Difference between revisions of "Fatherless"
| Line 1: | Line 1: | ||
== Holman Bible Dictionary <ref name="term_40171" /> == | == Holman Bible Dictionary <ref name="term_40171" /> == | ||
Exodus 22:22 Deuteronomy 10:18 Psalm 146:9 Job 31:21 Psalm 109:9-10 Psalm 109:10 Proverbs 23:10 Job 24:3 Job 22:9 Job 6:27 Psalm 94:6 <p> God, however, has a special concern for orphans and widows ( Deuteronomy 10:18; Psalm 10:14-18; Psalm 146:9; Hosea 14:3 ) evidenced in the title “a father of the fatherless” ( Psalm 68:5 ). Old [[Testament]] law provided for the material needs of orphans and widows who were to be fed from the third year's tithe ( Deuteronomy 14:28-29; Deuteronomy 26:12-13 ), from sheaves left forgotten in the fields ( Deuteronomy 24:19 ), and from fruit God commanded to be left on the trees and vines ( Deuteronomy 24:20-21 ). [[Orphans]] and widows were to be included in the celebrations of the worshiping community ( Deuteronomy 16:11 ,Deuteronomy 16:11, 16:14 ). God's people were repeatedly warned not to take advantage of orphans and widows ( Exodus 22:22; Deuteronomy 24:17; Deuteronomy 27:19; Psalm 82:3; Isaiah 1:17 ). In the New Testament, James defined worship acceptable to God as meeting the needs of orphans and widows ( Isaiah 1:27 ). </p> <p> God's exiled people were described as orphans without home or inheritance ( Lamentations 5:2-3 ). The Old Testament image of the orphan without a helper at the court perhaps forms the background for Jesus' promise that His disciples would not be left orphans ( John 14:18 , | Exodus 22:22 Deuteronomy 10:18 Psalm 146:9 Job 31:21 Psalm 109:9-10 Psalm 109:10 Proverbs 23:10 Job 24:3 Job 22:9 Job 6:27 Psalm 94:6 <p> God, however, has a special concern for orphans and widows ( Deuteronomy 10:18; Psalm 10:14-18; Psalm 146:9; Hosea 14:3 ) evidenced in the title “a father of the fatherless” ( Psalm 68:5 ). Old [[Testament]] law provided for the material needs of orphans and widows who were to be fed from the third year's tithe ( Deuteronomy 14:28-29; Deuteronomy 26:12-13 ), from sheaves left forgotten in the fields ( Deuteronomy 24:19 ), and from fruit God commanded to be left on the trees and vines ( Deuteronomy 24:20-21 ). [[Orphans]] and widows were to be included in the celebrations of the worshiping community ( Deuteronomy 16:11 ,Deuteronomy 16:11, 16:14 ). God's people were repeatedly warned not to take advantage of orphans and widows ( Exodus 22:22; Deuteronomy 24:17; Deuteronomy 27:19; Psalm 82:3; Isaiah 1:17 ). In the New Testament, James defined worship acceptable to God as meeting the needs of orphans and widows ( Isaiah 1:27 ). </p> <p> God's exiled people were described as orphans without home or inheritance ( Lamentations 5:2-3 ). The Old Testament image of the orphan without a helper at the court perhaps forms the background for Jesus' promise that His disciples would not be left orphans ( John 14:18 , [[Nas, Niv, Nrsv;]] “comfortless”, KJV; “bereft”, REB). They would not be defenseless since the [[Holy]] Spirit would act as their advocate ( John 14:16 ). Paul described his painful separation from the [[Thessalonian]] [[Christians]] as being orphaned ( 1 Thessalonians 2:17 , NRSV). </p> <p> Chris Church </p> | ||
== Vine's Expository Dictionary of NT Words <ref name="term_77695" /> == | == Vine's Expository Dictionary of NT Words <ref name="term_77695" /> == | ||
<div> '''1: | <div> '''1: '''''Ὀρφανός''''' ''' (Strong'S #3737 — Adjective — orphanos — or-fan-os' ) </div> <p> properly, "an orphan," is rendered "fatherless" in James 1:27; "desolate" in John 14:18 , for AV, "comfortless." See Comfortless. </p> | ||
== Webster's Dictionary <ref name="term_120771" /> == | == Webster's Dictionary <ref name="term_120771" /> == | ||
| Line 12: | Line 12: | ||
== International Standard Bible Encyclopedia <ref name="term_3860" /> == | == International Standard Bible Encyclopedia <ref name="term_3860" /> == | ||
<p> '''''fa´thẽr''''' -'''''les''''' ( יתום , <i> '''''yāthōm''''' </i> ; ὀρφανός , <i> '''''orphanós''''' </i> ): 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 ( Exodus 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 ( Deuteronomy 14:28 , Deuteronomy 14:29; Deuteronomy 26:12-14 ), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class ( Deuteronomy 24:19-22; compare Leviticus 19:9 f; Leviticus 23:22 , where, however, the "fatherless" are not specially mentioned). The Deuteronomist declares that God is on their side ( Deuteronomy 10:18 ), and strongly condemns those who would oppress them ( Deuteronomy 24:17; Deuteronomy 27:19 ). The prophets and psalmists are equally emphatic in pleading for mercy and justice to the fatherless, and in declaring that God is their special guardian ( Isaiah 1:17; Jeremiah 7:6 f; Jeremiah 22:3; Hosea 14:3; Zechariah 7:10; Psalm 10:14; Psalm 68:5; Psalm 82:3; Psalm 146:9; compare Proverbs 23:10 ). [[Oppressing]] the fatherless is frequently mentioned as a typical act of cruelty and injustice (compare Job 6:27; Job 22:9; Job 24:3 , Job 24:1; Job 29:12 f; Job 31:16 , Job 31:17 , Job 31:21; Psalm 94:6; Isaiah 1:23; Isaiah 10:2; Jeremiah 5:28; Ezekiel 22:7; Malachi 3:5 ). Here we have instances of the prophetic passion for righteousness and compassion for the helpless, inspired by a profound sense of the value of human life. Passages in the [[Apocrypha]] reflect the same spirit (2 [[Esdras]] 2:20; [[Ecclesiasticus]] 4:10). </p> <p> In the New Testament the word "fatherless" occurs but once, where James declares, in the spirit of the Old Testament prophets, that true religious ritual consists in visitation of the fatherless and widows and in moral purity ( James 1:27 ). Here the word for "fatherless" is ορφανος , <i> '''''orphanos''''' </i> ("bereft," "orphaned"), which is the [[Septuagint]] translation of the Old Testament <i> '''''yāthōm''''' </i> ̌ . In the New Testament the Greek word is found besides only in John 14:18 , where it means destitute of a teacher or guide (compare Lamentations 5:3 ). </p> | <p> ''''' fa´thẽr ''''' - ''''' les ''''' ( יתום , <i> ''''' yāthōm ''''' </i> ; ὀρφανός , <i> ''''' orphanós ''''' </i> ): 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 ( Exodus 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 ( Deuteronomy 14:28 , Deuteronomy 14:29; Deuteronomy 26:12-14 ), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class ( Deuteronomy 24:19-22; compare Leviticus 19:9 f; Leviticus 23:22 , where, however, the "fatherless" are not specially mentioned). The Deuteronomist declares that God is on their side ( Deuteronomy 10:18 ), and strongly condemns those who would oppress them ( Deuteronomy 24:17; Deuteronomy 27:19 ). The prophets and psalmists are equally emphatic in pleading for mercy and justice to the fatherless, and in declaring that God is their special guardian ( Isaiah 1:17; Jeremiah 7:6 f; Jeremiah 22:3; Hosea 14:3; Zechariah 7:10; Psalm 10:14; Psalm 68:5; Psalm 82:3; Psalm 146:9; compare Proverbs 23:10 ). [[Oppressing]] the fatherless is frequently mentioned as a typical act of cruelty and injustice (compare Job 6:27; Job 22:9; Job 24:3 , Job 24:1; Job 29:12 f; Job 31:16 , Job 31:17 , Job 31:21; Psalm 94:6; Isaiah 1:23; Isaiah 10:2; Jeremiah 5:28; Ezekiel 22:7; Malachi 3:5 ). Here we have instances of the prophetic passion for righteousness and compassion for the helpless, inspired by a profound sense of the value of human life. Passages in the [[Apocrypha]] reflect the same spirit (2 [[Esdras]] 2:20; [[Ecclesiasticus]] 4:10). </p> <p> In the New Testament the word "fatherless" occurs but once, where James declares, in the spirit of the Old Testament prophets, that true religious ritual consists in visitation of the fatherless and widows and in moral purity ( James 1:27 ). Here the word for "fatherless" is ορφανος , <i> ''''' orphanos ''''' </i> ("bereft," "orphaned"), which is the [[Septuagint]] translation of the Old Testament <i> ''''' yāthōm ''''' </i> ̌ . In the New Testament the Greek word is found besides only in John 14:18 , where it means destitute of a teacher or guide (compare Lamentations 5:3 ). </p> | ||
==References == | ==References == | ||
Latest revision as of 12:50, 14 October 2021
Holman Bible Dictionary [1]
Exodus 22:22 Deuteronomy 10:18 Psalm 146:9 Job 31:21 Psalm 109:9-10 Psalm 109:10 Proverbs 23:10 Job 24:3 Job 22:9 Job 6:27 Psalm 94:6
God, however, has a special concern for orphans and widows ( Deuteronomy 10:18; Psalm 10:14-18; Psalm 146:9; Hosea 14:3 ) evidenced in the title “a father of the fatherless” ( Psalm 68:5 ). Old Testament law provided for the material needs of orphans and widows who were to be fed from the third year's tithe ( Deuteronomy 14:28-29; Deuteronomy 26:12-13 ), from sheaves left forgotten in the fields ( Deuteronomy 24:19 ), and from fruit God commanded to be left on the trees and vines ( Deuteronomy 24:20-21 ). Orphans and widows were to be included in the celebrations of the worshiping community ( Deuteronomy 16:11 ,Deuteronomy 16:11, 16:14 ). God's people were repeatedly warned not to take advantage of orphans and widows ( Exodus 22:22; Deuteronomy 24:17; Deuteronomy 27:19; Psalm 82:3; Isaiah 1:17 ). In the New Testament, James defined worship acceptable to God as meeting the needs of orphans and widows ( Isaiah 1:27 ).
God's exiled people were described as orphans without home or inheritance ( Lamentations 5:2-3 ). The Old Testament image of the orphan without a helper at the court perhaps forms the background for Jesus' promise that His disciples would not be left orphans ( John 14:18 , Nas, Niv, Nrsv; “comfortless”, KJV; “bereft”, REB). They would not be defenseless since the Holy Spirit would act as their advocate ( John 14:16 ). Paul described his painful separation from the Thessalonian Christians as being orphaned ( 1 Thessalonians 2:17 , NRSV).
Chris Church
Vine's Expository Dictionary of NT Words [2]
properly, "an orphan," is rendered "fatherless" in James 1:27; "desolate" in John 14:18 , for AV, "comfortless." See Comfortless.
Webster's Dictionary [3]
(1): ( a.) Destitute of a living father; as, a fatherless child.
(2): ( a.) Without a known author.
King James Dictionary [4]
F'ATHERLESS, a.
1. Destitute of a living father as a fatherless child. 3. Without a known author.
International Standard Bible Encyclopedia [5]
fa´thẽr - les ( יתום , yāthōm ; ὀρφανός , orphanós ): 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 ( Exodus 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 ( Deuteronomy 14:28 , Deuteronomy 14:29; Deuteronomy 26:12-14 ), and that gleanings be left in the cornfield, the olive garden, and the vineyard for the benefit of this class ( Deuteronomy 24:19-22; compare Leviticus 19:9 f; Leviticus 23:22 , where, however, the "fatherless" are not specially mentioned). The Deuteronomist declares that God is on their side ( Deuteronomy 10:18 ), and strongly condemns those who would oppress them ( Deuteronomy 24:17; Deuteronomy 27:19 ). The prophets and psalmists are equally emphatic in pleading for mercy and justice to the fatherless, and in declaring that God is their special guardian ( Isaiah 1:17; Jeremiah 7:6 f; Jeremiah 22:3; Hosea 14:3; Zechariah 7:10; Psalm 10:14; Psalm 68:5; Psalm 82:3; Psalm 146:9; compare Proverbs 23:10 ). Oppressing the fatherless is frequently mentioned as a typical act of cruelty and injustice (compare Job 6:27; Job 22:9; Job 24:3 , Job 24:1; Job 29:12 f; Job 31:16 , Job 31:17 , Job 31:21; Psalm 94:6; Isaiah 1:23; Isaiah 10:2; Jeremiah 5:28; Ezekiel 22:7; Malachi 3:5 ). Here we have instances of the prophetic passion for righteousness and compassion for the helpless, inspired by a profound sense of the value of human life. Passages in the Apocrypha reflect the same spirit (2 Esdras 2:20; Ecclesiasticus 4:10).
In the New Testament the word "fatherless" occurs but once, where James declares, in the spirit of the Old Testament prophets, that true religious ritual consists in visitation of the fatherless and widows and in moral purity ( James 1:27 ). Here the word for "fatherless" is ορφανος , orphanos ("bereft," "orphaned"), which is the Septuagint translation of the Old Testament yāthōm ̌ . In the New Testament the Greek word is found besides only in John 14:18 , where it means destitute of a teacher or guide (compare Lamentations 5:3 ).
