the Fourth Week after Easter
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Revised Standard Version
Isaiah 29:21
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
those who, with their speech,accuse a person of wrongdoing,who set a trap for the one mediating at the city gateand without cause deprive the righteous of justice.
that make a man an offender in [his] cause, and lay a snare for him who reproves in the gate, and turn aside the just with a thing of nothing.
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.
who by a word make a man out to be an offender, and lay a snare for him who reproves in the gate, and with an empty plea turn aside him who is in the right.
Who cause a person to be indicted by a word, And set a trap for the arbitrator at the gate, And defraud the one in the right with meaningless arguments.
those who lie about others in court, those who trap people in court, those who lie and take justice from innocent people in court.
Those who cause a person to be condemned with a [false] word, And lay a trap for him who upholds justice at the [city] gate, And defraud the one in the right with meaningless arguments.
that make a man an offender in [his] cause, and lay a snare for him who reproves in the gate, and turn aside the just with a thing of nothing.
Which made a man to sinne in ye worde, and tooke him in a snare: which reproued them in the gate, and made the iust to fall without cause.
Who cause a person to sin by a word,And ensnare him who reproves at the gate,And defraud the one in the right with meaningless arguments.
those who indict a man with a word, who ensnare the mediator at the gate, and with empty charges deprive the righteous of justice.
together with everyone who tells lies in court and keeps innocent people from getting a fair trial.
those whose words make a man out to be a sinner, those who set traps for the arbitrator at the city gate, and those who groundlessly deny justice to the one in the right.
that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and pervert [the judgment of] the righteous by futility.
(They lie about good people. They try to trap people in court. They try to destroy innocent people.)
Those who cause men to sin by the word, and lay a snare for him that reproves, and turn aside the righteous into darkness.
God will destroy those who slander others, those who prevent the punishment of criminals, and those who tell lies to keep honest people from getting justice.
those who mislead a person into sin with a word and set a trap for the arbitrator in the gate and guide away the righteous by emptiness.
those who make a man sin by a word, even laying a trap for the reprover in the gate, and turn aside the just for a worthless thing.
soch as laboure to drawe me vnto synne: and yt disceaue him, which reproueth them in the gate, & soch as turne good personnes to vanite.
that make a man an offender in his cause, and lay a snare for him that reproveth in the gate, and turn aside the just with a thing of nought.
Who give help to a man in a wrong cause, and who put a net for the feet of him who gives decisions in the public place, taking away a man's right without cause.
That make a man an offender by words, and lay a snare for him that reproveth in the gate, and turn aside the just with a thing of nought.
That make a man an offendour for a word, and lay a snare for him that reproueth in the gate, and turne aside the iust for a thing of nought.
Making a man to sinne in the worde, and that toke him in a snare, whiche reproued them in the open place, and they that haue turned the cause of the righteous to naught.
and they that cause men to sin by a word: and men shall make all that reprove in the gates an offence, because they have unjustly turned aside the righteous.
that make a man an offender in a cause, and lay a snare for him that reproveth in the gate, and turn aside the just with a thing of nought.
whiche maden men to do synne in word, and disseyueden a repreuere in the yate, and bowiden awey in veyn fro a iust man.
that make man an offender in [his] cause, and lay a snare for him that reproves in the gate, and turn aside the just with a thing of nothing.
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 naught.
those who bear false testimony against a person, who entrap the one who arbitrates at the city gate and deprive the innocent of justice by making false charges.
Who make a man an offender by a word, And lay a snare for him who reproves in the gate, And turn aside the just by empty words.
Those who convict the innocent by their false testimony will disappear. A similar fate awaits those who use trickery to pervert justice and who tell lies to destroy the innocent.
Those who say something to make a man seem to be in the wrong, and who trap the one who acts as a judge at the gate, and who tell lies to cause a good man to be punished, will be cut off.
those who cause a person to lose a lawsuit, who set a trap for the arbiter in the gate, and without grounds deny justice to the one in the right.
Who bring a man into condemnation with a rumour, And for him that decideth in the gate, lay a snare, - And have driven away, for a thing of nought, one who was righteous.
That made men sin by word, and supplanted him that reproved them in the gate, and declined in vain from the just.
Causing men to sin in word, And for a reprover in the gate lay a snare, And turn aside into emptiness the righteous.
Who cause a person to be indicted by a word, And ensnare him who adjudicates at the gate, And defraud the one in the right with meaningless arguments.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
make: Judges 12:6, Matthew 22:15, Luke 11:53, Luke 11:54
and lay: Jeremiah 18:18, Jeremiah 20:7-10, Jeremiah 26:2-8, Amos 5:10-12, Amos 7:10-17, Micah 2:6, Micah 2:7
and turn: Proverbs 28:21, Ezekiel 13:19, Amos 5:11, Amos 5:12, Malachi 3:5, Matthew 26:15, Acts 3:14, James 5:6
Reciprocal: Deuteronomy 33:11 - smite 1 Samuel 14:45 - the people Psalms 56:5 - they Proverbs 24:7 - openeth Ecclesiastes 7:21 - unto Isaiah 10:2 - turn aside Isaiah 30:11 - you out Jeremiah 20:10 - Report Jeremiah 26:9 - Why Jeremiah 36:29 - Why Amos 2:6 - because Mark 3:2 - General Mark 12:13 - they send Luke 6:7 - watched Luke 14:1 - they Luke 20:20 - they watched John 7:7 - because Ephesians 5:11 - but
Cross-References
Now Adam knew Eve his wife, and she conceived and bore Cain, saying, "I have gotten a man with the help of the LORD."
Jacob loved Rachel; and he said, "I will serve you seven years for your younger daughter Rachel."
So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.
These twenty years I have been in your house; I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times.
He went over to her at the road side, and said, "Come, let me come in to you," for he did not know that she was his daughter-in-law. She said, "What will you give me, that you may come in to me?"
After a while, at the time of wheat harvest, Samson went to visit his wife with a kid; and he said, "I will go in to my wife in the chamber." But her father would not allow him to go in.
Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit;
Gill's Notes on the Bible
That make a man an offender for a word,.... Inadvertently spoken, unwarily dropped, without any bad design or ill meaning; or for a word misplaced or misconstrued; or for preaching and professing the word of God, the Gospel of salvation, and adhering to it; which is the true character of the persecutors of good men in all ages: some render the words, "who make a man sin by a word" e; by their words and doctrines; and so apply it to the false prophets, as Jarchi does; and very well agrees with the Pharisees in Christ's time, who made men to sin, to transgress the word of God, by their traditions. The Targum is,
"who condemn the sons of men by their words;''
or for them; particularly for their words of reproof, for which they make them offenders, or pronounce them guilty, as follows:
and lay a snare for him that reproveth in the gate; either for just judges, who sat in the gate of the city, and faithfully reproved and punished men for their sins; or for such that had boldness and courage enough to reprove wicked men openly, and before all, for their wickedness, the gate being a public place, where people pass and repass; and such that sin openly should be reproved openly; and particularly the true prophets of the Lord may be referred to, who sometimes were sent to publish their messages, which were frequently reproofs of the people, in the gates of the city; but, above all, Christ seems to be respected, who in the most public manner inveighed against the Scribes and Pharisees for their wickedness, on account of which they sought to entangle him in his talk, and to lay snares for his life; see Matthew 22:15:
and turn aside the just for a thing of nought; the Targum is,
"that falsely pervert the judgment of the innocent;''
that turn away their judgment, decline doing them justice, but condemn them on frivolous pretences, for just nothing at all, what is mere emptiness and vanity: Christ is eminently the "just" One, righteous in himself, and the author of righteousness to others; yet, on account of things for which there were no foundation, and contrary to all justice, he was proceeded against as a criminal.
e מחטיאי אדם בדבר "qui verbie faciunt ut peccent homines", Castalio; "peccare facientes hominem in verbo", Pagninus, Montanus. And to the same sense the Septuagint, V. L. Syr. and Arab.
Barnes' Notes on the Bible
That make a man an offender - literally, ‘who cause a man to sin’ (מחטיאי machăṭı̂y'ēy); that is, who hold a man to be guilty, or a criminal. Lowth renders this singularly enough:
‘Who bewildered the poor man in speaking.’
Grotius supposes it means, ‘Who on account of the word of God, that is, the true prophecy, treat men as guilty of crime.’ Calvin supposes it means, ‘Who bear with impatience the reproofs and denunciation of the prophets, and who endeavor to pervert and distort their meaning.’ Hence, he supposes, they proposed artful and captious questions by which they might ensnare them. Others suppose that it refers to the fact that they led people into sin by their new doctrines and false views. The connection, however, seems to require that it should be understood of judicial proceedings, and the sense is probably correctly expressed by Noyes:
‘Who condemned the poor man in his cause.’
This interpretation is also that which is proposed by Rosenmuller and Gesenius. According to the interpretation above suggested, the word rendered ‘who make an offender,’ means the same as who holds one guilty, that is, condemns.
A man - (אדם 'âdâm). It is well known that this word stands in contradistinction to אישׁ 'ı̂ysh, and denotes usually a poor man, a man in humble life, in opposition to one who is rich or of more elevated rank. This is probably the sense here, and the meaning is, that they condemned the poor man; that is, that they were partial in their judgments.
For a word - (בדבר bedâbâr). “In” a word; denoting the same as “a cause” that is tried before a court of justice. So Exodus 18:16 : ‘When they have “a matter” (דבר dâbâr “a word”), they come unto me.’ So Exodus 18:22 : ‘And it shoji be that every great “matter” (Hebrew every great “word”) that they shall bring unto me.’ So Exodus 22:8 (in the English version 9): ‘For all manner of trespass,’ Hebrew for every word of trespass; that is, for every suit concerning a breach of trust. So also Exodus 24:14 : ‘If any man have “any matters” to do,’ (Hebrew, ‘any “words, ‘“) that is, if anyone has a law suit.
And lay a snare - To lay a snare is to devise a plan to deceive, or get into their possession; as birds are caught in snares that are concealed from their view.
That reproveth - Or rather, that “contended” or “pleaded;” that is, that had a cause. The word יכח yâkach means often to contend with any one; to strive; to seek to confute; to attempt to defend or justify, as in a court of law Job 13:15; Job 19:5; Job 16:21; Job 22:4. It is also applied to deciding a case in law, or pronouncing a decision Isaiah 11:3-4; Genesis 31:37; Job 9:33. Here it means one who has brought a suit, or who is engaged in a legal cause.
In the gate - Gates of cities being places of concourse, were usually resorted to for transacting business, and courts were usually held in them Genesis 23:10, Genesis 23:18; Deuteronomy 17:5, Deuteronomy 17:8; Deuteronomy 21:19; Deuteronomy 22:15; Deuteronomy 25:6-7; Ruth 4:1. The sense is, they endeavored to pervert justice, and to bring the man who had a cause before them, completely within their power, so that they might use him for their own purposes, at the same time that they seemed to be deciding the cause justly.
And turn aside the just - The man who has a just or righteous cause.
For a thing of nought - Or a decision which is empty, vain (בתהו batôhû), and which should be regarded as null and void,
Clarke's Notes on the Bible
Verse Isaiah 29:21. Him that reproveth in the gate - "Him that pleaded in the gate"] "They are heard by the treasurer, master of the horse, and other principal officers of the regency of Algiers, who sit constantly in the gate of the palace for that purpose:" that is, the distribution of justice. - Shaw's Travels, p. 315, fol. He adds in the note, "That we read of the elders in the gate. Deuteronomy 21:15; Deuteronomy 25:7; and, Isaiah 29:21; Amos 5:10, of him that reproveth and rebuketh in the gate. The Ottoman court likewise seems to have been called the Porte, from the distribution of justice and the despatch of public business that is carried on in the gates of it."
