Ezekiel 22:7 — Word Study
WLCאָ֤ב וָאֵם֙ הֵקַ֣לּוּ בָ֔ךְ לַגֵּ֛ר עָשׂ֥וּ בַעֹ֖שֶׁק בְּתוֹכֵ֑ךְ יָת֥וֹם וְאַלְמָנָ֖ה ה֥וֹנוּ בָֽךְ׃
BSAFatherʼâb [parent, ancestor, or paternal figure] and motherʼêm [female parent, maternal figure, or nurturer] are treated with contemptqâlal■ [despised, made light of, or disrespected] the foreign residentgêr [sojourner, stranger, or temporary inhabitant] is exploitedʻâsâh■ [oppressed, dealt with by oppression, or wronged] the fatherlessyâthôwm [orphan, child without a father] and the widowʼalmânâh [woman whose husband has died, left alone and vulnerable] are oppressedyânâh■ [treated violently, injured, or wronged]
| Greek | English | Parsing |
|---|---|---|
| אָ֤ב | father | Noun common, masculine singular absolute |
| וָאֵם֙ | and mother | Conjunction, noun common feminine singular absolute |
| הֵקַ֣לּוּ | they have treated with contempt | Verb, Hiphil, perfect third person common plural |
| בָ֔ךְ | in you | Preposition, suffix |
| לַגֵּ֛ר | to the sojourner | Preposition, noun common masculine singular absolute |
| עָשׂ֥וּ | they have acted | Verb, Qal, perfect third person common plural |
| בַעֹ֖שֶׁק | with oppression | Preposition, noun common masculine singular absolute |
| בְּתוֹכֵ֑ךְ | in [the] midst of you | Preposition, noun common masculine singular construct, suffix |
| יָת֥וֹם | fatherless one | Noun common, masculine singular absolute |
| וְאַלְמָנָ֖ה | and widow | Conjunction, noun common feminine singular absolute |
| ה֥וֹנוּ | they have maltreated | Verb, Hiphil, perfect third person common plural |
| בָֽךְ׃ | in you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Father and mother are treated with contempt. Within your walls the foreign resident is exploited, the fatherless and the widow are oppressed. |
| KJV | In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow. |
| ASV | In thee have they set light by father and mother; in the midst of thee have they dealt by oppression with the sojourner; in thee have they wronged the fatherless and the widow. |
| YLT | Father and mother made light of in thee, To a sojourner they dealt oppressively in thy midst, Fatherless and widow they oppressed in thee. |
| WEB | In you have they treated father and mother with contempt. Among you they have oppressed the foreigner. In you they have wronged the fatherless and the widow. |
| BBE | In you they have had no respect for father and mother; in you they have been cruel to the man from a strange land; in you they have done wrong to the child without a father and to the widow. |
Where they part company is הֵקַ֣לּוּ — see How Translations Differ.
The verse consists of one main clause and several subordinate phrases that detail the injustices occurring within the community.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָלַל
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 — Ezekiel 22:7
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 — Condemnation of Injustice in Israelgenerated
Ezekiel 22:7 reveals the social decay in Israel, where the fundamental respect for parents is absent, and the vulnerable, including foreigners, orphans, and widows, are mistreated. This verse serves as a poignant indictment of the moral failures within the community, emphasizing the need for justice and compassion as outlined in the Law.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 21:17 | Anyone who curses his father or mother must surely be put to death. |
| 2 | Leviticus 20:9 | If anyone curses his father or mother, he must be put to death. He has cursed his father or mother; his blood shall be upon him. |
| 3 | Deuteronomy 27:16 | ‘Cursed is he who dishonors his father or mother.’ And let all the people say, ‘Amen!’ |
| 4 | Proverbs 20:20 | Whoever curses his father or mother, his lamp will be extinguished in deepest darkness. |
| 5 | Proverbs 30:11–17 | There is a generation of those who curse their fathers and do not bless their mothers. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אָב, 'avgenerated
The Hebrew word אָב (av) means 'father' and encompasses various roles such as a literal father, God as the father of His people, and the head of a household. It implies a paternal relationship or authority, often used to denote respect and protection.
In this verse, אָב signifies the fundamental familial bond that is being disrespected. The contempt shown towards parents is indicative of a broader social breakdown where authority and care are disregarded.
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 the verse is הֵקַ֣לּוּ (they have treated with contempt), which governs the actions described in the following phrases. The structure emphasizes the subjects being disrespected and oppressed, forming a clear indictment of societal behavior.
The sentence is complex, with multiple clauses detailing the injustices: the treatment of parents, the exploitation of the foreign resident, and the oppression of the fatherless and widow, all contributing to a vivid picture of moral failure.
Septuagint Backgroundgenerated
The Septuagint translates אָב as πατέρα (father), maintaining the familial significance of the term. This choice reflects a consistent understanding of the importance of parental respect in both Hebrew and Greek contexts.
The Greek word for הֵקַ֣לּוּ is ἐκακολόγουν, which suggests a similar sense of contempt, reinforcing the gravity of the actions described in the Hebrew text.
In plain words — the whole versegenerated
Ezekiel 22:7 highlights the failure of the people to respect their parents and care for the vulnerable, including foreigners, orphans, and widows. This verse serves as a strong reminder of the social responsibilities that come with community life.
Frequently Asked Questionsgenerated
To treat parents with contempt means to show disrespect or disregard for their authority and role in the family.
The treatment of the foreign resident is significant as it reflects the broader values of the community, emphasizing the importance of compassion and justice for all, including those who are not native.
The Bible consistently teaches that orphans and widows should be cared for and protected, as they are among the most vulnerable members of society.
This verse relates to social justice by condemning the exploitation and oppression of the vulnerable, calling for a society that upholds dignity and care for all its members.
Reflection Questionsgenerated
- In what ways can I show respect for my parents and elders in my life?
- How can I advocate for the rights of the vulnerable in my community?
- What steps can I take to ensure that I am not contributing to the oppression of others?
- How does my faith call me to respond to social injustices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 22:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn thee have they set light by father and mother,.... Through whom they received their being from God; by whom they were brought into the world, brought up and educated; and to whom they owed great
Read John Gill on Ezekiel 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.
Read Robert Jamieson on Ezekiel 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn thee; in Jerusalem. Have they: it is plural, and agrees with princes, they whose better disposition, whose education and greatness, (beside the command of God,) should have advanced their venerable thoughts and deportment towards parents. Set light by, have contemned, father and mother, though God threatens to curse such as do so, . They; the princes still, as the construction in the original carrieth it. By oppression; by force and fraud, for the oppression here mentioned is made up of both; where either the fox or lion could apart, or else both joined, they have oppressed the stranger, expressly against God’ s command, . They; still the same great men, and rulers, who should, as , have…
Read Matthew Poole on Ezekiel 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 22:7 In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.Ver. 7. In thee have they set light by father and mother.] Whom very heathens honoured as their θεοιεφεστιαι, household gods. In the midst of thee, &c.] So Jerome complaineth of his country, In mea patria deus venter est, et in diem vivitur, that they were all belly gods, and had no goodness in them. So Bede complaineth of the ancient Britons immediately before their destruction by the Saxons. Bradford crieth out against the iniquity of the times in King Edward’ s days. You all know, saith he in a certain…
Read John Trapp on Ezekiel 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) By father and mother.—Filial respect was one of the most frequently enjoined precepts of the law (see Leviticus 19:32; Leviticus 20:9, &c.). So the other sins mentioned in this and the following verses are transgressions of special Divine commands. “Dealt by oppression” is “dealt oppressively” (see Leviticus 19:10; Exodus 22:21; Deuteronomy 24:14, &c.); for “the father less and widow” (Exodus 22:22-24, &c.). The despising of holy things and the profanation of the sabbaths were the constant subject of the warnings of the law; tale-bearers are forbidden in Leviticus 19:16; the “eating upon the mountains” (which means joining in the idol sacrifices) is often reproved by this and the other…
Read Charles John Ellicott on Ezekiel 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. In thee have they set light] The children do not reverence their parents. Parental affection and filial respect do not exist among you. The stranger is not only not succoured, but he is oppressed. The widows and fatherless are vexed by wrongs and exactions.
Read AdamClarke on Ezekiel 22 →CambridgeThe Cambridge Bible for Schools and Colleges7. “They” no more refers to the princes, but is said generally. On “father and mother” Exodus 20:12; Deuteronomy 5:16; Deuteronomy 27:16. On “stranger” ch. Ezekiel 18:18; Exodus 22:21. On “fatherless,” Exodus 22:22.
Read Cambridge on Ezekiel 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. The princes broke every commandment of the decalogue, and their example was followed by the people. (See Exodus 20:13; Deuteronomy 28:16; Deuteronomy 28:19.)
Read Daniel Denison Whedon on Ezekiel 22 →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
Father and mother are treated with contempt. Within your walls the foreign resident is exploited, the fatherless and the widow are oppressed.
In you have they treated father and mother with contempt. Among you they have oppressed the foreigner. In you they have wronged the fatherless and the widow.
Father and mother are treated with contempt. Within your walls the foreign resident is exploited, the fatherless and the widow are oppressed.
They have treated father and mother with contempt within you; they have oppressed the foreigner among you; they have wronged the orphan and the widow within you.
Tyndale line
In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they vexed the fatherless and the widow.
In thee have they set light by father and mother; in the midst of thee have they dealt by oppression with the sojourner; in thee have they wronged the fatherless and the widow.
In thee have they set light by father and mother; in the midst of thee, have they dealt by oppression with the stranger: in thee have they wronged the fatherless and the widow.
In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they oppressed the fatherless and the widow.
In thee haue they despised father and mother: in the middes of thee haue they oppressed the stranger: in thee haue they vexed the fatherlesse and the widowe.
Strictly literal
In thee have they made light of father and mother; in the midst of thee have they dealt by oppression with the stranger; in thee have they vexed the fatherless and the widow.
Father and mother made light of in thee, To a sojourner they dealt oppressively in thy midst, Fatherless and widow they oppressed in thee.
They have made light of father and mother in you, || They dealt oppressively to a sojourner in your midst, || They oppressed fatherless and widow in you.
Father and mother they esteemed lightly within thee, toward the stranger they acted with extortion in the midst of thee, the fatherless and the widow they oppressed within thee.
They have dishonored fathers and mothers within you, and they have performed oppression on the foreigners in your midst. They have mistreated the orphans and the widows within you.
From the Latin
They have abused father and mother in thee, they have oppressed the stranger in the midst of thee, they have grieved the fatherless and widow in thee.
Simplified
You despise your parents. You exploit the foreigners who live with you, and you mistreat orphans and widows.
In you they have had no respect for father and mother; in you they have been cruel to the man from a strange land; in you they have done wrong to the child without a father and to 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 states that "Father and mother are treated with contempt. Within your walls the foreign resident is exploited, the fatherless and the widow are oppressed." The Septuagint largely agrees with the Masoretic Text, matching 11 of the 12 words in a word-by-word correspondence, although it presents the text with different word order and articles. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide differing readings for this verse, indicating consistency among these witnesses.
אָ֤ב וָאֵם֙ הֵקַ֣לּוּ בָ֔ךְ לַגֵּ֛ר עָשׂ֥וּ בַעֹ֖שֶׁק בְּתוֹכֵ֑ךְ יָת֥וֹם וְאַלְמָנָ֖ה ה֥וֹנוּ בָֽךְ׃
11 of the 12 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 Ezekiel 22:7
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.
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms — Noun common · masculine singular absoluteHNcmsa
fa'-ther (Anglo-Saxon, Foeder; German, Vater; Hebrew 'abh, etymology uncertain, found in many cognate languages; Greek pater, from root pa, "nourisher," "protector," "upholder"):
1. Immediate Male Ancestor:
Immediate male ancestor. The father in the Hebrew family, as in the Roman, had supreme rights over his children, could dispose of his daughter in marriage (Ge 29), arrange his son's marriage (Ge 24), sell his children (Ex 21:7), but not his daughter to a stranger (Ne 5:5), had power of life and death, as in the case of Isaac (Ge 22), Jephthah's daughter (Jud 11:34), the sacrificing of his children to Molech (Le 18:21; 20:3-5), etc. Respect, reverence and affection for…
Father
A name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).
The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father’s blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. (2 Kings…
Is often synonymous with ancestor, founder, or originator, as Ge 4:20-21 Joh 8:56 Ro 4:16. Joseph was a father to Pharoah, Ge 45:8, as his counselor and provider. God is the FATHER of men, as their Creator, De 32:6 Isa 63:16 64:8 Lu 3:38. But as we have forfeited the rights of children by our sins, it is only through Christ that we can call God by that endearing name, "our Father," Joh 20:17 Ro 8:15-17.
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
muth'-er ('em, "mother," "dam," "ancestress"; meter):
1. Her Position in the Old Testament:
In vain do we look in the Scriptures for traces of the low position which woman occupies in many eastern lands. A false impression has been created by her present position in the East, especially under Mohammedan rule. Her place as depicted in the Scriptures is a totally different one. Women there move on the same social plane with men. They often occupy leading public positions (Ex 15:20; Jud 4:4; 2Ki 22:14). The love of offspring was deeply imbedded in the heart of Hebrew women, and thus motherhood was highly respected. Among the patriarchs women, and especially mothers, occupy a prominent place. In Rebekah's marriage, her mother seems…
The superiority of the Hebrew over all contemporaneous systems of legislation and of morals is strongly shown in the higher estimation of the mother in the Jewish family, as contrasted with modern Oriental as well as ancient Oriental and classical usage. The king’s mother, as appears in the case of Bath-sheba, was treated with special honor. (Exodus 20:12; Leviticus 19:3; 5:16; 21:18,21; 1 Kings 2:29; Proverbs 10:1; 15:20; 17:25; 29:15; 31:1,30)
The Hebrew words AM and AB, mother and father, are simple and easy sounds for infant lips, like mamma and papa in English. See ABBA. "Before the child shall have knowledge to cry, My father, and My mother," Isa 8:4. In addition to the usual meaning of "mother," AM sometimes signifies in the Bible grandmother, 1Ki 15:10, or some remote female ancestor, Ge 3:20. It is put for a chief city, 2Sa 20:19; for a benefactress, Jud 5:7; for a nation, as in the expressive English phrase, "the mother country," Isa 3:12 49:23. The fond affection of a mother is often referred to in…
The Hebrew word קָלַל (qalal) is a primitive root meaning to be light or trifling, covering a range of senses from being swift to being of little account. It can also mean to curse or treat with contempt. The verb appears in various forms, including Qal, Niphal, Piel, and Hiphil, indicating different nuances such as making light or being lightly esteemed.
[קָלַל] 82 vb. be slight, swift, trifling
Qal
be slight, of water, be abated
be swift
trifling, i.e. of little account
Niph.
shew oneself swift
appear trifling
be lightly esteemed
Pi. curse (prop. make contemptible)
Pu. be cursed
Hiph.
make light, lighten
treat with contempt
Pilp.
shake
(peculiarly) whet
Hithpalp. reflex. of 1: hills shook themselves
base
H7043 קָלַל be slight, swift, trifling .. be slight, of water, be abated
. be swift
. trifling, i.e. of little account
. . shew oneself swift
. appear trifling
. be lightly esteemed
. curse (prop. make contemptible)
. be cursed
. . make light, lighten
. treat with contempt
. . shake
. (peculiarly) whet
. reflex. of 1: hills shook themselves
7043 qalal kaw-lal'
a primitive root; to be (causatively, make) light, literally
(swift, small, sharp, etc.) or figuratively (easy, trifling,
vile, etc.):--abate, make bright, bring into contempt,
(ac-)curse, despise, (be) ease(-y, -ier), (be a, make, make
somewhat, move, seem a, set) light(-en, -er, -ly, -ly
afflict, -ly esteem, thing), X slight(-ly), be swift(-er),
(be, be more, make, re-)vile, whet.
קָלַל (qa.lal) — to lighten.
1) to be slight, be swift, be trifling, be of little account, be light
1a) (Qal)
1a1) to be slight, be abated (of water)
1a2) to be swift
1a3) to be trifling, be of little account
1b) (Niphal)
1b1) to be swift, show oneself swift
1b2) to appear trifling, be too trifling, be insignificant
1b3) to be lightly esteemed
1c) (Piel)
1c1) to make despicable
1c2) to curse
1d) (Pual) to be cursed
1e) (Hiphil)
1e1) to make light, lighten
1e2) to treat with contempt, bring contempt or dishonour
1f) (Pilpel)
1f1) to shake
1f2) to whet
1g) (Hithpalpel) to shake oneself, be moved to and fro
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
עֹ֫שֶׁק (osheq) refers to oppression and extortion, encompassing concepts of injury and unjust gain. It is derived from the root word for injury and conveys a sense of distress and deceitful acquisition. The term is used in contexts related to cruel treatment and wrongful gain.
עֹ֫שֶׁק oppression, extortion
base
H6233 עֹ֫שֶׁק oppression, extortion
6233 `osheq o'-shek
from 6231; injury, fraud, (subjectively) distress,
(concretely) unjust gain:--cruelly, extortion, oppression,
thing (deceitfully gotten).
see HEBREW for 06231
עֹ֫שֶׁק (o.sheq) — oppression.
1) oppression, extortion, injury
1a) oppression
1b) extortion
1c) gain by extortion
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
o-presh'-un: Used in the King James Version to translate a variety of Hebrew words, all of which, however, agree in the general sense of wrong done by violence to others. There are a few cases where the reference is to the oppression of Israel by foreigners, as by their Egyptian masters (Ex 3:9; De 26:7), or by Syria (2Ki 13:4), or by an unmentioned nation (Isa 30:20 King James Version, margin). In all these cases the Hebrew original is lachats. But in the vast number of cases the reference is to social oppression of one kind or another within Israel's own body. It is frequently theme of psalmist and prophet and wise man. The poor and weak must have suffered greatly at the…
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
HR/Ncmsc/Sp2fs — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2fs
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
wun.
See NUMBER.
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
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
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;
יָנָה (yanah) is a Hebrew verb that conveys the idea of oppression and maltreatment. It can mean to suppress or treat violently, with its roots suggesting actions like vexing or doing wrong. The verb appears in different forms, such as Qal and Hiphil, indicating various nuances of oppression and maltreatment.
[יָנָה] vb. suppress (?), oppress, maltreat
Qal suppress (?)
Hiph. oppress, maltreat
base
H3238 [יָנָה] suppress (?), oppress, maltreat
3238 yanah yaw-naw'
a primitive root; to rage or be violent: by implication, to
suppress, to maltreat:--destroy, (thrust out by)
oppress(-ing, -ion, -or), proud, vex, do violence.
יָנָה (ya.nah) — to oppress.
1) to oppress, suppress, treat violently, maltreat, vex, do wrong
1a) (Qal) to oppress, suppress
1b) (Hiphil) to treat violently, maltreat
V-Hiphil-Perf-3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HR/Sp2fs — Preposition · suffixHR/Sp2fs