Exodus 23:3 — Word Study
WLCוְדָ֕ל לֹ֥א תֶהְדַּ֖ר בְּרִיבֽוֹ׃ ס
BSAAnd do notlôʼ show favoritismhâdar▸ [countenance, esteem, or favor, partiality, or special treatment] ◂to a poor mandal [needy, weak, or disadvantaged, person, or individual] in his lawsuitrîyb [cause, dispute, or strife]
| Greek | English | Parsing |
|---|---|---|
| וְדָ֕ל | and a poor [person] | Conjunction |
| לֹ֥א | not | Particle |
| תֶהְדַּ֖ר | you must show partiality | Verb, Qal, imperfect second person masculine singular |
| בְּרִיבֽוֹ׃ ס | in case at law his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And do not show favoritism to a poor man in his lawsuit. |
| KJV | ¶ Neither shalt thou countenance a poor man in his cause. |
| ASV | neither shalt thou favor a poor man in his cause. |
| YLT | and a poor man thou dost not honour in his strife. |
| WEB | You shall not favor a poor man in his cause. |
| BBE | But, on the other hand, do not be turned from what is right in order to give support to a poor man's cause. |
Where they part company is הָדַר — see How Translations Differ.
The structure consists of a main command with a direct object and a prepositional phrase that specifies the context.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָדַר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 23:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws about Justicegenerated
Exodus 23:3 is part of a broader set of laws that God gives to the Israelites, focusing on justice and ethical behavior. This verse specifically warns against showing favoritism in legal disputes, highlighting the importance of treating all individuals fairly, regardless of their economic status. The surrounding verses reinforce the need for impartiality and integrity in legal matters, as seen in Exodus 23:2 and Exodus 23:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 82:2–3 | “How long will you judge unjustly and show partiality to the wicked? Selah |
| 2 | James 3:17 | But the wisdom from above is first of all pure, then peace-loving, gentle, accommodating, full of mercy and good fruit, impartial, and sincere. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — דַּל, ve.Dalgenerated
The word דַּל (dal) refers to a person who is poor or in need. It is derived from a root meaning 'to dangle' or 'to be weak', which emphasizes the vulnerability of such individuals. This term is often used in wisdom literature to highlight the plight of the needy and the moral obligation to protect them.
In this verse, דַּל underscores the instruction against partiality, reminding the community that even those who are poor deserve fair treatment in legal matters. The usage of this term aligns with the ethical teachings found throughout the Hebrew Scriptures.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of this verse is תֶהְדַּ֖ר, you must show partiality, which governs the action of the sentence. The structure emphasizes the prohibition against favoritism with the negation לֹא, not, placed before the verb, highlighting the seriousness of the command.
The phrase בְּרִיבֽוֹ in his lawsuit serves as a prepositional phrase that clarifies the context in which favoritism is not to be shown, linking the verb to the specific situation of legal disputes.
Septuagint Backgroundgenerated
The Septuagint translates דַּל as πένητα (penēta), which also means 'poor' but carries connotations of being destitute. This choice reflects a broader understanding of poverty that may resonate more with a Greek-speaking audience.
The verb הָדַר is rendered as ἐλεήσεις (eleēsēs), meaning 'you will have mercy' or 'you will show compassion', suggesting a slightly different nuance that emphasizes kindness rather than merely avoiding favoritism.
In plain words — the whole versegenerated
Exodus 23:3 instructs not to show favoritism to a poor person in legal matters. This verse emphasizes that everyone, regardless of their social status, should be treated fairly in disputes. It reflects God's concern for justice and the well-being of the vulnerable.
Frequently Asked Questionsgenerated
Showing favoritism means giving preferential treatment to someone based on personal biases rather than fairness and justice.
It is important to treat all individuals equally in legal matters to ensure justice and uphold the law, regardless of a person's economic status.
This verse highlights the timeless principle of impartiality in justice, reminding us that fairness should prevail in all legal proceedings.
We can apply this teaching by advocating for equal treatment in legal systems, supporting policies that protect the rights of the disadvantaged, and ensuring our own judgments are fair and unbiased.
Reflection Questionsgenerated
- How can I ensure that I treat everyone fairly, regardless of their social status?
- What are some examples of favoritism in our society today, and how can we combat them?
- In what ways can I advocate for justice for the poor and vulnerable in my community?
- How does understanding God's command against favoritism shape my view of justice?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to emphasize the importance of impartiality in justice, arguing against allowing personal biases to influence legal decisions.
“You shall not favor a poor man in his lawsuit,” Scripture says. What therefore is the meaning of these words? “Do not be overcome by pity or unduly influenced if the wrongdoer happens to be a poor man,” it means.Early Church Fathers on Exodus 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 23:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNeither shalt thou countenance a poor man in his cause. Because he is a poor man, and for that reason endeavour to carry his cause for him, right or wrong, from a foolish pity to him as a poor man,
Read John Gill on Exodus 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither shalt thou countenance a poor man in his cause. Neither shalt thou countenance a poor man in his cause , [ lo' (H3808) tehdar (H1921)] - Thou shalt not honour a poor man; or, Thou shalt not
Read Robert Jamieson on Exodus 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHeb. honour, i.e. respect, or prefer his cause when the richer man’ s cause is more just: the meaning of this and the former verse is, there shall be no respect of persons, whether rich or poor, but an impartial consideration of the cause. See ,2.
Read Matthew Poole on Exodus 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 23:3 Neither shalt thou countenance a poor man in his cause.Ver. 3. Neither shalt thou countenance.] Spare not the great for their might, nor the mean for their misery.
Read John Trapp on Exodus 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Neither shalt thou countenance a poor man in his cause.—We must not “pervert judgment” either in favour of the rich or of the poor. Justice must hold her scales even, and be proof equally against a paltry fear of the rich and a weak compassion for the indigent. The cause alone is to be considered, not the persons. (Comp. Leviticus 19:15.)
Read Charles John Ellicott on Exodus 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Neither shalt thou countenance a poor man in his cause.] The word דל dal, which we translate poor man, is probably put here in opposition to רבים rabbim, the great, or noble men, in the preceding verse: if so, the meaning is, Thou shalt neither be influenced by the great to make an unrighteous decision, nor by the poverty or distress of the poor to give thy voice against the dictates of justice and truth. Hence the ancient maxim, FIAT JUSTITIA, RUAT COELUM. "Let justice be done, though the heavens should be dissolved."
Read AdamClarke on Exodus 23 →CambridgeThe Cambridge Bible for Schools and Colleges3. Judgement to be given with strict impartiality. favour] lit. adorn, i.e. honour (Leviticus 19:15; Leviticus 19:32, Lamentations 5:12)—in a bad sense, honour unduly = favour, viz. out of false sympathy, or antipathy to the rich and powerful. ‘The sense is good, and supported by Leviticus 19:15 : one would expect, however, a warning against the far more common fault of favouring a great man, if not in place of the present warning, at least (as in Leviticus 19:15) by the side of it’ (Di.). Kn., Bδ. and others, by a very slight change (βγμ for εγμ), would read, ‘Thou shalt not honour a great man in his cause.’
Read Cambridge on Exodus 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And do not show favoritism to a poor man in his lawsuit.
You shall not favor a poor man in his cause.
And do not show favoritism to a poor man in his lawsuit.
and you must not show partiality to a poor man in his lawsuit.
Tyndale line
¶ Neither shalt thou countenance a poor man in his cause.
neither shalt thou favor a poor man in his cause.
neither shalt thou favour a poor man in his cause.
Neither shalt thou countenance a poor man in his cause.
Thou shalt not esteeme a poore man in his cause.
Strictly literal
Neither shalt thou favour a poor man in his cause.
and a poor man thou dost not honour in his strife.
and you do not honor a poor man in his strife.
Neither shalt thou countenance a poor man in his cause.
You must not show favoritism to a poor man in his lawsuit.
From the Latin
Neither shalt thou favour a poor man in judgment.
Simplified
Don't show favoritism to poor people in their legal cases either.
But, on the other hand, do not be turned from what is right in order to give support to a poor man's cause.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text reads וְדָ֕ל לֹ֥א תֶהְדַּ֖ר בְּרִיבֽוֹ׃ ס, which aligns with the Septuagint and the Samaritan Pentateuch, both agreeing word for word with the Hebrew text. This consistency across witnesses reinforces the integrity of the command against favoritism.
וְדָ֕ל לֹ֥א תֶהְדַּ֖ר בְּרִיבֽוֹ׃ ס
4 of the 4 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ודל לא תהדר בריבו
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 23:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Conj | Adj — ConjunctionHC/Aamsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
הָדַר (hadar) is a Hebrew verb that encompasses meanings related to swelling, honoring, and adorning. It can imply both literal and figurative elevation, suggesting concepts of glory and pride. The entries indicate various forms of the verb, including Qal, Niphal, and Hithpael, which express different nuances of honoring and being honored.
[הָדַר] vb. swell (?), honour, adorn
Qal
swell
honour, pay honour to
adorn
Niph. were (not) honoured
Hithp. honour oneself, i.e. claim honour
base
H1921 [הָדַר] swell (?), honour, adorn
1921 hadar haw-dar'
a primitive root; to swell up (literally or figuratively,
active or passive); by implication, to favor or honour, be
high or proud:--countenance, crooked place, glorious, honour,
put forth.
הָדַר (ha.dar) — to honor.
1) to honour, adorn, glorify, be high
1a) (Qal)
1a1) to swell
1a1a) swelling (pass participle)
1a2) to honour, pay honour to, show partiality
1a3) to adorn
1a3a) adorned (pass participle)
1b) (Niphal) to be honoured
1c) (Hithpael) to honour oneself, claim honour
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
Prep | N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms