Isaiah 10:2

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!

KJV (with Strong's)

To turn aside {H5186} the needy {H1800} from judgment {H1779}, and to take away {H1497} the right {H4941} from the poor {H6041} of my people {H5971}, that widows {H490} may be their prey {H7998}, and that they may rob {H962} the fatherless {H3490}!

Complete Jewish Bible

to deprive the impoverished of justice and rob my people's poor of their rights, looting widows and preying on orphans!

Berean Standard Bible

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.

American Standard Version

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!

Commentary

### SUMMARY
Isaiah 10:2 condemns the corrupt leaders and judges of Judah for their systemic perversion of justice, specifically targeting the most vulnerable members of society. The verse vividly portrays how those in power actively deny legal rights to the needy and the poor among God's own people, treating widows and the fatherless as mere prey to be plundered. This prophetic "woe" highlights a profound moral and spiritual decay, revealing a society that has abandoned divine mandates for righteousness and compassion, leading to severe divine judgment.

### CONTEXT
* **Literary Context:** Isaiah 10:2 is a pivotal verse within a "woe oracle" that begins in [Isaiah 10:1](/isaiah/10-1 "Isaiah 10:1 - Woe to those who decree unrighteous decrees") and extends through [Isaiah 10:4](/isaiah/10-4 "Isaiah 10:4 - The consequence of injustice"). This immediate context reveals God's specific condemnation of those who "decree unrighteous decrees" and "write grievousness which they have prescribed." The preceding chapters, particularly [Isaiah 5](/isaiah/5 "Isaiah 5 - The Song of the Vineyard and Woes"), also contain a series of "woes" against various societal sins, including injustice, greed, and spiritual blindness, setting a broader tone for divine judgment against Judah's moral failures. While the larger chapter of [Isaiah 10](/isaiah/10 "Isaiah 10 - Assyria, God's Instrument of Judgment") discusses God's use of Assyria as an instrument of judgment against Judah, verses [1-4](/isaiah/10-1 "Isaiah 10:1-4 - Woe to unjust rulers") specifically pinpoint the internal corruption of Judah's leadership as a primary cause for this impending judgment, emphasizing that their social injustice is a direct affront to God's character and covenant.
* **Historical & Cultural Context:** During the period of Isaiah's prophecy (8th century BCE), Judah, particularly Jerusalem, experienced periods of relative prosperity alongside significant social stratification. The Mosaic Law, foundational to Israelite society, contained explicit provisions for the protection of the vulnerable—the poor, the needy, widows, and orphans (e.g., [Deuteronomy 24:17-22](/deuteronomy/24-17 "Deuteronomy 24:17-22 - Justice for the Vulnerable")). Despite these divine mandates, the powerful often exploited their positions, perverting justice in the courts and dispossessing the marginalized. Judges and officials, meant to uphold God's righteous standards, instead used their authority to enrich themselves at the expense of the defenseless. This was a common prophetic theme, as prophets frequently denounced the hypocrisy and corruption of those who claimed to worship God while simultaneously oppressing His people. The social fabric was tearing apart, with the most vulnerable bearing the brunt of systemic injustice, a stark contrast to the covenant ideals of a just and compassionate society.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Isaiah and the prophetic tradition. Firstly, it underscores the theme of **Social Justice**, highlighting God's unwavering concern for the oppressed and His condemnation of those who exploit them. The perversion of justice for the needy and the poor is presented as a grave sin, directly violating the covenant relationship. Secondly, it emphasizes **Covenant Faithfulness and Disobedience**, demonstrating how Judah's leaders, despite being God's "people," have flagrantly disregarded the ethical demands of the covenant, which required special care for the vulnerable. Their actions reveal a deep spiritual apostasy, where religious ritual was divorced from righteous living. Finally, the verse foreshadows the theme of **Divine Judgment**, as such systemic injustice is consistently portrayed throughout Isaiah as a primary catalyst for God's wrath and the eventual exile of His people. The "woe" pronouncement serves as a solemn warning that God will not tolerate the oppression of the weak within His own community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **turn aside (Hebrew, _nâṭâh'_):** From H5186, meaning to stretch or spread out, but by implication, to bend away or morally deflect. In this context, it signifies a deliberate twisting or perversion of the legal process, diverting justice from its rightful course for the needy. It implies a conscious act of corruption rather than mere negligence.
* **take away (Hebrew, _gâzal'_):** From H1497, a primitive root meaning to pluck off, specifically to flay, strip, or rob. This word conveys an aggressive, violent act of deprivation. It's not just a subtle denial of rights but an active seizure or plunder, emphasizing the predatory nature of the oppressors' actions against the poor.
* **judgment (Hebrew, _mishpâṭ'_):** From H4941, properly a verdict pronounced judicially, but also encompassing justice, a participant's right or privilege, or even the customary law itself. Here, it refers to the legal rights and due process that the needy and poor were entitled to, which were being actively denied or stolen. The perversion of _mishpâṭ_ is a perversion of God's own standard of righteousness.

#### Verse Breakdown
* **"To turn aside the needy from judgment":** This clause describes the active perversion of the legal system. Those in power manipulate judicial proceedings to prevent the poor and needy from receiving fair hearings or favorable verdicts. It implies a deliberate obstruction of justice, where the vulnerable are denied their rightful access to legal recourse and protection.
* **"and to take away the right from the poor of my people":** This expands on the previous point, specifying that the legal rights and entitlements of the poor, who are explicitly identified as "my people" (God's covenant people), are being forcibly seized or plundered. This highlights the internal betrayal within the community, where fellow Israelites are oppressing their own.
* **"that widows may be their prey":** This reveals the ultimate predatory intent and outcome of the injustice. Widows, a particularly vulnerable group in ancient society due to their lack of male protectors and economic support, are targeted as easy victims. The term "prey" vividly depicts them as helpless animals hunted and exploited for gain.
* **"and that they may rob the fatherless!":** Completing the list of the most defenseless, the fatherless (orphans) are also subjected to robbery. Like widows, orphans lacked social and economic advocates, making them prime targets for exploitation. The repetition of the theme of "robbing" underscores the systematic and aggressive nature of the injustice against these unprotected individuals.

#### Literary Devices
Isaiah 10:2 employs several powerful literary devices to convey its message of condemnation. **Parallelism** is evident in the structure, with "turn aside the needy from judgment" paralleling "take away the right from the poor," and "widows may be their prey" paralleling "they may rob the fatherless." This reinforces the pervasive nature of the injustice and the specific targeting of vulnerable groups. The use of **Metaphor** is striking in describing widows as "prey," transforming the oppressors into predatory animals and the victims into hunted creatures, emphasizing the cruelty and ruthlessness of their actions. **Hyperbole** might also be present in the stark portrayal of complete societal breakdown, though it serves to underscore the severity of the moral decay. The verse also functions as a form of **Prophetic Indictment**, directly accusing the corrupt leaders and laying bare their heinous sins before God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 10:2 stands as a powerful testament to God's character as a righteous judge and defender of the oppressed. The perversion of justice against the needy, poor, widows, and fatherless is not merely a social issue but a profound theological offense, as it directly contravenes the very heart of God's covenant and His revealed will for His people. Throughout the Old Testament, God consistently identifies with the vulnerable and commands His people to care for them, making their exploitation an act of rebellion against Him. This verse underscores the biblical principle that true worship and faithfulness are inextricably linked to ethical conduct and social justice, revealing that God's concern for righteousness extends beyond ritual to the practical treatment of one's neighbor.

* [Deuteronomy 24:17](/deuteronomy/24-17 "Deuteronomy 24:17 - Justice for the Sojourner, Fatherless, and Widow")
* [Psalm 68:5](/psalms/68-5 "Psalm 68:5 - God, a Father to the Fatherless and Defender of Widows")
* [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down Like Waters")

### REFLECTION AND APPLICATION
Isaiah 10:2 serves as a timeless mirror reflecting the ongoing struggle for justice in human societies. It compels us to critically examine whether our own systems, policies, and individual actions inadvertently or deliberately disadvantage the most vulnerable. The prophetic "woe" is a stark reminder that God holds those in power accountable for upholding righteousness and protecting the rights of the marginalized. For believers, this verse is a powerful call to action: to advocate for equitable legal systems, to support initiatives that empower the poor and defenseless, and to embody Christ's compassion by actively seeking justice for the oppressed in our communities. It challenges us to move beyond passive concern to active engagement, recognizing that our faith demands a tangible commitment to social righteousness.

#### Questions for Reflection
* **In what ways might systemic injustices in our society today mirror the perversion of justice described in Isaiah 10:2?**
* **How can individuals and communities actively champion the rights of the needy, the poor, widows, and the fatherless in practical ways?**
* **What is the relationship between personal piety and social justice, according to this verse and broader biblical teaching?**

### FAQ
**Why is God so concerned with the poor, widows, and fatherless in the Bible?**

Answer: God's consistent concern for the poor, widows, and fatherless stems from His righteous character and His covenant with Israel. These groups were inherently vulnerable in ancient patriarchal societies, lacking the traditional family structures or economic means for protection and provision. God, as the ultimate protector and provider, identifies with their plight and commands His people to reflect His compassion. Passages like [Deuteronomy 10:18](/deuteronomy/10-18 "Deuteronomy 10:18 - God loves the sojourner, giving him food and clothing") state that God "executes justice for the fatherless and the widow, and loves the sojourner, giving him food and clothing." This concern is not merely charity but a fundamental aspect of justice and a litmus test for the spiritual health of a nation. When His people oppressed these vulnerable groups, they were not just violating social norms but directly rebelling against God's own heart and law, as seen in [Exodus 22:22-24](/exodus/22-22 "Exodus 22:22-24 - Do not afflict any widow or fatherless child").

**Does this verse imply that all poverty is a result of injustice?**

Answer: While Isaiah 10:2 specifically condemns the *perversion of justice* that leads to the impoverishment and exploitation of the vulnerable, the Bible presents a multifaceted view of poverty. Some poverty is indeed a result of injustice, oppression, or neglect, as clearly depicted here and in many prophetic books (e.g., [Amos 2:6-7](/amos/2-6 "Amos 2:6-7 - Selling the righteous for silver")). However, other biblical texts acknowledge poverty stemming from natural disasters, famine, or even personal choices (e.g., [Proverbs 6:10-11](/proverbs/6-10 "Proverbs 6:10-11 - A little sleep, a little slumber")). The key takeaway from Isaiah 10:2 is God's fierce opposition to *intentional* and *systemic* oppression that dispossesses the weak and denies them their rightful due, emphasizing that such actions are an abomination in His sight.

### CHRIST-CENTERED FULFILLMENT
While Isaiah 10:2 reveals God's righteous judgment against those who oppress the vulnerable, its Christ-centered fulfillment points to Jesus as the ultimate embodiment of divine justice and compassion. Jesus consistently identified with the marginalized, the poor, the sick, and the outcast, declaring that what is done for "the least of these" is done for Him ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - What you do for the least of these")). He did not merely condemn injustice but actively ministered to those whom society had "turned aside from judgment" and "taken away the right from." His ministry inaugurated a kingdom where the poor are blessed ([Luke 6:20](/luke/6-20 "Luke 6:20 - Blessed are you who are poor")), and the oppressed are set free ([Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")). Ultimately, Christ's sacrificial death on the cross is the supreme act of justice, addressing the root cause of all injustice—human sin—and making possible a new humanity where righteousness reigns. Through His Spirit, believers are empowered to continue His work, becoming agents of justice and compassion, defending the rights of the vulnerable and reflecting the very heart of God in a broken world, anticipating the day when He will establish perfect justice and wipe away every tear ([Revelation 21:4](/revelation/21-4 "Revelation 21:4 - No more death, sorrow, crying, or pain")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Malachi 3:5

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in [his] wages, the widow, and the fatherless, and that turn aside the stranger [from his right], and fear not me, saith the LORD of hosts.

Isaiah 3:14

The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor [is] in your houses.

Isaiah 29:21

That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.

Ezekiel 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.

Isaiah 1:23

Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

Isaiah 5:23

Which justify the wicked for reward, and take away the righteousness of the righteous from him!

Amos 2:7

That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name: