Original Word: יָתוֹם
Part of Speech: Noun Masculine
Transliteration: yathowm
Pronunciation: yah-THOME
Phonetic Spelling: (yaw-thome')
KJV: fatherless (child), orphan
NASB: orphan, orphans, fatherless, fatherless children
Word Origin: [from an unused root meaning to be lonely]

1. a bereaved person

fatherless child, orphan

From an unused root meaning to be lonely; a bereaved person -- fatherless (child), orphan.

Word Origin
from an unused word
Definition
an orphan
NASB Translation
fatherless (7), fatherless children (1), orphan (26), orphans (8).

יָתוֺם noun [masculine] orphan (Late Hebrew id.; Aramaic יַתְמָא, ; Phoenician יתם; Arabic pupil, orphan) — יָתוֺם Exodus 22:21 29t.; plural יְתוֺמִים Exodus 22:23 8t.; suffix יְתֹמֶיךָ Jeremiah 49:11; יְתֹמָיו Isaiah 9:16; לִיתוֺמָיו Psalm 109:12; — orphan, i.e. fatherless ("" אַלְמָנָה) Exodus 22:23; Psalm 109:9; Lamentations 5:3 ("" אַין אָב); Job 24:9; Psalm 109:12; probably also Exodus 22:21; Deuteronomy 10:18; Deuteronomy 14:29; Deuteronomy 16:11,14; Deuteronomy 24:17,19,20,21; Deuteronomy 26:12,13; Deuteronomy 27:19; Psalm 94:6; Psalm 146:9; Jeremiah 7:6; Jeremiah 22:3; Zechariah 7:10; Malachi 3:5 (in all these, mentioned as helpless, exposed to injury, "" אַלְמָנָה and גֵּר); similarly, "" אַלְמָנָה Job 22:9; Job 24:3; Job 29:12; Job 31:17; Psalm 68:6; Isaiah 1:17,23; Isaiah 9:16; Isaiah 10:2; Jeremiah 49:11; Ezekiel 22:7; without אלמנה Hosea 14:4; Job 6:27; Job 31:21; Psalm 10:14; Psalm 10:18; Proverbs 23:10; Jeremiah 5:28 (in no case clear that both parents are dead).

Definition and Scope

In the Old Testament, the “fatherless” are children bereft of paternal protection and provision. Although a mother may still live, the loss of the family’s male head leaves the household economically fragile and legally vulnerable. Scripture repeatedly joins the fatherless with widows, foreigners, and the poor as emblematic of society’s most defenseless members.

Frequency and Distribution

The term appears about forty-two times, spread across Torah, Historical Books, Wisdom Literature, and Prophets. Its persistence underscores a theme that runs from the early covenant statutes of Sinai to the post-exilic prophetic calls for reform.

Covenant Concern for the Fatherless

From the outset, care for the orphan is woven into Israel’s identity as a redeemed people.
• Exodus 22:22: “You must not mistreat any widow or orphan.”
• Deuteronomy 24:19–21 commands leaving gleanings of grain, olives, and grapes “for the foreigner, the fatherless, and the widow,” integrating compassion into everyday agrarian rhythms.
• The third-year tithe (Deuteronomy 14:29; 26:12-13) ensures that the fatherless participate in covenant blessings.

These laws are not mere social programs; they reflect the very character of Israel’s God.

Divine Character Revealed

Scripture portrays God Himself as guardian and advocate.
• Deuteronomy 10:18: “He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing.”
• Psalm 68:5: “A father of the fatherless, a defender of widows, is God in His holy habitation.”
• Hosea 14:3: “In You the fatherless finds compassion.”

The emphasis is relational: God does not delegate concern for orphans; He identifies with them.

Social and Legal Protections

Judicial fairness is demanded. “Do not deprive the foreigner or the fatherless of justice” (Deuteronomy 24:17). Courts were to show neither favoritism nor contempt; perjury or bribery that harmed the orphan invited covenant curses (Deuteronomy 27:19). Job’s self-defense includes his care for the orphan as proof of righteousness (Job 29:12; 31:21).

Prophetic Appeal and Judgment

Neglect of the fatherless becomes a primary indictment.
• Isaiah 1:17, 23 calls Judah to “defend the fatherless.”
• Isaiah 10:1-2 condemns lawmakers “to deprive the poor of justice and withhold rights from the oppressed of My people, making widows their prey and robbing the fatherless.”
• Jeremiah 7:6; 22:3; Ezekiel 22:7; Zechariah 7:10; Malachi 3:5 echo the same theme. National judgment falls when the fatherless are wronged, showing that covenant ethics are not optional add-ons but markers of genuine allegiance to God.

Liturgical and Wisdom Reflections

Psalms give voice to the orphan’s trust and lament. Psalm 10:14: “You Yourself have been a helper of the fatherless.” Lamentations 5:3 mourns, “We have become orphans without a father,” linking exile to social disintegration. Wisdom literature teaches that true piety is measured by tangible concern for vulnerable lives.

Historical Background

In the ancient Near East, inheritance, legal standing, and vocational skill normally passed from father to son. War, disease, or oppression could quickly strip children of this safety net. Israel’s counter-cultural laws therefore functioned both spiritually and socio-economically, providing a rudimentary welfare system centered on family, field, and community rather than imperial bureaucracy.

Theological Implications

1. Revelation of God’s fatherhood: Concern for the orphan mirrors God’s own nature.
2. Covenant ethics: Love for God expresses itself in justice toward the helpless.
3. Eschatological hope: Prophetic visions of restoration include a society where the fatherless are secure, anticipating the coming kingdom.

Messianic and New Testament Connections

While the specific Hebrew term is absent from the New Testament, its theology culminates in both the incarnate ministry of Jesus and the apostolic call: “Pure and undefiled religion before our God and Father is this: to care for orphans and widows in their distress” (James 1:27). Adoption language (John 1:12; Romans 8:15; Galatians 4:5) reveals that those once spiritually fatherless become children of God through Christ.

Contemporary Ministry Applications

• Local church diaconal structures should prioritize orphan care, reflecting God’s heart.
• Support for foster and adoptive families embodies the gospel of adoption.
• Advocacy against exploitation, trafficking, and systemic injustice continues the prophetic tradition.
• Global missions often gain credibility and a hearing through tangible mercy to the fatherless, demonstrating that proclamation and compassion together display the fullness of biblical faith.

וְ֝יָת֗וֹם וְהַיָּת֤וֹם וְהַיָּת֥וֹם וְיָת֑וֹם וְיָת֖וֹם וְיָת֛וֹם וְיָת֤וֹם וִֽיתוֹמִ֣ים והיתום ויתום ויתומים יְ֝תוֹמִ֗ים יְ֭תוֹמִים יְתֹמִ֣ים יְתֹמִֽים׃ יְתֹמֶ֖יךָ יְתֹמָ֤יו יְתוֹמִ֑ים יְתוֹמִ֖ים יְתוֹמִ֣ים יְתוֹמִ֤ים יָ֝ת֗וֹם יָת֑וֹם יָת֔וֹם יָת֖וֹם יָת֗וֹם יָת֣וֹם יָת֤וֹם יָת֥וֹם יָת֨וֹם יָתֽוֹם׃ יָתוֹם֙ יתום יתום׃ יתומים יתמיו יתמיך יתמים יתמים׃ לִיתוֹמָֽיו׃ לַיָּת֣וֹם לַיָּת֥וֹם ליתום ליתומיו׃ laiyaTom lay·yā·ṯō·wm layyāṯōwm lî·ṯō·w·māw litoMav lîṯōwmāw vehaiyaTom veyaTom vitoMim wə·hay·yā·ṯō·wm wə·yā·ṯō·wm wəhayyāṯōwm wəyāṯōwm wî·ṯō·w·mîm wîṯōwmîm yā·ṯō·wm yaTom yāṯōwm yə·ṯō·māw yə·ṯō·me·ḵā yə·ṯō·mîm yə·ṯō·w·mîm yetoMav yəṯōmāw yetoMeicha yəṯōmeḵā yetoMim yəṯōmîm yəṯōwmîmInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts