Lexical Summary
osheq: Oppression, extortion, injustice
Original Word:עשֶׁק
Part of Speech:Noun Masculine
Transliteration:`osheq
Pronunciation:OH-shek
Phonetic Spelling:(o'-shek)
KJV: cruelly, extortion, oppression, thing (deceitfully gotten)
NASB:oppression, extortion
Word Origin:[fromH6231 (עָשַׁק - oppress)]
1. injury, fraud, (subjectively) distress, (concretely) unjust gain
Strong's Exhaustive Concordance
cruelly, extortion, oppression, thing deceitfully gotten
Fromashaq; injury, fraud, (subjectively) distress, (concretely) unjust gain -- cruelly, extortion, oppression, thing (deceitfully gotten).
see HEBREWashaq
NAS Exhaustive Concordance
Word Originfrom
ashaqDefinitionoppression, extortion
NASB Translationextortion (2), oppressed* (1), oppression (12).
Brown-Driver-Briggs
Ecclesiastes 7:7 ; — absolute
Jeremiah 6:6 +, construct
Psalm 119:134;
Ecclesiastes 5:7; —
Jeremiah 6:6;Jeremiah 22:17;Ezekiel 22:7,12;Psalm 73:8; with Genitive subjectPsalm 119:134, objectEcclesiastes 5:7; as accusative of congnate meaning with verb with (q. v.)Ezekiel 18:18;Ezekiel 22:29.
oppression,Isaiah 54:14.
concrete,gain of extortion.Psalm 62:11, so perhapsEcclesiastes 7:7; as accusative of congnate meaning with verbLeviticus 5:23 ("" ). —Isaiah 30:12;Isaiah 59:13 read Lag Gr and others
Topical Lexicon
Meaning and ScopeThe term describes the wrongful seizure of people, property, or rights through force, deceit, or exploitation. It includes both violent oppression and more subtle forms of economic extortion, always violating the covenantal call to justice and mercy.
Occurrences in the Old Testament Canon
The word appears fifteen times, spanning the Law (Leviticus 6:4), Wisdom Literature (Psalms, Ecclesiastes), and Prophets (Isaiah, Jeremiah, Ezekiel). Its distribution shows that oppression was neither episodic nor confined to one era; it persisted from Israel’s earliest legal codes through the divided kingdoms and into the exile.
Legal and Covenant Context
Leviticus 6:4 treats the crime as a trespass “against the LORD,” highlighting that exploitation of a neighbor is simultaneously an offense against God. Restitution plus penalty is required, reinforcing divine concern for reparative justice and deterrence. The covenant community is commanded to embody Yahweh’s character; therefore any form of עשֶׁק undermines communal holiness.
Wisdom Literature Perspective
Psalm 62:10 warns, “If wealth increases, do not set your heart upon it,” linking material greed to oppression.Psalm 73:8 notes that the arrogant “mock and wickedly oppress,” revealing a heart posture that breeds exploitation.Ecclesiastes 5:8 and 7:7 observe systemic corruption: “Do not be amazed at oppression of the poor… He who is higher still watches over them.” Human bureaucracy may fail, but divine oversight guarantees ultimate accountability.
Prophetic Indictments
Isaiah confronts oppression as covenant treachery: “Because you have rejected this word and relied on oppression and deceit…” (Isaiah 30:12).Isaiah 59:13 lists it among transgressions divorcing the nation from God, whileIsaiah 54:14 envisions a restored Zion “far removed from oppression.”Jeremiah 22:17 exposes royal greed: “Your eyes and heart are set only on dishonest gain, on shedding innocent blood, and on oppression and extortion.” Ezekiel delivers the most sustained rebuke (18:18; 22:7, 12, 29), portraying Jerusalem’s leaders, priests, and people united in unjust gain. The repeated accusations show that systemic injustice, not merely individual sin, provoked exile.
Psalms and the Cry of the Righteous
Psalm 119:134 pleads, “Redeem me from the oppression of man, that I may keep Your precepts.” The psalmist recognizes that sustained injustice can hinder obedience, yet appeals to God to liberate him for unimpeded worship.
Promise of Deliverance
Isaiah 54:14, spoken to an exilic audience, holds out a vision of security: “Tyranny will be far from you; you will have nothing to fear.” Freedom from oppression is essential to the Messianic hope and the New Covenant reality inaugurated in Jesus Christ (Luke 4:18).
Ethical and Pastoral Implications
1. Justice is inseparable from worship; liturgy without equity invites judgment (Jeremiah 6:6–7).
2. Leaders bear heightened responsibility.Ezekiel 22:29 shows the populace follows elite corruption; therefore church elders and civic officials must model integrity.
3. Restitution is part of repentance.Leviticus 6:4 foreshadows Zacchaeus’s fourfold restoration (Luke 19:8). Genuine faith produces tangible redress for wrongs done.
4. Congregations are called to advocate for the oppressed, prayingPsalm 119:134 on behalf of modern victims of trafficking, predatory lending, or systemic racism.
Connections to New Testament Teaching
While the Hebrew term itself does not appear in the New Testament, its themes converge with warnings against πλεονεξία (“greed,”Luke 12:15) and ἀδικία (“unrighteousness,”1 Corinthians 6:9–10).James 5:4 echoes the prophetic tradition: “The wages you failed to pay the workers… are crying out against you.” The cross confronts oppression by exposing human sin and providing both atonement and a moral paradigm of self‐giving love.
Historical and Ministry Significance
Across millennia the Church has invoked these texts to combat slavery, defend labor rights, and promote equitable economic systems. Wherever believers embrace a holistic gospel—justification by faith expressed in justice for neighbor—the ancient denunciation of עשֶׁק becomes contemporary proclamation.
Forms and Transliterations
בְּעֹ֣שֶׁק בְעֹשֶׁק֮ בַּעֹ֔שֶׁק בַעֹ֖שֶׁק בעשק הָעֹ֖שֶׁק הָעֹ֙שֶׁק֙ הָעֹ֥שֶׁק העשק מֵעֹ֙שֶׁק֙ מֵעֹ֣שֶׁק מעשק עֹ֑שֶׁק עֹ֔שֶׁק עֹ֗שֶׁק עֹ֣שֶׁק עֹ֥שֶׁק עשק ‘ō·šeq ‘ōšeq ba‘ōšeq ḇa‘ōšeq ba·‘ō·šeq ḇa·‘ō·šeq baOshek bə‘ōšeq ḇə‘ōšeq bə·‘ō·šeq ḇə·‘ō·šeq beOshek hā‘ōšeq hā·‘ō·šeq haOshek mê‘ōšeq mê·‘ō·šeq meOshek Oshek vaOshek veoShek
Links
Interlinear Greek •
Interlinear Hebrew •
Strong's Numbers •
Englishman's Greek Concordance •
Englishman's Hebrew Concordance •
Parallel Texts
