Isaías 3
John Calvin · Citado em PreceptAustin
Isaías 3:1-5
Calvin comments that Isaiah… continues with the same subject he was dealing with at the close of the previous chapter. He warns the Jews that their wealth, no matter how great it may be, will not prevent God’s wrath from burning up all their defenses. It follows from this that they are behaving like madmen when they put their trust in weapons of war and in armor. (Commentary on Isaiah - Volume 1) Delitzsch and Driver write that the universal proclamation of judgment (in Isaiah 2) concentrates itself more especially on Judah and Jerusalem. The current of discourse now bursts the banks confining it in strophic form, -- though otherwise it flows with freedom, -- and the exhortation of Is 2:22 not to trust in man, which rests on what has gone before, becomes the stepping-stone from the universal proclamation of judgment to the more special one in Is 3:1… That the announcement of judgment begins anew is evident even from the name of God (the Lord the LORD of hosts) with which Isaiah everywhere (Is 1:24, 10:16, 10:33, 19:4) introduces the judicial dealings of God. Trust in man was the great sin especially prevailing in the times of King Uzziah and King Jotham (Ed: Sounds very contemporary doesn't it? "In God we Trust is being slowly but steadily replaced by "In man we Trust!" Woe to the !" is the liberal cry in America!, cp Pr 14:34, Ps 33:12-note). (Paradoxically) The national glory at that time carried within it the Wrath of Jehovah, which was about to break out even in the days of King Ahaz, and during King Hezekiah's reign was merely restrained, not changed. The outburst of wrath Isaiah here proclaims, describing how Jehovah is throwing down the Jewish State into ruins by removing from it the supports of its existence and the pillars of its fabric (Ed: Beloved, as you read this comment regarding ancient Judah, does it not cause you to shudder and even weep for America, founded on great pillars of Christian truth, pillars that are undergoing repeated attacks to remove any vestige of God from our culture, a removal which the Almighty is allowing?) In supply and support the full idea is placed in the foreground; the two nouns, which are but one and the same word in different forms, and these determined by the gender (Mic 2:4, Nahum 2:11, Zeph 1:15, 2:1, Ezek 21:3), serve to generalize the notion. Both are "instrumental" forms, and signify that which is used in giving support… Of the various means of support, bread and water are first name, not in a figurative sense, but as the two absolutely indispensable conditions, and the basis of human life. Life is supported by bread and water; it goes, as it were, on the crutch of bread, and "to break the staff of bread" (Lv 26:1ff; Ezek 4:16, 5:16, 14:13, Ps 105:16) is thus equivalent to physical destruction. The fall of the Jewish State accordingly begins with the withdrawal from it by Jehovah of all support afforded by bread and water, all stores of both. And this was actually fulfilled; for, both in the Chaldean (Babylonian, 586BC) and in the Roman periods (Jerusalem and the Temple besieged and destroyed in 70AD), Jerusalem perished under dreadful famines such as were threatened… on both occasions, the inhabitants were reduced to such extremity that women devoured their own children (Lam 2:20; Josephus, Bell.Jud. 6.3, 4). (Isaiah 3 Commentary on the Prophecies of Isaiah) Behold (hinneh) calls attention to the text and directs the reader to give special attention. Whenever you encounter this interjection know that the LORD desire our undivided attention for what follows. In this case He is about to move in judgment to remove! This should attract any sane person's full attention. Isaiah uses hinneh (behold) frequently throughout his prophecy in an attempt to engage his reader's attention - Isa. 3:1; 5:7, 26, 30; 6:7, 8; 7:14; 8:7, 18, 22; 10:33; 12:2; 13:9, 17; 17:1, 14; 19:1; 20:6; 21:9; 22:17; 24:1; 25:9; 26:21; 28:2, 16; 29:8, 14; 30:27; 34:5; 35:4; 36:6; 37:7, 11, 36; 38:5, 8, 17; 39:6; 40:9f; 41:15, 27; 42:9; 43:19; 47:14; 48:7, 10; 49:12, 22; 51:22; 52:6, 13; 54:11; 58:9; 59:9; 60:2; 62:11; 65:1, 6, 13f, 17f; 66:12, 15 John Calvin comments that… Behold (hinneh) is employed not only to denote certainty, but to express the shortness of time, as if Isaiah caused wicked men to be eye-witnesses of the event; for it frequently happens that men who do not venture openly to ridicule the judgments of God will nevertheless pass them by, as if these judgments did not relate to them or were still at a great distance, reasoning “What is that to us?” or "If they ever happen, why should we be miserable before the time comes? Will it not be time enough to think of those calamities when they actually do occur?” Wicked men have a tendency to downplay the judgment aspect of God by digging lurking-places for the descriptions of His judgment and because of this fact Isaiah presses his readers more earnestly, so that they may not imagine that the judgment of God is far in the future or vainly expect that His hand of judgment will be relaxed (as if God would forget what He promised to carry out!) (Commentary on Isaiah - Volume 1) (English modernized by me) The Lord God of hosts (Adonai Elohim Sabaoth) (cp study of Jehovah Sabaoth, LORD of hosts or of armies) places emphasis on God's power which should leave the reader with a sure understanding that the judgment prophesied will be carried to completion. Note that the NAS and ESV do not have the word "LORD" (Jehovah) but the KJV and others add this Name so the full title of God in those versions reads "the Lord (adon), the LORD (Jehovah) of hosts". As noted below, Isaiah uses this compound Name of God more than any other OT book (although it is also common in Jeremiah's prophecy). This compound Name of God is found first in Isa 1:24, where "piles" on another divine title the Mighty One of Israel. This name describes God as the Master of all and thus Who can easily accomplish the specific aspects of the removal described in the following passages. Lord (0136) (adon) means the one who is the sovereign master, the One Who has supreme power and authority and is often used in place of Yahweh which many Jews felt was too holy to utter, and emphasizes the supreme authority or absolute mastery of God over all things, animate and inanimate. The NET Bible renders the Name of God in Is 3:1 as "the sovereign LORD". The NET Bible note adds that… The title pictures God as the sovereign King Who has at His disposal a multitude of attendants, messengers, and warriors to do His bidding. In some contexts, like this one, the military dimension of His rulership is highlighted. In this case, the title pictures Him as one Who leads armies into battle against His enemies. (Note on Isa 1:9) From a practical standpoint, this compound Name makes it clear that it is the providential working of a just God and not "bad luck" that will bring the removal of supply and support from Jerusalem and Judah. The Lord God of hosts - This Name of God is found 34x in 33 verses in the NAS (2Sa 5:10; Ps. 59:5; 69:6; 80:4, 19; 84:8; 89:8; Is 1:24; 3:1, 15; 10:23, 24; 19:4; 22:5, 12, 14, 15; 28:22; Je 2:19; 15:16; 38:17; 44:7; 46:10; 49:5; 50:25, 31; Amos 4:13; 5:14, 15, 16; 6:8, 14; 9:5) The virtually identical compound Name, the Lord, the God of hosts, is use 7 times in the OT - 1 Ki 19:10, 14; Is 10:16, 33; Je 5:14; 35:17; Ho 12:5 Calvin writes that the reason Isaiah refers to God in this passage as.. the Lord and Jehovah of Hosts is that the majesty of God might terrify their drowsy and sluggish minds. God Himself has no need of titles, but our ignorance and stupidity must be aroused by perceiving His glory as symbolized by His titles. (Commentary on Isaiah - Volume 1) (English modernized by me) Jerusalem and Judah - Isaiah is not addressing the Church which was a mystery in the Old Testament. The truths in Isaiah have many applications to the modern Church but the direct recipient of this prophetic exhortation is Jerusalem and Judah (Judah and Jerusalem are specifically addressed 11 times in Isaiah - Isa 1:1, Isa 2:1, Isa 3:1, Isa 3:8, Isa 5:3, Isa 7:1, Isa 22:2, Isa 36:7, Isa 37:10, Isa 40:9, Isa 44:26). Ironside opens his comments on Isaiah 3 writing… THIS third chapter continues along the same line as chapter two, but makes it very definitely clear that it is Jerusalem and Judah which GOD has in view above all others when He speaks of coming desolation and unsparing judgment. The covenant people and the one-time holy city had gone so far from the path of obedience that GOD Himself prepared them for the vengeance decreed by weakening their means of defense. (Isaiah 3 - Judah's Fallen Condition) Supply and support - Note the emphasis is on not just most of the supply but the whole supply which will make daily existence difficult. Supply and support are related Hebrew nouns and thus the idea is that supports of every kind would be removed. The thoroughness of God's judgement is pictured by our saying in English that "the rug was pulled out from under my feet"! Clearly Isaiah is speaking of a time of famine as well as disruption of the social fabric of the society. J
Isaías 3:1-5
Calvin writes that Isaiah prophetically warns that Jerusalem and Judah… will have the whole produce of the harvest taken from them, so that they will perish from famine (cp Lv 26:26; Ezek 4:16). Immediately in a similar manner he addresses their military strength ("support"), and all that relates to the good order of the state. Hence we may infer that the Jews boasted of the prosperity which they at that time enjoyed, so as to entertain a foolish belief that they were protected against every danger. But Isaiah threatens that not only the whole country, but Jerusalem herself, which was the (symbolic) invincible fortress of the nation, will be exposed to God’s chastisements. The idea is that “The wrath of God will not only fall on every part of the body, but will pierce the very heart.” (Commentary on Isaiah - Volume 1) (English modernized by me) The question arises as to when did God remove both supply and support for Jerusalem and Judah? Clearly this reached an apex in the Babylonian exile but in another sense this prophecy has been repeated in the years subsequent to the Babylonian exile. Supply (04937) (mish'en) refers literally to a a support and figuratively as here to that which serves as a protector or provider of sustenance. The word is used figuratively as that on which one relies. For example, David in 2Sa 22:19 says that in the day of calamity, Jehovah (Yahweh) was his effective support. Here in Isa 3:1 mish'en is used of the basic physical life supports such as bread and water, that God will remove from Jerusalem. Young makes an interesting observation regarding supply and support noting that these… Two Hebrew words are employed, one masculine and the other feminine, and thus the thought of totality is presented. Every kind of stay and staff will be removed. A similar phenomenon appears in the Arabic language: “he has not either male or female lamb,” meaning he has nothing (Hariri) and “male and female wild beasts,” every kind of wild beast. By using both masculine and feminine the prophet exhausts the category; the thought is that every kind of support—all support whatever—will be removed. (Young, Ed: The Book of Isaiah - 3 Volume Commentary. Eerdmans Pub. 1992-hardcopy or Logos or Wordsearch) Mish'en - 4v in OT - 2Sa22:19, Ps 18:18, Isa 3:1, Isa 10:20
Isaías 3:1-5
Calvin writes that regarding the mighty man… warrior… Of these he threatens that the Jews will be wholly deprived, so that they will neither have wisdom or bravery at battle, nor military forces abroad. He is not careful to attend to order, but is satisfied with giving a short abridgement, and mixes one subject with another. He begins with men of war, into whose hands was committed the defense of the country. God sometimes takes them away by death, and sometimes by making them soft and effeminate. The latter is more frequent, so that posterity degenerates from the bravery of ancestors, and those who were formerly courageous become, in process of time, cowardly and unfit for war. But we see also that the former sometimes happens, in consequence of which the boldest men suddenly lose heart… The word judge stands for every kind of governors; and it is certain that by prophets are meant every kind of teachers. Accordingly, he threatens that the civil government will be set aside, and that instruction will be at an end, and that thus the Jews will be destroyed; and, indeed magistrates and teachers hold the same place in the commonwealth that the two eyes do in the human body. (Commentary on Isaiah - Volume 1) (English modernized by me) We encounter an almost verbatim fulfillment of the removal of the leading men by the Babylonians… Then he (Nebuchadnezzar) led away into exile all (note repetition of "all") Jerusalem and all the captains and all the mighty men of valor, ten thousand captives, and all the craftsmen and the smiths (Ed: Both the Assyrians and the Babylonians had the practice of removing leaders and influential people from the lands they conquered which would effectively minimize any native resistance due to lack of leadership). None remained except the poorest people of the land. (compare (Isa 39:6; Mic 4:10) So he led Jehoiachin away into exile to Babylon; also the king's mother and the king's wives and his officials and the leading men of the land, he led away into exile from Jerusalem to Babylon. 16 And all the men of valor, seven thousand, and the craftsmen and the smiths, one thousand, all strong and fit for war, and these the king of Babylon brought into exile to Babylon. (2Ki 24:14, 15, 16) The prophet - Although the context is not entirely clear, it is possible Isaiah is referring to false prophets such as those who saw false visions (Ezek 13:9 - see below). The prophet Ezekiel himself was taken in the second siege of Jerusalem in 597BC and although removed from Judah and Jerusalem still functioned as a true prophet of God. As an aside according to rabbinical tradition Isaiah was sawn asunder (cp He 11:37) by order of Manasseh (697-642BC), and after his death the prophetic voice was heard no more until the reign of Josiah. Young comments that… the mention of prophet Isaiah shows how serious the deprivation will be that is to come upon the nation. It was through the prophet that the will of God was made known, and when the people are left in ignorance of divine revelation their plight is tragic indeed. A famine of hearing the words of the Lord is more serious than a famine caused by lack of food. A contemporary of Isaiah had said, “Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord” (Amos 8:11 - Ed: A shepherd layman who prophesied primarily to the Northern Kingdom circa 755BC). (Ibid) The diviner (07080) (qasam) is a verb and means to practice divination wherein one seeks to foresee or foretell future events or discover hidden knowledge usually by the interpretation of omens or by the aid of supernatural powers. All the major prophets condemned divination (Is. 44:25; Jer. 27:9; 29:8; Ezek. 13:9). The KJV rendering of "prudent" misses the essence of the word. The NIV renders it soothsayer. Qasam - 20x in OT - Deut. 18:10, 14; Jos. 13:22; 1 Sam. 6:2; 28:8; 2 Ki. 17:17; Isa. 3:2; 44:25; Jer. 27:9; 29:8; Ezek. 13:9, 23; 21:21, 23, 29; 22:28; Mic. 3:6, 7, 11; Zech. 10:2 and is rendered in the NAS as conjure(1), divination(2), divine(2), diviner(2), diviners(7), divining(1), practice(1), practiced(1), use(1), uses(1), utter divinations(1). Isaiah's inclusion of diviner and enchanter (Is 3:3) does not signify that he approved of these practices. Unfortunately, the nation had come to "approve" of them and to depend on even these evil, godless methods for their "wisdom" and their survival. Isaiah wrote disparagingly about Babylon trusting in this kind of activity (Is 47:12). Hosea (circa 710BC prophesying primarily to the northern kingdom, cp Isaiah 740-680BC speaking to the southern kingdom) issued a similar prophetic warning that… the sons of Israel will remain for many days without king or prince, without sacrifice or sacred pillar (Ed: This has continued for almost 2000 years - the Temple having been destroyed in 70AD!), and without ephod or household idols (Ed: The Jews largely abandoned their pagan images and teraphim when the Babylonians took them into captivity). (Ho 3:4) God's word is very clear regarding diviners/divination… There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer… For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the LORD your God has not allowed you to do so. (Dt 18:10, 14) Balaam a diviner met a fitting end… The sons of Israel also killed Balaam the son of Beor, the diviner, with the sword among the rest of their slain. (Joshua 13:22) God clearly stated through Ezekiel (who was prophesying to Judah and Jerusalem)… So My hand will be against the prophets who see false visions and utter lying divinations. They will have no place in the council of My people, nor will they be written down in the register of the house of Israel, nor will they enter the land of Israel, that you may know that I am the Lord God. (Ezekiel 13:9) Zechariah (a post-exilic prophet) writes that… the teraphim speak iniquity, and the diviners see lying visions, and tell false dreams; They comfort in vain. Therefore the people wander like sheep (Ed: false dreams lead to false steps and to real affliction!). They are afflicted, because there is no shepherd. (Zechariah 10:2) Mark Phelps writes that divination is… The art of determining the future or ascertaining divine will. An important aspect of life throughout the ancient Near East, divination was not a mystical practice, but a process based upon empirical observation and cause/effect, practiced by trained specialists. (Eerdmans Dictionary of the Bible. Page 349. Grand Rapids, Mich.: W. B. Eerdmans) Unger adds that… Divination, the art of obtaining secret knowledge, especially of the future, is a pagan counterpart of prophecy. Careful comparison of Scripture will reveal that inspirational divination is by demonic power, whereas genuine prophecy is by the Spirit of God. The biblical attitude toward divination is distinctly hostile (Dt. 18:10, 11, 12). (Unger, M. F., Harrison, R. K., Vos, H. F., Barber, C. J., & Unger, M. F. The New Unger's Bible Dictionary. Chicago: Moody Press) Elder (02205) (zaqen possibly from zaqan = beard) (171 uses in OT and 9 uses in Isaiah = Is 3:2, 5, 14; 9:15; 20:4; 24:23; 37:2; 47:6; 65:20) refers to older individuals and can convey the ideas of individuals who were of dignity, rank, privilege, experience, or authority, as well as those qualified for specific leadership roles. Refer to the article in Holman's Dictionary (Easton; ISBE-NT ISBE-OT) for more in depth discussion of "elders", as used in the Old and New Testaments. The Septuagint translates zaqen with presbuteros (see word study) which referred to men who were older or more senior with no negative connotations but rather a sense of venerability. Presbuteros is transliterated into English as “presbyter” (a leader in one of the Jewish communities--especially a member of the Sanhedrin--or of the early Christian churches) and from which the word “priest” (from Late Latin presbyter) was derived. Presbuteros in the secular Greek culture referred to older men with seniority to serve as ambassadors to other states and as advisors within the political community or in the management of public affairs. So these were men of "ripe age" and experience to whom was committed the direction and in the New Testament the government of individual churches. It should be emphasized that in the context of its Biblical use the concept of elder had less to do with age per se than with the quality of one's spiritual character (reputation is what others think about you but character is what those most intimately associated know is really true about you) and possession of the ability to teach. Simply being older, including even being older in the faith, does not by itself qualify a man for leadership in the church. Isaiah 3:3 The captain of fifty and the honorable * man, the counselor and the expert artisan, and the skillful enchanter. (NASB: Lockman) English Translation of the Greek (Septuagint): the captain of fifty also, and the honourable counsellor, and the wise artificer, and the intelligent hearer. Amplified: The captain of fifty and the man of rank, the counselor and the expert craftsman and the skillful enchanter. (Amplified Bible - Lockman) KJV: The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator. NET: captains of groups of fifty, the respected citizens, advisers and those skilled in magical arts, and those who know incantations. (NET Bible) NJB: captain, dignitary, counsellor, architect, soothsayer. (NJB) NLT: army officers, honorable citizens, advisers, skilled magicians, and expert enchanters. (NLT - Tyndale House) Young's Literal: Head of fifty, and accepted of faces, and counsellor, and the wise of artificers, And the intelligent of charmers. The captain of fifty and the honorable man, the counselor and the expert artisan, and the skillful enchanter: Ex 18:21; Dt 1:15; 1Sa 8:12 Honorable - Jdg 8:18) (Enchanter - Ex 4:10,14, 15, 16) Delitzsch comments that the names of the leaders of the military and of society are here intermingled without any attempt at arrangement, because the mighty and magnificent State, properly regarded is but a heterogeneous mixture of Judaism and heathenism, and the godless glory will become a mass of utter confusion when the wrath of Jehovah bursts forth.. (Isaiah 3 Commentary on the Prophecies of Isaiah) The captain of fifty - see 2Ki 1:8, 2:16, 17, 1Sa 8:12. This term designates a specific leader of 50 men. Compare this Hebrew phrase to the Roman term centurion (from Latin = centurio = century), a military officer who commanded a hundred men. The honorable - This is a Hebrew idiom which more literally reads "the ones lifted up with respect to the face" (cp "highly respected" = 2Ki 5:1 and "accepted of face" = 2Ki 5:1YLT) Counselor (03289) (ya'ats/ya'as) (74x in the OT and 17x in Isaiah = Is 1:26; 3:3; 7:5; 9:6; 14:24, 26, 27; 19:11, 12, 17; 23:8, 9; 32:7, 8; 40:14; 41:28; 45:21) is a verb meaning to advise or counsel. It's most "famous" use is in the description of the Messiah (Is 9:6 "Counselor"). Expert (chakam) wise, skilled, experienced. Artisan (charash) craftsmen, engravers (basically describes those skilled in some craft such as metalwork, 1Chr 14:1, woodwork 1Chr 14:1, stonework Ex 28:11). There may however be an additional nuance intended because the word for artisan is also used later by Isaiah to describe those skilled at making idols (Is 40:19, 20, 44:11, 12, 13, 45:16)! There is no question that they will be removed from the land of Judah! (These will be carried away - See 2Ki 24:14, 16, Je 24:1, 29:2) The skillful enchanter - More literally this reads "the wise with respect to magic", describing one who could whisper or mutter magical "formulas" (one instructed in whispering) in clear defiance to God's holy law (see below). Some feel this represents those who attempt to communicate with the dead (spiritism) (cp Is 8:19) Skillful (0995)(biyn) primarily speaks of understanding or insight and in this context indicates that these men had specialized knowledge that they effectively implemented. Enchanter (03908) (lahas) was one skilled in magic arts and/or charming, eg, the act of charming snakes through soothing sounds or whispering (Eccl 10:11, Je 8:17). It is interesting that this same Hebrew noun (lahas) is the same word used to describe the amulets worn by the haughty women (Is 3:16-note) in Isa 3:20-note. The diviner (in Is 3:3) and enchanter in this passage were both clearly prohibited by God, Moses recording that… There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. For whoever does these things is detestable to the Lord; and because of these detestable things the Lord your God will drive them out before you. (Dt 18:10, 11, 12) Later in Isaiah God describes the utter and complete impotency of divination, witchcraft, sorcery, astrology, etc, in the time of His judgment … But these two things will come on you suddenly in one day: Loss of children and widowhood. They will come on you in full measure In spite of your many sorceries (Heb = kesep = occult practices, magic), In spite of the great power of your spells (Heb = heber = magical spell or incantation, as in Dt 18:11 above, cp Ps 58:5). (Is 47:9) Stand fast now in your spells (Heb = heber = magical spells or incantations) and in your many sorceries (Heb = kesep = occult practices, magic) with which you have labored from your youth; Perhaps you will be able to profit, Perhaps you may cause trembling. You are wearied with your many counsels; Let now the astrologers, those who prophesy by the stars, those who predict by the new moons, stand up and save you from what will come upon (Is 47:12, 13) Isaiah 3:4 And I will make mere lads their princes, and capricious children will rule over them, (NASB: Lockman) English Translation of the Greek (Septuagint): And I will make youths their princes, and mockers shall have dominion over them. Amplified: And I will make boys their princes, and with childishness shall they rule over them [with outrage instead of justice]. (Amplified Bible - Lockman) KJV: And I will give children to be their princes, and babes shall rule over them. NET: The LORD says, "I will make youths their officials; malicious young men will rule over them. (NET Bible) NJB: I shall give them boys for princes, raw lads to rule over them.' (NJB) NLT: Then he will appoint children to rule over them, and anarchy will prevail. (NLT - Tyndale House) Young's Literal: And I have made youths their heads, And sucklings rule over them. And I will make mere lads their princes, and capricious children will rule over them: 1Ki 3:7, 8, 9; 2Chr 33:1; 34:1; 36:2,5,9,11; Eccl 10:16 Delitzsch writes that…deprived of its proper foundation and torn from its grooves, the kingdom of Judah falls a prey to the most audacious despotism. (Isaiah 3 Commentary on the Prophecies of Isaiah) I will - In context, this is clearly the LORD Himself speaking these words of judgment. While it is difficult to discern when the LORD ceases speaking in the following verses, certainly by Is 3:8 Isaiah is once again speaking (for he refers to the LORD in the third person). Mere lads - Nature abhors a vacuum and so does leadership. So when God takes away those things (and people) in which Judah had placed their trust and depended upon for military security and social order, this "vacuum" would be filled by those who were inadequate, incompetent and ill equipped to lead individuals (mere lads). We have a clear record of this pattern when the kingdom was torn from Solomon's son, Rehoboam, who refused the counsel of the elders and instead listened to the foolish counsel of young men. (see 1Ki 12:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15). Contrast Solomon's attitude at the inception of his rule after David (1Ki 3:7). As Delitzsch notes it is generally a misfortune when the king of a country is a lad (Eccl 10:16), (but) it is doubly so when the princes or magnates surrounding and advising him are also youths or youngsters, in the bad sense of the term. (Isaiah 3 Commentary on the Prophecies of Isaiah) Lads (05288) (naar) refers to a boy or young man and the Septuagint translates it with neaniskos which refers to a relatively young man or youth. Capricious children will rule over them - The NET Bible (ref) has "malicious young men will rule over them". The NLT paraphrases it - "anarchy shall prevail". The Amplified has "with childishness shall they rule over them [with outrage instead of justice]". Capricious (08586)(ta'alulim) means wantonness (wanton describes one hard to control, one who is playfully mean, one who is maliciously and unnecessarily cruel or destructive, one who acts without justification). It describes those who are unstable, capricious and thus unpredictable.
Isaías 3:6-9
Calvin says… Hence it follows that everything is in a deplorable condition, when that dignity is not only despised but obstinately rejected; for the mournful calamity has reached its lowest depth, when that which men naturally desire with the greatest ardour is universally disdained.
Isaías 3:16-23
Calvin adds that God's warnings of judgment are now directed… against the ambition, luxury, and pride of women… He therefore pronounces censure on gorgeous robes and superfluous ornaments, which were undoubted proofs of vanity and ostentation… First he justly declares pride to be the source of the evil, and points it out by the sign, that is, by their gait (mincing steps). (Commentary on Isaiah) John
Isaías 3:16-23
Calvin observed… Wherever dress and splendor are carried to excess, there is evidence of ambition, and many vices are usually connected with it; for whence comes luxury in men and women but from pride? (Commentary on Isaiah) Peter describes the divine "fashion statement" as he exhorts women to… let not your adornment be merely external-- braiding the hair, and wearing gold jewelry, or putting on dresses but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. (1Pe 3:3,4-notes) The heart of the problem of these women in Jerusalem and Judah was their heart! Isaiah 3:20 headdresses, ankle chains, sashes, perfume * boxes, amulets, (NASB: Lockman) English Translation of the Greek (Septuagint): and the array of glorious ornaments, and the armlets, and the bracelets, and the wreathed work, and the finger-rings, and the ornaments for the right hand, Amplified: The headbands, the short ankle chains [attached from one foot to the other to insure a measured gait], the sashes, the perfume boxes, the amulets or charms [suspended from the ears or neck], (Amplified Bible - Lockman) KJV: The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, NET: headdresses, ankle ornaments, sashes, sachets, amulets, (NET Bible) NJB: diadems, ankle-chains, necklaces, scent bottles, amulets, (NJB) NLT: Gone will be their scarves, ankle chains, sashes, perfumes, and charms; (NLT - Tyndale House) Young's Literal: Of the bonnets, and the ornaments of the legs, And of the bands, And of the perfume boxes, and the amulets, headdresses, ankle chains, sashes, perfume boxes, amulets: Isaiah 3 Resources - Multiple Sermons and Commentaries Headdresses - 7v in OT - Exod. 39:28; Isa. 3:20; 61:3, 10; Ezek. 24:17, 23; 44:18 and rendered in NAS as decorated(1), garland(2), headdresses(1), turban(1), turbans(2). Ankle chains - These ornaments have made a revival in America in the 21st century. The Amplified Bible has an interesting translation describing these ornaments as "short ankle chains [attached from one foot to the other to insure a measured gait]". This is an interesting thought that could explain their "mincing" steps Sashes - Is used only here in the OT and describes a band worn about the waist (or over one shoulder) as a dress accessory. Perfume boxes - Literally the Hebrew reads “houses of breath” where the Hebrew word for "breath" (nephesh) refers to the soul, so one might call these "houses of the soul"! Compare similar boxes in Song 1:13; Pr. 27:9; alabaster boxes of Lk 7:37; Mt 26:7, Mk 14:3. Amulets (03908)(lahas) means whispering (speaking in low volume tones - Is 26:16), enchantment (influencing with charms and incantation or charms. The action of whispering, with the connotations of casting a spell, is the basis for lahas. Isaiah uses lahas to describe amulets as charms (as an ornament) often inscribed with a magic incantation or symbols to protect the wearer against evil (as disease or witchcraft). Lahas describes the charming of deadly snakes through soothing sounds of some kind (Eccl 10:11; Je 8:17), Lahas - 6v in OT - Eccl 10:11; Isa. 3:3, 20; 26:16; Je 8:17 and rendered in NAS as amulets(1), charm(1), charmed(1), enchanter(1), whisper a prayer (1). Isaiah uses this Hebrew noun lahas earlier in this chapter to describe those who craft clever words so as to enchant (enchanters = Is 3:3-note) EXCURSUS ON PERFUME BOXES Isaiah 3:20 - The Hebrew literally reads "houses of breath" or "houses of life" -- I am not sure what this means but clearly Isaiah is using the word bayith (usually "house" but bayith is translated once as "box" in the NAS) not literally but figuratively. The idea would seem to be that the house ("box") represents a "container" (so to speak) and the combined idea of breath (nephesh) being descriptive of what comes out of the house. Can't do much better than than. Below is a search of my personal library of over 25,000 resources... Isaiah 3:20 HALOT 124 s.v. defines them as "scent-bottles"; Joseph Alexander - the houses (i. e. places or receptacles) of breath, (meaning probably the perfume-boxes or smelling-bottles worn by the oriental women at their girdles) Martin Luther has an interesting suggestion but not seen this explanation anywhere else - "Perfume boxes are wrapped spices by the scent of which the breath is refreshed." בָּתֵּי הַנֶּפֶשׁ Is 3:20 perfume boxes; meaning evident from context; but not necessarily scent (breath)-boxes; may be 6 a, boxes of desire, or 5, boxes exciting the sense of smell; = smelling boxes or bottles. No sufficient evid. in BH, therefore, for meaning breath, odour.—See, for complete study of נֶפֶשׁ (all passages), Br 1897, 17 ff. - BDB The “tablets”—literally houses of breath or smell—are thought to have been perfume boxes or smelling bottles, suspended from their girdles; v. 24 alludes to them. - Henry Cowles In Isaiah 3:20, בָּתֵּי הַנֶּפֶשׁ, (botte hannephesh,) are understood to mean perfume boxes. In the Authorized Version, tablets. How much precious ointment, fragrant woods, and spices were esteemed by the ancient Orientals is attested by many passages of both the Old and the New Testaments. (See M’Clintock & Strong’s Cyclopædia, under the word “Anoint.”) - Commentary on the OT - Burr Ladies among the Jews sometimes carried perfume boxes at their girdles (Is 3:20); these were called בָּתֵּי הַנֶּפֶשׁ, and this is translated ‘tablets’ (i.e. lockets) in AV. They were most probably metallic boxes containing ointment or frankincense. Such boxes have been found in Egypt. Perfumes were sprinkled on garments or placed in boxes with clothing to give them a pleasant odour (Ps 45:8; Ca 4:11). This is still done in the East as in the West (see Lane, ib. i. 256). - Hastings Perfume boxes (בָּתֵּי־הַנֶּפֶשׁ) are spoken of in Is 3:20 RV. In Van Dyck’s Arab. tr. they are called ḥănâjir, the common word for small pots of earthenware for carrying ointments. In Mt 26:7, Mk 14:3, Lk 7:37 ‘alabaster box (RV cruse) of ointment’ (ἀλάβαστρον) is mentioned. The word used in Arabic is ḳârûrah, which may mean a small vase or jar of earthenware or other material. Hastings Dictionary of the Bible the fourth item has the peculiar translation “the perfume boxes” (v. 20; NRSV) for Hebrew batte hannefesh (בָּתֶּי הַנֶּפֶשׁ), lit., “the houses of life (or soul).” This unusual Hebrew phrase could refer to a type of Egyptian cylinder pendant that encloses a small piece of papyrus inscribed with religious words or a prayer to a deity asking for protection, presumably an “amulet.” The features of these Egyptian cylinders may relate in size and shape to Jewish phylacteries of later times that seek to carry out the instructions in Deut 6:8–9 to keep the words of the central commandment, the Shema, prominent in daily life (see AMULETS). - New Interpreter's Dictionary The word ‘tablets’ is also the tr. of bottē hannephesh in AV Is 3:20 (RV ‘perfume boxes,’ lit. ‘houses of the soul’). It is doubtful if nephesh actually means ‘odour,’ but from meaning ‘breath’ it may have come to mean scent or smell. On the other hand, the idea of life may suggest that some life-giving elixir, scent, or ointment was contained in the vessels; but the meaning is doubtful. Hastings Dictionary of the Bible The ‘tablets’ (i.e. lockets) of AV in Is 3:20 become in RV ‘perfume boxes’ (so Ges.; cf. Vulg. olfactoriola), and some such sense [possibly ‘ointment boxes’; so P. Haupt (deriving from Assyr. paśâśu, ‘to anoint oneself’) in Cheyne’s ‘Isaiah,’ SBOT p. 82] is required by the context for the Heb. בָּתֵּי הַנֶּפֶשׁ, although it may be doubted whether נֶפֶשׁ ever in the OT [Pr 27:9 is a doubtful passage] actually means ‘odour.’ The meaning is perh. ‘of health,’ i.e. serving to give health to those who smell them (= ‘revising,’ ‘refreshing’; cf. the Niph. of the root נפש, and its use in Ethp. in Syr. =ἀναψύχω). - Hastings Other paraphernalia uncovered include small glass vials and small pottery juglets used as perfume containers, alabaster jars used for ointments, ivory flasks, cosmetic burners, and perfume boxes such as that mentioned in Isa. 3:20. - Holman Bible Dictionary Archaeological evidence indicates that during NT times perfume was packaged and stored in ivory containers, alabastra (see Matt 26:7), terra-cotta jars, and perfume boxes. In 2008, Italian archaeologists found vases containing perfumed ointment in Magada, a town outside Jerusalem. The vases, which remained unopened until their discovery, date from the first century AD and were preserved in mud at the bottom of a swimming pool. They contained greasy substances that might have been similar to those used by the woman whose anointing of Jesus’s feet is recorded in Luke 7:36–50. - Dictionary of Daily Life The term (BDB 108) translated “boxes” is literally “houses.” The Tyndale OT Commentaries, J. Alec Motyer thinks it may refer to a “high collar” (p. 58). There is so much that we moderns do not know about the details of ANE cultures that often our interpretations are educated guesses based on cognates and context. None of these details are crucial to an understanding of the larger concept and theological issues. The vast majority are interesting, but not important to understanding the central truth of the strophe or paragraph. Do not focus on the minutia. - Bob Utley BOX.—1. The nature of the prophet’s ‘box of oil’ (2 K 9:1, 3 RV vial, as 1 S 10:1 AV) is unknown. Was it another name for ‘the born of oil’ of 1 K 1:39? 2. For the ‘alabaster box’ (Mt 26:7 ||, RV cruse) see JEWELS AND PRECIOUS STONES, ad fin. 3. For Judas’ money-box (Jn 12:6, 13:29 AV ‘bag,’ RVm ‘box’) see BAG. 4. Nothing is known of the perfume boxes (lit. ‘houses, i.e. receptacles of perfume [or perhaps ointment]’) of the Jerusalem ladies (Is 3:20 RV and AV ‘tablets’).A. R. S. KENNEDY. Perfume Boxes (Heb. nepesh, “breath”; “tablets,” KJV). Smelling bottles. - Unger's Dictionary The perfume boxes were probably bags or bottles of fragrant nard or myrrh which the ladies of Jerusalem wore suspended from their necks. For example in Song of Solomon 1:13 we read "My beloved is to me a pouch (Heb = tseror - bag) of myrrh which lies all night between my breasts." Perfume-boxes.—The ancients were fond of perfume. “Perfumed with myrrh and frankincense, with all powders of the merchant” is a Hebrew poet’s description of an elegantly dressed man. (See Cant. 3:6.) Perfume-boxes, in which the various kinds of perfume were kept, frequently are found in excavating; (see, for example, Fig. 180). Women’s perfume-boxes are denounced in Isa. 3:20. This all makes me think of 2 Cor 2:14-16 But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. 15 For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; 16 to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? Grace and peace to you in Christ and by the power of the Spirit may we all be a fragrance of Christ to God and to all we encounter for the glory of God through Christ Jesus our Lord. Amen Isaiah 3:21 finger rings, nose rings (NASB: Lockman) English Translation of the Greek (Septuagint): and the ear-rings, and the garments with scarlet borders, Amplified: The signet rings and nose rings, (Amplified Bible - Lockman) KJV: The rings, and nose jewels, NET: rings, nose rings, (NET Bible) NJB: finger-rings, nose-rings, (NJB) NLT: their rings, jewels, (NLT - Tyndale House) Young's Literal: Of the seals, and of the nose-rings, finger rings, nose rings Jewelry has some interesting connotations in the following cross references - Ge 35:4; Ex 32:2; Ezek 16:12; Ho 2:13 Isaiah 3 Resources - Multiple Sermons and Commentaries Nose rings - How interesting to see a reemergence of this and similar fashions in this section in our own day! One wonders what it portends?! Isaiah 3:22 festal robes, outer tunics, cloaks, money purses (NASB: Lockman) English Translation of the Greek (Septuagint): and the garments with purple grounds, and the shawls to be worn in the house, and the Spartan transparent dresses, Amplified: The festal robes, the cloaks, the stoles and shawls, and the handbags, (Amplified Bible - Lockman) KJV: The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, NET: festive dresses, robes, shawls, purses. (NET Bible) NJB: party dresses, cloaks, scarves, purses (NJB) NLT: party clothes, gowns, capes, and purses. (NLT - Tyndale House) Young's Literal: Of the costly apparel, and of the mantles, And of the coverings, and of the purses, festal robes, outer tunics, cloaks, money purses: Isaiah 3 Resources - Multiple Sermons and Commentaries Walter L Wilson writes that baldness… It is evident that the garments referred to in this passage represent and are types of the outward show with which hypocrites adorn themselves, thinking that this outward pretense and sham will influence our Lord in the time of His judgment. (Wilson's Dictionary of Bible Types) Isaiah 3:23 hand mirrors, undergarments, turbans and veils. (NASB: Lockman) English Translation of the Greek (Septuagint): and those made of fine linen, and the purple ones, and the scarlet ones, and the fine linen, interwoven with gold and purple, and the light coverings for couches. Amplified: The hand mirrors, the fine linen [undergarments], the turbans, and the [whole body-enveloping] veils. (Amplified Bible - Lockman) KJV: The glasses, and the fine linen, and the hoods, and the veils. NET: garments, vests, head coverings, and gowns. (NET Bible) NJB: mirrors, linen clothes, turbans and mantillas. (NJB) NLT: their mirrors, linen garments, head ornaments, and shawls. (NLT - Tyndale House) Young's Literal: Of the mirrors, and of the linen garments, And of the hoods, and of the vails, hand mirrors, undergarments, turbans and veils: Mirrors - Exodus 38:8 undergarments - Genesis 41:42; 1 Chr 15:27; Ezekiel 16:10; Luke 16:19; Revelation 19:8,14 Genesis 24:65; Ruth 3:15; Song of Solomon 5:7 Isaiah 3 Resources - Multiple Sermons and Commentaries The purpose for this lengthy list is to impress the reader concerning the guilt of these gaudy, proud, materialistic women who undoubtedly are able to dress this way because of the oppression and plundering of the poor. Vine comments that a "general worldliness found its great expression in the ways and doings of the females, in their luxurious style of dress, and adornment… Dire retribution must ensue."
Isaías 3:24-26
Calvin asks… What may be expected to happen in those places where they are abundant? That they will excite lust and promote luxury is beyond all doubt He means, therefore, that ointments and sweet smells were abused by them in a variety of ways; for the sinful desires of men are ingenious in their contrivances, and can never be satisfied. Putrefaction (04716)(maq) means a stench, a bad odor or a stink. Putrefaction describes the decomposition of organic matter, producing a rotting mass with an offensive smell. Instead of a belt, a rope - A rope brings to mind the picture of slaves being led away into captivity (cp Dt 28:36, 2Chr 29:9). Sackcloth - This describes a coarse cloth of goat or camel’s hair or of flax, hemp, or cotton. It was often worn as a sign of bitterness or mourning which would occur when their husbands fell by the sword as described in Is 3:25. See also Ge. 37:34; 1Ki 21:27; Neh 9:1; Esther 4:1; Is 15:3; 22:12; 32:11; 37:1,2; La 2:10; Ezek 27:31; Da 9:3. Branding (03587)(kiy) as with a branding iron which produces a a physical stigma on the skin as sign of ownership by another. Walter L Wilson writes that baldness… is a sign that GOD had forsaken His people and left them to the will of their enemies. (See also Je 47:5; Is 15:2; Ezek 7:18). (Wilson's Dictionary of Bible Types) Isaiah 3:25 Your men will fall by the sword and your mighty ones in battle. (NASB: Lockman) English Translation of the Greek (Septuagint): And thy most beautiful son whom thou lovest shall fall by the sword; and your mighty men shall fall by the sword, and shall be brought low. Amplified: Your men shall fall by the sword, and your mighty men in battle. (Amplified Bible - Lockman) KJV: Thy men shall fall by the sword, and thy mighty in the war. NET: Your men will fall by the sword, your strong men will die in battle. (NET Bible) NJB: Your men will fall by the sword, your warriors in battle, (NJB) NLT: Instead of smelling of sweet perfume, they will stink. They will wear ropes for sashes, and their well-set hair will fall out. They will wear rough sackcloth instead of rich robes. Their beauty will be gone. Only shame will be left to them (NLT - Tyndale House) Young's Literal: And it hath been, instead of spice is muck, And instead of a girdle, a rope, And instead of curled work, baldness, And instead of a stomacher a girdle of sackcloth. Your men will fall by the sword and your mighty ones in battle : 2Chr 29:9; Je 11:22; 14:18; 18:21; 19:7; 21:9; La 2:21; Amos 9:10) Your men - At first one might presume Isaiah is still addressing the haughty women, but the connection with the following verse supports the premise that he is now addressing the city of Jerusalem. NET Bible Notes observes that… The pronoun is feminine singular, suggesting personified Zion, as representative of its women, is the addressee. The reference to “her gates’ in Is 3:26 makes this identification almost certain. Your men will fall - God prophesies defeat at the hands of her enemies, a prophecy that was fulfilled in 586BC with the third and final siege of Jerusalem by the Babylonians. Ed Young remarks that… When the male population is destroyed, then the strength of the city will be gone, for a nation’s strength consisted in her fighting army. (Young, Ed: The Book of Isaiah - 3 Volume Commentary. Eerdmans Pub. 1992-hardcopy or Logos or Wordsearch) Isaiah 3:26 And her gates will lament and mourn, and deserted she will sit on the ground. (NASB: Lockman) English Translation of the Greek (Septuagint): And the stores of your ornaments shall mourn, and thou shalt be left alone, and shalt be levelled with the ground. Amplified: And [Jerusalem’s] gates shall lament and mourn [as those who wail for the dead]; and she, being ruined and desolate, shall sit upon the ground. (Amplified Bible - Lockman) KJV: And her gates shall lament and mourn; and she being desolate shall sit upon the ground. NET: Her gates will mourn and lament; deprived of her people, she will sit on the ground. (NET Bible) NJB: and her gates will moan and mourn; she will sit on the ground, deserted. (NJB) NLT: The gates of Jerusalem will weep and mourn. The city will be like a ravaged woman, huddled on the ground. (NLT - Tyndale House) Young's Literal: And lamented and mourned have her openings, Yea, she hath been emptied, on the earth she sitteth! And her gates will lament and mourn, and deserted she will sit on the ground: her gates - Je 14:2; La 1:4 Deserted - Is 47:1; Job 2:8,13; La 2:10; Ezek 26:16; Lk 19:44) Her gates - Jerusalem is personified as a destitute woman who sits mourning the empty city whose male population has been slaughtered. When the glory of the Lord departed the gates of the cities (cp Ezek 10:19-note; see Departure of the Glory of Jehovah), these same gates which were once sites of song and rejoicing, will become scenes of great groaning and mourning. Lament (0578) ('anah) to mourn aloud or groan out of sorrow which emphasizes the emotional distress of the situation. Webster says to lament means to mourn aloud, to wail to express sorrow or dee[ regret. The only other use of 'anah in the OT is… And the fishermen will lament ('anah; Lxx = stenazo = sigh, groan, involuntary expression in face of undesirable circumstances), And all those who cast a line into the Nile will mourn, And those who spread nets on the waters will pine away. (Is 19:8) Walter L Wilson writes that gates which lament… represent the utter desolation of Jerusalem. She was to, be destroyed by her enemies and the gates burned with fire. (Wilson's Dictionary of Bible Types) Mourn (056) (abal) means to bewail and describes mourning rites for the dead but is often used figuratively as in this verse and in Isaiah 24:4 where "The land mourns". The Septuagint (LXX) translates abal with pentheo (see word study) which speaks of grieving "with a grief which so takes possession of the whole being that it cannot be hid." (Trench) Abal - 38v in the OT - Gen. 37:34; Exod. 33:4; Num. 14:39; 1 Sam. 6:19; 15:35; 16:1; 2 Sam. 13:37; 14:2; 19:1; 1 Chr. 7:22; 2 Chr. 35:24; Ezr. 10:6; Neh. 1:4; 8:9; Job 14:22; Isa. 3:26; 19:8; 24:4, 7; 33:9; 66:10; Jer. 4:28; 12:4, 11; 14:2; 23:10; Lam. 2:8; Ezek. 7:12, 27; 31:15; Dan. 10:2; Hos. 4:3; 10:5; Joel 1:9f; Amos 1:2; 8:8; 9:5 and is rendered in the NAS as -- caused lamentations(1), grieve(1), grieved(1), lament(1), mourn(13), mourned(7), mourning(3), mourns(10), pretend to be a mourner(1), went into mourning(1).