Read the passage and its setting
Proverbs 11:24–27, King James Version
Italic words were supplied in the English translation for clarity.
Proverbs 11:24–27
Wealth, poverty, provision, and economic power — There is that scattereth, and yet increaseth; and there…
The Main Point
uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
What Is Happening Here?
Proverbs 11:24–27 opens with “There is that scattereth, and yet increaseth; and there is that withholdeth more…” and closes with “He that diligently seeketh good procureth favour: but he that seeketh mischief,….” Those endpoints show the unit's movement from opening claim to reviewed close.
Context That Shapes This Passage
How does this passage relate?
Proverbs 11:24–27In “Wealth, poverty, provision, and economic power — There is that scattereth, and yet increaseth; and there…,” the complete unit develops this passage-specific claim: uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
Why this relationship fits: The reviewed reasoning path begins, “Opening (11:24): the unit uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”.” and concludes, “Close (11:27): the unit uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”, creating the next supported pause.”
How does this passage relate?
Proverbs 11:24–27Proverbs 11:24–27 is the reviewed unit “Wealth, poverty, provision, and economic power — There is that scattereth, and yet increaseth; and there….” Its parallel lines, repeated address, comparison, or local cluster controls how each verse contributes without borrowing a neighboring unit's subject.
Why this relationship fits: The unit opens “There is that scattereth, and yet increaseth; and there is that withholdeth more…” and closes “He that diligently seeketh good procureth favour: but he that seeketh mischief,….”
Where does this sit in the whole book?
Proverbs as a wholeProverbs 11:24–27 belongs to “First Solomonic sentence-saying collection.” Compact parallel sayings train judgment about speech, work, wealth, poverty, family, friendship, anger, justice, rulers, planning, and worship. Most describe normal moral patterns rather than guaranteed outcomes. This unit contributes wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices through its own received wording and form.
Why this relationship fits: The received sequence places Proverbs 11:24–27 inside Proverbs 10:1–22:16; this unit opens “There is that scattereth, and yet increaseth; and there is that withholdeth more…” and closes “He that diligently seeketh good procureth favour: but he that seeketh mischief,….” The unit's reviewed main point is: uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
Follow the Wisdom Collection
See why this section appears here and how the author's wisdom movement leads to its meaning.
Why Is This Passage Here?
Proverbs 11:24–27 forms a reviewed local cluster inside “First Solomonic sentence-saying collection.” Its lines concentrate on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices, while each sentence proverb retains its own force and the neighboring database unit does not supply its meaning.
Follow the Saying or Discourse
Opening (11:24): the unit uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”.
Development (11:24–27): adjacent lines test wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices through parallelism, contrast, motive, image, or consequence.
Close (11:27): the unit uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”, creating the next supported pause.
Why This Interpretation Fits
Exact verse-level work
Every line in Proverbs 11:24–27 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “First Solomonic sentence-saying collection”: Compact parallel sayings train judgment about speech, work, wealth, poverty, family, friendship, anger, justice, rulers, planning, and worship. Most describe normal moral patterns rather than guaranteed outcomes.
Proverbial proportion
The unit's instruction and observations concern wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices; they describe moral direction without explaining every exceptional outcome.
Understand the Meaning and Its Boundaries
Clarify the words that matter and keep the conclusion no broader than the passage allows.
What the Passage Is Not Saying
Reading Proverbs 11:24–27 as edited wisdom rather than a detached formula rules out these uses:
The saying does not promise prosperity, blame sufferers or poor people, excuse predatory lending, or make wealth proof of divine approval.
The saying does not promise a financial return, compel giving under manipulation, erase prudent limits, or let charity substitute for justice.
The saying does not threaten vulnerable people, blame a person's death or illness on folly, romanticize self-harm, or promise that wisdom prevents every tragedy.
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 11:24–27.
Context check: Within first solomonic sentence-saying collection, uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
What Remains True Today
Proverbs treats resources as morally consequential but never reduces wealth to virtue or poverty to personal failure. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
Respond and Remember
Let the meaning shape life carefully, then practice explaining the section in context.
How This Should Shape Us
Why these applications follow
Proverbs 11:24–27 applies wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices through the people, action, comparison, and consequence named in its complete movement.
Within first solomonic sentence-saying collection, uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs treats resources as morally consequential but never reduces wealth to virtue or poverty to personal failure. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
How does the application follow proportionately?
Examine how money was obtained, who bears the cost, whether basic needs are met, and how resources can serve justice and durable care. Identify the concrete need, preserve the recipient's agency, give transparently, and combine immediate help with fair structures. Choose the option that protects life, reduces foreseeable harm, preserves access to help, and keeps long-term consequences visible. In 11:24–27, let the concrete wording “There is that scattereth, and yet increaseth; and…” keep that response tied to the people, action, comparison, or consequence actually named.
Teach It Back
Explain Proverbs 11:24–27 in your own words. Identify its form and collection, trace one line from role through contextual meaning and enduring truth to application, name one uncertainty, and reject one misuse explicitly.
Your explanation stays in this browser. It is not sent or saved.
Go Deeper
The main explanation above stands on its own. Open these optional sections for fuller language, history, disagreements, and source locations.
Read it sentence by sentenceEach line inside the larger movement
Exact verse-level work
Every line in Proverbs 11:24–27 retains its own Verse Lens role and does not borrow a neighboring verse's claim.
Collection context
The superscription and placement identify this unit inside “First Solomonic sentence-saying collection”: Compact parallel sayings train judgment about speech, work, wealth, poverty, family, friendship, anger, justice, rulers, planning, and worship. Most describe normal moral patterns rather than guaranteed outcomes.
Proverbial proportion
The unit's instruction and observations concern wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices; they describe moral direction without explaining every exceptional outcome.
Original-language wording and grammarTechnical detail appears only where it helps
No individual Hebrew or KJV expression in Proverbs 11:24–27 needs a separate lexical card beyond the complete saying or discourse explanation.
What the first readers would have understoodRelevant history and culture
Edited wisdom and social setting
This unit belongs to first solomonic sentence-saying collection. Aitken's printed pages 405-422 and the book-specific sources identify family, community, agricultural, commercial, scribal, court, and royal settings as relevant possibilities without proving one setting for every saying.
How certain? probableWhy translations sometimes differMaterial translation choices
No older-English term in this unit requires a separate reader note after reading the complete KJV line in context.
Earlier Scripture and inherited backgroundSupported quotations, allusions, and inherited ideas
Israelite wisdom setting
The unit's first horizon is Israel's wisdom collection under fear of the LORD. Torah-shaped justice, creation, household teaching, royal responsibility, and community life may inform the language, but no cross-reference overrides this unit's own parallelism and collection role.
How certain? probableHow this connects with the rest of ScriptureThe passage's own meaning remains primary
Responsible canonical location
Within the received book, Compact parallel sayings train judgment about speech, work, wealth, poverty, family, friendship, anger, justice, rulers, planning, and worship. Most describe normal moral patterns rather than guaranteed outcomes. This local unit is read through that movement before broader canonical comparison.
How certain? probableTextual variantsManuscript differences only when they affect meaning
No reviewed textual variant changes Proverbs 11:24–27's central wisdom movement; the exact Hebrew and NET notes were still checked against the pinned KJV.
Where careful interpreters disagreeThe strongest options and their difficulties
No major competing interpretation changes Proverbs 11:24–27's central wisdom movement; pattern, exception, and collection limits still remain visible.
Theology that emerges from this passageConclusions drawn after reading the complete section
Theological contribution
The unit places practical wisdom under a moral order answerable to the LORD: Proverbs treats resources as morally consequential but never reduces wealth to virtue or poverty to personal failure. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival.
How certain? strongTheological contribution
Within First Solomonic sentence-saying collection, uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
How certain? strongCommon ways this passage gets misusedFair explanation, context check, and stronger reading
The saying does not promise prosperity, blame sufferers or poor people, excuse predatory lending, or make wealth proof of divine approval.
A compact saying is easy to detach and universalize.
Within first solomonic sentence-saying collection, uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs treats resources as morally consequential but never reduces wealth to virtue or poverty to personal failure. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
The saying does not promise a financial return, compel giving under manipulation, erase prudent limits, or let charity substitute for justice.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within first solomonic sentence-saying collection, uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs treats resources as morally consequential but never reduces wealth to virtue or poverty to personal failure. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
The saying does not threaten vulnerable people, blame a person's death or illness on folly, romanticize self-harm, or promise that wisdom prevents every tragedy.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within first solomonic sentence-saying collection, uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs treats resources as morally consequential but never reduces wealth to virtue or poverty to personal failure. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
The unit does not turn a normal wisdom pattern into a universal promise, a complete causal explanation of suffering, or a mandate broader than Proverbs 11:24–27.
An ancient authority, household, wealth, gender, or consequence image can be imported into modern power without following the interpretation chain.
Within first solomonic sentence-saying collection, uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.” The sayings function as context-shaped instruction and observation: general patterns are not automatic guarantees, commands stay bounded by their ancient role, and an individual line must not erase the edited collection around it.
Proverbs treats resources as morally consequential but never reduces wealth to virtue or poverty to personal failure. Wisdom treats timely material care and openhandedness as moral practices, not merely private feeling. Proverbs traces the cumulative direction of choices toward life-giving order or destructive consequence without claiming to explain every death or survival. These truths remain proportionate only when the proverb's literary form, affected people, exceptions, and wider fear-of-the-LORD frame remain visible.
The context-supported contribution remains: uses two-part parallelism to place “There is that scattereth, and yet increaseth” beside “and there is that withholdeth more than is meet, but it…”; by 11:27, it uses contrastive parallelism to place “He that diligently seeketh good procureth favour” against “he that seeketh mischief, it shall come unto him”. Together the unit concentrates on wealth, poverty, provision, and economic power, generosity, neighbor-care, and material responsibility, life, death, safety, and the long direction of choices within “First Solomonic sentence-saying collection.”
Research trail and exact locationsThe source record behind this section
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Proverbs 11:24–27, repository-pinned eng-kjv2006 USFM-derived corpus
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 11:24-11:27
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
NET Bible Proverbs PDF, printed pp. 1107-1111, exact tc/tn/sn entries attached to 11:24–27
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 11:24–27 and the First Solomonic sentence-saying collection outline
Supports: Abstract-level control for the dispute over individual-saying, small-cluster, and collection context; no uninspected detailed claim.
Weeks, ‘Context in the Sayings Collections,’ Early Israelite Wisdom (2000), official abstract and chapter pp. 20-40; methodological question applied to Proverbs 11:24–27
Supports: One historical-social account of poverty, wealth, interest, oppression, labor, and differing evaluations within the collection.
Wittenberg, ‘Situational context of statements concerning poverty and wealth,’ Scriptura 21, pp. 1-23, especially the sayings and redactional comparison relevant to Proverbs 11:24–27
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact displayed KJV words, canonical order, paragraph flags, supplied-word markup, and complete unit coverage.
Exact location: Proverbs 11:24–27, repository-pinned eng-kjv2006 USFM-derived corpus
Open source ↗hebrew text and morphology
Open Scriptures Hebrew Bible: Proverbs
Open Scriptures
Open Scriptures, release 2.2
Supports: Masoretic Hebrew wording and morphology used only for the exact unit's lexical, grammatical, parallel, superscription, number-saying, and acrostic questions.
Exact location: Open Scriptures MorphHB v2.2, commit 6a5db284c715c18b239422e57bb89684e6a19f00, wlc/Prov.xml, OSIS 11:24-11:27
Open source ↗translation and translator notes
NET Bible: Proverbs with translators' notes
Biblical Studies Press
Biblical Studies Press, 2006
Supports: Verse-attached textual, lexical, grammatical, syntactic, parallelism, and older-English controls for the exact range.
Exact location: NET Bible Proverbs PDF, printed pp. 1107-1111, exact tc/tn/sn entries attached to 11:24–27
Open source ↗modern critical commentary
Proverbs
K. T. Aitken
Oxford University Press, in The Oxford Bible Commentary, 2001
Supports: Whole-book and collection orientation, local commentary, social-setting proposals, and named interpretation limits.
Exact location: Aitken, ‘Proverbs,’ Oxford Bible Commentary, printed pp. 405-422, subsection covering 11:24–27 and the First Solomonic sentence-saying collection outline
Open source ↗scholarly monograph chapter abstract and metadata
Context in the Sayings Collections
Stuart Weeks
Oxford University Press, in Early Israelite Wisdom, 2000
Supports: Abstract-level control for the dispute over individual-saying, small-cluster, and collection context; no uninspected detailed claim.
Exact location: Weeks, ‘Context in the Sayings Collections,’ Early Israelite Wisdom (2000), official abstract and chapter pp. 20-40; methodological question applied to Proverbs 11:24–27
Open source ↗peer reviewed open access journal article
The situational context of statements concerning poverty and wealth in the Book of Proverbs
G. H. Wittenberg
Scriptura 21, 1987; open archive 2020
Supports: One historical-social account of poverty, wealth, interest, oppression, labor, and differing evaluations within the collection.
Exact location: Wittenberg, ‘Situational context of statements concerning poverty and wealth,’ Scriptura 21, pp. 1-23, especially the sayings and redactional comparison relevant to Proverbs 11:24–27
Open source ↗