Isaías 3
Bob Utley · You Can Understand the Bible
Isaías 3:1-12
3:1 Chapter three continues the prophet's surprising prediction of YHWH's judgment on Jerusalem and Judah. ▣ "Lord God of hosts" This title ("Adon" plus "YHWH of Hosts") for Israel's Deity is used several times early in Isaiah (cf. Isa. 1:24; 3:1; 10:16,33; 19:4). See full note at Isa. 1:24. SPECIAL TOPIC: LORD OF HOSTS SPECIAL TOPIC: LORD (Adon and Kurios) ▣ "is going to remove" This VERB (BDB 693, KB 747, Hiphil PARTICIPLE) in the Hiphil stem means "remove" or "take away." YHWH to remove Israel's sickness, Exod. 23:25; Deut. 7:15 Israel to remove the accursed things (i.e. Achan's sin), Josh 7:13 Israel to put away foreign gods, Jdg. 10:16 Saul removes mediums and spiritists, 1 Sam. 28:3 individuals did not put away God's laws, 2 Sam. 22:23; Ps. 18:23 But notice here it is God who removes all of Judah's support, strength, and idolatrous leadership. supply (lit. "staff," BDB 1044) of bread, Isa. 3:1 supply (lit. "staff") of water, Isa. 3:1 mighty men, Isa. 3:2 warriors, Isa. 3:2 judge, Isa. 3:2 prophet, Isa. 3:2, cf. Isa. 9:14-15; 28:7; 29:10 diviner, Isa. 3:2 elder, Isa. 3:2, cf. Isa. 9:14-16 captain of fifty, Isa. 3:3 honorable man, Isa. 3:3 counselor, Isa. 3:3 expert artisan, Isa. 3:3, cf. Isa. 40:20 (idol maker) skillful enchanter, Isa. 3:3 Remember this judgment was YHWH, the loving parent, disciplining His children so that they might be strong, stable, happy, and a light to the nations. His personal attention to Judah was a sign of His love and concern. He loved them enough not to leave them in their sin! SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE (שפט) IN ISAIAH "Both supply and support" "the stock and store" "support and staff" "everything and everyone that the people depend on" "of resources and provisions" "the mighty man and the mighty woman" "stay and staff" REB, JPSOA "every prop and stay" The MT has MASCULINE and FEMININE forms which BDB 1044 defines as "support and staff" (cf. 2 Sam. 22:19). In Leviticus 26:26 it is "the staff of bread." 3:2 "diviner" See SPECIAL TOPIC: DIVINATION 3:3 "skillful enchanter" NKJV, NRSV, REB, JPSOA "expert enchanter" "everyone who uses magic to control events" "soothsayer" "intelligent hearer" "expert enchanter" "skilled in magical arts" The NOUN (BDB 538, KB 527) means "whispering" or "charming" (NIDOTTE, vol. 2, p. 794). It originally referred to snake charming (cf. Ps. 58:5; Eccl. 10:11; Jer. 8:17). It came to denote soft speaking (cf. Isa. 26:16; 2 Sam. 12:19; Ps. 41:7). The same term is used in Isa. 3:20 for idolatrous amulets worn by Judean women. It refers to magical practices and charms, forbidden to Israel and Judah. The JPSOA footnote suggests an emendation to "expert craftsman" (see NET Bible footnote, p. 1188, #6). 3:4 Judah's elder leadership will be removed (by YHWH Himself) even to the highest levels. Ineffective and senseless young people will lead (cf. Eccl. 10:16). "children" NKJV, NRSV, JPSOA "babes" "lads" LXX, Peshitta "mockers" "malicious young men" The difference is between the MT עלולים (BDB 760, "wantonness," cf. Deut. 22:14,17; Ps. 141:4, NET Bible) and an emendation to עוללים (BDB 760, "children," cf. Ps. 8:3), which seem to fit the context. 3:5-6 The oppression and abuse are described. oppressed by one another oppressed by neighbors generational tensions societal tensions family tensions 3:7-12 The person the family chooses to lead will not accept the position because of the current crisis (Judah is wounded [1:6], only God can heal [30:26]) and the family's (i.e. Judah) rebellion against YHWH. their speech is against YHWH, Isa. 3:8 their actions are against YHWH, Isa. 3:8 they rebel against His glorious presence, Isa. 3:8 their partiality shows on their faces, Isa. 3:9 their sin is displayed like Sodom's, Isa. 3:9 they have brought evil on themselves, Isa. 3:9 they reap what they sow, Isa. 3:10-11 the righteous the wicked they are oppressed by youthful leaders (cf. Isa. 3:4), Isa. 3:12 they are ruled over by women, Isa. 3:12 their leaders lead them astray, Isa. 3:12 their paths (i.e. plans and goals) are confused, Isa. 3:12 These consequences of rebellion are a reflection of Deut. 28:15-68. JPSOA puts Isa. 3:10 and 11 in a parenthesis. 3:8 NASB, NRSV "His glorious presence" "the eyes of His glory" "God himself" "his glorious gaze" "their glory" "the majesty of his glory" "his glory" "His majestic glance" "his royal authority" The MT is followed closely by NKJV. The "eyes" represented God's personal presence. The term "glory" (kabod, BDB 458) is common, but has a wide semantic flield. SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE USED TO DESCRIBE GOD SPECIAL TOPIC: GLORY (kabod) 3:9 "The expression of their faces bears witness against them" The Aramaic Targums have "their partiality in judgment (legal abuses and bribery) accuse them" (cf. Deut. 1:17; 16:19). This may be a play on the eyes of the Lord mentioned in Isa. 3:8 versus the look of sinful Judeans in Isa. 3:9. ▣ "They display their sin like Sodom" Again, as in Isa. 1:10, Isaiah compares the sins of Judean society to the sins of Sodom (cf. Genesis 19). These Judean leaders (and their families) were flaunting publicly their pride, wealth, and exploitation of the weak and powerless of society. Sodom was arrogant (Ezek. 16:50) and YHWH destroyed them, so too, now Judah (Isa. 3:16) and they also will be destroyed (Isa. 3:16-26, the subject moves from prideful women to prideful Jerusalem). ▣ "brought evil on themselves" They reap what they sow (cf. Isa. 3:10-11). This is a spiritual principle. God is ethical/moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Prov. 12:14; 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Ezek. 33:20; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). 3:10-11 This is a contrasting proverb, like Psalm 1. 3:12 NASB, NKJV, NRSV "Their oppressors are children, And women rule over them" "moneylenders oppress my people and their creditors cheat them" "the oppressors pillage them, and extortioners rule over them" "exactors strip you, and extortioners rule over you" "The princes shall pluck my people out, and women shall rule over them" "Money lenders strip my people bare, And usurers lord it over them" "My people's rulers are babes, It is governed by women" The MT has "my people, their oppressors, children and women rule over them." Obviously TEV, NJB, and REB follow the LXX (change "women," נשים, BDB 61 to "creditors" BDB 673 I, cf. Isa. 24:2, ACTIVE PARTICIPLE PLURAL of נשא, cf. Isa. 24:2 BDB 674 I, ACTIVE PARTICIPLE PLURAL of נשה, cf. Exod. 22:25) The UBS Text Project, p. 9, accepts this emendation but gives it a C rating (considerable doubt). These phrases could be literal child king controlled by (1) a strong "Queen mother" (2) the child king's wives (3) the women at court figurative of weak and inexperienced leadership NASB, NRSV, JPSOA "confuse" "destroy" "efface" "pervert" "disturbed" "to ruin" The VERB (BDB 118, KB 134, Piel PERFECT) means "engulf" or "swallow up" (cf. Exod. 15:12; Num. 16:30,32,34; 26:10; Deut. 11:6). In the Piel stem it also denotes "shallowing," but is used as imagery for destruction or something being confounded (cf. Isa. 9:16; 19:3; 28:7). Hebrew scholars are still discussing the possibility of one, two, or three Hebrew roots/cognates using these same three letters (בלע).
Isaías 3:13-15
3:13-15 YHWH enters into a dispute (i.e. court scene, cf. Isa. 1:2; Hosea 4:1; Micah 6:2) with His people's leaders (elders and princes). They have destroyed His community (i.e. "vineyard," Isa. 3:14). They have taken advantage of the poor, helpless, and powerless of society. They used the legal system inappropriately (cf. Isa. 3:9) to their advantage, and must now stand before YHWH's judgment. The prophets hold Israel/Judah accountable to the requirements of the Mosaic covenant, obedience had consequences and disobedience had consequences (cf. Leviticus 26; Deuteronomy 28)! SPECIAL TOPIC: KEEP 3:13 "Arises. . .stands" This visual image of YHWH arising from His throne can denote His readiness to act on behalf of His people His judicial act of pronouncing judgment. This is the context of v. 13 ▣ NASB, NKJV, TEV, NJB, LXX, Peshitta, REB, NET "people" NRSV, JPSOA "peoples" The SINGULAR comes from the LXX followed by the Peshitta. The MT has the PLURAL. In this context the SINGULAR fits best because the prophet is addressing Judea (i.e. Isa. 3:14). In other contexts in Isaiah "the nations," "the peoples," is used. Context, context, context! The MT is not inerrant! Context must be the final guide! 3:14 "elders and princes" These two terms are synonymous (cf. Jdg. 8:14) and do not denote two separate leadership groups. For more information on these terms, see Roland deVaux, Ancient Israel, pp. 68-70.
Isaías 3:16-26
3:16-26 YHWH condemns the wives and daughters of the wealthy, elite leadership. prideful walk ("head high" or "outstretched neck") seductive (i.e. painted eyes) flirtatious steps (i.e. quick, small steps, like a child) attractive, musical ankle jewelry YHWH will (typical biblical reversal) afflict the scalp with scabs (only here, BDB 705, KB 764) strip away their jewelry strip away their festive clothes take away their cosmetics and perfumes kill their husbands and lovers The Jewish Study Bible, using the JPSOA translation and footnotes, mentions that many of the items in Isa. 3:18-24 are uncertain. They may refer to specific items of beauty or idolatrous symbols. They were worn by men and women. 3:16 NASB, NJB "tinkle the bangles" NKJV, Peshitta "making a jingling" NRSV, JPSOA "tinkling" "bracelets on their ankles jingle" The VERB (BDB 747, KB 824, Piel IMPERFECT) denotes the sound made by ankle bracelets as a person walks (i.e. to draw attention). The root is found only here and Prov. 7:22. 3:17 NASB, NJB, REB "make their foreheads bare" "uncover their secret parts" NRSV, Peshitta "lay bare their secret parts" "shave their heads and leave them bald" "expose their form" The MT uses a rare word (BDB 834) meaning sockets (for a door), 1 Kgs. 7:50 secret parts (feminine reproductive organs), Isa. 3:17 (?) There is an Akkadian root (KB 983) which means "forehead," which is also an option. These proud, well-dressed, wealthy exploiters will be humbled by having their veils removed in public! The IVP Bible Background Commentary (OT) mentions that shaving half of ones' head was a public way to bring shame slaves had their heads completely shaved or a characteristic style that denoted their social standing It also mentions that in line 1 of v. 17, the words which describe the head are uncertain and both may refer to baldness, particularly of the forehead. 3:18 "in that day" See SPECIAL TOPIC: THAT DAY ▣ "headbands" The IVP Biblical Background Commentary says these refer to "sun ornaments." So as the "crescent ornaments" reflect moon worship these represent sun worship. ▣ "crescent ornaments" This (BDB 962; NIDOTTE, vol. 3, p. 325, #5) was a symbol of moon worship. on the military camels, Jdg. 8:21 on Midianite kings, Jdg. 8:26 on wealthy Judean women, Isa. 3:18 Another example of their open idolatry! SPECIAL TOPIC: MOON WORSHIP 3:20 "perfume boxes" The term (BDB 108) translated "boxes" is literally "houses." In 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 context 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. 3:24 "Instead of a belt, a rope" This seems to refer to prisoners being tied together and marched into exile by Assyria. NASB, NKJV "And branding insteaad of beauty" NRSV, TEV "instead of beauty, shame" NJB, REB "brand marks instead of beauty" "for their beauty shall be destroyed" ---omitted--- The MT has "instead of beauty." The term "branding," from BDB 464 (burn, scorch, brand), is assumed. However, the word "shame" in NRSV and TEV is also not in the MT, but is found in the Isaiah scroll from the DSS (1QIsa.). 3:26 Jerusalem ("her," FEMININE, Isa. 3:25,26) is personified as weeping over the losses. Zion's festival clothing is restored in Isa. 61:3, also note Zech. 3:4 (only Isa. 3:22 and Zech. 3:4 share the same rare term for festival clothing). ▣ "she will sit on the ground" This was a physical symbol of mourning and grief. SPECIAL TOPIC: GRIEVING RITES, #6