Psalm 82:3
Parallel Verses
English Standard Version
Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute.

King James Bible
Defend the poor and fatherless: do justice to the afflicted and needy.

American Standard Version
Judge the poor and fatherless: Do justice to the afflicted and destitute.

Douay-Rheims Bible
Judge for the needy and fatherless: do justice to the humble and the poor.

English Revised Version
Judge the poor and fatherless: do justice to the afflicted and destitute.

Webster's Bible Translation
Defend the poor and fatherless: do justice to the afflicted and needy.

Psalm 82:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Passover discourse now takes a sorrowful and awful turn: Israel's disobedience and self-will frustrated the gracious purpose of the commandments and promises of its God. "My people" and "Israel" alternate as in the complaint in Isaiah 1:3. לא־אבה followed by the dative, as in Deuteronomy 13:9 ([8], ου ̓ συνθελήσεις αὐτῷ). Then God made their sin their punishment, by giving them over judicially (שׁלּח as in Job 8:4) into the obduracy of their heart, which rudely shuts itself up against His mercy (from שׁרר, Aramaic שׁרר, Arabic sarra, to make firm equals to cheer, make glad), so that they went on (cf. on the sequence of tense, Psalm 61:8) in their, i.e., their own, egotistical, God-estranged determinations; the suffix is thus accented, as e.g., in Isaiah 65:2, cf. the borrowed passage Jeremiah 7:24, and the same phrase in Micah 6:16. And now, because this state of unfaithfulness in comparison with God's faithfulness has remained essentially the same even to to-day, the exalted Orator of the festival passes over forthwith to the generation of the present, and that, as is in accordance with the cheerful character of the feast, in a charmingly alluring manner. Whether we take לוּ in the signification of si (followed by the participle, as in 2 Samuel 18:12), or like אם above in Psalm 81:9 as expressing a wish, o si (if but!), Psalm 81:15. at any rate have the relation of the apodosis to it. From כּמעט (for a little, easily) it may be conjectured that the relation of Israel at that time to the nations did not correspond to the dignity of the nation of God which is called to subdue and rule the world in the strength of God. השׁיב signifies in this passage only to turn, not: to again lay upon. The meaning is, that He would turn the hand which is now chastening His people against those by whom He is chastening them (cf. on the usual meaning of the phrase, Isaiah 1:25; Amos 1:8; Jeremiah 6:9; Ezekiel 38:12). The promise in Psalm 81:16 relates to Israel and all the members of the nation. The haters of Jahve would be compelled reluctantly to submit themselves to Him, and their time would endure for ever. "Time" is equivalent to duration, and in this instance with the collateral notion of Prosperity, as elsewhere (Isaiah 13:22) of the term of punishment. One now expects that it should continue with ואאכילהוּ, in the tone of a promise. The Psalm, however, closes with an historical statement. For ויּאכילהו cannot signify et cibaret eum; it ought to be pronounced ויאכילהו. The pointing, like the lxx, Syriac, and Vulgate, takes v. 17a (cf. Deuteronomy 32:13.) as a retrospect, and apparently rightly so. For even the Asaphic Psalm 77 and 78 break off with historical pictures. V. 17b is, accordingly, also to be taken as retrospective. The words of the poet in conclusion once more change into the words of God. The closing word runs אשׂבּיעך, as in Psalm 50:8, Deuteronomy 4:31, and (with the exception of the futt. Hiph. of Lamed He verbs ending with ekka) usually. The Babylonian system of pointing nowhere recognises the suffix-form ekka. If the Israel of the present would hearken to the Lawgiver of Sinai, says v. 17, then would He renew to it the miraculous gifts of the time of the redemption under Moses.

Psalm 82:3 Parallel Commentaries

Treasury of Scripture Knowledge

defend. Heb. Judge

Psalm 10:18 To judge the fatherless and the oppressed, that the man of the earth may no more oppress.

Deuteronomy 10:18 He does execute the judgment of the fatherless and widow, and loves the stranger, in giving him food and raiment.

Isaiah 1:17,23 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow...

do

Jeremiah 5:28 They are waxen fat, they shine: yes, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless...

Jeremiah 22:3,16 Thus said the LORD; Execute you judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong...

James 1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction...

Cross References
Deuteronomy 24:17
"You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow's garment in pledge,

Psalm 10:18
to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more.

Psalm 41:1
Blessed is the one who considers the poor! In the day of trouble the LORD delivers him;

Psalm 72:2
May he judge your people with righteousness, and your poor with justice!

Psalm 140:12
I know that the LORD will maintain the cause of the afflicted, and will execute justice for the needy.

Isaiah 1:17
learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow's cause.

Isaiah 11:4
but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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