He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.

He that oppresseth the poor to increase his gain , And he that giveth to the rich,'shall come only to want.

He that oppresseth the poor, to in- crease his own riches, shall himself give to one that is richer, and shall be in need.

He that oppresseth the poor, it is to enrich him; he that giveth to the rich, bringeth only to want.

He that oppresseth the poor to increase his gain, and he that giveth to the rich, cometh only to want.

He is oppressing the poor to multiply to him, He is giving to the rich, only to want.

He that oppresses the poor to increase his riches, and he that gives to the rich, shall surely come to want.

He who is cruel to the poor for the purpose of increasing his profit, and he who gives to the man of wealth, will only come to be in need.

One may oppress the poor, yet will their gain increase; One may give to the rich, yet will want come.

Whoever slanders the poor, so as to augment his own riches, will give it away to one who is richer, and will be in need.

Better, He who oppresses the poor for his own profit gives. (i. e., will, in the common course of things, be compelled to give) to a rich man, and that only to his own loss. Ill-gotten gains do not prosper, and only expose the oppressor to extortion and violence in his turn.

He that oppresseth the poor - He who, in order to obtain the favor of the rich and great, either robs or cheats the poor, to make those men presents; or gives in presents to them, for the sake of honor and reputation, what he should have given to the poor, shall surely come to want.

He that oppresseth the poor to increase his riches,.... By taking away from them the little they have; by keeping back their hire, defrauding them of the just wages of their labours; or by usury and extortion, or any other unjust method, whereby they distress the poor, and enrich themselves;
and he that giveth to the rich shall surely come to want: that gives to those that are richer than he; or that are in greater power and authority, that they may protect him in the possession of his ill gotten riches; yet, after all, it shall not thrive and prosper with him, it will all issue in poverty and want: or, as the Vulgate Latin version renders it, "he shall give to one more rich, and shall want"; he shall be forced to give it to another richer than he, and of greater power, and so shall get nothing by his oppression of the poor; but as he has served the poor, so shall he be served himself, and be brought to beggary and want; see Proverbs 21:13.

We are but stewards, and must distribute what God intrusts to our care, according to his will.

These two vices pertain to the same selfish feeling. Both are deservedly odious to God and incur punishment.

16 Whosoever oppresseth the lowly, it is gain to him;
Whosoever giveth to the rich, it is only loss.
It is before all clear that להרבּות and למחסור, as at Proverbs 21:5, למותר and למחסור, are contrasted words, and form the conclusions to the participles used, with the force of hypothetical antecedents. Jerome recognises this: qui calumniatur pauperem, ut augeat divitias suas, dabit ipse ditiori et egebit. So Rashi, who by עשׁיר thinks on heathen potentates. Proportionally better Euchel, referring עשׁק and נתן, not to one person, but to two classes of men: he who oppresses the poor to enrich himself, and is liberal toward the rich, falls under want. The antithetic distich thus becomes an integral one - the antithesis manifestly intended is not brought out. This may be said also against Bertheau, who too ingeniously explains: He who oppresses the poor to enrich himself gives to a rich man, i.e., to himself, the enriched, only to want, i.e., only to lose again that which he gained unrighteously. Ralbag is on the right track, for he suggests the explanation: he who oppresses the poor, does it to his gain, for he thereby impels him to a more energetic exercise of his strength; he who gives to the rich man does it to his own loss, because the rich man does not thank him for it, and still continues to look down on him. But if one refers לּו to the poor, then it lies nearer to interpret אך למחסור of the rich: he who gives presents to the rich only thereby promotes his sleepy indolence, and so much the more robs him of activity (Elster); for that which one gives to him is only swallowed up in the whirlpool of his extravagance (Zckler). Thus Hitzig also explains, who remarks, under 17a: "Oppression produces reaction, awakens energy, and thus God on the whole overrules events" (Exodus 1:12). Similarly also Ewald, who thinks on a mercenary, unrighteous rich man: God finally lifts up the oppressed poor man; the rich man always becoming richer, on the contrary, is "punished for all his wickedness only more and more." But with all these explanations there is too much read between the lines. Since אך למחדור (Proverbs 11:24; Proverbs 21:5) refers back to the subject: himself to mere loss, so also will it be here; and the lxx, Symmachus, Jerome (cf. also the Syr. auget malum suum) are right when they also refer לו, not to the poor man, but to the oppressor of the poor. We explain: he who extorts from the poor enriches himself thereby; but he who gives to the rich has nothing, and less than nothing, thereby - he robs himself, has no thanks, only brings himself by many gifts lower and lower down. In the first case at least, 17a, the result corresponds to the intention; but in this latter case, 17b, one gains only bitter disappointment.

That giveth - That prodigally casts away his estate upon those who do not need it.