Isaiah 10:2 — Word Study
WLCלְהַטּ֤וֹת מִדִּין֙ דַּלִּ֔ים וְלִגְזֹ֕ל מִשְׁפַּ֖ט עֲנִיֵּ֣י עַמִּ֑י לִהְי֤וֹת אַלְמָנוֹת֙ שְׁלָלָ֔ם וְאֶת־ יְתוֹמִ֖ים יָבֹֽזּוּ׃
BSAto deprivenâṭâh [turn aside, oppress] the poordal [needy, weak] of fair treatmentdîyn [justice, right] and withholdgâzal [take away, rob] justicemishpâṭ [judgment] from the oppressedʻânîy [afflicted, humble] of My peopleʻam [nation, Amaw] to makehâyâh [allow to be] widowsʼalmânâh [women without husbands] their preyshâlâl [spoil, plunder] andʼêth orphansyâthôwm [fatherless, without fathers] their plunderbâzaz▸ [spoils, robbery]
| Greek | English | Parsing |
|---|---|---|
| לְהַטּ֤וֹת | to turn aside | Preposition, verb hiphil infinitive construct common |
| מִדִּין֙ | from judgment | Preposition, noun common masculine singular absolute |
| דַּלִּ֔ים | poor [people] | Adj |
| וְלִגְזֹ֕ל | and to take away | Conjunction, preposition, verb qal infinitive construct common |
| מִשְׁפַּ֖ט | [the] justice of | Noun common, masculine singular construct |
| עֲנִיֵּ֣י | [the] poor [people] of | Adj |
| עַמִּ֑י | people my | Noun common masculine singular construct, suffix |
| לִהְי֤וֹת | to be | Preposition, verb qal infinitive construct common |
| אַלְמָנוֹת֙ | widows | Noun common, feminine plural absolute |
| שְׁלָלָ֔ם | prey their | Noun common masculine singular construct, suffix |
| וְאֶת־ | and the object marker | Conjunction, particle |
| יְתוֹמִ֖ים | fatherless ones | Noun common, masculine plural absolute |
| יָבֹֽזּוּ׃ | they will plunder | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to deprive the poor of fair treatment and withhold justice from the oppressed of My people, to make widows their prey and orphans their plunder. |
| KJV | To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! |
| ASV | to turn aside the needy from justice, and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey! |
| YLT | To turn aside from judgment the poor, And to take violently away the judgment Of the afflicted of My people, That widows may be their prey, That the fatherless they may spoil. |
| WEB | to deprive the needy of justice, and to rob the poor among my people of their rights, that widows may be their plunder, and that they may make the fatherless their prey! |
| BBE | Who do wrong to the poor in their cause, and take away the right of the crushed among my people, so that they may have the property of widows, and get under their power those who have no father. |
Where they part company is עֲנִיֵּ֣י — see How Translations Differ.
The structure consists of one main clause detailing the actions of unjust leaders, with subordinate phrases clarifying the victims and the nature of the injustice.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַלְמָנָה
verbבָּזַז
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 — Isaiah 10:2
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 — Woe to the Unjustgenerated
Isaiah 10:2 warns against those who create unjust laws and deny fair treatment to the vulnerable. This verse highlights the consequences of such actions, emphasizing the plight of widows and orphans, who are often the most defenseless in society. The surrounding verses deepen this warning, calling attention to the inevitable reckoning for those who exploit the weak, as seen in Isaiah 10:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 29:21 | those who indict a man with a word, who ensnare the mediator at the gate, and who with false charges deprive the innocent of justice. |
| 2 | Lamentations 3:35 | to deny a man justice before the Most High, |
| 3 | Amos 2:7 | They trample on the heads of the poor as on the dust of the earth; they push the needy out of their way. A man and his father have relations with the same girl and so profane My holy name. |
| 4 | Amos 5:11–12 | Therefore, because you trample on the poor and exact from him a tax of grain, you will never live in the stone houses you have built; you will never drink the wine from the lush vineyards you have planted. |
| 5 | Malachi 3:5 | “Then I will draw near to you for judgment. And I will be a swift witness against sorcerers and adulterers and perjurers, against oppressors of the widowed and fatherless, and against those who defraud laborers of their wages and deny justice to the foreigner but do not fear Me,” says the LORD of Hosts. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — לְהַטּ֤וֹת, le.ha.Totgenerated
The verb נָטָה (natah) means to stretch out or turn aside. In this context, it implies a moral deflection, where the leaders are turning away from justice and righteousness. The parsing as a hiphil infinitive construct indicates an action that is being caused or initiated, suggesting that the leaders are actively leading others away from fair treatment.
This word carries a significant weight in the context of social justice, as it highlights the moral responsibility of leaders to protect the vulnerable rather than exploit them. The lexicons emphasize its application in both physical and metaphorical senses, reinforcing the idea of moral corruption.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses deprive for לְהַטּ֤וֹת, while the KJV and ASV use turn aside. The variations reflect different nuances of the Hebrew verb.
Sentence Structuregenerated
The main verb לְהַטּ֤וֹת governs the clause, with multiple phrases detailing the actions being taken against the vulnerable. The structure emphasizes the leaders' direct actions of depriving and withholding.
The word order highlights the subjects and their actions, with the focus on the unjust treatment of the poor and the vulnerable, culminating in the mention of widows and orphans as specific victims.
Septuagint Backgroundgenerated
The Septuagint translates לְהַטּ֤וֹת as ἐκκλίνοντες, which means 'to turn aside' or 'to deviate.' This choice reflects a similar moral implication, emphasizing the act of leading others away from justice.
The Greek term used for מִדִּין is κρίσιν, meaning 'judgment,' which aligns closely with the Hebrew meaning but may carry a slightly different connotation in the context of legal proceedings.
In plain words — the whole versegenerated
Isaiah 10:2 warns against those who enact unjust laws and deny fair treatment to the poor and oppressed. It highlights the exploitation of widows and orphans, urging leaders to recognize their responsibility to protect the vulnerable rather than prey upon them.
Frequently Asked Questionsgenerated
It refers to the act of denying justice and equity to those who are in need, often leading to further suffering and marginalization.
The oppressed refer to those who are vulnerable and marginalized, including the poor, widows, and orphans, who often lack the means to defend themselves.
Justice is crucial for maintaining social order and protecting the rights of the vulnerable, ensuring that everyone is treated fairly and equitably.
We learn the importance of advocating for justice and protecting those who cannot protect themselves, holding leaders accountable for their actions.
Reflection Questionsgenerated
- How can I ensure that I treat others fairly and justly in my daily life?
- In what ways can I advocate for those who are oppressed or marginalized in my community?
- What responsibilities do leaders have to ensure justice for the vulnerable?
- How can I recognize and challenge unjust practices in my own life or society?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 10:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo turn aside the needy from judgment,.... Such laws being made as discouraged them from any application for justice; and, when they did, were harassed with such long, vexatious, and expensive suits,
Read John Gill on Isaiah 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! To turn aside the needy from judgment.
Read Robert Jamieson on Isaiah 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom judgment; or, from their right, as it is in the next clause; or, from obtaining a just sentence, because they either denied or delayed to hear their causes, or gave a wrong sentence. From the poor, whom I have in a special manner committed to your care. Of my people; of Israelites. who profess themselves to be my people, and whom I did take into covenant with myself; and therefore this is an injury not only to them, but to me also.
Read Matthew Poole on Isaiah 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 10:2 To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless!Ver. 2. To turn away the needy from judgment.] To put them beside their right, because indigent, and overweighed by the wealthy ones: Quorum aureae literae apud tales iudices possunt omnia. And to take away the right.] Heb., To tear it away by force. And that they may rob the fatherless.] Rob the spittle, as we used to say. Unrighteous ruledom is but robbery with authority. Iudex iniustus latro cum privilegio est. - Columel., lib. i.
Read John Trapp on Isaiah 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. My people] Instead of עמי ammi, my people, many MSS., and one of my own, ancient, read עמו ammo, his people. But this is manifestly a corruption.
Read AdamClarke on Isaiah 10 →CambridgeThe Cambridge Bible for Schools and Colleges2. The effect and real purpose of this legislative activity. To turn aside the needy from judgment] See on ch. Isaiah 1:23. my people] as Isaiah 3:12; Isaiah 3:15.
Read Cambridge on Isaiah 10 →Albert Barnes1798–1870Barnes' Notes on the BibleTo turn aside - Their sentences have the effect, and are designed to have, to pervert justice, and to oppress the poor, or to deprive them of their rights and just claims; compare Isaiah 29:21; Proverbs 27:5.
Read Albert Barnes on Isaiah 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. This verse specifies some of those decisions. See further on chapter Isaiah 29:21. To take away — Or, tear away, the right. Or, as rendered in Ecclesiastes 5:8, violent perverting.
Read Daniel Denison Whedon on Isaiah 10 →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
to deprive the poor of fair treatment and withhold justice from the oppressed of My people, to make widows their prey and orphans their plunder.
to deprive the needy of justice, and to rob the poor among my people of their rights, that widows may be their plunder, and that they may make the fatherless their prey!
to deprive the poor of fair treatment and withhold justice from the oppressed of My people, to make widows their prey and orphans their plunder.
to keep the poor from getting fair treatment, and to deprive the oppressed among my people of justice, so they can steal what widows own, and loot what belongs to orphans.
Tyndale line
To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!
to turn aside the needy from justice, and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey!
to turn aside the needy from judgment, and to take away the right of the poor of my people, that widows may be their spoil, and that they may make the fatherless their prey!
To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!
To keepe backe ye poore from iudgement, and to take away the iudgement of the poore of my people, that widowes may be their pray, and that they may spoyle the fatherlesse.
Strictly literal
to turn away the poor from judgment, and to take away the right from the afflicted of my people; that widows may be their prey, and that they may rob the fatherless!
To turn aside from judgment the poor, And to take violently away the judgment Of the afflicted of My people, That widows may be their prey, That the fatherless they may spoil.
Of My people, || That widows may be their prey, || That they may spoil the fatherless.
To turn aside from judgment the needy, and to rob the just due of the poor of my people, that widows may be their prey, and [that] they may plunder the fatherless!
They deprive the needy of justice, rob the poor of my people of their rights, plunder widows, and make the fatherless their prey!
From the Latin
To oppress the poor in judgment, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might rob the fatherless.
Simplified
They pervert the legal rights of the needy, and rob justice from the poor of my people. They steal from widows and cheat orphans.
Who do wrong to the poor in their cause, and take away the right of the crushed among my people, so that they may have the property of widows, and get under their power those who have no father.
Word by word, the decisions they made
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 agree closely, with the scrolls preserving the same essential wording. The Septuagint also aligns with the Hebrew text, though its word order differs, emphasizing the same themes of injustice and exploitation.
לְהַטּ֤וֹת מִדִּין֙ דַּלִּ֔ים וְלִגְזֹ֕ל מִשְׁפַּ֖ט עֲנִיֵּ֣י עַמִּ֑י לִהְי֤וֹת אַלְמָנוֹת֙ שְׁלָלָ֔ם וְאֶת־ יְתוֹמִ֖ים יָבֹֽזּוּ׃
12 of the 13 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.
להטות מדין דלים ולגזול משפט עניי עמ׳י להיות אלמנות שלל׳ם ואת יתומים יבוזו
13 words on the leather.
להטות [מדין] [דלים] [ולגזל] [משפט] [עניי] [עמ׳י] [להיות] [אלמנות] [שלל׳ם] [ואת] [יתומים] יבזו
1 word on the leather — 1 partly restored, 11 supplied entire by an editor.
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 10:2
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.
נָטָה (natah) is a Hebrew verb meaning to stretch out, spread out, or extend. It encompasses a wide range of actions, including bending, inclining, and pitching a tent. The word can also imply moral deflection or turning aside. The entries suggest various applications, from physical actions to metaphorical uses, but do not indicate significant disagreement among the lexicons.
נָטָה 215 vb. stretch out, spread out, extend, incline, bend
Qal
stretch out, extend, hand, rod
stretch line and plummet
= offer
Spread out, i.e. pitch, tent
Bend, turn, incline
Niph. be stretched out
Hiph.
rarely stretch out, hand
rarely spread out cloth on rock
usu. turn, incline
base
H5186 נָטָה stretch out, spread out, extend, incline, bend .. . stretch out, extend, hand, rod
. stretch line and plummet
. = offer
. Spread out, i.e. pitch, tent
. Bend, turn, incline
. be stretched out
. . rarely stretch out, hand
. rarely spread out cloth on rock
. usu. turn, incline
5186 natah naw-taw'
a primitive root; to stretch or spread out; by implication,
to bend away (including moral deflection); used in a great
variety of application (as follows):--+ afternoon, apply, bow
(down, - ing), carry aside, decline, deliver, extend, go down,
be gone, incline, intend, lay, let down, offer, outstretched,
overthrown, pervert, pitch, prolong, put away, shew, spread
(out), stretch (forth, out), take (aside), turn (aside, away),
wrest, cause to yield.
נָטָה (na.tah) — to stretch.
1) to stretch out, extend, spread out, pitch, turn, pervert, incline, bend, bow
1a) (Qal)
1a1) to stretch out, extend, stretch, offer
1a2) to spread out, pitch (tent)
1a3) to bend, turn, incline
1a3a) to turn aside, incline, decline, bend down
1a3b) to bend, bow
1a3c) to hold out, extend (fig.)
1b) (Niphal) to be stretched out
1c) (Hiphil)
1c1) to stretch out
1c2) to spread out
1c3) to turn, incline, influence, bend down, hold out, extend, thrust aside, thrust away
Prep | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonHR/Vhcc
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
דִּין (din) primarily means 'judgment' and encompasses concepts such as legal suits, causes, and strife. It can also refer to a throne of judgment or government. The word is built from a root related to justice and legal proceedings, and its Aramaic equivalent is also דִּין.
דִּין n.[m.] judgment
throne of judgment
cause, plea
judgment, condemnation
strife
government
base
H1779 דִּין judgment . throne of judgment
. cause, plea
. judgment, condemnation
. strife
. government
1779 duwn doon
from 1777; judgement (the suit, justice, sentence or
tribunal); by impl. also strife:--cause, judgement, plea,
strife.
see HEBREW for 01777
דִּין (din) — judgment.
1) judgment
1a) judgment
1b) cause, plea
1c) condemnation, judgment
1d) dispute, legal suit, strife
1e) government
Aramaic equivalent: din (דִּין "judgment" H1780)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
גָּזַל (gazal) is a Hebrew verb that means to tear away, seize, or rob. It is built from a primitive root and covers actions like plundering or taking away by force. The verb appears in both the Qal and Niphal forms, indicating direct action and a passive state of being robbed, respectively.
גָּזַל vb. tear away, seize, rob
Qal tear away, rob
Niph. subj. sleep
base
H1497 גָּזַל tear away, seize, rob
1497 gazal gaw-zal'
a primitive root; to pluck off; specifically to flay, strip
or rob:--catch, consume, exercise (robbery), pluck (off), rob,
spoil, take away (by force, violence), tear.
גָּזַל (ga.zal) — to plunder.
1) to tear away, seize, plunder, tear off, pull off, rob, take away by force
1a) (Qal)
1a1) to tear away, rob
1a2) to seize, plunder (with acc cognate)
1b) (Niphal)
1b1) to be robbed
1b2) to be taken away
Conj | Prep | V-Qal-Inf-a — Conjunction · preposition · verb qal infinitive construct commonHC/R/Vqcc
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 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…
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAampc
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…
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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-fp — Noun common · feminine plural absoluteHNcfpa
Widows
To be treated with kindness (Ex. 22:22; Deut. 14:29; 16:11, 14; 24:17, 19-21; 26:12; 27:19, etc.). In the New Testament the same tender regard for them is inculcated (Acts 6:1-6; 1 Tim. 5:3-16) and exhibited.
שָׁלָל (shalal) refers to prey, spoil, or plunder, often in the context of war. It is derived from the root word שָׁלַל (H7997). The term encompasses various forms of gain, including private plunder and booty. The entries consistently emphasize its association with spoils of war.
שָׁלָל 75 n.m. prey, spoil, plunder, booty
base
H7998 שָׁלָל prey, spoil, plunder, booty
7998 shalal shaw-lawl'
from 7997; booty:--prey, spoil.
see HEBREW for 07997
שָׁלָל (sha.lal) — spoil.
1) prey, plunder, spoil, booty
1a) prey
1b) booty, spoil, plunder (of war)
1c) plunder (private)
1d) gain (meaning uncertain)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
Conj | DirObjM — Conjunction · particleHC/To
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
בָּזַז (bazaz) is a primitive root meaning to plunder or spoil. It covers actions like robbing, seizing, and being taken as spoil, with forms in Qal (to spoil), Niphal (to be plundered), and Pual (to be taken as spoil). The entries consistently emphasize its focus on acts of taking or seizing by force.
בָּזַז vb. spoil, plunder
Qal spoil
Niph. be spoiled, plundered
Pu. be taken as spoil
base
H962 בָּזַז spoil, plunder
962 bazaz baw-zaz'
a primitive root; to plunder:--catch, gather, (take) for a
prey, rob(-ber), spoil, take (away, spoil), X utterly.
בָּזַז (ba.zaz) — to plunder.
1) to spoil, plunder, prey upon, seize
1a) (Qal) to spoil, plunder, despoil
1b) (Niphal) to be spoiled, plundered
1c) (Pual) to be taken as spoil
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp