English Standard Version
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.
King James Bible
The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.
American Standard Version
Jehovah will enter into judgment with the elders of his people, and the princes thereof: It is ye that have eaten up the vineyard; the spoil of the poor is in your houses:
The Lord will enter into judgment with the ancients of his people, and its princes: for you have devoured the vineyard, and the spoil of the poor is in your house.
English Revised Version
The LORD will enter into judgment with the elders of his people, and the princes thereof: It is ye that have eaten up the vineyard; the spoil of the poor is in your houses:
Webster's Bible Translation
The LORD will enter into judgment with the elders of his people, and with their princes: for ye have eaten up the vineyard; the spoil of the poor is in your houses.
Isaiah 3:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The prophet then proceeds, in Isaiah 3:8-12, to describe this deep, tragical misery as a just retribution."For Jerusalem is ruined and Judah fallen; because their tongue and their doings (are) against Jehovah, to defy the eyes of His glory." Jerusalem as a city is feminine, according to the usual personification; Judah as a people is regarded as masculine.
(Note: As a rule, the name of a people (apart from the personification of the people as beth, a house) is only used as a feminine, when the name of the land stands for the nation itself (see Gesenius, Lehrbegr. p. 469).)
The two preterites Câs'lah and nâphal express the general fact, which occasioned such scenes of misery as the one just described. The second clause, beginning with "because" (Chi), is a substantive clause, and attributes the coming judgment not to future sin, but to sin already existing. "Again Jehovah:" אל is used to denote a hostile attitude, as in Isaiah 2:4; Genesis 4:8; Numbers 32:14; Joshua 10:6. The capital and the land are against Jehovah both in word and deed, "to defy the eyes of His glory" (lamroth ‛ēnē Chebodo). עני is equivalent to עיני; and lamroth is a syncopated hiphil, as in Isaiah 23:11, and like the niphal in Isaiah 1:12 : we find the same form of the same word in Psalm 78:17. The kal mârâh, which is also frequently construed with the accusative, signifies to thrust away in a refractory manner; the hiphil himrâh, to treat refractorily, literally to set one's self rigidly in opposition, obniti; mar, stringere, to draw tightly, with which unquestionably the meaning bitter as an astringent is connected, though it does not follow that mârâh, himrâh, and hemar (Exodus 23:21) can be rendered παραπικραίνειν, as they have been in the Septuagint, since the idea of opposing, resisting, fighting in opposition, is implied in all these roots, with distinct reference to the primary meaning. The Lamed is a shorter expression instead of למען, which is the term generally employed in such circumstances (Amos 2:7; Jeremiah 7:18; Jeremiah 32:29). But what does the prophet mean by "the eyes of His glory?" Knobel's assertion, that Châbod is used here for the religious glory, i.e., the holiness of God, is a very strange one, since the Châbod of God is invariably the fiery, bright doxa which reveals Him as the Holy One. but his remark does not meet the question, inasmuch as it does not settle the point in dispute, whether the expression "the eyes of His glory" implies that the glory itself has eyes, or the glory is a quality of the eyes. The construction is certainly not a different one from "the arm of His glory" in Isaiah 52:10, so that it is to be taken as an attribute. But this suggests the further question, what does the prophet mean by the glory-eyes or glorious eyes of Jehovah? If we were to say the eyes of Jehovah are His knowledge of the world, it would be impossible to understand how they could be called holy, still less how they could be called glorious. This abstract explanation of the anthropomorphisms cannot be sustained. The state of the case is rather the following. The glory (Châbod) of God is that eternal and glorious morphē which His holy nature assumes, and which men must picture to themselves anthropomorphically, because they cannot imagine anything superior to the human form. In this glorious form Jehovah looks upon His people with eyes of glory. His pure but yet jealous love, His holy love which breaks out in wrath against all who meet it with hatred instead of with love, is reflected therein.
Treasury of Scripture Knowledge
ye have eaten. or, ye have burnt
But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court?
Is it for your fear of him that he reproves you and enters into judgment with you?
(There are those who snatch the fatherless child from the breast, and they take a pledge against the poor.)
The murderer rises before it is light, that he may kill the poor and needy, and in the night he is like a thief.
he lurks in ambush like a lion in his thicket; he lurks that he may seize the poor; he seizes the poor when he draws him into his net.
Have they no knowledge, all the evildoers who eat up my people as they eat bread and do not call upon the LORD?
There are those whose teeth are swords, whose fangs are knives, to devour the poor from off the earth, the needy from among mankind.
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Jump to NextAncients Consumed Devoured Eaten Elders Enter Enters Heads Houses Judge Judgment Leaders Plunder Poor Princes Property Responsible Ruined Rulers Spoil Thereof Vine-Garden Vineyard Waste
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.