lev 25:39-42; Lev 25:47-54); the children were not enslaved; an Israelite might redeem an Israelite who was in bondage to a rich foreign settler.
(6) Portions from the tithes belonged to the poor after the Levites (Deu 14:28-29; Deu 26:12-13).
(7) The poor shared in the feasts at the festivals of weeks and tabernacles (Deu 16:11; Deu 16:14; Neh 8:10).
(8) Wages must be paid at the day’s end (Lev 19:13); yet partiality in judgment must not be shown to the poor (Exo 23:3; Lev 19:15).
In the New Testament, Christ lays down the same love to the poor (Luk 3:11; Luk 14:13; Act 6:1; Gal 2:10; Jam 2:15; Rom 15:26), the motive being “Christ, who was rich, for our sake became poor that we through His poverty might be rich” (2Co 8:9). Begging was common in New Testament times, not under Old Testament (Luk 16:20-21; Luk 18:35; Mar 10:46; Joh 9:8; Act 3:2.) Mendicancy in the ease of the able bodied is discouraged, and honest labour for one’s living is encouraged by precept and example (1Th 4:11; Eph 4:28; 2Th 3:7-12).
The prophets especially vindicate the claims of the poor: compare Eze 18:12; Eze 18:16-17; Eze 22:29; Jer 22:13; Jer 22:16; Jer 5:28; Isa 10:2; Amo 2:7, “pant after the dust of the earth on the head of the poor,” i.e., thirst after prostrating the poor by oppression, so as to lay their heads in the dust; or less simply (Pusey) “grudge to the poor debtor the dust which as a mourner he strewed on his head” (2Sa 1:2; Job 2:12). In Deu 15:4 the creditor must not exact a debt in the year of release, “save when there shall be no poor among you,” but as Deu 15:11 says “the poor shalt never cease out of the land,” translated “no poor with thee,” i.e. release the debt for the year except when no poor person is concerned, which may happen, “for the Lord shall greatly bless thee”: you may call in a loan on the year of release, when the borrower is not poor. Others regard the promise, Deu 15:11, conditional, Israel’s disobedience frustrating its fulfillment. Less costly sacrifices might be substituted by the poor (Lev 5:7; Lev 5:11).
Fuente: Fausset’s Bible Dictionary
POOR
One reality of life is that society will always contain people who are poor and disadvantaged (Deu 15:11; Mat 26:11). This is not what God intended for the world, but when sin came into the world, human society suffered.
This does not necessarily mean that those who are poor are suffering the direct consequences of their own sin. Although there are cases where this may be so (Pro 6:9-11; Pro 10:4; Hag 1:9; Luk 19:24), there are other cases where poverty has no direct connection with personal wrongdoing (Job 1:8-22; Rev 2:9). As with all human suffering, there may be physical, moral, social, religious, political, historical and geographical factors that help produce the problem (see SUFFERING). Christians may be poor through no fault of their own (Act 11:27-30; 2Co 8:1-5), but they should not behave as if there is no God in whom they can trust (Mat 6:25-33).
The inevitability of poverty is no reason for anyone to be indifferent to the poor. Israelite law required people to restrict their own income-earning activities in order to provide opportunities for the poor to support themselves (Exo 23:11; Lev 19:9-10; Lev 19:13). In addition, people were to give money, food and goods to help the poor (Exo 22:25; Lev 25:35-38; Deu 15:7-8; Deu 16:9-12; Deu 26:12; Est 9:22; Job 29:16). (Concerning regulations designed to prevent money-lenders from exploiting the poor see LENDING.)
New Testament teaching also requires those with money and possessions to help those who lack them. Generous giving to those in need is a specific duty of Christians (Mat 25:34-40; Luk 14:13; Rom 15:26; Gal 2:10; Jam 2:15-17; 1Jn 3:17; see GIVING). God has a special concern for the poor. He guarantees his blessing upon those who help them and his judgment upon those who take unfair advantage of them (Psa 41:1; Pro 17:5; Pro 19:17; Pro 21:13; Pro 29:14; Isa 10:1-2; Amo 2:7-8).
God gave special laws to Israel to ensure that in legal disputes judges did not favour the rich against the poor, and were not prejudiced against the rich in favour of the poor (Exo 23:3; Exo 23:6). The poor, as well as the rich, could be guilty of wrongdoing (Pro 30:8-9). However, as corruption and oppression increased, the poor were easily exploited. Often they had no way of gaining justice and cried out helplessly to God to defend them (Psa 69:33; Psa 82:3-4; cf. Psa 109:31; Psa 140:12; Isa 11:4; Isa 32:7).
Those who trusted in God amid widespread unfaithfulness and opposition sometimes likened themselves to the helpless poor. They were poor in the sense that they had nothing in themselves to rely upon, but trusted entirely upon God for their salvation. Such people, in any era, are the true citizens of Gods kingdom (Psa 86:1-2; Mat 5:3). Even when they are materially poor, they are often happier than those who are rich, because, being more dependent upon God, they know him better (Luk 4:18; Luk 6:20; Luk 21:1-4; 2Co 6:10; cf. Rev 2:9; Rev 3:17). This is a further reason why Christians should not favour the wealthy or despise the poor (Jam 2:1-6; see WEALTH).
Fuente: Bridgeway Bible Dictionary
Poor
POOR.See Poverty and Poverty of Spirit.
Fuente: A Dictionary Of Christ And The Gospels
Poor
POOR.See Poverty.
Fuente: Hastings’ Dictionary of the Bible
Poor
There are various terms of signification annexed to the word poor. By the character of poor is generally meant persons in indigent circumstances of body; but the Scripture meaning of the word poor, is the poverty of soul in respect to our lost and ruined estate by nature. And there is a third sense of the term, namely, the poor in spirit, of whom our Lord saith, “Theirs is the kingdom of heaven.” (Mat 5:3) It is proper to keep alive the proper distinction of these different views of natural and spiritual poverty when reading the word of God.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Poor
poor (, ‘ebhyon, , dal, , an, , 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 (Deu 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 (Deu 15:5), and in Deu 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:
The words for poor are chiefly ‘ebhyon, desirous, needy, poor (Exo 23:6, etc.); dal, moving, swaying, hence, weak, poor, lowly (Exo 23:3, etc.); dallah, poverty, weakness (2Ki 25:12, etc.); rush, perhaps to shake, tremble, to be poor, impoverished (1Sa 18:23, etc.);an, also anaw, poor, oppressed, from anah, to bend or bow down (Exo 22:25, etc.); aneh, Aramaic (Dan 4:27), helekhah, wretchedness (Psa 10:8, Psa 10:14 the King James Version); yarash, to make poor (1Sa 2:7); mahsor, want (Pro 21:17); misken, a needy one (Ecc 4:13; Ecc 9:15 bis, 16).
2. Representations:
(1) Generally. – God (Yahweh and ‘Elohm) is represented as having a special care for the poor, which was illustrated in the deliverance of the nation from Egyptian poverty and bondage and was never to be forgotten by them (Deu 24:22); as punishing the oppressors of the poor and rewarding those who were kind to them; God Himself was the Protector and Saviour of the poor (Exo 22:23): If thou afflict them at all, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot, etc. (Deu 15:9; Deu 24:15; 1Sa 2:8; Job 31:16; Psa 9:18; Psa 12:5; Pro 19:17; Isa 25:4; Ecc 5:8, one higher than the high regardeth, etc.).
(2) Liberality to the poor is specially enjoined (Deu 15:7 f), and they were to beware of self-deception and grudging in this (Deu 15:9, Deu 15:10).
(3) Special provisions were made on behalf of the poor: (a) Every third year a tithe was to be given unto the Levite, to the sojourner, to the fatherless and to the widow that Yahweh might bless them (Deu 14:28, Deu 14:29; Deu 26:12 f); (b) the poor were to have the free use of all that grew spontaneously in field or vineyard during the Sabbatic year (Exo 23:10 f; Lev 25:5, Lev 25:6); (c) each year the gleanings of the fields and vineyards should belong to the poor, the corners of fields were to be left for them, and if a sheaf was forgotten it should remain (Lev 19:9, Lev 19:10; Lev 23:22; Deu 24:19); (d) fruit and ripe grain in a field might be eaten by any hungry person, but none should be carried away (Deu 23:24, Deu 23:25); (e) in the Feast of Weeks the poor were to participate (Deu 16:9-12); (f) every seventh year there should be a release of debts (Deu 15:1 f) ; in the seventh year of servitude the Hebrew bond-servant should go free (Exo 21:2), or in the Jubilee, if that came first, on which occasion – the fiftieth year – property that had been sold returned to its owner or his family (Lev 25:8-17); (g) they were to lend readily to the poor, and no interest or increase was to be taken from their brethren (Exo 22:25; Lev 25:35-37; Deu 15:7 f); in Lev 25:39, no poor Hebrew was to be made a bond-servant, and, if a hired servant, he was not to be ruled with rigor (Lev 25:43); his hire was to be given him daily (Lev 19:13; Deu 24:15); no widow’s raiment was to be taken in pledge (Deu 24:17), nor the handmill, nor the upper millstone so essential for daily life (Deu 24:6), a man’s garment should be returned to him before sundown, and no house should be entered to seize or fetch any pledge (Deu 24:10-13); breach of these laws should be sin and their observance righteousness (Deu 24:13, Deu 24:15, etc.; see ALMS, ALMSGIVING; (h) justice was to be done to the poor (Exo 23:6; Deu 27:19, Cursed be he that wresteth the justice due to the sojourner, fatherless, and widow); (i) offerings were graduated according to means (Lev 5:7; Lev 12:8).
(4) Definite penalties were not always attached to those laws, and the prophets and psalmists have many complaints of the unjust treatment and oppression of the poor, contrary to the will of God, and frequent exhortations to justice and a due regard for them (Psa 10:2, Psa 10:9; Psa 12:5; Psa 14:6, etc.; Isa 3:14, Isa 3:15; Jer 2:34; Eze 16:49, the iniquity of … Sodom; Eze 18:12, Eze 18:17; Eze 22:29; Amo 2:7; Amo 4:1; Hab 3:14; compare Job 20:19; Job 24:9, Job 24:14, etc.; Pro 14:31).
(5) The duty of caring for the poor is frequently and strongly set forth and divine promises attached to its fulfillment (Psa 41:1; Psa 72:12 ff; Pro 17:5; Pro 22:9; Pro 28:3, Pro 28:17; Isa 58:7; Jer 22:16; Eze 18:17; Dan 4:27; Zec 7:10, etc.; compare Job 29:12, Job 29:16; Job 30:25; Job 31:19; Psa 112:9).
(6) The day of the Divine manifestation, the times of the Messiah, should bring deliverance and rejoicing to the poor (Psa 72:12-15; Isa 11:4, With righteousness shall he judge the poor, etc.; Isa 14:30; Isa 29:19; Isa 61:1 the Revised Version margin).
(7) The equality of rich and poor before God and the superiority of the righteous poor to the ungodly rich, etc., are maintained (Pro 19:1, Pro 19:22; Pro 22:1, Pro 22:2; Ecc 4:13).
(8) Ways in which men can willfully make themselves poor are mentioned (Pro 6:11; Pro 10:4; Pro 12:24; Pro 13:4, Pro 13:18; Pro 14:23; Pro 20:13; Pro 21:5, Pro 21:17; Pro 23:21; Pro 28:19).
3. The Godly Poor:
The chief words given above all mean poor, literally, but an (rendered also afflicted) may also denote Israel as a nation in its afflictions and low estate, e.g. Psa 68:10; Isa 41:17; Isa 49:13; Isa 51:21; Isa 54:11; in Zep 3:12, it is the ideal Israel of the future. Dr. Driver remarks (art. Poor, HDB) that such passages show that an (as also its frequent parallel ‘ebhyon, and, though somewhat less distinctly, dal) came gradually to denote the godly poor, the suffering righteous, the persons who, whether ‘bowed down’ or ‘needy’ or ‘reduced,’ were the godly servants of Yahweh. The humble poor became in fact distinguished as the line in which faithfulness to Yahweh was maintained and spiritual _ religion developed. The less frequent word anaw, often translated meek, humble, is regarded (see Driver in the place cited.) as having from the first a moral and religious significance. It is used of Moses (Num 12:3) and occurs in Psa 10:12, Psa 10:17; Psa 22:26; Psa 25:9, etc.; Pro 3:34; Pro 16:19; Isa 29:19; Isa 32:7; Isa 61:1; Amo 2:7; Zep 2:3.
II. In the New Testament.
In the New Testament ptochos, trembling, poor, beggar, is almost exclusively the word translated poor. It does not occur very frequently, but we see the same regard for the poor maintained as we have in the Old Testament; besides, the new principle of love and the example of Him who though he was rich, yet for your sakes … became poor (ptocheuo, 2Co 8:9) necessarily carry in them this regard even more fully than in the Old Testament. Jesus announced His mission (Luk 4:18) by quoting Isa 61:1, to preach good tidings (the King James Version the gospel) to the poor (or meek or humble); He gave as a proof of His Messiahship the fact that the poor have the gospel (or good news of the Kingdom) preached to them (Mat 11:5; Luk 7:22); according to Luk 6:20, He pronounced a beatitude on the pious poor because the kingdom of God was theirs; in Mat 5:3 it is the poor in spirit (the humble); we have the injunction to give to the poor (Mat 19:21; Mar 10:21; Luk 18:22) who are always with you (Mat 26:11; Mar 14:7; Joh 12:8), which does not mean that there must always be the poor, but that, in contrast with Himself who was soon to leave them, the poor should remain and kindness could be shown to them at any time, which was His own practice (Joh 13:29); we are enjoined to call not the rich or well-to-do to our entertainments, but the poor (Luk 14:13; compare Luk 14:21); Zaccheus cited in his favor the fact that he gave ‘half of his goods to the poor’ (Luk 19:8); special notice was taken by Jesus of the poor widow’s contribution (Luk 21:3). The first church showed its regard for the poor in the distribution of goods according as any man had need (Act 2:45; Act 4:32; Act 6:1); when the council at Jerusalem freed the Gentiles from the yoke of Judaism, they made it a condition, Paul says, that we should remember the poor; which very thing I was also zealous to do (Gal 2:10); contributions were accordingly made for the poor among the saints that are at Jerus (Rom 15:26), and it was in conveying such contributions that Paul got into the circumstances that led to his arrest. God’s ability and will to provide for those who give to the poor is quoted from Psa 112:9 (2Co 9:9); James specially rebukes certain Christians of his day for their partiality for the rich and their dishonor of the poor (Jam 2:5-9), and John asks how, in the man who hath the world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, the love of God can dwell (1Jo 3:17, 1Jo 3:18).
Ptochos is translated beggar (Luk 16:20, Luk 16:22) and beggarly (Gal 4:9); penes, one who works for his daily bread, a poor man, is the word in 2Co 9:9; the poor widow of Mar 12:42 is described in Luk 21:2 as penichros, very poor.
III. In the Apocrypha.
In the Apocrypha the poor are often mentioned; God’s regard for them (Ecclesiasticus 21:5 (ptochos); 35:12, 13); their oppression and wrongs (The Wisdom of Solomon 2:10 (penes); Ecclesiasticus 13:3, 19, 23 (ptochos); Baruch 6:28); the duty of care for and of giving to the poor (Tobit 4:7 (ptochos); Ecclesiasticus 29:8 (tapeinos); 29:9 (penes); 34:20-22); of justice and kindness to such (Ecclesiasticus 4:1, 5, 8; 7:32; 10:23 (ptochos)); poor in the sense of pitiable occurs in 2 Macc 4:47 (talaporos), the Revised Version (British and American) hapless.
IV. The Revised Version (British and American) Changes.
For the poor of this world (Jam 2:5) the Revised Version (British and American) has them that are poor as to the world; for The poor … shall trust in it (Isa 14:32), In her shall the afflicted … take refuge; instead of Whereas also he that is born in his kingdom becometh poor (Ecc 4:14), Yea, even in his kingdom he was born poor; poor for humble (Psa 9:12; Psa 10:12, margin meek), for lowly (Pro 16:19, margin meek).
Fuente: International Standard Bible Encyclopedia
Poor
It was said in the O.T. that “the poor should never cease out of the land,” and in the enactments of the law they were cared for by Jehovah. The Lord said, “Ye have the poor with you always, and whensoever ye will ye may do them good.” Mar 14:7. “Blessed is he that considereth the poor.” Psa 41:1. “The poor have the gospel preached unto them.” Mat 11:5. “When thou makest a feast call the poor.” Luk 14:13. “He that hath pity upon the poor lendeth unto the Lord.” Pro 19:17. Other passages show that the working of the love of God in the soul issues in a special regard for the poor. Gal 2:10. Of the Lord Jesus it is said, that though He was rich, yet for our sakes He became poor. 2Co 8:9.
Fuente: Concise Bible Dictionary
Poor
Atonement money of, uniform with that of the rich
Exo 30:15
Inexpensive offerings of the impecunious
Lev 5:7; Lev 12:8; Lev 14:21-22 Alms; Beneficence; Liberality; Orphan; Poverty; Widow; Rich, The; Riches
Unclassified scriptures relating to
Exo 23:3; Exo 23:6; Lev 19:15; 1Sa 2:7; Neh 8:10; Neh 8:12; Job 29:11-13; Job 29:15-16; Job 30:25; Job 31:15-22; Job 34:19; Psa 37:16; Psa 82:3-4; Psa 109:16; Pro 10:15; Pro 13:7-8; Pro 13:23; Pro 14:20-21; Pro 14:31; Pro 18:23; Pro 19:1; Pro 19:4; Pro 19:7; Pro 19:17; Pro 19:22; Pro 20:13; Pro 21:13; Pro 22:2; Pro 22:9; Pro 23:21; Pro 28:6; Pro 28:8; Pro 28:11; Pro 28:19; Pro 29:14; Ecc 4:6; Ecc 4:13; Ecc 6:8; Ecc 9:15-16; Jer 22:16; Eze 16:49; Mat 25:42; Mat 25:45; Mat 26:11; Mar 14:7; Mar 12:43-44; Luk 6:30-35; Luk 16:20-21; Joh 12:6; Jas 1:9-10
Duty to
Exo 22:25-27; Exo 23:11; Lev 19:9-10; Lev 23:22; Lev 25:25-28; Lev 25:35-37; Lev 25:39-43; Deu 14:28-29; Deu 15:2-14; Deu 24:12-21; Deu 26:12-13; Neh 8:10; Psa 37:21; Psa 37:26; Psa 41:1-3; Psa 112:4-5; Psa 112:9; Pro 28:27; Pro 29:7; Pro 31:9; Pro 31:20; Isa 1:17; Isa 16:3-4; Isa 58:7; Isa 58:10; Eze 18:7; Eze 18:16-17; Dan 4:27; Zec 7:10; Mat 5:42; Luk 6:30; Mat 19:21; Mat 25:35-36; Mar 14:7; Luk 3:11; Luk 11:41; Luk 12:33; Luk 14:12-14; Luk 18:22; Luk 19:8; Act 20:35; Rom 12:8; Rom 12:13; Rom 12:20; 1Co 13:3; 1Co 16:1-2; 2Co 6:10; 2Co 9:1-15; 2Co 8:9; Gal 2:10; Gal 6:10; Eph 4:28; 1Ti 5:9-10; 1Ti 5:16; Heb 13:3; Jas 1:27; Jas 2:2-9; Jas 2:15-16; Jas 5:4; 1Jn 3:17-19
Figurative:
– Poor in spirit
Mat 5:3; Luk 6:20; Isa 66:2 Creditor; Debtor; Employee; Employer; Servant; Wages
God’s care of
– General references
1Sa 2:7-8; Job 5:15-16; Job 31:15; Job 34:18-19; Job 34:28; Job 36:6; Job 36:15; Psa 9:18; Psa 10:14; Psa 12:5; Psa 14:6; Psa 34:6; Psa 35:10; Psa 68:10; Psa 69:33; Psa 72:2; Psa 72:4; Psa 72:12-14; Psa 74:21; Psa 102:17; Psa 107:9; Psa 107:36; Psa 107:41; Psa 109:31; Psa 113:7-8; Psa 132:15; Psa 140:12; Psa 146:5; Psa 146:7; Pro 22:2; Pro 22:22-23; Pro 29:13; Ecc 5:8; Isa 11:4; Isa 14:30; Isa 14:32; Isa 25:4; Isa 29:19; Isa 41:17; Jer 20:13; Zep 3:12; Zec 11:7; Mat 11:5; Luk 7:22; Luk 4:18; Luk 16:22; Jas 2:5 God, Goodness of; God, Providence of
Kindness to, instances of:
– To Ruth
Rth 2:23
– By Boaz
Rth 2:14-16
– To the widow of Zarephath
1Ki 17:12-24
– Prophet’s widow
2Ki 4:1-7
– Jews
Est 9:22
– By Job
Job 29:11-16; Job 31:16-21; Job 31:38-40
– The Temanites
Isa 21:14
– Nebuzar-Adan
Jer 39:10
– The good Samaritan
Luk 10:33-35
– Zacchaeus
Luk 19:8
– Christian churches
Act 6:1; Act 11:29; Rom 15:25-26; 2Co 8:1-4
– Dorcas
Act 9:36
– Cornelius
Act 10:2; Act 10:4
– Church at Antioch
Act 11:29-30
– Paul
Rom 15:25
– Churches of Macedonia and Achaia
Rom 15:26; 2Co 8:1-5
Oppressions of:
– General references
Neh 5:1-13; Job 20:19-21; Job 22:6-7; Job 22:9-11; Job 24:4; Job 24:7-10; Psa 10:2; Psa 10:8-10; Psa 37:14; Pro 14:20; Pro 17:5; Pro 19:7; Pro 22:7; Pro 22:16; Pro 28:3; Pro 28:15; Pro 30:14; Ecc 5:8; Isa 3:14-15; Isa 10:1-2; Isa 32:6-7; Eze 18:12; Eze 22:29; Amo 2:6-8; Amo 4:1-2; Amo 5:11-12; Amo 8:4; Amo 8:6; Hab 3:14; Jas 2:6 Poor, Duty to
– Instances of, the widow’s son
2Ki 4:1-7 Creditor; Debtor; Servant; Wages
Fuente: Nave’s Topical Bible
Poor
Poor. The general kindly spirit of the law toward the poor is sufficiently shown by such passages as Deu 15:7, for the reason that Deu 15:11, “the poor shall never cease out of the land.” Among the special enactments in their favor, the following must be mentioned:
1. The right of gleaning. Lev 19:9-10; Lev 24:19; Lev 24:21.
2. From the produce of the land, in Sabbatical Years, the poor and the stranger were to have their portion. Exo 23:11; Lev 25:6.
3. Re-entry upon land in the Jubilee Year, with the limitation as to town homes. Lev 25:25-30.
4. Prohibition of usury and of retention of pledges. Exo 22:25-27; Lev 25:3; Lev 25:5; Lev 25:37; etc.
5. Permanent bondage forbidden, and manumission of Hebrew bondmen or bondwomen enjoined in the Sabbatical, and Jubilee Years. Lev 25:39-42; Lev 25:47-54; Deu 15:12-15.
6. Portions from the tithes to be shared by the poor after the Levites. Deu 14:28; Deu 26:12-13.
7. The poor to partake in entertainments at the Feast of Weeks, and Feast of Tabernacles. Deu 16:11; Deu 16:14. See Neh 8:10.
8. Daily payment of wages. Lev 19:13 Principles similar to those laid down by Moses are inculcated in the New Testament, as Luk 3:11; Luk 14:13; Act 6:1; Gal 2:10; Jam 2:15.
Fuente: Smith’s Bible Dictionary
Poor
penes (G3993) Poor
ptochos (G4434) Beggar
Both penes and ptochos refer to poverty in terms of this world’s goods. In the Septuagintespecially in the psalmsthese words always occur together and are not sharply distinguished, just as the words poor and needy in the phrase poor and needy. Whatever distinction may have existed between the Hebrew ‘ebyn (G34) and ‘an (G6041) was considered untranslatable or unimportant by the Alexandrian translators, who followed no fixed rule, translating both Hebrew words by ptochos and penes, though in some passages they did maintain a distinction and used penes where ptochos would have been unsuitable.
Penes occurs only once in the New Testament, in a quotation from the Old Testament (2Co 9:9); ptochos is used between thirty and forty times. Penes is derived from penomai and is related to ponos (G4192), poneomai, and to the Latin penuria (scarcity). Properly speaking, penes refers to one who is so poor that he earns his daily bread by his labor. Hesychius called such a person autodiakonos, one who provides for his own necessities. Penes does not indicate extreme want (or that which verges upon it), any more than the pauper (poor man) and paupertas (poverty) of the Latin, but only the res angusta (scanty means) of one for whom plousios (G4145, wealthy) would be inappropriate. Xenophon has provided the popular definition of a penes:”I regard as poor [penetas] those who do not have enough to pay for necessities, and those who possess more than sufficient as wealthy [plousious].” Penes was commonly applied to Socrates, who claimed penia several times for himself.Xenophon defined penia as having fewer than five Attic minae worth of possessions. Likewise, the Penestai in Thessaly were a subject population, though they were not reduced to abject want but retained partial rights as serfs or cultivators of the soil.
But in Latin, though penes means pauper (poor person), ptochos means mendicus (beggar), one who lives not by his own labor or industry but on other men’s alms (Luk 16:20-21), an individual whom Plato would not endure in his ideal State. Etymologically, prosaites or epaites would be more equivalent to our word beggar; ptochos generally refers to one who abjectly crouches in the presence of his superiors. It may be safest, however, to add the words of Pott: “In case he actually was named after a timid, subservient demeanor, and not as a greedy person.” The derivation of ptochos from pipto (G4098), as though he were one who had fallen from a better estate, is mere fancy.
Thus penes and ptochos are clearly distinct. Ptocheia implies a deeper destitution than does penia, and keeping this distinction in mind makes Paul’s contrasts in 2Co 6:10; 2Co 8:9 more vivid. The penes may be so poor that he earns his bread by daily labor, but the ptochos is so poor that he only obtains his living by begging. When Plato spoke of tyrannies as “ending in poverty [penias] and exile and finally in beggary [ptocheias],” he intended the last term as a climax to the former. The penes has nothing extra, and the ptochos has nothing at all. In dealing with Jesus’ words “Blessed are the poor [hoi ptochoi]”(Luk 6:20), Tertullian noted this same distinction and changed Beati pauperes (Blessed are the poor) which still is found in the Vulgateto Beati mendici (Blessed are the beggars). Tertullian justified this change by saying: “For so demands the interpretation of the word in the Greek text.” In another place Tertullian translated ptochos by egeni (destitute). The two words (penia and ptocheia) may be sisters, as a character in Aristophanes said; but if they. are, the latter possesses fewer of the world’s goods than the former. In that passage, Penia rejects any such close relationship. Aristophanes discriminated between the two words in this way:
Life of a beggar [ptochou] is living without having anything; a poor person [penetos] lives sparingly and pays attention to his work, but he has nothing superfluous, indeed nothing left over.
Fuente: Synonyms of the New Testament
Poor
for which see BEG, B, has the broad sense of “poor,” (a) literally, e.g., Mat 11:5; Mat 26:9, Mat 26:11; Luk 21:3 (with stress on the word, “a conspicuously poor widow”); Joh 12:5-6, Joh 12:8; Joh 13:29; Jam 2:2-3, Jam 2:6; the “poor” are constantly the subjects of injunctions to assist them, Mat 19:21; Mar 10:21; Luk 14:13, Luk 14:21; Luk 18:22; Rom 15:26; Gal 2:10; (b) metaphorically, Mat 5:3; Luk 6:20; Rev 3:17.
akin to B, “needy, poor,” is used of the widow in Luk 21:2 (cp. No. 1, of the same woman, in Luk 21:3); it is used frequently in the papyri. In the Sept., Exo 22:25; Pro 28:15; Pro 29:7.
“a laborer “(akin to penomai, “to work for one’s daily bread”), is translated “poor” in 2Co 9:9.
“to be poor as a beggar” (akin to A, No. 1), “to be destitute,” is said of Christ in 2Co 8:9.