Isaiah3
English Standard Version
1 , the God of is and and , of , and of ;
2the and the , the and the , the and the ,
3the of and the of , the and the and the in .
4And I will their , and shall over them.
5And the will one another, every his and every his ; the will be to the , and the to the .
6 a will take of his in the of his , saying: You have a ; you shall be our , and heap of shall be your ;
7in that he will , : I will be a ; in my there neither ; make me of the .
8 has , and has , their and their are against the Lord, his .
9For the look on their against them; they their like ; they do it. to them! they have on .
10 the it shall be with them, for they shall the of their .
11 to the ! It shall be with him, what his have shall be to him.
12My — are their , and over them. O my , your you and they have the of your .
13The Lord has taken his to ; he to .
14The Lord will into the and of his : It is you who have the , the of the is in your .
15 do you mean by my , by the of the ? the God of .
16The Lord : the of are and with , with their , along as they , with their ,
17therefore the will strike with a the of the of , and the Lord will lay their .
18In that the will take the of the , the , and the ;
19the , the , and the ;
20the , the , the , the , and the ;
21the and ;
22the , the , the , and the ;
23the , the , the , and the .
24 of there will be ; and of a , a ; and of , ; and of a , a of ; and of .
25Your shall by the and your in .
26And her shall and ; , she shall on the .
Study Guide
Public-domain commentary and original-language notes for Isaiah 3.
Chapter Summary
In this chapter: The calamities about to come upon the land. (1-9). The wickedness of the people. (10-15). The distress of the proud, luxurious women of Zion. (16-26).
vv1-9
God was about to deprive Judah of every stay and support. The city and the land were to be made desolate, because their words and works had been rebellious against the Lord; even at his holy temple. If men do not stay themselves upon God, he will soon remove all other supports, and then they must sink. Christ is the Bread of life and the Water of life; if he be our Stay, we shall find that is a good part not to be taken away, John 6:27. Here note, 1. That the condition of sinners is exceedingly woful. 2. It is the soul that is damaged by sin. 3. Whatever evil befals sinners, be sure that they bring it on themselves.
vv10-15
The rule was certain; however there might be national prosperity or trouble, it would be well with the righteous and ill with the wicked. Blessed be God, there is abundant encouragement to the righteous to trust in him, and for sinners to repent and return to him. It was time for the Lord to show his might. He will call men to a strict account for all the wealth and power intrusted to and abused by them. If it is sinful to disregard the necessities of the poor, how odious and wicked a part do they act, who bring men into poverty, and then oppress them!
vv16-26
The prophet reproves and warns the daughters of Zion of the sufferings coming upon them. Let them know that God notices the folly and vanity of proud women, even of their dress. The punishments threatened answered the sin. Loathsome diseases often are the just punishment of pride. It is not material to ask what sort of ornaments they wore; many of these things, if they had not been in fashion, would have been ridiculed then as now. Their fashions differed much from those of our times, but human nature is the same. Wasting time and money, to the neglect of piety, charity, and even of justice, displease the Lord. Many professors at the present day, seem to think there is no harm in worldly finery; but were it not a great evil, would the Holy Spirit have taught the prophet to expose it so fully? The Jews being overcome, Jerusalem would be levelled with the ground; which is represented under the idea of a desolate female seated upon the earth. And when the Romans had destroyed Jerusalem, they struck a medal, on which was represented a woman sitting on the ground in a posture of grief. If sin be harboured within the walls, lamentation and mourning are near the gates.
Key Words
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
הִנֵּה: lo!
אָדוֹן: sovereign, i.e. controller (human or divine)
צָבָא: a mass of persons (or figuratively, things), especially reg. organized forwar (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)
סוּר: to turn off (literal or figurative)
מִן: properly, a part of; hence (prepositionally), from or out of in many senses
יְרוּשָׁלַ͏ִם: Jerushalaim or Jerushalem, the capital city of Palestine
יְהוּדָה: Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory
מִשְׁעֵן: a support (concretely), i.e. (figuratively) a protector or sustenance
מִשְׁעֵנָה: support (abstractly), i.e. (figuratively) sustenance or (concretely) a walking-stick
Cross References
Isaiah 3Poole links 'stay and staff of bread' with this Levitical phrase meaning bread, the staff of life.
Supported by Matthew Poole
Poole identifies this as the classical parallel for the 'staff of bread' representing divine physical support.
Supported by Matthew Poole
Direct textual link explaining 'the stay of bread' as the staff of bread broken in judgment.
Supported by Matthew Poole
An explicit prophetic parallel where God threatens to break the staff of bread during siege.
Supported by Matthew Poole
Historically fulfilled when Nebuchadnezzar carried away the mighty men, craftsmen, and prudent leaders of Jerusalem.
Supported by Matthew Poole, JFB
Identifies the 'vineyard' as the Jewish theocracy, which the corrupt leaders have eaten up.
Supported by JFB
Judah left without king, prince, or reliable guide, matching Hosea's description of Israel's deprivation.
Supported by Matthew Poole, JFB
Explains 'prudent' (Hebrew soothsayer/diviner) which God removes to expose their false confidences.
Supported by JFB
Parallels the woe of having childish rulers in understanding, capability, and wisdom.
Supported by JFB
Theological parallel where the righteous eat the fruit of their own way and doings.
Supported by JFB
Illustrates 'lifting up the hand' as the ancient physical gesture used in taking a solemn oath.
Supported by Matthew Poole, JFB
Poole cites this to show 'lift up' refers to swearing an oath by raising the hand.
Supported by Matthew Poole
Identifies God's eyes as too pure to behold evil, illuminating 'provoking the eyes of His glory.'
Supported by JFB
Parallel where the pride and countenance of Israel testifies directly to their face.
Supported by JFB