Isaiah 1:17 — Word Study
WLCלִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה׃ ס
BSALearnlâmad [to guide, instruct] to do rightyâṭab [what is good, pleasing] seekdârash [ask for, worship] justicemishpâṭ [righteous judgment] [and] correctʼâshar [relieve, condemn] the oppressorchâmôwts△ [one who takes advantage by force, robber] Defendshâphaṭ [vindicate, support] the fatherlessyâthôwm [orphan, child without a father] [and] plead the caserîyb [contend, argue, cause, lawsuit] of the widowʼalmânâh [woman whose husband has died, vulnerable one]
| Greek | English | Parsing |
|---|---|---|
| לִמְד֥וּ | learn | Verb, Qal, imperative second person masculine plural |
| הֵיטֵ֛ב | to do good | Verb, Hiphil, infinitive absolute |
| דִּרְשׁ֥וּ | seek | Verb, Qal, imperative second person masculine plural |
| מִשְׁפָּ֖ט | justice | Noun common, masculine singular absolute |
| אַשְּׁר֣וּ | set right | Verb, Piel, imperative second person masculine plural |
| חָמ֑וֹץ | [the] oppressor | Noun common, masculine singular absolute |
| שִׁפְט֣וּ | vindicate | Verb, Qal, imperative second person masculine plural |
| יָת֔וֹם | [the] fatherless | Noun common, masculine singular absolute |
| רִ֖יבוּ | conduct a case for | Verb, Qal, imperative second person masculine plural |
| אַלְמָנָֽה׃ ס | [the] widow | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.” |
| KJV | Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. |
| ASV | learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow. |
| YLT | Seek judgment, make happy the oppressed, Judge the fatherless, strive [for] the widow. |
| WEB | Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.” |
| BBE | Take pleasure in well-doing; let your ways be upright, keep down the cruel, give a right decision for the child who has no father, see to the cause of the widow. |
Where they part company is not evident; all translations agree in their rendering of the key terms.
The structure consists of a main command followed by a series of related imperatives, emphasizing the urgency of the actions called for.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָמַד
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 1:17
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 — The Call to Justice in Isaiahgenerated
Isaiah 1:17 urges the people to learn how to do what is right, seek justice, and support those who are oppressed, such as orphans and widows. This verse is part of a larger message in Isaiah that addresses the moral and ethical responsibilities of the community, emphasizing the need for social justice and care for the vulnerable in society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:23 | Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them. |
| 2 | Psalm 82:3–4 | Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed. |
| 3 | Proverbs 31:9 | Open your mouth, judge righteously, and defend the cause of the poor and needy. |
| 4 | Jeremiah 22:3–15 | This is what the LORD says: Administer justice and righteousness. Rescue the victim of robbery from the hand of his oppressor. Do no wrong or violence to the foreigner, the fatherless, or the widow. Do not shed innocent blood in this place. |
| 5 | Daniel 4:27 | Therefore, may my advice be pleasing to you, O king. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the oppressed. Perhaps there will be an extension of your prosperity.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — לִמְד֥וּ, lim.Dugenerated
The verb לָמַד (lamad) is an imperative form, instructing the people to learn or teach. It conveys a sense of guiding others towards righteousness, which is a recurring theme in the Scriptures. The root suggests a connection to motivation, indicating that learning is not just about acquiring knowledge but also about applying it in a way that leads to good actions.
In this context, לִמְד֥וּ calls for collective action and responsibility, highlighting the importance of teaching and learning in the community to foster justice and righteousness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses learn for לִמְד֥וּ.
Sentence Structuregenerated
The verse consists of a series of imperatives, with each verb commanding action: לִמְד֥וּ, דִּרְשׁ֥וּ, אַשְּׁר֣וּ, שִׁפְט֣וּ, and רִ֖יבוּ. This structure emphasizes the urgency and importance of each action in the pursuit of justice.
The commands are directed towards the community, indicating a collective responsibility to learn, seek, correct, defend, and plead for those in need.
Septuagint Backgroundgenerated
The Septuagint translates לִמְד֥וּ as μάθετε (mathete), which carries a similar imperative meaning of 'learn'. This choice reflects the continuity of the call to education and moral instruction.
The Greek term κρίσιν for מִשְׁפָּ֖ט emphasizes the importance of righteous judgment, aligning with the Hebrew context of justice.
In plain words — the whole versegenerated
Isaiah 1:17 instructs the people to learn how to do what is right and seek justice. They are called to correct those who oppress others, defend orphans, and advocate for widows. This verse highlights the importance of caring for the vulnerable in society.
Frequently Asked Questionsgenerated
It means to actively seek knowledge and understanding of what is good and just, and to apply that understanding in daily life.
Seeking justice is crucial for ensuring fairness and protecting the rights of those who are vulnerable or oppressed in society.
The fatherless refers to orphans, while widows are women whose husbands have died. Both groups are often vulnerable and in need of protection and support.
We can advocate for their rights, provide support through charitable actions, and raise awareness about their needs in our communities.
Reflection Questionsgenerated
- In what ways can I learn to do what is right in my daily life?
- How can I actively seek justice for those who are oppressed in my community?
- What practical steps can I take to support orphans and widows?
- How does this verse challenge me to reflect on my own actions towards the vulnerable?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to emphasize God's care for the vulnerable, highlighting the importance of justice and mercy in the community.
God offers a brief summary through the prophet Isaiah of the honor that widows enjoy in the sight of God.… The Father defends these two types of people [widows and orphans] through divine mercy in proportion to their being destitute of…Early Church Fathers on Isaiah 1 →
Do you see the great importance God places on mercy and of standing up for those who have been treated unjustly? We should pursue these good works, and by the grace of God will we receive the blessings to come.Early Church Fathers on Isaiah 1 →
If you must visit someone, prefer to pay honor to orphans, widows and those in want rather than those who enjoy reputation and fame.Early Church Fathers on Isaiah 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 1:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLearn to do well,.... Which men are naturally ignorant of; to do good they have no knowledge; nor can they that are accustomed to do evil learn to do well of themselves; but the Lord can teach them
Read John Gill on Isaiah 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLearn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Seek judgment - justice, as magistrates, instead of seeking bribes (Jeremiah 22:3; Jeremiah 22:16).
Read Robert Jamieson on Isaiah 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLearn to do well; begin and inure yourselves to live soberly, righteously, and godly. Seek judgment; show your religion to God, by studying and practising justice to men, and neither give nor procure any unrighteous judgment. Relieve the oppressed; be not only just, but merciful. Judge the fatherless; defend and deliver them, as this word is used, ,11 9:4, and oft elsewhere. Plead for the widow; maintain the righteous cause of poor and helpless persons, against their unjust and potent adversaries; whereby you will show your love to justice and mercy, and that you fear God more than men.
Read Matthew Poole on Isaiah 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 1:17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.Ver. 17. Learn to do well.] Turn over a new leaf, take out a new lesson. "Be thou instructed, O Jerusalem, lest God’ s soul depart from thee." Deliver thyself wholly up to his discipline; religion is the best learning - Philosophia sacra; to know Christ and him crucified is as much as St Paul cared for; Deum cognoscere et colere to know and honour God, is the whole duty of man; add this to the former. Negative goodness profiteth not. Seek judgment, relieve the oppressed, &c.] Look to the duties of the second table, those of your own particular places especially; exercise your…
Read John Trapp on Isaiah 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Relieve the oppressed.—More accurately, correct the oppressor. The prophet calls on the rulers not merely to acts of benevolence, but to the courageous exercise of their authority to restrain the wrong-doing of the men of their own order. We are reminded of what Shakespeare says of Time, that it is his work— “To wrong the wronger till he render right.” (Rape of Lucrece.) Judge the fatherless.—The words are still primarily addressed to men in office. They are told that they must be true to their calling, and that the “fatherless” and the “widow,” as the typical instances of the defenceless, ought to find an advocate in the judge.
Read Charles John Ellicott on Isaiah 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Relieve the oppressed - "Amend that which is corrupted"] אשרו חמוץ asheru chamots. In rendering this obscure phrase I follow Bochart, (Hieroz. Part i., lib. ii., cap. 7.,) though I am not perfectly satisfied with this explication of it.
Read AdamClarke on Isaiah 1 →CambridgeThe Cambridge Bible for Schools and Colleges17. relieve the oppressed] E.V. seems here to follow the LXX. The Hebrew must be translated set right the oppressor (R.V. marg.)—restrain him within the bounds of justice. fatherless … widow] those who have no natural protectors, and are always exposed to wrong when the administration of justice is weak or corrupt (cf. Isaiah 1:23; ch. Isaiah 10:2). To defend such is specially the duty of the judge, but it is also an obligation lying on every one who has influence in the community. The prophet addresses his hearers (“rulers” and “people” Isaiah 1:10) as members of the state; and his demand is that by “seeking judgment” they shall exercise the fundamental virtue of citizenship. The…
Read Cambridge on Isaiah 1 →Albert Barnes1798–1870Barnes' Notes on the BibleLearn to do well - , To learn here is to become accustomed to, to practice it. To do well stands opposed to all kinds of evil. “Seek judgment.” The word “judgment” - משׁפט mishpâṭ - here means justice.
Read Albert Barnes on Isaiah 1 →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
Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.”
Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.”
Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.”
Learn to do what is right! Promote justice! Give the oppressed reason to celebrate! Take up the cause of the orphan! Defend the rights of the widow!
Tyndale line
Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
learn to do well; seek justice, relieve the oppressed, judge the fatherless, plead for the widow.
learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
Learne to doe well: seeke iudgement, relieue the oppressed: iudge the fatherlesse and defend the widowe.
Strictly literal
learn to do well: seek judgment, gladden the oppressed, do justice to the fatherless, plead for the widow.
Seek judgment, make happy the oppressed, Judge the fatherless, strive [for] the widow.
Seek judgment, make the oppressed blessed, || Judge the fatherless, strive [for] the widow.
Learn to do well; seek for justice, relieve the oppressed, do justice to the fatherless, plead for the widow.
learn to do good; seek justice, make straight the oppression, give justice to the fatherless, defend the widow.”
From the Latin
Learn to do well: seek judgment, relieve the oppressed, judge for the fatherless, defend the widow.
Simplified
Learn to do good; strive for justice, condemn those who oppress others; support the rights of orphans, take up cases to defend widows.
Take pleasure in well-doing; let your ways be upright, keep down the cruel, give a right decision for the child who has no father, see to the cause of the widow.
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 and the Dead Sea Scrolls are in agreement, preserving the wording and structure of the verse. The Septuagint matches 9 of the 10 words, reflecting a close translation of the Hebrew text.
לִמְד֥וּ הֵיטֵ֛ב דִּרְשׁ֥וּ מִשְׁפָּ֖ט אַשְּׁר֣וּ חָמ֑וֹץ שִׁפְט֣וּ יָת֔וֹם רִ֖יבוּ אַלְמָנָֽה׃ ס
9 of the 10 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.
למדו היטיב דרושו משפט אשרו חמוץ שפטו יאתום ריבו אלמנה
10 words on the leather.
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 Isaiah 1:17
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.
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word יָטַב (yatab) is a primitive root meaning to be good or pleasing. It encompasses a range of meanings including being glad, making something good or right, and dealing well with others. The entries highlight its use in both a literal sense (like sound or beautiful) and a figurative sense (like happy or successful).
[יָטַב] vb. be good, well, glad, pleasing
Qal
be glad, joyful
be well placed
impers. be well for or with, go well with
be pleasing
Hithp.
make glad, rejoice
do good to, deal well with
do well or thoroughly
make a thing good, right, beautiful
do well, right, ethically
base
H3190 יָטַב be good, well, glad, pleasing
3190 yatab yaw-tab'
a primitive root; to be (causative) make well, literally
(sound, beautiful) or figuratively (happy, successful,
right):--be accepted, amend, use aright, benefit, be (make)
better, seem best, make cheerful, be comely, + be content,
diligent(-ly), dress, earnestly, find favour, give, be glad,
do (be, make) good((-ness)), be (make) merry, please (+ well),
shew more (kindness), skilfully, X very small, surely, make
sweet, thoroughly, tire, trim, very, be (can, deal, entreat,
go, have) well (said, seen).
יָטַב (ya.tav) — be good.
1) to be good, be pleasing, be well, be glad
1a) (Qal)
1a1) to be glad, be joyful
1a2) to be well placed
1a3) to be well for, be well with, go well with
1a4) to be pleasing, be pleasing to
1b) (Hiphil)
1b1) to make glad, rejoice
1b2) to do good to, deal well with
1b3) to do well, do thoroughly
1b4) to make a thing good or right or beautiful
1b5) to do well, do right
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
דָּרַשׁ (darash) is a Hebrew verb meaning to seek or inquire. It encompasses a range of actions from frequenting a place to consulting deities in prayer and worship. The word can imply a diligent search or demand, and it appears in both Qal and Niphal forms, indicating various nuances of seeking and being sought. The entries do not present any significant disagreement.
דָּרַשׁ 162 vb. resort to, seek
Qal
(tread a place,) resort to, frequent
seek, consult, inquire of
seek deity in prayer and worship
seek, with idea of demanding, require
inquire, investigate (a matter)
ask for, require, demand
seek with application, study, follow, practise
seek with care, care for
Niph.
let oneself be inquired of, consulted, only of God
be sought out
be required, of blood
base
H1875 דָּרַשׁ resort to, seek
1875 darash daw-rash'
a primitive root; properly, to tread or frequent; usually to
follow (for pursuit or search); by implication, to seek or
ask; specifically to worship:--ask, X at all, care for, X
diligently, inquire, make inquisition, (necro-)mancer,
question, require, search, seek (for, out), X surely.
דָּרַשׁ (da.rash) — to seek.
1) to resort to, seek, seek with care, enquire, require
1a) (Qal)
1a1) to resort to, frequent (a place), (tread a place)
1a2) to consult, enquire of, seek
1a2a) of God
1a2b) of heathen gods, necromancers
1a3) to seek deity in prayer and worship
1a3a) God
1a3b) heathen deities
1a4) to seek (with a demand), demand, require
1a5) to investigate, enquire
1a6) to ask for, require, demand
1a7) to practice, study, follow, seek with application
1a8) to seek with care, care for
1b) (Niphal)
1b1) to allow oneself to be enquired of, consulted (only of God)
1b2) to be sought, be sought out
1b3) to be required (of blood)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
The Hebrew word מִשְׁפָּט (mishpat) primarily means judgment or justice and encompasses various aspects such as legal rights, ordinances, and decisions. It is derived from a root meaning to pronounce a verdict, covering both human and divine law. The entries highlight its application in legal contexts, including the act of deciding cases and the attributes of justice and rectitude.
מִשְׁפָּט 422 n.m. judgment
judgment
justice, right, rectitude
ordinance
decision
one's (legal) right, privilege, due
proper, fitting, measure
custom, manner
what manner of
plan
base
H4941 מִשְׁפָּט judgment . judgment
. justice, right, rectitude
. ordinance
. decision
. one's (legal) right, privilege, due
. . proper, fitting, measure
. custom, manner
. what manner of
. plan
4941 mishpat mish-pawt'
from 8199; properly, a verdict (favorable or unfavorable)
pronounced judicially, especially a sentence or formal decree
(human or (participant's) divine law, individual or
collective), including the act, the place, the suit, the
crime, and the penalty; abstractly, justice, including a
participant's right or privilege (statutory or customary), or
even a style:--+ adversary, ceremony, charge, X crime,
custom, desert, determination, discretion, disposing, due,
fashion, form, to be judged, judgment, just(-ice, -ly),
(manner of) law(-ful), manner, measure, (due) order,
ordinance, right, sentence, usest, X worthy, + wrong.
see HEBREW for 08199
מִשְׁפָּט (mish.pat) — justice: judgement.
: judgement/punishment
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
1b) justice, right, rectitude (attributes of God or man)
1c) ordinance
1d) decision (in law)
1e) right, privilege, due (legal)
1f) proper, fitting, measure, fitness, custom, manner, plan
מִשְׁפָּט (mish.pat) — justice.
: justice/right/righteousness
1) judgment, justice, ordinance
1a) judgment
1a1) act of deciding a case
1a2) place, court, seat of judgment
1a3) process, procedure, litigation (before judges)
1a4) case, cause (presented for judgment)
1a5) sentence, decision (of judgment)
1a6) execution (of judgment)
1a7) time (of judgment)
N-ms — Noun common · masculine singular absoluteHNcmsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
אָשַׁר (ashar) is a Hebrew verb meaning to go straight or advance, with a range of meanings including to lead, bless, or make happy. It is used in various forms, such as Qal (to go straight), Piel (to lead on), and Pual (to be made happy). The entries emphasize its figurative sense of progress and righteousness.
[אָשַׁר] vb. go straight, go on, advance
Qal go straight on in the way of understanding
Pi.
intensive go straight on, advance
causative lead on
set right, righten
pronounce happy, call blessed
Pu.
be led on
be made happy, blessed
base
H833 אָשַׁר go straight, go on, advance
833 'ashar aw-shar'
or rasher {aw-share'}; a primitive root; to be straight (used
in the widest sense, especially to be level, right, happy);
figuratively, to go forward, be honest, proper:--(call, be)
bless(-ed, happy), go, guide, lead, relieve.
אָשַׁר (a.shar) — to bless.
1) to go straight, walk, go on, advance, make progress
1a)(Qal) to go straight on, make progress
1b) (Piel)
1b1) to go straight on, advance
1b2) to lead on (causative)
1b3) to set right, righten
1b4) to pronounce happy, call blessed
1c) (Pual)
1c1) to be advanced, be led on
1c2) to be made happy, be blessed
V-Piel-Impv-2mp — Verb · Piel · imperative second person masculine pluralHVpv2mp
rit (yashar, mishpaT; dikaios, euthus): Many Hebrew words are translated "right," with different shades of meaning. Of these the two noted are the most important: yashar, with the sense of being straight, direct, as "right in the sight" of Yahweh (Ex 15:26; De 12:25, etc.), in one's own eyes (Jud 17:6), "right words" (Job 6:25 the King James Version, yosher), "right paths" (Pr 4:11 the King James Version); and mishpaT "judgment" "cause" etc., a forensic term, as "Shall not the Judge of all the earth do right?" (Ge 18:25). In
חָמוֹץ (chamowts) refers to the concept of ruthlessness or oppression, derived from a root meaning violent. It is used in the context of an oppressor or the ruthless, specifically noted in Isaiah 1:17. The entries consistently highlight its association with violence and oppression.
חָמוֹץ n.[m.] coll. the ruthless—only Is 1:17
ref
H2541 חָמוֹץ coll. the ruthless
2541 chamowts khaw-motse'
from 2556; properly, violent; by implication, a
robber:--oppressed.
see HEBREW for 02556
חָמוֹץ (cha.mots) — oppression.
the oppressor, the ruthless
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ther-les (yathom; orphanos): The fatherless are frequently mentioned in the Old Testament, generally in association with the widow and the stranger, as typical instances of the unprotected and necessitous, who are, specially subject to oppression, and also to God's special protection. Great philanthropic regard is bestowed on this class throughout. In early legislation there is a special clause to guard them against affliction (Ex 22:22-24). They have a still more prominent place in the Deuteronomic legislation, which gives instructions that a charitable fund be formed out of the tithe, once every three years, for the relief of the destitute (De 14:28,29; 26:12-14), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class…
→ See ORPHAN
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
N-fs — Noun common · feminine singular absoluteHNcfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;