In the Christian Greek Scriptures, pen·the·rosʹ is translated “father-in-law” (Joh 18:13); the feminine form, pen·the·raʹ, is rendered “mother-in-law.”​—Mt 8:14; 10:35; Mr 1:30; Lu 4:38; 12:53; see DAUGHTER-IN-LAW.

With no man in the house to support them and to protect their interests, the fatherless boy, or orphan, and the widow might more easily become subject to oppression and difficulties. Their welfare was, therefore, provided for under the Law, which ensured justice for the fatherless boy, the widow, and the alien resident and also included provisions for their sustenance. (Ex 22:22-24; De 24:17) Gleanings left in the field, on the olive tree, and in the vineyard were available to these poor ones. (De 24:19-21) A special invitation was extended to them to participate in the bounteous yearly Festival of Ingathering (Festival of Booths), during which they could enjoy the feasting that accompanied the celebration. (De 16:9-14) Every third year the special tithe that the Israelites normally ate at Jerusalem was deposited within the gates of their home cities. From this tithe the fatherless boy was legally entitled to a portion.​—De 14:28, 29; 26:12, 13.

How important is loving concern for orphans among God’s servants?

Since it was easy to lose sight of these bereaved and defenseless ones, Jehovah used the expression “fatherless boy” in describing the degree of Israel’s righteousness or of its deviation therefrom. When the nation was enjoying good spiritual health, the fatherless boy was cared for. When justice became perverted in the land, the fatherless boy was sure to be neglected, and this was a symptom of national decay. (Ps 82:3; 94:6; Isa 1:17, 23; Jer 7:5-7; 22:3; Eze 22:7; Zec 7:9-11; Mal 3:5) Jehovah’s curse was on those who oppressed the fatherless boy. (De 27:19; Isa 10:1, 2) Jehovah describes himself as the Redeemer (Pr 23:10, 11), Helper (Ps 10:14), and Father (Ps 68:5) of such ones. He is the One executing judgment in their behalf (De 10:17, 18), showing them mercy (Ho 14:3), giving them relief (Ps 146:9), and preserving them alive.​—Jer 49:11.

One of the identifying marks of real Christianity is its consideration for those bereaved by loss of husband or parents. The disciple James writes to Christians: “The form of worship that is clean and undefiled from the standpoint of our God and Father is this: to look after orphans and widows in their tribulation, and to keep oneself without spot from the world.”​—Jas 1:27.

The Greek word for orphan (or·pha·nosʹ) is used in a figurative sense in John 14:18 and is variously rendered “desolate” (AS), “forlorn” (Mo), “friendless” (AT), and “bereaved” (NW; Yg).

The Hebrew expression behth ʼav (plural, behth ʼa·vohthʹ) could refer (1) to a dwelling place (De 22:21); (2) to the household of one’s father at his place of dwelling (Ge 31:30; 38:11); (3) to those making up the household itself, even in a location away from the ancestral home (Ge 46:31; Jg 9:18); or (4), as variously translated, to a “father’s house,” “chief house,” “ancestral house,” “paternal house,” which, in some cases, took in several families. For example, at the time of numbering the Israelites in the wilderness, four families were regarded as making up the paternal house of Kohath. (Nu 3:19, 30; see also Ex 6:14; Nu 26:20-22; Jos 7:17.) Several paternal houses constituted a tribe (such as the tribe of Levi, made up of the paternal houses of Gershon, Kohath, and Merari).

The terms “paternal house,” or “fathers’ house,” “house of our father,” and so forth, were not always limited to the above usages, however. (For a broader use of “paternal house” see Nu 17:2, 6, where a paternal house is a tribe.)

As the population of Israel increased and as various areas of the Promised Land became settled, paternal houses also increased in number. The priests were organized by David into 24 divisions of service according to their paternal houses, 16 divisions for Eleazar and 8 for Ithamar. The 24 headmen were called “heads for their paternal houses.” (1Ch 24:4-6) The rest of the Levites were selected for certain duties by lot, without regard to any priority of age of the heads of their paternal houses.​—1Ch 24:20-31.

Each Israelite paternal house was represented by its hereditary head in connection with official tribal business and the administration of justice. (Ne 7:70, 71; 11:13) At the celebration of the Passover in Jerusalem in King Josiah’s time, the people apparently entered the court of the temple by their paternal houses to offer their sacrifices. The Levites, by their divisions based on paternal houses, received the sacrifices of the people and prepared them.​—2Ch 35:4, 5, 12.

Jesus Christ promised his followers that he was going his way to prepare a place for them in his ‘Father’s house,’ by which he had reference to