Poor
Reading a lexicon entry
What this page is: Each lexicon entry shows the original Hebrew or Greek word behind the English translation: its meaning, its range of use, and where it appears in Scripture.
Strong's number: The Strong's code (H- or G-) is the standard reference number for this word. It connects this entry to chapter and passage language tabs.
Where it appears: The witness passages show where this word is used in context. Click any to open the study page for that passage.
This lexicon entry is part of our ongoing editorial review. If you notice missing content, unclear wording, or a possible correction, please send us a note through theConnect page. Screenshots are helpful.
Ptochos means poor, destitute, dependent, or reduced to begging, and can be extended metaphorically as in poverty of spirit. Jesus blesses the poor in spirit, identifies good news to the poor as a sign of messianic fulfillment, commands a rich man to give to the poor, and assumes the continuing presence of poor people when defending Mary's anointing.
Reader summary
Full entry for πτωχός (G4434) · Open the biblical lexicon
Ptochos means poor, destitute, dependent, or reduced to begging, and can be extended metaphorically as in poverty of spirit. Jesus blesses the poor in spirit, identifies good news to the poor as a sign of messianic fulfillment, commands a rich man to give to the poor, and assumes the continuing presence of poor people when defending Mary's anointing.
The BSB source-word alignment has 34 aligned rows for this entry. Common renderings include poor (22), to [the] poor (4), [to the] poor (2), beggar (2), a poor [man] (1).
The source-word alignment first shows this entry at Matthew 5:3. Its strongest book concentrations include Luke (10), Mark (5), Matthew (5), James (4).
This entry includes 1 verse guide that explain exact original-language forms in context.
Ptochos means poor, destitute, dependent, or reduced to begging, and can be extended metaphorically as in poverty of spirit. Jesus blesses the poor in spirit, identifies good news to the poor as a sign of messianic fulfillment, commands a rich man to give to the poor, and assumes the continuing presence of poor people when defending Mary's anointing. The noun does not make poverty saving, romantic, or morally superior, nor does Matthew 26 cancel ongoing care.
Poverty names real vulnerability to hunger, exclusion, debt, exploitation, and loss of agency. Gospel ministry proclaims the kingdom, shares resources, opposes partiality, listens to poor neighbors, and refuses to use their need for donor publicity, coercion, or simplistic lessons.
Ptochos names severe poverty and, in the Beatitude, poverty of spirit. Matthew joins kingdom blessing and messianic good news to concrete commands and continuing responsibility toward poor people.
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Matthew 5:3 blesses the poor in spirit because the kingdom of heaven is theirs. The qualifier in spirit must be honored without erasing Matthew's material concern.
The blind receive sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the good news is preached to the poor.
Matthew 11:5 lists good news preached to the poor among signs answering John's question about Jesus' identity and mission.
Jesus told him, “If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me.”
Matthew 19:21 tells the rich man to sell possessions, give to the poor, gain treasure in heaven, and follow Jesus. The command exposes his bondage and creates provision.
This perfume could have been sold at a high price, and the money given to the poor.”
Matthew 26:9 records the disciples' claim that the perfume could have been sold and the money given to the poor. Their stated concern must be read beside the narrative's judgment.
The poor you will always have with you, but you will not always have Me.
Matthew 26:11 says the poor are always with the disciples, while Jesus' bodily presence before burial is unique. The saying echoes Deuteronomy's continuing command to open the hand.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Greek word. Etymologically rooted in "crouch/cower," emphasizing degradation and powerlessness, not mere lack.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
16 of 34 Greek text appearances shown. Linked morphology labels have verse guides.
poor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read versepoor, destitute
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How this word appears across different grammatical cases and numbers.
This word appears as a noun across 9 case and number patterns. The form changes show how the word functions in a sentence; they do not change the basic lexical meaning by themselves.
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 5 selected witnesses from 34 lexical occurrence verses.
Represents those unable to reciprocate, highlighting grace-based generosity.
Highlights misuse of moral language by Judas.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Ptochos prevents the church from treating poverty as scenery. Jesus announces the kingdom to those with little social and material leverage, confronts a rich man's attachment by directing resources to the poor, and assumes disciples will have continuing opportunities to open their hands. Matthew 26 does not pit Jesus against poor people; it recognizes a unique anointing before His burial while echoing a law that commands generosity precisely because poverty persists.
Poverty of spirit names dependence before God, not a way to spiritualize away hunger. Churches should provide food, housing help, legal advocacy, fair work, and relational belonging while allowing poor neighbors to shape decisions. Assistance must preserve consent and dignity and never purchase religious compliance.
Matt.11.5
Ptochos commonly describes one who is poor, destitute, or dependent, often more severe than a person living through ordinary labor with limited means. Context can extend the term metaphorically.
Deuteronomy commands openhanded care because poor people remain in the land, while prophets judge exploitation and announce good news and justice for the oppressed.