Yesaya 29:21

Bahasa Indonesia Sehari-hari

yaitu mereka yang begitu saja menyatakan seseorang berdosa di dalam suatu perkara, dan yang memasang jerat terhadap orang yang menegor mereka di pintu gerbang, dan yang mendesak orang benar dengan alasan yang tidak-tidak.

Parallel Translations

Alkitab Terjemahan Baru
yaitu mereka yang begitu saja menyatakan seseorang berdosa di dalam suatu perkara, dan yang memasang jerat terhadap orang yang menegor mereka di pintu gerbang, dan yang mendesak orang benar dengan alasan yang tidak-tidak.

Contextual Overview

¹⁷ Is it not harde at hande that Libanus shalbe turned into a low fielde, and that the lowe fielde shalbe taken as the wood? ¹⁸ And in that day shall deafe men heare the wordes of the booke, and the eyes of the blynde shall see, euen out of the cloude, and out of darknesse. ¹⁹ The meeke spirited also shall be merie in the Lorde, and the poore among them that be lowly shall reioyce in the holy one of Israel: ²⁰ For he that dyd violence is brought to naught, and the scornefull man is consumed, and they rooted out that made haste early to vnrighteousnesse, ²¹ 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. ²² Therefore thus saith the Lorde to the house of Iacob, euen thus saith he that redeemed Abraham: Iacob shall not nowe be confounded, nor his face pale. ²³ But when he seeth his chyldren the worke of my handes in the middes of hym, they shall sanctifie my name, and prayse the holy one of Iacob, and feare the God of Israel. ²⁴ They also that haue ben of an erronious spirite shall come to vnderstanding, and they that haue ben scornefull shall learne doctrine.

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

Genesis 4:1
And Adam knewe Heua his wyfe, who conceauing bare Cain, saying: I haue gotten a man of the Lorde.

Genesis 29:18
And Iacob loued Rachel, and sayde: I wyll serue thee seuen yere for Rachel thy younger daughter.

Genesis 29:20
And Iacob serued seuen yere for Rachel: and they seemed vnto hym but a fewe dayes, for the loue he hadde to her.

Genesis 31:41
Thus haue I ben twentie yere in thy house, and serued thee fourteene yeres for thy two daughters, and sixe yere for thy sheepe, and thou hast chaunged my rewarde ten tymes.

Genesis 38:16
And he turned to her vnto the way, & sayde, Come I praye thee, let me lye with thee. (For he knewe not that it was his daughter in law.) And she answered: What wylt thou geue me for to lye with thee?

Judges 15:1
But within a while after, euen in the time of wheat haruest, Sason visited his wife with a kyd, saying: I wil go in to my wyfe into the chaumber. But her father woulde not suffer him to go in.

Matthew 1:18
The birth of Iesus Christe was on this wise. When as his mother Marie was betrouthed to Ioseph (before they came together) she was founde with chylde of the holy ghost.

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 b^edâbâr). “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."