English Standard Version
Why then have you broken down its walls, so that all who pass along the way pluck its fruit?
King James Bible
Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?
American Standard Version
Why hast thou broken down its walls, So that all they that pass by the way do pluck it?
Why hast thou broken down the hedge thereof, so that all they who pass by the way do pluck it?
English Revised Version
Why hast thou broken down her fences, so that all they which pass by the way do pluck her?
Webster's Bible Translation
Why hast thou then broke down her hedges, so that all they who pass by the way do pluck her?
Psalm 80:12 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
In the second strophe there issues forth bitter complaint concerning the form of wrath which the present assumes, and, thus confirmed, the petition rises anew. The transferring of the smoking (עשׁן) of God's nostrils equals the hard breathing of anger (Psalm 74:1, Deuteronomy 29:19), to God Himself is bold, but in keeping with the spirit of the Biblical view of the wrath of God (vid., on Psalm 18:9), so that there is no need to avoid the expression by calling in the aid of the Syriac word עשׁן, to be strong, powerful (why art Thou hard, why dost Thou harden Thyself...). The perfect after עד־מתי has the sense of a present with a retrospective glance, as in Exodus 10:3, cf. עד־אנה, to be understood after the analogy of חרה בּ (to kindle equals to be angry against any one), for the prayer of the people is not an object of wrath, but only not a means of turning it aside. While the prayer is being presented, God veils Himself in the smoke of wrath, through which it is not able to penetrate. The lxx translators have read בתפלת עבדיך, for they render ἐπὶ τὴν προσευχήν τῶν δούλων σου (for which the common reading is τοῦ δούλου σου). Bread of tears is, according to Psalm 42:4, bread consisting of tears; tears, running down in streams upon the lips of the praying and fasting one, are his meat and his drink. השׁקה with an accusative signifies to give something to drink, and followed by Beth, to give to drink by means of something, but it is not to be translated: potitandum das eis cum lacrymis trientem (De Dieu, von Ortenberg, and Hitzig). שׁלישׁ (Talmudic, a third part) is the accusative of more precise definition (Vatablus, Gesenius, Olshausen, and Hupfeld): by thirds (lxx ἐν μέτρῳ, Symmachus μέτρῳ); for a third of an ephah is certainly a very small measure for the dust of the earth (Isaiah 40:12), but a large one for tears. The neighbours are the neighbouring nations, to whom Israel is become מדון, an object, a butt of contention. In למו is expressed the pleasure which the mocking gives them.
Treasury of Scripture Knowledge
You have breached all his walls; you have laid his strongholds in ruins.
All who pass by plunder him; he has become the scorn of his neighbors.
And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down.
"In that day I will raise up the booth of David that is fallen and repair its breaches, and raise up its ruins and rebuild it as in the days of old,
For the LORD is restoring the majesty of Jacob as the majesty of Israel, for plunderers have plundered them and ruined their branches.
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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.