Psalms 82:3 — Word Study
WLCשִׁפְטוּ־ דַ֥ל וְיָת֑וֹם עָנִ֖י וָרָ֣שׁ הַצְדִּֽיקוּ׃
BSADefend the causeshâphaṭ [judge, vindicate] of the weakdal [poor, destitute] and fatherlessyâthôwm [orphans, without a father] uphold the rightstsâdaq [maintain, do justice to] of the afflictedʻânîy [troubled, humble] and oppressedrûwsh [needy, suffering]
| Greek | English | Parsing |
|---|---|---|
| שִׁפְטוּ־ | give judgment for | Verb, Qal, imperative second person masculine plural |
| דַ֥ל | [the] poor | Adj |
| וְיָת֑וֹם | and [the] fatherless | Conjunction, noun common masculine singular absolute |
| עָנִ֖י | [the] afflicted | Adj |
| וָרָ֣שׁ | and [the] poor | Conjunction, verb qal participle (active) masculine singular |
| הַצְדִּֽיקוּ׃ | vindicate | Verb, Hiphil, imperative second person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed. |
| KJV | Defend the poor and fatherless: do justice to the afflicted and needy. |
| ASV | Judge the poor and fatherless: Do justice to the afflicted and destitute. |
| YLT | Judge ye the weak and fatherless, The afflicted and the poor declare righteous. |
| WEB | “Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed. |
| BBE | Give ear to the cause of the poor and the children without fathers; let those who are troubled and in need have their rights. |
Where they part company is דַּל — see How Translations Differ.
Two main actions directed at specific groups, emphasizing the imperative nature of the commands.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁפַט
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 — Psalms 82:3
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 — A Call for Justicegenerated
Psalm 82:3 is a call to judges to defend the rights of the vulnerable, including the weak and the fatherless. The psalm emphasizes the importance of justice and protection for those who are marginalized in society. This passage is part of a larger discourse on the role of judges and leaders in ensuring fairness and equity, as seen in the surrounding verses that critique unjust practices and highlight the need for righteous governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:18 | to vindicate the fatherless and oppressed, that the men of the earth may strike terror no more. |
| 2 | Deuteronomy 10:18 | He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing. |
| 3 | Isaiah 1:17–23 | Learn to do right; seek justice and correct the oppressor. Defend the fatherless and plead the case of the widow.” |
| 4 | Jeremiah 5:28 | They have grown fat and sleek, and have excelled in the deeds of the wicked. They have not taken up the cause of the fatherless, that they might prosper; nor have they defended the rights of the needy. |
| 5 | Jeremiah 22:3–16 | This is what the LORD says: Administer justice and righteousness. Rescue the victim of robbery from the hand of his oppressor. Do no wrong or violence to the foreigner, the fatherless, or the widow. Do not shed innocent blood in this place. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — שִׁפְטוּ, shif.tu-generated
The imperative form of שָׁפַט (shaphat) commands judges to take action. This verb encompasses a range of meanings, including to judge, govern, and vindicate. It implies a duty to protect and uphold justice, particularly for those who are unable to advocate for themselves.
In this context, שִׁפְטוּ calls for a proactive stance in defending the rights of the weak and marginalized, emphasizing the moral responsibility of leaders to act justly.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the BSB uses defend and uphold to convey the imperative nature of the commands given to judges.
Sentence Structuregenerated
The verse has two main verbs: שִׁפְטוּ (shif.tu-, defend) and הַצְדִּֽיקוּ (hatz.Di.ku, vindicate). Each verb governs a noun phrase that specifies whom the action pertains to: the weak and fatherless, and the afflicted and oppressed.
The structure emphasizes the imperative nature of the commands, urging immediate action from those in positions of authority.
Septuagint Backgroundgenerated
The Septuagint translates שִׁפְטוּ as κρίνατε (krinate), which also means to judge or decide. This choice reflects a direct call to action for justice.
The LXX uses δικαιώσατε for הַצְדִּֽיקוּ, emphasizing the need for justification and righteousness in the actions of judges.
In plain words — the whole versegenerated
Psalm 82:3 calls on judges to defend the weak and fatherless, and to uphold the rights of those who are afflicted and oppressed. This verse emphasizes the importance of justice and care for the vulnerable in society.
Frequently Asked Questionsgenerated
To defend the cause of the weak means to actively support and advocate for those who are unable to defend themselves, ensuring they receive justice and protection.
The fatherless are mentioned as a specific group in need of protection, highlighting the vulnerability of orphans who lack parental support and care.
Upholding the rights of the afflicted involves recognizing their struggles and advocating for their needs, ensuring they are treated fairly and justly in society.
The psalmist's call for justice underscores the moral responsibility of leaders to act on behalf of the marginalized and to ensure that justice is served for all members of society.
Reflection Questionsgenerated
- In what ways can I advocate for the weak and fatherless in my community?
- How can I ensure that I am upholding justice for those who are afflicted?
- What actions can I take to support those who are in need and suffering?
- How does this verse challenge me to reflect on my own responsibilities toward others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 82:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDefend the poor and fatherless,.... Or, judge (d) them; such as have no money to enter and carry on a suit, and have no friends to assist and advise them, and abide by them; these should be taken
Read John Gill on Psalms 82 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDefend the poor and fatherless: do justice to the afflicted and needy.
Read Robert Jamieson on Psalms 82 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDefend the poor and fatherless; so far as justly you may; as this clause must be limited, by comparing this with . Do justice to, Heb. justify, to wit, when his cause is just, and he is oppressed by a potent adversary.
Read Matthew Poole on Psalms 82 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 82:3 Defend the poor and fatherless: do justice to the afflicted and needy.Ver. 3. Defend the poor and fatherless] These are God’ s clients, and this is God’ s counsel, worthy to be written with letters of gold on the walls of all judicatories, as having in it better direction for a statesman than all Lipsius’ beehive or Machiavel’ s spider web. These two Latin verses are said to be written over the judgment seat in Xante, Hic locus odit, amat, punit, conservat, honorat, Nequitiam, pacem; crimina, iura, bonos.
Read John Trapp on Psalms 82 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Poor.—Rather, miserable. (See Psalms 41:1.) This verse recalls the solemn curse in Deuteronomy 27:19.
Read Charles John Ellicott on Psalms 82 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Defend the poor] You are their natural protectors under God. They are oppressed: punish their oppressors, however rich or powerful: and deliver them.
Read AdamClarke on Psalms 82 →CambridgeThe Cambridge Bible for Schools and Colleges3. Judge the weak and fatherless: Do justice to the afflicted and destitute.
Read Cambridge on Psalms 82 →Albert Barnes1798–1870Barnes' Notes on the BibleDefend the poor and fatherless - literally, judge; that is, Pronounce just judgment; see that right is done to them. This is required everywhere in the Scriptures.
Read Albert Barnes on Psalms 82 →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
Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed.
“Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed.
Defend the cause of the weak and fatherless; uphold the rights of the afflicted and oppressed.
Defend the cause of the poor and the fatherless! Vindicate the oppressed and suffering!
Tyndale line
Defend the poor and fatherless: do justice to the afflicted and needy.
Judge the poor and fatherless: Do justice to the afflicted and destitute.
Judge the poor and fatherless: do justice to the afflicted and destitute.
Defend the poor and fatherless: do justice to the afflicted and needy.
Doe right to the poore and fatherlesse: doe iustice to the poore and needie.
Strictly literal
Judge the poor and the fatherless, do justice to the afflicted and the destitute;
Judge ye the weak and fatherless, The afflicted and the poor declare righteous.
Judge the weak and fatherless, || Declare the afflicted and the poor righteous.
Judge uprightly the poor and fatherless: do justice to the afflicted and indigent.
Defend the poor and fatherless; maintain the rights of the afflicted and destitute.
From the Latin
For lo, thy enemies have made a noise: and they that hate thee have lifted up the head.
Simplified
Defend the poor and orphans; support the rights of those who are oppressed and suffering.
Give ear to the cause of the poor and the children without fathers; let those who are troubled and in need have their rights.
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 Septuagint align closely, with all words matched in meaning. The Dead Sea Scrolls — Mas1e also support the MT, with minor restorations indicating the same imperative call for justice.
שִׁפְטוּ־ דַ֥ל וְיָת֑וֹם עָנִ֖י וָרָ֣שׁ הַצְדִּֽיקוּ׃
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.
שפטו דל ויתום עני ורש הצדיקו
5 words on the leather — 1 partly restored.
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 Psalms 82:3
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.
שָׁפַט (shaphat) is a Hebrew verb meaning to judge or govern. It encompasses a range of actions including pronouncing sentences, executing judgments, and deciding controversies in various contexts such as civil and religious matters. The word can also imply being judged or entering into legal disputes. There is a specific mention of its use in the context of final judgment.
שָׁפַט 185 vb. judge, govern
Qal
act as law-giver, judge, governor
specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
execute judgment
Niph.
recipr., enter into controversy, plead
pass. be judged
Pô‛el = my opponent-at-law
base
H8199 שָׁפַט judge, govern .. act as law-giver, judge, governor
. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
. execute judgment
. . recipr., enter into controversy, plead
. pass. be judged
.= my opponent-at-law
8199 shaphat shaw-fat'
a primitive root; to judge, i.e. pronounce sentence (for or
against); by implication, to vindicate or punish; by
extenssion, to govern; passively, to litigate (literally or
figuratively):--+ avenge, X that condemn, contend, defend,
execute (judgment), (be a) judge(-ment), X needs, plead,
reason, rule.
שָׁפַט (sha.phat) — to judge.
1) to judge, govern, vindicate, punish
1a) (Qal)
1a1) to act as law-giver or judge or governor (of God, man)
1a1a) to rule, govern, judge
1a2) to decide controversy (of God, man)
1a3) to execute judgment
1a3a) discriminating (of man)
1a3b) vindicating
1a3c) condemning and punishing
1a3d) at theophanic advent for final judgment
1b) (Niphal)
1b1) to enter into controversy, plead, have controversy together
1b2) to be judged
1c) (Poel) judge, opponent-at-law (participle)
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word 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 — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
fa'-ther-les (yathom; orphanos): The fatherless are frequently mentioned in the Old Testament, generally in association with the widow and the stranger, as typical instances of the unprotected and necessitous, who are, specially subject to oppression, and also to God's special protection. Great philanthropic regard is bestowed on this class throughout. In early legislation there is a special clause to guard them against affliction (Ex 22:22-24). They have a still more prominent place in the Deuteronomic legislation, which gives instructions that a charitable fund be formed out of the tithe, once every three years, for the relief of the destitute (De 14:28,29; 26:12-14), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class…
→ See ORPHAN
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 — AdjHAamsa
→ DUTY TO THE Job 6:14; 22:29; Isa 58:6,7,10; Mt 25:34-45; Lu 10:30-37; Php 2:1,2; 1Ti 5:10; Jas 5:13-15
רוּשׁ (ruwsh) means to be poor or in want, covering the state of lacking resources or necessities. It can refer to a poor man or the action of impoverishing oneself, as noted in various forms like the Qal and Hithpolel. The entries indicate a focus on destitution and neediness.
[רוּשׁ or רִישׁ] 24 vb. be in want, poor
Qal young lions are in want and hunger
Hithpō‛lēl one impoverishing himself
base
H7326 [רוּשׁ or רִישׁ] be in want, poor
7326 ruwsh roosh
a primitive root; to be destitute:--lack, needy, (make self)
poor (man).
רוּשׁ (rush) — be poor.
1) to be poor, be in want, lack
1a) (Qal)
1a1) to be poor
1a2) to be in want or hunger
1a3) poor man (subst)
1b)(Hithpolel) one impoverishing himself (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
צָדֵק (tsadaq) is a Hebrew verb meaning to be just or righteous, encompassing a range of actions from justifying oneself to declaring others righteous. It appears in various forms, including Qal, Niphal, Piel, Hiphil, and Hithpael, indicating different nuances of justification and righteousness. The entries highlight its moral and forensic implications, but do not present significant disagreement.
[צָדֵק, צָדֹק] vb. denom. be just, righteous
Qal
have a just cause, be in the right
be justified
be just
be just, righteous
Niph. the holy place shall be put right
Pi. justify
Hiph.
do justice
declare righteous, justify
justify, vindicate the cause of, save
make righteous, turn to righteousness
Hithp. how shall we justify ourselves
base
H6663 צָדֵק, צָדֹק vb. denom. be just, righteous
6663 tsadaq tsaw-dak'
a primitive root; to be (causatively, make) right (in a moral
or forensic sense):--cleanse, clear self, (be, do)
just(-ice, -ify, -ify self), (be turn to) righteous(-ness).
צָדֵק (tsa.daq) — to justify.
1) to be just, be righteous
1a) (Qal)
1a1) to have a just cause, be in the right
1a2) to be justified
1a3) to be just (of God)
1a4) to be just, be righteous (in conduct and character)
1b) (Niphal) to be put or made right, be justified
1c) (Piel) justify, make to appear righteous, make someone righteous
1d) (Hiphil)
1d1) to do or bring justice (in administering law)
1d2) to declare righteous, justify
1d3) to justify, vindicate the cause of, save
1d4) to make righteous, turn to righteousness
1e) (Hithpael) to justify oneself
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp