Isaías 3
Bruce Hurt · Citado em PreceptAustin
Isaías 3:1-5
Isaiah 3:1 For behold, the Lord GOD of hosts is going to remove from Jerusalem and Judah both supply and support, the whole supply of bread And the whole supply of water (NASB: Lockman) English Translation of the Greek (Septuagint): Behold now, the Lord, the Lord of hosts, will take away from Jerusalem and from Judea the mighty man and mighty woman, the strength of bread, and the strength of water, Amplified: FOR BEHOLD, the Lord, the Lord of hosts, is taking away from Jerusalem and from Judah the stay and the staff [every kind of prop], the whole stay of bread and the whole stay of water, (Amplified Bible - Lockman) KJV: For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water. NET: Look, the sovereign LORD who commands armies is about to remove from Jerusalem and Judah every source of security, including all the food and water, (NET Bible) NJB: Now the Lord Yahweh Sabaoth is about to deprive Jerusalem and Judah of resources and provisions -- all reserves of food, all reserves of water- (NJB) NLT: The Lord, the LORD Almighty, will cut off the supplies of food and water from Jerusalem and Judah. (NLT - Tyndale House) Young's Literal: For, lo, the Lord, Jehovah of Hosts, Is turning aside from Jerusalem, And from Judah, stay and staff, Every stay of bread, and every stay of water. For behold, the Lord GOD of hosts is going to remove from Jerusalem and Judah both supply and support, the whole supply of bread and the whole supply of water: Famine - Ge 12:10; 26:1; 43:1; Lv 26:19, 26; Dt 28:23,24,38; 2Sa 21:1; 1Ki 17:1-12; 18:2; 2Ki 8:1,2; Ps 105:16-note; Ps 107:34-note; Isa 3:1, Jer 14:1, 15:2; Lam 4:9, 10, Ezek 14:13, 14, 15, 16, 21; Joel 1:10,11,16, 17, 18, 19, 20; Am 4:6 Recall that Isaiah prophesied from about 740-680BC and the prophecy in this chapter was fulfilled in the defeat of Jerusalem and Judah by the Nebuchadnezzar and the Babylonians in 586BC. In this section God will judge His people by taking away from them everything they were trusting, including food and water, leaders and soldiers, and judges and prophets. It should be noted that not everyone agrees that the events described in Isaiah 3 were completely fulfilled in 586BC but has a yet future fulfillment. For example, John MacArthur has the following note… The fall of Jerusalem in 586BC was only a partial fulfillment of this prophecy. The final fulfillment awaits the times just prior to Christ’s second coming. against the Lord. (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) Motyer sums up this section noting that… The message of the whole section is solemn in the extreme. Divine judgment on society begins to manifest itself in the disappearance of solid leadership (Is 3:1, 2, 3) and the appearance of immature, capricious leaders (Is 3:4). Society becomes divided (Is 3:5a), the age-gap opens up (Is 3:5b), values are at a discount and those who should be despised take the initiative (Is 3:5c). An air of despair dominates elections (Is 3:Is 3:6, 7). All this arises from moral and spiritual causes. It is not the result of failures of policy but of speaking and acting against the Lord and provoking him; blatant sin inviting its just reward (Is 3:8, 9, 10, 11). (Motyer, J. A. The Prophecy of Isaiah. Downers Grove, Ill.: InterVarsity Press) For - This conjunction explains why Isaiah commanded his readers to… Stop regarding man, whose breath of life is in his nostrils; For why should he be esteemed? (Is 2:2-note) Why should they not regard or trust in man? Because God is preparing to bring judgment on Jerusalem and Judah. Isaiah's point is that in view of the divine judgment to men, whether rulers or skillful enchanters, etc, his readers would be utterly foolish to trust in their counsel or guidance = "Stop regarding man… !" God's judgment will fall on the nation as a whole, but in this next section Isaiah directs special attention to the leading men and women. John
Isaías 3:6-9
Isaiah 3:6 When a man lays hold of his brother in his father's house, saying, "You have a cloak, you shall be our ruler, and these ruins will be under your charge (NASB: Lockman) English Translation of the Greek (Septuagint): For a man shall lay hold of his brother, as one of his father's household, saying, Thou hast raiment, be thou our ruler, and let my meat be under thee. Amplified: When a man shall take hold of his brother in the house of his father, saying, You have a robe, you shall be our judge and ruler, and this heap of ruins shall be under your control— (Amplified Bible - Lockman) KJV: When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand: NET: Indeed, a man will grab his brother right in his father's house and say, 'You own a coat– you be our leader! This heap of ruins will be under your control.' (NET Bible) NJB: Yes, a man will catch hold of his brother in their father's house, to say, 'You have a cloak, so you be leader, and rule this heap of ruins.' (NJB) NLT: In those days a man will say to his brother, "Since you have a cloak, you be our leader! Take charge of this heap of ruins!" (NLT - Tyndale House) Young's Literal: When one layeth hold on his brother, Of the house of his father, by the garment, 'Come, a ruler thou art to us, And this ruin is under thy hand.' When a man lays hold of his brother in his father's house, saying, "You have a cloak, you shall be our ruler, and these ruins will be under your charge: Is 4:1; Judges 11:6, 7, 8; John 6:15 When a man lays hold of his brother - Normally envy reigns when it comes to who rules, but the desperate conditions override even the envy of natural man. MacArthur reasons that…Conditions of anarchy were to be so bad that no one would accept a position of authority over the people. (MacArthur, J.: The MacArthur Study Bible Nashville: Word or Logos) You have a cloak - Given the horrible conditions, the people would become so desperate that anyone even possessing a cloak would be considered worthy of being the leader of the people. How unlike this pattern is when compared with that seen when times are "good" where men covet and seek and go to great lengths to win positions of public power and prestige. After Judah experiences the hand of God's judgment, these "power positions" will actually be shunned.
Isaías 3:10-12
Isaiah 3:10 Say to the righteous that it will go well with them, for they will eat the fruit of their actions. (NASB: Lockman) English Translation of the Greek (Septuagint): Woe to their soul, for they have devised an evil counsel against themselves, saying against themselves, Let us bind the just, for he is burdensome to us: therefore shall they eat the fruits of their works. Amplified: Say to the righteous that it shall be well with them, for they shall eat the fruit of their deeds. (Amplified Bible - Lockman) KJV: Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. NET: Tell the innocent it will go well with them, for they will be rewarded for what they have done. (NET Bible) NJB: Say, 'Blessed the upright, for he will feed on the fruit of his deeds; (NJB) NLT: But all will be well for those who are godly. Tell them, "You will receive a wonderful reward!" (NLT - Tyndale House) Young's Literal: Say ye to the righteous, that it is good, Because the fruit of their doings they eat. Say to the righteous that it will go well with them, for they will eat the fruit of their actions: Is 26:20,21; Eccl 8:12; Je 15:11; Ezek 9:4; 18:9-19; Zeph 2:3; Mal 3:18; Ro 2:5, 6, 7, 8, 9, 10, 11 Eat - Ps 18:23,24; 128:1,2; Gal 6:7,8; He 6:10 Say - Isaiah is commanded to speak to the righteous. God remembers His children even in the times of judgment. Note that he does not promise the righteous will be immune to suffering during this time but that it will go well. God is our Refuge and Defense; In trouble our unfailing Aid; Secure in His omnipotence, What foe can make our souls afraid? The righteous - These are those Jews who like "father" Abraham, had humbled their hearts and believed in God's revelation of Messiah (Ge 15:6, Gal 3:8, 16). They constituted the believing remnant, those who were genuinely saved. They were reckoned as righteous before God not because they kept the Mosaic Law but because they were saved by grace through faith. This is God's plan for the redemption of sinners whether in the Old Testament or the New Testament. The OT saints looked forward to the Cross while NT believers look back to the Cross. From this brief discussion, it follows that although Israel was chosen by God to be a people for His own possession, this choosing did not guarantee salvation to every individual Israelite. In fact, careful study of the OT reveals that most of the nation of Israel were not genuinely saved, but trusted in their own righteousness rather than God's provision of righteousness in the Messiah. Nevertheless, God preserved a faithful, believing remnant throughout the history of Israel. It is that believing remnant which Isaiah is referring to in this passage. God is our refuge and strength, A very present help in trouble. Therefore we will not fear… Ps 46:1, 2a
Isaías 3:13-15
Isaiah 3:13 The LORD arises to contend, and stands to judge the people. (NASB: Lockman) English Translation of the Greek (Septuagint): But now the Lord will stand up for judgement, and will enter into judgement with his people. Amplified: The Lord stands up to contend, and stands to judge the peoples and His people. (Amplified Bible - Lockman) KJV: The LORD standeth up to plead, and standeth to judge the people. NET: The LORD takes his position to judge; he stands up to pass sentence on his people. (NET Bible) NJB: Yahweh has risen to accuse, is standing to pass judgement on the people. (NJB) NLT: The LORD takes his place in court. He is the great prosecuting attorney, presenting his case against his people! (NLT - Tyndale House) Young's Literal: Jehovah hath stood up to plead, And He is standing to judge the peoples. The LORD arises to contend, and stands to judge the people: Stands Ps 12:5; Pr 22:22,23; 23:10,11; Ho 4:1,2; Mic 6:2 Contend… judge - This brings to mind the words "All rise, Jehovah has now entered the courtroom"! The charges against the elders and the princes (Isa 3:14) are (1) that they had devoured the vineyard (God's people) and (2) plundered the poor… crushing God's people and grinding the face of the poor (Is 3:15). God is unique in that He is both the Prosecutor and the Judge. Contend (07378)(rub) means to dispute ("quarrels with His maker" Is 45:9) or even to conduct a lawsuit (cp "plead [rub] for the widow"). Isaiah uses this verb 8 times (Is 1:17; 3:13; 27:8; 45:9; 49:25; 50:8; 51:22; 57:16). God uses the verb rub in a great promise near the end of Isaiah's prophecy… For I will not contend (Heb = rub, Lxx - ekdikeo = inflict appropriate penalty for wrong done) forever, Neither will I always be angry; For the spirit would grow faint before Me, And the breath of those whom I have made. (Is 57:16) Messiah uses this verb rub declaring that… He who vindicates Me is near; Who will contend (rub) with Me? Let us stand up to each other; Who has a case against Me? Let him draw near to Me. (Is 50:8) The people - This is directed specifically as explained in Isa 3:14 at the leaders in Jerusalem and Judah. The Septuagint translates "His people". < Isaiah 3:14 The LORD enters into judgment with the elders and princes of His people, "It is you who have devoured the vineyard. The plunder of the poor is in your houses. (NASB: Lockman) (NASB: Lockman) English Translation of the Greek (Septuagint): The Lord himself shall enter into judgement with the elders of the people, and with their rulers: but why have ye set my vineyard on fire, and why is the spoil of the poor in your houses? Amplified: The Lord enters into judgment with the elders of His people and their princes: For [by your exactions and oppressions you have robbed the people and ruined the country] you have devoured the vineyard; the spoil of the poor is in your houses. (Amplified Bible - Lockman) KJV: 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. NET: The LORD comes to pronounce judgment on the leaders of his people and their officials. He says, "It is you who have ruined the vineyard! You have stashed in your houses what you have stolen from the poor. (NET Bible) NJB: Yahweh is about to try the elders and the princes of his people, 'You are the ones who have ravaged the vineyard, the spoils of the poor are in your houses. (NJB) NLT: The leaders and the princes will be the first to feel the Lord's judgment. "You have ruined Israel, which is my vineyard. You have taken advantage of the poor, filling your barns with grain extorted from helpless people. (NLT - Tyndale House) Young's Literal: Jehovah into judgment doth enter With elders of His people, and its heads: 'And ye, ye have consumed the vineyard, Plunder of the poor is in your houses. The LORD enters into judgment with the elders and princes of His people, "It is you who have devoured the vineyard. The plunder of the poor is in your houses.": Enter - Job 22:4; 34:23; Ps 143:2 Elders Is 3:2,3 Devoured - Is 5:7; Job 24:2, 3, 4, 5, 6, 7; Je 5:27; Amos 4:1; Mic 2:2; 6:10; Mt 21:33) The LORD enters into judgment with the elders ("the ancients") and princes of His people - Notice first it is Jehovah Himself Who brings the just judgment. Rightly does the psalmist plead with God… do not enter into judgment with Your servant, for in Your sight no man living is righteous. (Ps 143:2) The leaders are the focus of God's judgment and deserve to be judged first because of the greater responsibility they bore as leaders to see to the welfare of the nation and the fair administration of the government. Devoured the vineyard - The leaders and officials in Judah instead of caring for His vineyard have ruined it. Devoured (01197)(ba'ar) (90v in the OT and 17 times in Isaiah - Is 1:31; 3:14; 4:4; 5:5; 6:13; 9:18; 10:17; 19:11; 30:27, 33; 34:9; 40:16; 42:25; 43:2; 44:15; 50:11; 62:1) means burned up, "eaten up", consumed (as with fire), and in context pictures the pervasiveness of the perfidy perpetrated by the leaders against the people (vineyard). Young renders it those you "have depastured". Vineyard (03754) (kerem) literally describes a plot of land on which grapes were grown and which needs to be cultivated and tended, functions the elders and princes failed to perform for the nation in general and specifically for the poor. See Isa 5:1, 7- note where the "vineyard" = God's people, the nation of Israel, cp Ps 80:8-18, 14,15; a choice vine = Je 2:21; Je 12:10; Ezek 15:6, 7, 8; Ho 10:1) Plunder (01500)(gezelah) describes that which is stolen or taken by force, stealth or deception. Ezekiel explains that the righteous person avoids this robbery or plunder (Ezek 18:7), but the evil person engages in it (Ezek. 18:12; 33:15). The plunder of those in Judah witnessed to their stealing from their neighbors. The Septuagint (LXX) translates gezelah in this verse with harpage which describes the action of carrying off someone's belongings by force or seizure and in context describes the product of what has been seized from the poor. Poor (06041) (aniy) (78v in the OT and 13 times in Isaiah - Is. 3:14, 15; 10:2, 30; 14:32; 26:6; 32:7; 41:17; 49:13; 51:21; 54:11; 58:7; 66:2) means to be low and thus lowly in the world's estimation. These are the afflicted, the humble, those who are suffering or in a state of poverty, oppression or misery especially because of lack of finances. These are those in society who are without (sufficient) property and therefore dependent on others. The Septuagint translates aniy in this verse with the Greek word ptochos [word study] (from ptosso =crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Motyer remarks that … It was a mark of true Israelite social morality to copy the Lord in his concern for the poor (Lv 19:10; Dt 15:7, 8, 9, 10, 11). They had forsaken both the letter and the spirit of the law. (Motyer, J. A. The Prophecy of Isaiah: An Introduction & Commentary. Downers Grove, Ill.: InterVarsity Press) The Mosaic Law was very clear about how the poor were to be treated… You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns. You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he may not cry against you to the LORD and it become sin in you. (Dt 24:14,15) If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. (Dt 15:7, 8, cp the NT teaching 1Jn 3:7, Acts 9:36; 10:4, 31; 24:17; Jas 1:27; 2:1, 2, 3, 4, 5, 6, 7, 8, 9) Now in case a countryman of yours becomes poor and his means with regard to you falter, then you are to sustain him, like a stranger or a sojourner, that he may live with you. 'Do not take usurious interest from him (Dt 23:20), but revere your God, that your countryman may live with you. 'You shall not give him your silver at interest, nor your food for gain. (Lv 25:35, 36, 37) Ed Young remarks that… This particular sin is singled out as an example of the lack of responsibility, the injustice and greediness of those who were in authority. It is a peculiar example of cruelty, and, for that reason, God will come to exact vengeance upon those who have been guilty of it. Martin concludes that… A materialistic, oppressive spirit was symptomatic of the leaders’ self-centeredness. Rather than seeing their leadership positions as service opportunities they saw them as means of making money at the expense of others. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor or Logos) Roland Q. Leavell writes that… A social sin which was prevalent in Judah and Israel, a sin which aroused the prophets to indignant denunciation, was that of accursed greed for land and money. They were not inveighing against private ownership nor were they advocating socialism. They preached against an economic order which fostered mortgages and such heavy taxation that poor people were reduced to practical slavery. The merchants had two standards of measurement, a big measure to buy with and a small one to sell by. Worse than that, they put the bad wheat on the bottom of the bushel measure and the good on the top (Amos 8:5, 6). Isaiah was genuinely aroused. When greed of gain and covetousness were sapping the moral strength of the people and the nation, he thundered (the words in Isa 3:14, 15) Isaiah 3:15 "What do you mean by crushing My people and grinding the face of the poor?" Declares the Lord GOD of hosts. (NASB: Lockman) (NASB: Lockman) English Translation of the Greek (Septuagint): Why do ye wrong my people, and shame the face of the poor? Amplified: What do you mean by crushing My people and grinding the faces of the poor? says the Lord God of hosts. (Amplified Bible - Lockman) KJV: What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts. NET: Why do you crush my people and grind the faces of the poor?" The sovereign LORD who commands armies has spoken. (NET Bible) NJB: By what right do you crush my people and grind the faces of the poor?' says the Lord Yahweh Sabaoth. (NJB) NLT: How dare you grind my people into the dust like that!" demands the Lord, the LORD Almighty. (NLT - Tyndale House) Young's Literal: What -- to you? ye bruise My people, And the faces of the poor ye grind.' An affirmation of the Lord, Jehovah of Hosts, And Jehovah saith: "What do you mean by crushing My people and grinding the face of the poor?" Declares the Lord GOD of hosts: Ezek 18:2; Jonah 1:6 Crushing - Is 58:4; Ex 5:14; Amos 2:6,7; 8:4, 5, 6; Mic 3:2,3 Why do you mean by crushing My people- This rhetorical question (ask for effect - Ortlund refers to it as "loving indignation") expresses the Lord God of hosts' outrage at what the leaders have done to the poor. The Lord God had entrusted them the stewardship of His vineyard and they had acted irresponsibly and irreverently. Crushing (01792) (daka) speaks figuratively (and a vivid metaphor) of beating down, bruising or oppressing the people with the severest of maltreatment. In Is 53:5, 10KJV daka is translated bruised, speaking of our Redeemer's suffering. Grinding the face of the poor - How? By plundering them in Is 3:14. This is a vivid metaphor that pictures the action of a millstone which in turn speaks of unmerciful severity by the elders and princes. Grinding (02912) (tahan) means literally to grind mill as when grain between heavy millstones. As noted above in this verse tahan pictures the extreme degree of oppression exercised by the leaders against the poor, who were without human defenders. Tahan - 8v in the OT - Exod. 32:20; Nu 11:8; Dt. 9:21; Jdg 16:21; Job 31:10; Eccl. 12:3; Is 3:15; 47:2 Walter L Wilson writes that grinding the face… refers to the suppressing of the poor until their faces show the anxiety and the distress that they are suffering from such oppression. (Wilson's Dictionary of Bible Types) As strong as the expression grinding the face, Micah (prophesied to the Northern Kingdom circa 700BC contemporary of Isaiah, 740-680BC) is even more vivid declaring… And I said, "Hear now, heads of Jacob And rulers of the house of Israel. Is it not for you to know justice? 2 "You who hate good and love evil, who tear off their skin from them And their flesh from their bones, 3 And who eat the flesh of my people, Strip off their skin from them, Break their bones, And chop them up as for the pot And as meat in a kettle." (Micah 3:1, 2, 3). Declares the Lord GOD of hosts - This section begins and ends with this title of God (see Is 3:1-see notes). He is Adonai, the Sovereign Master, Elohim of the armies, and His Name undergirds His ability to accomplish the punishment He decrees against Judah and Jerusalem. Their judgment is indeed certain!
Isaías 3:16-23
Isaiah 3:16 Moreover, the LORD said, "Because * the daughters of Zion are proud and walk with heads held high and seductive eyes, and go along with mincing steps And tinkle the bangles on their feet, (NASB: Lockman) English Translation of the Greek (Septuagint): Thus saith the Lord, Because the daughters of Sion are haughty, and have walked with an outstretched neck, and with winking of the eyes, and motion of the feet, at the same time drawing their garments in trains, and at the same time sporting with their feet: Amplified: Moreover, the Lord said, Because the daughters of Zion are haughty and walk with outstretched necks and with undisciplined (flirtatious and alluring) eyes, tripping along with mincing and affected gait, and making a tinkling noise with [the anklets on] their feet, (Amplified Bible - Lockman) KJV: Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with stretched forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: NET: The LORD says, "The women of Zion are proud. They walk with their heads high and flirt with their eyes. They skip along and the jewelry on their ankles jingles. (NET Bible) NJB: Yahweh says: Because Zion's daughters are proud and walk with heads held high and enticing eyes -- with mincing steps they go, jingling the bangles on their feet- (NJB) NLT: Next the LORD will judge the women of Jerusalem, who walk around with their noses in the air, with tinkling ornaments on their ankles. Their eyes rove among the crowds, flirting with the men.(NLT - Tyndale House) Young's Literal: 'Because that daughters of Zion have been haughty, And they walk stretching out the neck, And deceiving with the eyes, Walking and mincing they go, And with their feet they make a tinkling, Moreover, the LORD said, "Because the daughters of Zion are proud and walk with heads held high and seductive eyes, and go along with mincing steps and tinkle the bangles on their feet: Daughters Is 1:8; 4:4; Matthew 21:5; Luke 23:28 Proud - Is 24:4; 32:9, 10, 11; Pr 16:18; 30:13; Ezek 16:49,50; Zeph 3:11 Isaiah 3 Resources - Multiple Sermons and Commentaries The LORD said - Emphasizing that Jehovah is speaking. Because - explains in the verse why Jehovah will judge the women beginning in the next verse. The daughters of Zion (phrase used in Song 3:11, Is 3:16, 17, 4:4) - Jehovah specifically focuses on the proud, wealthy women in Judah who were the benefactors of their husbands' crimes against the poor (Is 3:14, 15-notes). Proud (01361)(gabah) literally is that which is tall or high (like a tree Ezek 19:11; Isaiah speaks of the Suffering Messiah who would be very high [gabah] in Is 52:13). Here in Is 3:16 gabah is used figuratively to describe these women's pride or haughtiness. It is notable that pride is linked with the heart (Ezek 28:2, 5, 17; Ps 131:1; Pr 18:12; 2Chr 26:16; 32:25), with the eyes (words related to gabah used in Is 2:11; 5:15, Ps 101:5). Pride was their root problem The KJV translates it as haughty which describes one who is blatantly and disdainfully proud. Furthermore, haughty suggests a consciousness of superior birth or position (cp the phrase "a haughty aristocrat"). The Septuagint translates gabah with the verb hupsoo which literally means lifted up or raised high and figuratively means to exalt oneself or think of oneself as better than others (used with this meaning in Mt 23:12). Solomon uses gabah describing the heart declaring that… Before destruction (ruin, affliction) the heart of man is haughty (gabah), but humility goes before honor. (Pr 18:12). The prophet Jeremiah uses gabah exhorting his hearers… Listen (command) and give heed (command), do not be haughty (gabah), (Why not?) for the Lord has spoken. (Je 13:15). Gabah - 33v in the OT - 1Sa 10:23; 2Chr 17:6; 26:16; 32:25; 33:14; Job 5:7; 35:5; 36:7; 39:27; Ps. 103:11; 113:5; 131:1; Pr. 17:19; 18:12; Isa. 3:16; 5:16; 7:11; 52:13; 55:9; Je 13:15; 49:16; Ezek 16:50; 17:24; 19:11; 21:26; 28:2, 5, 17; 31:5, 10, 14; Ob 1:4; Zeph 3:11 The NAS renders gabah as build high(1), exalt(2), exalted(4), haughty(4), high(4), higher(3), lifted(3), loftier(1), made high(1), make high(1), mounts(1), proud(4), raised(1), raises(1), taller(1), took great pride(1), upward(1). Young explains that… When the women are wholly vain and self-centered, the cancer of moral decay is truly consuming the nation’s heart. Proper adornment and true beauty in women should be a reflection of the glory of God. When women cultivate and cherish beauty only for itself, they are infringing upon and detracting from the glory and beauty that belong to Him. That ordinary women of the world should be vainglorious might be expected. But the daughters of Zion, women who live in the city of God, under the very shadow of the Temple, who should have set the example of the beauty of holiness, these are haughty and walk with outstretched neck. Walk with heads held high - This picture needs no description, for we have all encountered "snooty" women who think more highly of themselves then they ought (Ro 12:3). Literally the Hebrew here reads “with an outstretched neck.” Why outstretched? They were seeking attention, attempting to proudly display the jewelry around their necks. Young observes that… “To stretch out the neck” served in the ancient world as a succinct expression for haughtiness. In the ancient Syriac language, for example, “to stretch out the neck” meant “to be haughty.” In the Hamasa it is said, “by our noses and necks pride is shown,” and in the Proverbs of Maidani (No. 30), we read, “Much money does nothing else than to make the neck long.” (Young, Ed: The Book of Isaiah - 3 Volume Commentary. Eerdmans Pub. 1992) Seductive eyes… mincing steps… bangles - Flirtatious attention seekers! Seductive (08265) (saqar - this verse is the only use in OT) describes a flirting glance, ogling with one's eyes, communicating the message of desire for a possible relationship. Solomon warns men… Do not desire her beauty in your heart, nor let her catch you with her eyelids. (Pr 6:25-note) (Listen to the words "it's the second glance that ties your hands as darkness pulls the string" in the powerful Slow Fade by Casting Crowns) Go along with mincing steps - English dictionaries define mincing describes one's manner, speaking or gait as affectedly (affectation = act of taking on or displaying an attitude or mode of behavior not natural to oneself or not genuinely felt) dainty or delicate. Isaiah's point is that these wealthy women were too self absorbed, self centered and puffed up to be humble and God absorbed. Their lack of concern for justice and righteousness in Judah was manifest in the way they dressed. Young observes (and I think history bears him out) that… When the women of a nation have turned to such an extent away from God, the end of that nation cannot be far away. (Ibid) Constable sums up the proud appearance of these women writing that… Pride led these ladies to walk with their noses in the air assuming superiority over others and to use their eyes to draw men to themselves. They took small steps to give the appearance of humility and drew attention even to their feet. Everything they did was designed to attract attention. (Isaiah 3 - Expository Notes) John
Isaías 3:24-26
Isaiah 3:24 Now it will come about that instead of sweet perfume there will be putrefaction; Instead of a belt, a rope; Instead of well-set hair, a plucked-out scalp; Instead of fine clothes, a donning of sackcloth and branding instead of beauty. (NASB: Lockman) English Translation of the Greek (Septuagint): And there shall be instead of a sweet smell, dust; and instead of a girdle, thou shalt gird thyself with a rope; and instead of a golden ornament for the head, thou shalt have baldness on account of thy works; and instead of a tunic with a scarlet ground, thou shalt gird thyself with sackcloth. Amplified: And it shall come to pass that instead of the sweet odor of spices there shall be the stench of rottenness; and instead of a girdle, a rope; and instead of well-set hair, baldness; and instead of a rich robe, a girding of sackcloth; and searing [of captives by the scorching heat] instead of beauty. (Amplified Bible - Lockman) KJV: And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty. NET: A putrid stench will replace the smell of spices, a rope will replace a belt, baldness will replace braided locks of hair, a sackcloth garment will replace a fine robe, and a prisoner's brand will replace beauty. (NET Bible) NJB: Then, instead of perfume, a stink; instead of belt, a rope, instead of hair elaborately dressed, a shaven scalp, instead of gorgeous clothes, sacking round the waist, and brand marks instead of beauty. (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. Now it will come about that instead of sweet perfume there will be putrefaction; Instead of a belt, a rope; Instead of well-set hair, a plucked-out scalp; Instead of fine clothes, a donning of sackcloth; and branding instead of beauty: instead - Is 57:9; Pr 7:17 Plucked out - Is 22:12; Ezek 7:18; Mic 1:16 Donning - Is 15:3; 32:9, 10, 11; Job 16:15; Je 4:8; 6:26; 48:37; 49:3; La 2:10; Ezek 27:31; Joel 1:8 Amos 8:10; Re 11:3 burning - Is 4:4; Lv 26:16; Dt 28:22; 32:24; Re 16:9; 18:9 Divine judgment will bring about a radical contrast in the fashion and appearance of these proud women as exemplified by five "exchanges". Instead (08478) (tahat) means in place of and serves here as a marker of a changed relation. Instead is used 5 times in this one verse! This repetition emphasizes that God's hand of judgment will bring about a complete reversal of the fortunes of these women. Instead of sweet perfume there will be putrefaction - The KJV puts it bluntly "instead of sweet smell there shall be stink"! And this a result of the hand of God's judgment! The NET Bible notes that… The nouns for “spices” and “stench” are right next to each other in the Masoretic Text for emphatic contrast.