Job 24:3 — Word Study
WLCחֲמ֣וֹר יְתוֹמִ֣ים יִנְהָ֑גוּ יַ֝חְבְּל֗וּ שׁ֣וֹר אַלְמָנָֽה׃
BSAThey drive awaynâhag▸ [steal, lead] the donkeychămôwr [ass, male donkey] of the fatherlessyâthôwm [orphan, child without a father] and take the widow’sʼalmânâh [for a pledge, as security, a woman whose husband has died] oxshôwr [cattle, oxen] in pledgechâbal▸ [to guarantee a debt, to twist in pain]
| Greek | English | Parsing |
|---|---|---|
| חֲמ֣וֹר | [the] donkey of | Noun common, both singular construct |
| יְתוֹמִ֣ים | fatherless ones | Noun common, masculine plural absolute |
| יִנְהָ֑גוּ | they drive away | Verb, Qal, imperfect third person masculine plural |
| יַ֝חְבְּל֗וּ | they take as pledge | Verb, Qal, imperfect third person masculine plural |
| שׁ֣וֹר | [the] ox of | Noun common, masculine singular construct |
| אַלְמָנָֽה׃ | a widow | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They drive away the donkey of the fatherless and take the widow’s ox in pledge. |
| KJV | They drive away the ass of the fatherless, they take the widow’s ox for a pledge. |
| ASV | They drive away the ass of the fatherless; They take the widow’s ox for a pledge. |
| YLT | The ass of the fatherless they lead away, They take in pledge the ox of the widow, |
| WEB | They drive away the donkey of the fatherless, and they take the widow’s ox for a pledge. |
| BBE | They send away the ass of him who has no father, they take the widow's ox for debt. |
The translations agree on the key terms used in this verse, particularly regarding the fatherless and the widow.
The sentence consists of a main clause followed by a conjunction and another main clause, emphasizing the actions taken against the vulnerable.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָהַג
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 — Job 24:3
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 — The Injustice of the Oppressorsgenerated
Job 24:3 illustrates the plight of the fatherless and widows, showing how the powerful exploit the weak by taking their possessions. Job's words reflect a society where the vulnerable are taken advantage of, emphasizing the need for justice and compassion. This passage is part of a larger discourse on the suffering of the innocent and the apparent prosperity of the wicked, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 22:6–9 | For you needlessly demanded security from your brothers and deprived the naked of their clothing. |
| 2 | Job 31:16–17 | If I have denied the desires of the poor or allowed the widow’s eyes to fail, |
| 3 | Deuteronomy 24:6–10 | Do not take a pair of millstones or even an upper millstone as security for a debt, because that would be taking one’s livelihood as security. |
| 4 | 1 Samuel 12:3 | Here I am. Bear witness against me before the LORD and before His anointed: Whose ox or donkey have I taken? Whom have I cheated or oppressed? From whose hand have I accepted a bribe and closed my eyes? Tell me, and I will restore it to you.” |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — יְתוֹמִ֣ים, ye.to.Mimgenerated
The term יָתוֹם (yathowm) refers specifically to orphans or fatherless children, highlighting their vulnerability and need for protection. It is derived from a root that conveys loneliness or bereavement, indicating the emotional state of those who have lost their fathers.
In this verse, it underscores the injustice faced by these children, as they are often left without support and are exploited by those who should protect them. The use of this term emphasizes the moral obligation to care for the fatherless, a recurring theme throughout the Scriptures.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses fatherless and widow, which are consistent across other translations such as the KJV and ASV.
Sentence Structuregenerated
The main finite verb in this verse is יִנְהָ֑גוּ, they drive away, which governs the actions described. The structure consists of two clauses: the first describes the action of driving away the donkey, and the second describes taking the widow's ox.
The Hebrew word order places emphasis on the actions being done to the vulnerable, highlighting the injustice and exploitation present in society.
Septuagint Backgroundgenerated
The Septuagint translates יְתוֹמִ֣ים as ὀρφανῶν, which also means 'orphans'. This choice reflects a consistent understanding of the term as referring to those without parental support, maintaining the focus on their vulnerability.
The Greek term ὑποζύγιον for חֲמוֹר indicates a broader understanding of the donkey as a burden-bearing animal, emphasizing the economic aspect of the exploitation.
In plain words — the whole versegenerated
Job 24:3 shows how the fatherless and widows are treated unfairly. People take away the donkey of the fatherless and the ox of the widow as a pledge, showing a lack of care for those who are vulnerable and in need.
Frequently Asked Questionsgenerated
It refers to the act of taking away the means of livelihood from those who are already vulnerable and without support.
The ox represents a vital resource for the widow, and taking it away signifies further exploitation of her already precarious situation.
It highlights a moral failing where those in power take advantage of the weak, emphasizing the need for justice.
The passage calls attention to the injustices faced by the marginalized and the responsibility of society to protect them.
Reflection Questionsgenerated
- In what ways can I help those who are vulnerable in my community?
- How can I ensure that I am not contributing to the exploitation of others?
- What actions can I take to advocate for justice for the fatherless and widows?
- How does this verse challenge my understanding of compassion and care for the needy?
The early church on this verse — how the Fathers read it
The verse is referenced by Gregory the Dialogist in his work on Job, where he discusses the exploitation of the fatherless and the widow, interpreting them as symbols of the Elect of God.
They drive away the ass of the fatherless, they take the widow's ox for a pledge. Whom do we understand by the fatherless in this place, but the Elect of God, who are set in tenderness of mind,Early Church Fathers on Job 24 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 24:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey drive away the ass of the fatherless,.... Who are left destitute of friends, and have none to take care of them, and provide for them; and who having one ass to carry their goods for them from
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySome remove the landmarks; they violently take away flocks, and feed thereof. Instances of the wicked doing the worst deeds with seeming impunity. Some - the wicked.
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe ass, either the asses, the singular number being used collectively. Or he saith the ass, to aggravate their sin, that they robbed him who had but one ass. Compare . The fatherless; whose helpless condition required their pity and mercy. The widow’ s ox; thereby depriving her not only of the ox itself, but of all the benefit of its labours, by which she sustained her life. For a pledge; contrary to God’ s law, first written in men’ s hearts, and afterwards in Holy Scripture, ,27 Deuteronomy 24:6,10, &c.
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:3 They drive away the ass of the fatherless, they take the widow’ s ox for a pledge.Ver. 3. They drive away the ass of the fatherless] The only ass of orphans, those helpless, shiftless creatures, so merciless are these abigei, which is no small aggravation of their injustice. For all sins are not equal, as the Stoics once held, but lighter or heavier according to their circumstances. To rob the rich is a great offence, but to pillage the poor is far greater. They take the widow’ s ox for a pledge] Without which she cannot plough; or, her cow, as some render it, without which she and her children cannot live. A poor body’ s livelihood is his life (as that poor widow’ s was…
Read John Trapp on Job 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) They drive away the ass.—The ass and the ox, the fatherless and the widow presumably having no more than one. He first describes the oppression of the country, and then that of the city (Job 24:12). We seem here to catch a glimpse of the sufferings of some oppressed and subject aboriginal race, such as the Canaanites may have been to the Jews, though there is probably no allusion to them. But, at all events, the writer and the speaker seem to have been familiar with some such abject and servile race, who haunted the desert and suffered at the hands of the more powerful tribes. Man’s inhumanity to man is, unhappily, a crime of very long standing.
Read Charles John Ellicott on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges3. By “the ass” and “the ox” is meant the single ass and ox which the fatherless and widow possess, needful for working their small field or affording them scanty nourishment. When deprived of these they are brought to complete destitution, and removed from the land.
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleThey drive away the ass of the fatherless - Of the orphan, who cannot protect himself, and whose only property may consist in this useful animal.
Read Albert Barnes on Job 24 →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
They drive away the donkey of the fatherless and take the widow’s ox in pledge.
They drive away the donkey of the fatherless, and they take the widow’s ox for a pledge.
They drive away the donkey of the fatherless and take the widow’s ox in pledge.
They drive away the orphan’s donkey; they take the widow’s ox as a pledge.
Tyndale line
They drive away the ass of the fatherless, they take the widow’s ox for a pledge.
They drive away the ass of the fatherless; They take the widow’s ox for a pledge.
They drive away the ass of the fatherless, they take the widow’s ox for a pledge.
They drive away the ass of the fatherless, they take the widow's ox for a pledge.
They leade away the asse of the fatherles: and take the widowes oxe to pledge.
Strictly literal
They drive away the ass of the fatherless, they take the widow's ox for a pledge;
The ass of the fatherless they lead away, They take in pledge the ox of the widow,
They lead away the donkey of the fatherless, || They take in pledge the ox of the widow,
They drive away the ass of the fatherless, they take in pledge the widow's ox.
They drive away the donkey of those without fathers; they take the widow's ox as security.
From the Latin
They have driven away the ass of the fatherless, and have taken away the widow’s ox for a pledge.
Simplified
They steal the orphan's donkey; they take the widow's ox as security for a debt.
They send away the ass of him who has no father, they take the widow's ox for debt.
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 Septuagint agree on the wording of this verse, with all six words matched. This consistency highlights the preservation of the text across these traditions, reinforcing the message of injustice faced by the fatherless and widows.
חֲמ֣וֹר יְתוֹמִ֣ים יִנְהָ֑גוּ יַ֝חְבְּל֗וּ שׁ֣וֹר אַלְמָנָֽה׃
6 of the 6 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.
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 Job 24:3
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.
חֲמוֹר (chamor) refers to a male donkey, derived from a root meaning 'to be red' or 'dun.' The term is consistently translated as 'ass' or 'donkey' across various lexicons, indicating its specific reference to this animal in the Old Testament.
חֲמוֹר n.m. (he)-ass
base
H2543 חֲמוֹר (he)-ass
2543 chamowr kham-ore'
or (shortened) chamor {kham-ore}; from 2560; a male ass (from
its dun red):--(he)ass.
see HEBREW for 02560
חֲמוֹר (cha.mor) — donkey.
(he) ass
N-cs — Noun common · both singular constructHNcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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-mp — Noun common · masculine plural absoluteHNcmpa
נָהַג (nahag) is a Hebrew verb meaning to drive, lead, or guide. It can refer to driving animals or chariots, as well as guiding oneself or others. Additionally, in the Piel form, it can mean to moan or lament. The word appears in contexts that emphasize both physical guidance and emotional expression.
נָהַג vb. drive, conduct
Qal
drive
fig. my heart behaving itself in wisdom
Pi.
drive away, lead off
lead on, guide
cause to drive
H5090a נָהַג drive, conduct .. drive
. fig. my heart behaving itself in wisdom
. . drive away, lead off
. lead on, guide
. cause to drive
H5090b נָהַג Pi. moan, lament
5090 nahag naw-hag'
a primitive root; to drive forth (a person, an animal or
chariot), i.e. lead, carry away; reflexively, to proceed (i.e.
impel or guide oneself); also (from the panting induced by
effort), to sigh:--acquaint, bring (away), carry away, drive
(away), lead (away, forth), (be) guide, lead (away, forth).
נָהַג (na.hag) — to lead.
1) to drive, lead, guide, conduct
1a) (Qal)
1a1) to drive, lead on, drive away, drive off
1a2) to behave itself (fig.) (of heart)
1b) (Piel)
1b1) to drive away, lead off
1b2) to lead on, guide, guide on
1b3) to cause to drive
נָהַג (na.hag) — to moan.
(Piel) to moan, lament
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
a primitive root; to wind tightly (as a rope), i.e. to bind;
specifically, by a pledge; figuratively, to pervert, destroy;
also to writhe in pain (especially of parturition):--X at all,
band, bring forth, (deal) corrupt(-ly), destroy, offend, lay
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
plej (verbs chabhal (10 times), `arabh (2Ki 18:23 equals Isa 36:8); nouns chahal (Eze 18:12,16; 33:15), chabcholah (Eze 18:7), `arubbah), (1Sa 17:18), erabhon (Ge 38:17,18,20); also abhoT (De 24:10-13) and (the Revised Version (British and American) only) abhTiT (Hab 2:6)): All these words have about the same meaning.
(1) The "pledge" is, as in modern English, security given for future payment (Ge…
Pledge
See LOAN.
[LOAN]
The Jewish law protected the poor who were obliged to give security for a loan or the fulfillment of a contract. If a man pawned his robe, the usual covering of the cool nights, it must be returned on the same day, Ex 22:26-27. The creditor could not enter a house and take what he pleased; and the millstone being a necessary of life, could not be taken, De 24:6,10,11. Compare Job 22:6 24:3,7. Idolaters sometimes disregarded these prohibitions, Am 2:6-8. See LOANS. Pledges are necessary from the vicious, who cannot be trusted, Pr 20:16.
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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;