Isaiah 10:2
Parallel Verses
English 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!

King James Bible
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!

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!

Douay-Rheims Bible
To oppress the poor in judgment, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might rob the fatherless.

English Revised Version
to turn aside the needy from judgment, and to take away the right of the poor of my people, that widows may be their spoil, and that they may make the fatherless their prey!

Webster's Bible Translation
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!

Isaiah 10:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Strophe 2. "But the people turneth not unto Him that smiteth it, and they seek not Jehovah of hosts. Therefore Jehovah rooteth out of Israel head and tail, palm-branch and rush, in one day. Elders and highly distinguished men, this is the head; and prophets, lying teachers, this is the tail. The leaders of this people have become leaders astray, and their followers swallowed up. Therefore the Lord will not rejoice in their young men, and will have no compassion on their orphans and widows: for all together are profligate and evil-doers, and every mouth speaketh blasphemy. With all this His anger is not turned away, and His hand is stretched out still." As the first stage of the judgments has been followed by no true conversion to Jehovah the almighty judge, there comes a second. עד שׁוּב (to turn unto) denotes a thorough conversion, not stopping half-way. "The smiter of it" (hammaccēhu), or "he who smiteth it," it Jehovah (compare, on the other hand, Isaiah 10:20, where Asshur is intended). The article and suffix are used together, as in Isaiah 24:2; Proverbs 16:4 (vid., Ges. 110, 2; Caspari, Arab. Gram. 472). But there was coming now a great day of punishment (in the view of the prophet, it was already past), such as Israel experienced more than once in the Assyrian oppressions, and Judah in the Chaldean, when head and tail, or, according to another proverbial expression, palm-branch and rush, would be rooted out. We might suppose that the persons referred to were the high and low; but Isaiah 9:15 makes a different application of the first double figure, by giving it a different turn from its popular sense (compare the Arabic er-ru 'ūs w-aledhnâb equals lofty and low, in Dietrich, Abhandlung, p. 209). The opinion which has very widely prevailed since the time of Koppe, that this v. is a gloss, is no doubt a very natural one (see Hitzig, Begriff der Kritik; Ewald, Propheten, i. 57). But Isaiah's custom of supplying his own gloss is opposed to such a view; also Isaiah's composition in Isaiah 3:3 and Isaiah 30:20, and the relation in which this v. stands to Isaiah 9:16; and lastly, the singular character of the gloss itself, which is one of the strongest proofs that it contains the prophet's exposition of his own words. The chiefs of the nation were the head of the national body; and behind, like a wagging dog's tail, sat the false prophets with their flatteries of the people, loving, as Persius says, blando caudam jactare popello. The prophet drops the figure of Cippâh, the palm-branch which forms the crown of the palm, and which derives its name from the fact that it resembles the palm of the hand (instar palmae manus), and agmōn, the rush which grows in the marsh.

(Note: The noun agam is used in the Old Testament as well as in the Talmud to signify both a marshy place (see Baba mesi'a 36b, and more especially Aboda zara 38a, where giloi agmah signifies the laying bare of the marshy soil by the burning up of the reeds), and also the marsh grass (Sabbath 11a, "if all the agmim were kalams, i.e., writing reeds, or pens;" and Kiddsin 62b, where agam signifies a talk of marsh-grass or reed, a rush or bulrush, and is explained, with a reference to Isaiah 58:5, as signifying a tender, weak stalk). The noun agmon, on the other hand, signifies only the stalk of the marsh-grass, or the marsh-grass itself; and in this sense it is not found in the Talmud (see Comm on Job, at Isaiah 41:10-13). The verbal meaning upon which these names are founded is evident from the Arabic mâ āgim (magūm), "bad water" (see at Isaiah 19:10). There is no connection between this and maugil, literally a depression of the soil, in which water lodges for a long time, and which is only dried up in summer weather.)

The allusion here is to the rulers of the nation and the dregs of the people. The basest extremity were the demagogues in the shape of prophets. For it had come to this, as Isaiah 9:16 affirms, that those who promised to lead by a straight road led astray, and those who suffered themselves to be led by them were as good as already swallowed up by hell (cf., Isaiah 5:14; Isaiah 3:12). Therefore the Sovereign Ruler would not rejoice over the young men of this nation; that is to say, He would suffer them to be smitten by their enemies, without going with them to battle, and would refuse His customary compassion even towards widows and orphans, for they were all thoroughly corrupt on every side. The alienation, obliquity, and dishonesty of their heart, are indicated by the word Chânēph (from Chânaph, which has in itself the indifferent radical idea of inclination; so that in Arabic, Chanı̄f, as a synonym of ‛âdil,

(Note: This is the way in which it should be written in Comm on Job, at Isaiah 13:16; ‛adala has also the indifferent meaning of return or decision.)

has the very opposite meaning of decision in favour of what is right); the badness of their actions by מרע (in half pause for מרע

(Note: Nevertheless this reading is also met with, and according to Masora finalis, p. 52, Colossians 8, this is the correct reading (as in Proverbs 17:4, where it is doubtful whether the meaning is a friend or a malevolent person). The question is not an unimportant one, as we may see from Olshausen, 258, p. 581.)

equals מרע, maleficus); the vicious infatuation of their words by nebâlâh. This they are, and this they continue; and consequently the wrathful hand of God is stretched out over them for the infliction of fresh strokes.

Isaiah 10:2 Parallel Commentaries

Treasury of Scripture Knowledge

turn aside

Isaiah 29:21 That make a man an offender for a word, and lay a snare for him that reproves in the gate...

Lamentations 3:35 To turn aside the right of a man before the face of the most High,

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...

Amos 5:11,12 For as much therefore as your treading is on the poor, and you take from him burdens of wheat: you have built houses of hewn stone...

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...

that wisdom

Isaiah 1:23 Your princes are rebellious, and companions of thieves: every one loves gifts, and follows after rewards: they judge not the fatherless...

Isaiah 3:14 The LORD will enter into judgment with the ancients of his people, and the princes thereof: for you have eaten up the vineyard...

Isaiah 5:7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment...

Jeremiah 7:6 If you oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place...

Ezekiel 22:7 In you have they set light by father and mother: in the middle of you have they dealt by oppression with the stranger...

Matthew 23:14 Woe to you, scribes and Pharisees, hypocrites! for you devour widows' houses, and for a pretense make long prayer...

Cross References
Psalm 94:6
They kill the widow and the sojourner, and murder the fatherless;

Isaiah 1:23
Your princes are rebels and companions of thieves. Everyone loves a bribe and runs after gifts. They do not bring justice to the fatherless, and the widow's cause does not come to them.

Isaiah 3:14
The LORD will enter into judgment with the elders and princes of his people: "It is you who have devoured the vineyard, the spoil of the poor is in your houses.

Isaiah 3:15
What do you mean by crushing my people, by grinding the face of the poor?" declares the Lord GOD of hosts.

Isaiah 5:23
who acquit the guilty for a bribe, and deprive the innocent of his right!

Isaiah 32:6
For the fool speaks folly, and his heart is busy with iniquity, to practice ungodliness, to utter error concerning the LORD, to leave the craving of the hungry unsatisfied, and to deprive the thirsty of drink.

Isaiah 59:15
Truth is lacking, and he who departs from evil makes himself a prey. The LORD saw it, and it displeased him that there was no justice.

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