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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Бедствия, ожидающие иудеев: а) отсутствие средств к жизни. 2-7. б) отсутствие хороших правителей. 8-15. Пороки народа. 16-25. Пороки иудейских женщин.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The prophet, in this chapter, goes on to foretel the desolations that were coming upon Judah and Jerusalem for their sins, both that by the Babylonians and that which completed their ruin by the Romans, with some of the grounds of God's controversy with them. God threatens, I. To deprive them of all the supports both of their life and of their government, ver. 1-3. II. To leave them to fall into confusion and disorder, ver. 4, 5, 12. III. To deny them the blessing of magistracy, ver. 6-8. IV. To strip the daughters of Zion of their ornaments, ver. 17-24. V. To lay all waste by the sword of war, ver. 25, 26. The sins that provoked God to deal thus with them were, 1. Their defiance of God, ver. 8. 2. Their impudence, ver. 9. 3. The abuse of power to oppression and tyranny, ver. 12-15. 4. The pride of the daughters of Zion, ver. 16. In the midst of the chapter the prophet is directed how to address particular persons. (1.) To assure good people that it should be well with them, notwithstanding those general calamities, ver. 10. (2.) To assure wicked people that, however God might, in judgment, remember mercy, yet it should go ill with them, ver. 11. O that the nations of the earth, at this day, would hearken to rebukes and warnings which this chapter gives!
Adam Clarke: Commentary on the Bible - 1831
The whole of this chapter, with the first verse of the next, is a prophecy of those calamities that should be occasioned by the Babylonish invasion and captivity. These calamities are represented as so great and so general, that even royal honors, in such a state, are so far from being desirable, that hardly any can be got to accept them, Isa 3:1-7. This visitation is declared to be the consequence of their profanity and guilt; for which the prophet farther reproves and threatens them, Isa 3:8-15. Particular amplification of the distress of the delicate and luxurious daughters of Zion; whose deplorable situation is finely contrasted with their former prosperity and ease, Isa 3:16-26.
Albert Barnes: Notes on the Bible - 1834
3:1: For - This is a continuation of the pRev_ious chapter. The same prophecy is continued, and the force of the argument of the prophet will not be seen unless the chapters are read together; see the Analysis prefixed to isa 2. In the close of the second chapter Isa 2:22, the prophet had cautioned his countrymen against confiding in man. In this chapter, a reason is given here why they should cease to do it - to wit, that God would soon take away their kings and princes.
The Lord - האדון hā'â dô n; see the note at Isa 1:24.
The Lord of hosts - see the note at Isa 1:9. The prophet calls the attention of the Jews particularly to the fact that this was about to be done by Yahweh "of hosts" - a title which he gives to God when he designs to indicate that that which is to be done implies special strength, power, and majesty. As the work which was now to be done was the removal of the mighty men on which the nation was depending, it is implied that it was a work of power which belonged especially to the God of armies - the Almighty.
Doth take away - Is about to remove. In the Hebrew, the word here is a "participle," and does not mark the precise time. It has reference here, however, to the future.
From Jerusalem ... - Note Isa 1:1.
The stay - In the Hebrew, the words translated "stay" and "staff" are the same, with the exception that the former is in the masculine, and the latter in the feminine gender. The meaning is, that God would remove "all kinds of support," or "everything" on which they relied. The reference is undoubtedly to the princes and mighty men on whose counsels and aid the nation was resting for defense; see Isa 3:2-3.
The whole stay of bread - We use a similar expression when we say that "bread is the staff of life." The Hebrews often expressed the same idea, representing the "heart" in man as being "supported or upheld" by bread, Gen 18:5 (margin); Jdg 19:5 (margin); Lev 26:26; Psa 105:16.
Stay of water - He would reduce them from their luxuries introduced by commerce isa 2 to absolute want. This often occurred in the sieges and wars of the nation; and in the famines which were the consequence of the wars. The reference here is probably to the invasion of the land by Nebuchadnezzar. The famine consequent on that invasion is described in Jer 38:21; Jer 38:9; Lam 4:4 : "The tongue of the sucking child cleaveth to the roof of his month for thirst; the young children ask bread, and no man breaketh it unto them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Isa 3:1, The great calamities which come by sin; Isa 3:10, The different reward of the righteous and wicked; Isa 3:12, The oppression and covetousness of the rulers; Isa 3:16, The judgments which shall be for the pride of the women; Isa 3:25, The general desolation.
John Gill
INTRODUCTION TO ISAIAH 3
In this chapter the Jews are threatened with various calamities, on account of their sins, which would issue in their entire ruin and destruction. They are threatened with a famine, Is 3:1 with a removal of useful men in church and state, and in common life, Is 3:2 with ignorant and effeminate governors; the consequences of which would be oppression and insolence, Is 3:4 yea, that such would be their state and condition, that men, though naturally ambitious of honour, would refuse to have the government of them, Is 3:6 the reasons of these calamities, and of this ruin and fall of them, are their evil words and actions against the Lord, which were highly provoking to him; and their impudence in sinning like Sodom, which was to their own harm, Is 3:8 yet, in the midst of all this, it is the will of God that the righteous should be told it shall be well with them, with the reason of it; when it shall be ill with the wicked, as a just recompence of reward, Is 3:10 the errors and mistakes of the people are attributed to their childish and effeminate governors, Is 3:12 wherefore the Lord determines to plead their cause, and contend with their elders and rulers, because they had spoiled and devoured the poor, Is 3:13 and particularly the women are threatened, for their pride and luxury, to have their ornaments taken from them, which are particularly mentioned, Is 3:16 and the chapter is concluded with a prophecy, that their mighty men should perish by the sword in war, and the city should be desolate, Is 3:25.
3:13:1: Ահաւասիկ Տէր Տէր զօրութեանց բարձցէ՛ ՚ի Հրէաստանէ եւ յԵրուսաղեմէ զայր հզօր՝ եւ զկին զօրաւոր, զզօրութիւն հացի, եւ զզօրութիւն ջրոյ.
3 Ահաւասիկ Զօրութիւնների Տէր Աստուածը Հրէաստանից եւ Երուսաղէմից պիտի վերացնի հզօր տղամարդուն եւ զօրաւոր կնոջը, հացի զօրութիւնը եւ ջրի զօրութիւնը,
3 Վասն զի ահա զօրքերու Եհովա Տէրը Երուսաղէմէն եւ Յուդայէն պիտի վերցնէ գաւազանը եւ ցուպը, Հացին բոլոր զօրութիւնն ու ջուրին բոլոր զօրութիւնը,
Ահաւասիկ Տէր, Տէր զօրութեանց բարձցէ ի Հրէաստանէ եւ յԵրուսաղեմէ [43]զայր հզօր եւ զկին զօրաւոր``, զզօրութիւն հացի եւ զզօրութիւն ջրոյ:

3:1: Ահաւասիկ Տէր Տէր զօրութեանց բարձցէ՛ ՚ի Հրէաստանէ եւ յԵրուսաղեմէ զայր հզօր՝ եւ զկին զօրաւոր, զզօրութիւն հացի, եւ զզօրութիւն ջրոյ.
3 Ահաւասիկ Զօրութիւնների Տէր Աստուածը Հրէաստանից եւ Երուսաղէմից պիտի վերացնի հզօր տղամարդուն եւ զօրաւոր կնոջը, հացի զօրութիւնը եւ ջրի զօրութիւնը,
3 Վասն զի ահա զօրքերու Եհովա Տէրը Երուսաղէմէն եւ Յուդայէն պիտի վերցնէ գաւազանը եւ ցուպը, Հացին բոլոր զօրութիւնն ու ջուրին բոլոր զօրութիւնը,
zohrab-1805▾ eastern-1994▾ western am▾
3:13:1 Вот, Господь, Господь Саваоф, отнимет у Иерусалима и у Иуды посох и трость, всякое подкрепление хлебом и всякое подкрепление водою,
3:1 ἰδοὺ ιδου see!; here I am δὴ δη in fact ὁ ο the δεσπότης δεσποτης master κύριος κυριος lord; master σαβαωθ σαβαωθ Tsebaoth ἀφελεῖ αφαιρεω take away ἀπὸ απο from; away τῆς ο the Ιουδαίας ιουδαια Ioudaia; Iuthea καὶ και and; even ἀπὸ απο from; away Ιερουσαλημ ιερουσαλημ Jerusalem ἰσχύοντα ισχυω have means; have force καὶ και and; even ἰσχύουσαν ισχυω have means; have force ἰσχὺν ισχυς force ἄρτου αρτος bread; loaves καὶ και and; even ἰσχὺν ισχυς force ὕδατος υδωρ water
3:1 כִּי֩ kˌî כִּי that הִנֵּ֨ה hinnˌē הִנֵּה behold הָ hā הַ the אָדֹ֜ון ʔāḏˈôn אָדֹון lord יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service מֵסִ֤יר mēsˈîr סור turn aside מִ mi מִן from ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem וּ û וְ and מִ֣ mˈi מִן from יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah מַשְׁעֵ֖ן mašʕˌēn מַשְׁעֵן support וּ û וְ and מַשְׁעֵנָ֑ה mašʕēnˈā מַשְׁעֵנָה support כֹּ֚ל ˈkōl כֹּל whole מִשְׁעַן־ mišʕan- מִשְׁעָן support לֶ֔חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole מִשְׁעַן־ mišʕan- מִשְׁעָן support מָֽיִם׃ mˈāyim מַיִם water
3:1. ecce enim Dominator Deus exercituum auferet ab Hierusalem et ab Iuda validum et fortem omne robur panis et omne robur aquaeFor behold the sovereign Lord of hosts shall take away from Jerusalem, and from Juda the valiant and the strong, the whole strength of bread, and the whole strength of water.
1. For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread, and the whole stay of water;
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:

3:1 Вот, Господь, Господь Саваоф, отнимет у Иерусалима и у Иуды посох и трость, всякое подкрепление хлебом и всякое подкрепление водою,
3:1
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ο the
δεσπότης δεσποτης master
κύριος κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
ἀφελεῖ αφαιρεω take away
ἀπὸ απο from; away
τῆς ο the
Ιουδαίας ιουδαια Ioudaia; Iuthea
καὶ και and; even
ἀπὸ απο from; away
Ιερουσαλημ ιερουσαλημ Jerusalem
ἰσχύοντα ισχυω have means; have force
καὶ και and; even
ἰσχύουσαν ισχυω have means; have force
ἰσχὺν ισχυς force
ἄρτου αρτος bread; loaves
καὶ και and; even
ἰσχὺν ισχυς force
ὕδατος υδωρ water
3:1
כִּי֩ kˌî כִּי that
הִנֵּ֨ה hinnˌē הִנֵּה behold
הָ הַ the
אָדֹ֜ון ʔāḏˈôn אָדֹון lord
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
צְבָאֹ֗ות ṣᵊvāʔˈôṯ צָבָא service
מֵסִ֤יר mēsˈîr סור turn aside
מִ mi מִן from
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
מִ֣ mˈi מִן from
יהוּדָ֔ה yhûḏˈā יְהוּדָה Judah
מַשְׁעֵ֖ן mašʕˌēn מַשְׁעֵן support
וּ û וְ and
מַשְׁעֵנָ֑ה mašʕēnˈā מַשְׁעֵנָה support
כֹּ֚ל ˈkōl כֹּל whole
מִשְׁעַן־ mišʕan- מִשְׁעָן support
לֶ֔חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
מִשְׁעַן־ mišʕan- מִשְׁעָן support
מָֽיִם׃ mˈāyim מַיִם water
3:1. ecce enim Dominator Deus exercituum auferet ab Hierusalem et ab Iuda validum et fortem omne robur panis et omne robur aquae
For behold the sovereign Lord of hosts shall take away from Jerusalem, and from Juda the valiant and the strong, the whole strength of bread, and the whole strength of water.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Разъясняя, в чем будет состоять унижение Иудеи, пророк кратко говорит об оскудении богатств иудейских и обстоятельно изображает ту анархию, которая произойдет оттого, что никто не захочет заниматься общественными делами, расстроенными управлением неопытных правителей.
Посох и трость - символические обозначения всякой опоры государственной - и сильных волею и разумом людей и природных богатств.
Подкрепление хлебом... хлебные запасы и потоки вод, без которых начнут люди страдать от голода и жажды.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 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, 2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient, 3 The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator. 4 And I will give children to be their princes, and babes shall rule over them. 5 And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable. 6 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: 7 In that day shall he swear, saying, I will not be a healer; for in my house is neither bread nor clothing: make me not a ruler of the people. 8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.
The prophet, in the close of the foregoing chapter, had given a necessary caution to all not to put confidence in man, or any creature; he had also given a general reason for that caution, taken from the frailty of human life and the vanity and weakness of human powers. Here he gives a particular reason for it--God was now about to ruin all their creature-confidences, so that they should meet with nothing but disappointments in all their expectations from them (v. 1): The stay and the staff shall be taken away, all their supports, of what kind soever, all the things they trusted to and looked for help and relief from. Their church and kingdom had now grown old and were going to decay, and they were (after the manner of aged men, Zech. viii. 4) leaning on a staff: now God threatens to take away their staff, and then they must fall of course, to take away the stays of both the city and the country, of Jerusalem and of Judah, which are indeed stays to one another, and, if one fail, the other feels from it. He that does this is the Lord, the Lord of hosts--Adon, the Lord that is himself the stay or foundation; if that stay depart, all other stays certainly break under us, for he is the strength of them all. He that is the Lord, the ruler, that has authority to do it, and the Lord of hosts, that has the ability to do it, he shall take away the stay and the staff. St. Jerome refers this to the sensible decay of the Jewish nation after they had crucified our Saviour, Rom. xi. 9, 10. I rather take it as a warning to all nations not to provoke God; for if they make him their enemy, he can and will thus make them miserable. Let us view the particulars.
I. Was their plenty a support to them? It is so to any people; bread is the staff of life: but God can take away the whole stay of bread, and the whole stay of water; and it is just with him to do so when fulness of bread becomes an iniquity (Ezek. xvi. 49), and that which was given to be provision for the life is made provision for the lusts. He can take away the bread and the water by withholding the rain, Deut. xxviii. 23, 24. Or, if he allow them, he can take away the stay of bread and the stay of water by withholding his blessing, by which man lives, and not by bread only, and which is the staff of bread (Matt. iv. 4), and then the bread is not nourishing nor the water refreshing, Hag. i. 6. Christ is the bread of life and the water of life; if he be our stay, we shall find that this is a good part not to be taken away, John iv. 14; vi. 27.
II. Was their army a support to them--their generals, and commanders, and military men? These shall be taken away, either cut off by the sword or so discouraged with the defeats they meet with that they shall throw up their commissions and resolve to act no more; or they shall be disabled by sickness, or dispirited, so as to be unfit for business; The mighty men, and the man of war, and even the inferior officer, the captain of fifty, shall be removed. It bodes ill with a people when their valiant men are lost. Let not the strong man therefore glory in his strength, nor any people trust too much to their mighty men; but let the strong people glorify God and the city of the terrible nations fear him, who can make them weak and despicable, ch. xxv. 3.
III. Were their ministers of state a support to them--their learned men, their politicians, their clergy, their wits and virtuoso? These also should be taken away--the judges, who were skilled in the laws, and expert in administering justice,--the prophets, whom they used to consult in difficult cases,--the prudent, who were celebrated as men of sense and sagacity above all others and were assistants to the judges, the diviners (so the word is), those who used unlawful arts, who, though rotten stays, yet were stayed on, (but it may be taken, as we read it, in a good sense),--the ancients, elders in age, in office,--the honourable man, the gravity of whose aspect commands reverence and whose age and experience make him fit to be a counsellor. Trade is one great support to a nation, even manufactures and handicraft trades; and therefore, when the whole stay is broken, the cunning artificer too shall be taken away; and the last is the eloquent orator, the man skilful of speech, who in some cases may do good service, though he be none of the prudent or the ancient, by putting the sense of others in good language. Moses cannot speak well, but Aaron can. God threatens to take these away, that is, 1. To disable them for the service of their country, making judges fools, taking away the speech of the trusty and the understanding of the aged, Job xii. 17, &c. Every creature is that to us which God makes it to be; and we cannot be sure that those who have been serviceable to us shall always be so. 2. To put an end to their days; for the reason why princes are not to be trusted in is because their breath goeth forth, Ps. cxlvi. 3, 4. Note, The removal of useful men by death, in the midst of their usefulness, is a very threatening symptom to any people.
IV. Was their government a support to them? It ought to have been so; it is the business of the sovereign to bear up the pillars of the land, Ps. lxxv. 3. But it is here threatened that this stay should fail them. When the mighty men and the prudent are removed children shall be their princes--children in age, who must be under tutors and governors, who will be clashing with one another and making a prey of the young king and his kingdom-children in understanding and disposition, childish men, such as are babes in knowledge, no more fit to rule than a child in the cradle. These shall rule over them, with all the folly, fickleness, and frowardness, of a child. And woe unto thee, O land! when thy king is such a one! Eccl. x. 16.
V. Was the union of the subjects among themselves, their good order and the good understanding and correspondence that they kept with one another, a stay to them? Where this is the case a people may do better for it, though their princes be not such as they should be; but it is here threatened that God would send an evil spirit among them too (as Judg. ix. 23), which would make them, 1. Injurious and unneighbourly one towards another (v. 5): "The people shall be oppressed every one by his neighbour," and their princes, being children, will take no care to restrain the oppressors or relieve the oppressed, nor is it to any purpose to appeal to them (which is a temptation to every man to be his own avenger), and therefore they bite and devour one another and will soon be consumed one of another. Then homo homini lupus--man becomes a wolf to man; jusque datum sceleri--wickedness receives the stamp of law; nec hospes ab hospite tutus--the guest and the host are in danger from each other. 2. Insolent and disorderly towards their superiors. It is as ill an omen to a people as can be when the rising generation among them are generally untractable, rude, and ungovernable, when the child behaves himself proudly against the ancient, whereas he should rise up before the hoary head and honour the face of the old man, Lev. xix. 32. When young people are conceited and pert, and behave scornfully towards their superiors, their conduct is not only a reproach to themselves, but of ill consequence to the public; it slackens the reins of government and weakens the hands that hold them. It is likewise ill with a people when persons of honour cannot support their authority, but are affronted by the base and beggarly, when judges are insulted and their powers set at defiance by the mob. Those have a great deal to answer for who do this.
VI. It is some stay, some support, to hope that, though matters may be now ill-managed, yet other may be raised up, who may manage better? Yet this expectation also shall be frustrated, for the case shall be so desperate that no man of sense or substance will meddle with it.
1. The government shall go a begging, v. 6. Here, (1.) It is taken for granted that there is no way of redressing all these grievances, and bringing things into order again, but by good magistrates, who shall be invested with power by common consent, and shall exert that power for the good of the community. And it is probable that this was, in many places, the true origin of government; men found it necessary to unite in a subjection to one who was thought fit for such a trust, in order to the welfare and safety of them all, being aware that they must either be ruled or ruined. Here therefore is the original contract: "Be thou our ruler, and we will be subject to thee, and let this ruin be under thy hand, to be repaired and restored, and then to be preserved and established, and the interests of it advanced, ch. lviii. 12. Take care to protect us by the sword of war from being injured from abroad, and by the sword of justice from being injurious to another, and we will bear faith and true allegiance to thee." (2.) The case is represented as very deplorable, and things as having come to a sad pass; for, [1.] Children being their princes, every man will think himself fit to prescribe who shall be a magistrate, and will be for preferring his own relations; whereas, if the princes were as they should be, it would be left entirely to them to nominate the rulers, as it ought to be. [2.] Men will find themselves under a necessity even of forcing power into the hands of those that are thought to be fit for it: A man shall take hold by violence of one to make him a ruler, perceiving him ready to resist the motion: nay, he shall urge it upon his brother; whereas, commonly, men are not willing that their equals should be their superiors, witness the envy of Joseph's brethren. [3.] It will be looked upon as ground sufficient for the preferring of a man to be a ruler that he has clothing better than his neighbours--a very poor qualification to recommend a man to a place of trust in the government. It was a sign that the country was much impoverished when it was a rare thing to find a man that had good clothes, or could afford to buy himself an alderman's gown or a judge's robes; and it was proof enough that the people were very unthinking when they had so much respect to a man in gay clothing, with a gold ring ( Jam. ii. 2, 3), that, for the sake thereof, they would make him their ruler. It would have been some sense to have said, "Thou hast wisdom, integrity, experience; be thou our ruler." But it was a jest to say, Thou hast clothing; be thou our ruler. A poor wise man, though in vile raiment, delivered a city, Eccl. ix. 15. We may allude to this to show how desperate the case of fallen man was when our Lord Jesus was pleased to become our brother, and, though he was not courted, offered himself to be our ruler and Saviour, and to take this ruin under his hand.
2. Those who are thus pressed to come into office will swear themselves off, because, though they are taken to be men of some substance, yet they know themselves unable to bear the charges of the office and to answer the expectations of those that choose them (v. 7): He shall swear (shall lift up the hand, the ancient ceremony used in taking the oath) I will not be a healer; make not me a ruler. Note, Rulers must be healers, and good rulers will be so; they must study to unite their subjects, and not to widen the differences that are among them. Those only are fit for government that are of a meek, quiet, healing, spirit. They must also heal the wounds that are given to any of the interests of their people, by suitable applications. But why will he not be a ruler? Because in my house is neither bread nor clothing. (1.) If he said true, it was a sign that men's estates were sadly ruined when even those who made the best appearance really wanted necessaries--a common case, and a piteous one. Some who, having lived fashionably, are willing to put the best side outwards, are yet, if the truth were known, in great straits, and go with heavy hearts for want of bread and clothing. (2.) If he did not speak truth, it was a sign that men's consciences were sadly debauched, when, to avoid the expense of an office, they would load themselves with the guilt of perjury, and (which is the greatest madness in the world) would damn their souls to save their money, Matt. xvi. 26. (3.) However it was, it was a sign that the case of the nation was very bad when nobody was willing to accept a place in the government of it, as despairing to have either credit or profit by it, which are the two things aimed at in men's common ambition of preferment.
3. The reason why God brought things to this sad pass, even among his own people (which is given either by the prophet or by him that refused to be a ruler); it was not for want of good will to his country, but because he saw the case desperate and past relief, and it would be to no purpose to attempt it (v. 8): Jerusalem is ruined and Judah is fallen; and they may thank themselves. They have brought their destruction upon their own heads, for their tongue and their doings are against the Lord; in word and action they broke the law of God and therein designed an affront to him; they wilfully intended to offend him, in contempt of his authority and defiance of his justice. Their tongue was against the Lord, for they contradicted his prophets; and their doings were no better, for they acted as they talked. It was an aggravation of their sin that God's eye was upon them, and that his glory was manifested among them; but they provoked him to his face, as if the more they knew of his glory the greater pride they took in slighting it, and turning it into shame. And this, this, is it for which Jerusalem is ruined. Note, The ruin both of persons and people is owing to their sins. If they did not provoke God, he would do them no hurt, Jer. xxv. 6.
Adam Clarke: Commentary on the Bible - 1831
3:1: The stay and the staff "Every stay and support" - Hebrew, "the support masculine, and the support feminine:" that is, every kind of support, whether great or small, strong or weak. "Al Kanitz, wal-kanitzah; the wild beasts, male and female. Proverbially applied both to fishing and hunting: i.e., I seized the prey, great or little, good or bad. From hence, as Schultens observes, is explained Isa 3:1, literally, the male and female stay: i.e., the strong and weak, the great and small." - Chappelow, note on Hariri, Assembly 1. Compare Ecc 2:8.
The Hebrew words משען ומשענה mashen umashenah come from the same root שען shaan, to lean against, to incline, to support; and here, being masculine and feminine, they may signify all things necessary for the support both of man and woman. My old MS. understands the staff and stay as meaning particular persons, and translates the verse thus: - Lo forsoth, the Lordschip Lord of Hoostis schal don awey fro Jerusalem and fro Juda the stalworth and the stronge.
The two following verses, Isa 3:2, Isa 3:3, are very clearly explained by the sacred historian's account of the event, the captivity of Jehoiachin by Nebuchadnezzar king of Babylon: "And he carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths; none remained save the poorest sort of the people of the land," Kg2 24:14. Which is supplied by our version.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: behold: Isa 2:22
the Lord: Isa 1:24, Isa 36:12, Isa 51:22
the stay: Lev 26:26; Psa 105:16; Jer 37:21, Jer 38:9; Eze 4:16, Eze 4:17, Eze 14:13
Carl Friedrich Keil and Franz Delitzsch
3:1
"For, behold, the Lord, Jehovah of hosts, takes away from Jerusalem and from Judah supporter and means of support, every support of bread and every support of water." The divine name given here, "The Lord, Jehovah of hosts," with which Isaiah everywhere introduces the judicial acts of God (cf., Is 1:24; Is 10:16, Is 10:33; Is 19:4), is a proof that the proclamation of judgment commences afresh here. Trusting in man was the crying sin, more especially of the times of Uzziah-Jotham. The glory of the kingdom at that time carried the wrath of Jehovah within it. The outbreak of that wrath commenced in the time of Ahaz; and even under Hezekiah it was merely suspended, not changed. Isaiah foretells this outbreak of wrath. He describes how Jehovah will lay the Jewish state in ruins, by taking away the main supports of its existence and growth. "Supporter and means of support" (mash'en and mash'enah) express, first of all, the general idea. The two nouns, which are only the masculine and feminine forms of one and the same word (compare Mic 2:4; Nahum 2:11, and the examples from the Syriac and Arabic in Ewald, 172, c), serve to complete the generalization: fulcra omne genus (props of every kind, omnigena). They are both technical terms, denoting the prop which a person uses to support anything, whilst mish'an signifies that which yields support; so that the three correspond somewhat to the Latin fulcrum, fultura, fulcimen. Of the various means of support, bread and wine are mentioned first, not in a figurative sense, but as the two indispensable conditions and the lowest basis of human life. Life is supported by bread and water: it walks, as it were, upon the crutch of bread, so that "breaking the staff of bread" (Lev 26:26; Ezek 4:16; Ezek 5:16; Ezek 14:13; Ps 105:16) is equivalent to physical destruction. The destruction of the Jewish state would accordingly be commenced by a removal on the part of Jehovah of all the support afforded by bread and water, i.e., all the stores of both. And this was literally fulfilled, for both in the Chaldean and Roman times Jerusalem perished in the midst of just such terrible famines as are threatened in the curses in Lev 26, and more especially in Deut 28; and in both cases the inhabitants were reduced to such extremities, that women devoured their own children (Lam 2:20; Josephus, Wars of Jews, vi. 3, 3, 4). It is very unjust, therefore, on the part of modern critics, such as Hitzig, Knobel, and Meier, to pronounce Is 3:1 a gloss, and, in fact, a false one. Gesenius and Umbreit retracted this suspicion. The construction of the v. is just the same as that of Is 25:6; and it is Isaiah's custom to explain his own figures, as we have already observed when comparing Is 1:7. and Is 1:23 with what preceded them. "Every support of bread and every support of water" are not to be regarded in this case as an explanation of the general idea introduced before, "supporters and means of support," but simply as the commencement of the detailed expansion of the idea. For the enumeration of the supports which Jehovah would take away is continued in the next two verses.
Geneva 1599
3:1 For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the rod (a) and the staff, the whole support of bread, and the whole support of water,
(a) Because they trusted in their abundance and prosperity he shows that they should be taken from them.
John Gill
3:1 For, behold, the Lord, the Lord of hosts,.... These titles of Jehovah, expressive of power and authority, are used to show that he is able to execute what he threatens to do; and the word "behold" is prefixed, to excite attention to what is about to be said:
doth take away from Jerusalem, and from Judea; the present tense is used for the future, because of the certainty of what would be done to the Jews, both in city and country; for as in the preceding chapter Is 2:1 it is foretold what shall befall the antichristian party among the nations of the world, this is a prophecy of the destruction of the Jews by the Romans; at which time there would be a dreadful famine, signified by the taking away
the stay and the staff, the whole stay of bread, and the whole stay of water; bread and water being the stay and staff of man's life, which support and maintain it; and, in case of disobedience, a famine was threatened this people very early, and in much such terms as here, Lev 26:26 and as there was a very sore famine at the siege of Jerusalem by Nebuchadnezzar, Jer 52:6 so there was a very dreadful one when the city was besieged by the Romans, as related by Josephus, and predicted by Christ, Mt 24:7.
Robert Jamieson, A. R. Fausset and David Brown
3:1 (Isa. 3:1-26)
For--continuation of Is 2:22.
Lord of hosts--therefore able to do as He says.
doth--present for future, so certain is the accomplishment.
stay . . . staff--the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Is 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jer 37:21; Jer 38:9).
3:23:2: զհսկայն եւ զզօրաւորն, եւ զայր պատերազմօղ, եւ զդատաւոր, եւ զմարգարէ, եւ զքննիչ, եւ զծեր[9609]. [9609] Ոմանք. Եւ զհսկայն եւ զօրաւորն, եւ զայր։
2 հսկային, զօրեղին եւ քաջամարտիկին, դատաւորին, մարգարէին, քննիչին եւ ծերին,
2 Կտրիճն ու պատերազմող մարդը, Դատաւորն ու մարգարէն, գուշակութիւն ընողն ու ծերը,
զհսկայն եւ [44]զզօրաւորն եւ`` զայր պատերազմօղ, եւ զդատաւոր եւ զմարգարէ եւ [45]զքննիչ եւ զծեր:

3:2: զհսկայն եւ զզօրաւորն, եւ զայր պատերազմօղ, եւ զդատաւոր, եւ զմարգարէ, եւ զքննիչ, եւ զծեր[9609].
[9609] Ոմանք. Եւ զհսկայն եւ զօրաւորն, եւ զայր։
2 հսկային, զօրեղին եւ քաջամարտիկին, դատաւորին, մարգարէին, քննիչին եւ ծերին,
2 Կտրիճն ու պատերազմող մարդը, Դատաւորն ու մարգարէն, գուշակութիւն ընողն ու ծերը,
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2 храброго вождя и воина, судью и пророка, и прозорливца и старца,
3:2 γίγαντα γιγας and; even ἰσχύοντα ισχυω have means; have force καὶ και and; even ἄνθρωπον ανθρωπος person; human πολεμιστὴν πολεμιστης and; even δικαστὴν δικαστης justice καὶ και and; even προφήτην προφητης prophet καὶ και and; even στοχαστὴν στοχαστης and; even πρεσβύτερον πρεσβυτερος senior; older
3:2 גִּבֹּ֖ור gibbˌôr גִּבֹּור vigorous וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war שֹׁופֵ֥ט šôfˌēṭ שׁפט judge וְ wᵊ וְ and נָבִ֖יא nāvˌî נָבִיא prophet וְ wᵊ וְ and קֹסֵ֥ם qōsˌēm קסם practice divination וְ wᵊ וְ and זָקֵֽן׃ zāqˈēn זָקֵן old
3:2. fortem et virum bellatorem iudicem et prophetam et ariolum et senemThe strong man, and the man of war, the judge, and the prophet and the cunning man, and the ancient.
2. the mighty man, and the man of war; the judge, and the prophet, and the diviner, and the ancient;
The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient:

3:2 храброго вождя и воина, судью и пророка, и прозорливца и старца,
3:2
γίγαντα γιγας and; even
ἰσχύοντα ισχυω have means; have force
καὶ και and; even
ἄνθρωπον ανθρωπος person; human
πολεμιστὴν πολεμιστης and; even
δικαστὴν δικαστης justice
καὶ και and; even
προφήτην προφητης prophet
καὶ και and; even
στοχαστὴν στοχαστης and; even
πρεσβύτερον πρεσβυτερος senior; older
3:2
גִּבֹּ֖ור gibbˌôr גִּבֹּור vigorous
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
שֹׁופֵ֥ט šôfˌēṭ שׁפט judge
וְ wᵊ וְ and
נָבִ֖יא nāvˌî נָבִיא prophet
וְ wᵊ וְ and
קֹסֵ֥ם qōsˌēm קסם practice divination
וְ wᵊ וְ and
זָקֵֽן׃ zāqˈēn זָקֵן old
3:2. fortem et virum bellatorem iudicem et prophetam et ariolum et senem
The strong man, and the man of war, the judge, and the prophet and the cunning man, and the ancient.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пророка, очевидно, ложного, как видно из рядом стоящего синонимического выражения: прозорливец (kosem = языческий прорицатель).
Старца. Это не только старец, но и старейшина, уважаемый начальник (ср. ст. 14).
Albert Barnes: Notes on the Bible - 1834
3:2: The mighty man - The hero, The idea expressed is not simply that of personal strength and prowess, but the higher one of military eminence or heroism. "Prof. Alexander." This was fully accomplished in the time of Nebuchadnezzar; Kg2 24:14.
And the prudent - This word in the original - קסם qosē m - means properly "a diviner," or a "soothsayer." But it is sometimes used in a good sense; see Pro 16:10, "margin." The Chaldee understands it of a man "who is consulted," or whose opinion is asked, in times of perplexity or danger. The word was originally applied to false prophets, diviners, and soothsayers, who claimed the power of looking into futurity. It came, however, to denote also the man of sagacity, the statesman, the experienced counselor, who from the records of the past could judge of the future, and to whom, therefore, the nation could look in times of perplexity and danger. Vitringa supposes that it may refer here to the false prophets on whose advice the nation might be relying.
The ancient - The old man. Such men, especially among the Hebrews, were deemed particularly qualified to give advice. They had experience; they kept the traditions of their fathers; they had conversed with the wise of the preceding generation; and in a land where there were few books, and knowledge was to be gained mainly by conversation and experience, great respect was shown them; see Lev 19:32; Ch2 31:17; Kg1 12:6, Kg1 12:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: mighty: Isa 2:13-15; Kg2 24:14-16; Psa 74:9; Lam 5:12-14; Amo 2:3
the ancient: Isa 9:15; Eze 8:12, Eze 9:5
Carl Friedrich Keil and Franz Delitzsch
3:2
"Hero and man of war, judge and prophet, and soothsayer and elder; captains of fifty, and the highly distinguished, and counsellors, and masters in art, and those skilled in muttering." As the state had grown into a military state under Uzziah-Jotham, the prophet commences in both vv. with military officers, viz., the gibbor, i.e., commanders whose bravery had been already tried; the "man of war" (ish imlchâmâh), i.e., private soldiers who had been equipped and well trained (see Ezek 39:20); and the "captain of fifty" (sar Chamisshim), leaders of the smallest divisions of the army, consisting of only fifty men (pentekontarchos, 4Kings 1:9, etc.). The prominent members of the state are all mixed up together; "the judge" (shophet), i.e., the officers appointed by the government to administer justice; "the elder" (zâkēn), i.e., the heads of families and the senators appointed by the town corporations; the "counsellor" (yōetz), those nearest to the king; the "highly distinguished" (nesu panim), lit., those whose personal appearance (panim) was accepted, i.e., welcome and regarded with honour (Saad.: wa'gı̄h, from wa'gh, the face of appearance), that is to say, persons of influence, not only on account of their office, but also on account of wealth, age, goodness, etc.; "masters in art" (Chacam Charâshim: lxx σοφὸς ἀρχιτέκτων ), or, as Jerome has very well rendered it, in artibus mechanicis exercitatus easque callide tractans (persons well versed in mechanical arts, and carrying them out with skill). In the Chaldean captivities skilled artisans are particularly mentioned as having been carried away (4Kings 24:14.; Jer 24:1; Jer 29:2); so that there can be no doubt whatever that Charâshim (from Cheresh) is to be understood as signifying mechanical and not magical arts, as Gesenius, Hitzig, and Meier suppose, and therefore that Chacam Charâshim does not mean "wizards," as Ewald renders it (Chărâshim is a different word from Chârâshim, fabri, from Chârâsh, although in 1Chron 4:14, cf., Neh 11:35, the word is regularly pointed חרשׁים even in this personal sense). Moreover, the rendering "wizards" produces tautology, inasmuch as masters of the black art are cited as nebon lachash, "skilled in muttering." Lachash is the whispering or muttering of magical formulas; it is related both radically and in meaning to nachash, enchantment (Arabic nachs, misfortune); it is derived from lachash, sibilare, to hiss (a kindred word to nâchash; hence nâchâsh, a serpent). Beside this, the masters of the black art are also represented as kosem, which, in accordance with the radical idea of making fast, swearing, conjuring, denoted a soothsayer following heathen superstitions, as distinguished from the nabi, of false Jehovah prophet (we find this as early as Deut 18:10, Deut 18:14).
(Note: According to the primary meaning of the whole thema, which is one of hardness, rigidity, firmness, aksama (hi. of kâsam) signifies, strictly speaking, to make sure, i.e., to swear, either by swearing to the truth and certainty of a thing, or by making a person swear that he will do or not do a certain thing, by laying as it were a kasam upon him. The kal, on the other hand (kasama), gets its meaning to divide from the turn given to the radical idea in the substantive kism, which signifies, according to the original lexicographers, something fixed (= nası̄b), definite, i.e., a definite portion. There is just the same association of ideas in ‛azama as in aksama, namely, literally to be firm or make firm, i.e., to direct one's will firmly towards an object or place; also to direct one's will firmly towards a person, to adjure him to do a thing or not to do it; sometimes with a softer meaning, to urge or invite a person to anything, at other times to recite conjuring formulas (‛azâim.)
These came next to bread and water, and were in a higher grade the props of the state. They are mixed together in this manner without regular order, because the powerful and splendid state was really a quodlibet of things Jewish and heathen; and when the wrath of Jehovah broke out, the godless glory would soon become a mass of confusion.
Geneva 1599
3:2 The mighty man, and the man of war, (b) the judge, and the prophet, and the prudent, and the ancient,
(b) The temporal governor and the minister.
John Gill
3:2 The mighty man, and man of war,.... The meaning is either that these should die in war, as thousands of them did; or that men fit to be generals of armies should be removed by death before this time, so that they should have none to go out with their armies, and meet the enemy:
the judge and the prophet; there should be none to sit upon the bench, and administer justice to the people in civil affairs, and to determine causes relating to life and death; and none to instruct them in religious matters, and deliver the mind and will of God to them; and before this time the Jews were under the Roman jurisdiction, and had a Roman governor over them, and had not power to judge in capital cases, in matters of life and death, as they suggest, Jn 18:31 and they say (z), that forty years before the destruction of the temple this power was taken from them; and at the time that Jerusalem was besieged, and taken by the Romans, and before that, they had no prophets among them; for though there were prophets in the Christian churches, yet none among them; this shows that this prophecy cannot be understood of the Babylonish captivity, because there were prophets then, as Jeremy, Ezekiel, and Daniel, but of Jerusalem's destruction by the Romans:
and the prudent and the ancient: with whom are wisdom, and who are fit to give advice and counsel in matters of difficulty; but these would be removed by famine or sword. The first of these words is used sometimes in an ill sense, for a diviner or soothsayer, Deut 18:10. The Jewish writers (a) interpret it of a king, according to Prov 16:10 and it is certain they were without one at this time, and have been ever since, Hos 3:4.
(z) T. Bab. Sabbat, fol. 15. 1. Sanhedrin, fol. 41. 1. and Beracot, fol. 58. 1. (a) T. Bab. Chagiga, fol. 14. 1. Jarchi in loc.
John Wesley
3:2 The judge - The civil magistrates. The ancient - Whose wisdom was increased by long experience.
Robert Jamieson, A. R. Fausset and David Brown
3:2 Fulfilled (4Kings 24:14).
prudent--the Hebrew often means a "soothsayer" (Deut 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (Prov 16:10), from which passage the Jews interpret it a king; "without" whom Israel long has been (Hos 3:4).
ancient--old and experienced (3Kings 12:6-8).
3:33:3: եւ զյիսնապետ, եւ զսքանչելի խորհրդական, եւ զիմաստուն ճարտարապետ, եւ զհանճարե՛ղն զունկնդիր[9610]։ [9610] Բազումք. Եւ զսքանչելին խորհրդական։
3 յիսնապետին եւ սքանչելի խորհրդականին, իմաստուն ճարտարապետին եւ խելամիտ ատենակալին[3]:[3] 3. Եբրայերէնում՝ կախարդին:
3 Յիսնապետն ու պատուաւոր մարդը, Խորհրդականն ու իմաստուն ճարտարապետը եւ հանճարեղ կախարդը։
եւ զյիսնապետ, եւ [46]զսքանչելին խորհրդական``, եւ զիմաստուն ճարտարապետ, եւ զհանճարեղն [47]զունկնդիր:

3:3: եւ զյիսնապետ, եւ զսքանչելի խորհրդական, եւ զիմաստուն ճարտարապետ, եւ զհանճարե՛ղն զունկնդիր[9610]։
[9610] Բազումք. Եւ զսքանչելին խորհրդական։
3 յիսնապետին եւ սքանչելի խորհրդականին, իմաստուն ճարտարապետին եւ խելամիտ ատենակալին[3]:
[3] 3. Եբրայերէնում՝ կախարդին:
3 Յիսնապետն ու պատուաւոր մարդը, Խորհրդականն ու իմաստուն ճարտարապետը եւ հանճարեղ կախարդը։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3 пятидесятника и вельможу и советника, и мудрого художника и искусного в слове.
3:3 καὶ και and; even πεντηκόνταρχον πεντηκονταρχος and; even θαυμαστὸν θαυμαστος wonderful σύμβουλον συμβουλος advisor καὶ και and; even σοφὸν σοφος wise ἀρχιτέκτονα αρχιτεκτων architect καὶ και and; even συνετὸν συνετος comprehending; intelligent ἀκροατήν ακροατης auditor; hearer
3:3 שַׂר־ śar- שַׂר chief חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five וּ û וְ and נְשׂ֣וּא nᵊśˈû נשׂא lift פָנִ֑ים fānˈîm פָּנֶה face וְ wᵊ וְ and יֹועֵ֛ץ yôʕˈēṣ יעץ advise וַ wa וְ and חֲכַ֥ם ḥᵃḵˌam חָכָם wise חֲרָשִׁ֖ים ḥᵃrāšˌîm חֶרֶשׁ [uncertain] וּ û וְ and נְבֹ֥ון nᵊvˌôn בין understand לָֽחַשׁ׃ lˈāḥaš לַחַשׁ whispering
3:3. principem super quinquaginta et honorabilem vultu et consiliarium sapientem de architectis et prudentem eloquii mysticiThe captain over fifty, and the honourable in countenance, and the counsellor, and the architect, and the skilful in eloquent speech.
3. the captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the skilful enchanter.
The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator:

3:3 пятидесятника и вельможу и советника, и мудрого художника и искусного в слове.
3:3
καὶ και and; even
πεντηκόνταρχον πεντηκονταρχος and; even
θαυμαστὸν θαυμαστος wonderful
σύμβουλον συμβουλος advisor
καὶ και and; even
σοφὸν σοφος wise
ἀρχιτέκτονα αρχιτεκτων architect
καὶ και and; even
συνετὸν συνετος comprehending; intelligent
ἀκροατήν ακροατης auditor; hearer
3:3
שַׂר־ śar- שַׂר chief
חֲמִשִּׁ֖ים ḥᵃmiššˌîm חָמֵשׁ five
וּ û וְ and
נְשׂ֣וּא nᵊśˈû נשׂא lift
פָנִ֑ים fānˈîm פָּנֶה face
וְ wᵊ וְ and
יֹועֵ֛ץ yôʕˈēṣ יעץ advise
וַ wa וְ and
חֲכַ֥ם ḥᵃḵˌam חָכָם wise
חֲרָשִׁ֖ים ḥᵃrāšˌîm חֶרֶשׁ [uncertain]
וּ û וְ and
נְבֹ֥ון nᵊvˌôn בין understand
לָֽחַשׁ׃ lˈāḥaš לַחַשׁ whispering
3:3. principem super quinquaginta et honorabilem vultu et consiliarium sapientem de architectis et prudentem eloquii mystici
The captain over fifty, and the honourable in countenance, and the counsellor, and the architect, and the skilful in eloquent speech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Пророк перечисляет разных представителей гражданской и военной администрации Иудейского царства (пятидесятиначальник в войске, вельможа или сенатор, советник или министр)/ Тут же упоминает он о мудром художнике. Одни толкователи разумеют здесь архитекторов Иер 24:1); другие - переводят это выражение термином: заклинателей. Эти последние также имели большое значение в направлении государственной политики при нечестивых царях.
Искусный в слове - с евр.: искусный в гаданиях.
Albert Barnes: Notes on the Bible - 1834
3:3: The captain of fifty - By this was probably denoted an officer in the army. The idea is, that the commanders of the various divisions of the army should be taken away.
The honourable man - Hebrew פנים נשׂוּא nes'û' pâ nı̂ ym. "The man of elevated countenance." That is, the man high in office. He was so called from the aspect of dignity which a man in office would assume. In the pRev_ious chapter, the phrase is used to denote rather the "pride" which attended such officers, than the dignity of the office itself.
And the counselor - Note, Isa 1:26.
The cunning artificer - Hebrew, The man wise in mechanic arts: skilled in architecture, etc.
And the eloquent orator - לחשׁ נבון nebô n lâ chash. literally, skilled or learned in whispering, in conjuration, in persuasion. The word לחשׁ lachash denotes properly a whispering, sighing, or calling for help; (Isa 26:16, 'they have poured out a prayer,' לחשׁ lachash - a secret speech, a feeble sigh for aid.) It is applied to the charm of the serpents - the secret breathing or gentle noise by which the charm is supposed to be effected; Psa 58:6; Jer 8:17; Ecc 10:11. In Isa 3:20 of this chapter it denotes a charm or amulet worn by females; see the note at that verse. It is also applied to magic, or conjuration - because this was usually done by gentle whispering, or incantation; see the note at Isa 8:19. From this use of the word, it comes to denote one that influences another; one who persuades him in any way, as an orator does by argument and entreaty. Ancient orators also probably sometimes used a species of recitative, or measured cadence, not unlike that employed by those who practiced incantations. Jerome says that it means here, 'a man who is learned, and acquainted with the law, and the prophets.' Chaldee, 'The prudent in council.' It "may" be used in a good sense here; but if so, it is probably the only place where the word is so used in the Old Testament. A prophecy similar to this occurs in Hos 3:4 : 'For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: captain: Exo 18:21; Deu 1:15; Sa1 8:12
the honourable man: Heb. a man eminent in countenance, Jdg 8:18
eloquent orator: or, skilful of speech, Exo 4:10, Exo 4:14-16
Geneva 1599
3:3 The captain of fifty, and the honourable man, and the counsellor, and the skilful craftsman, and the (c) eloquent orator.
(c) By these he means that God would take away everything that was of any value, and which they had any opportunity to want in themselves.
John Gill
3:3 The captain of fifty,.... A semi-centurion, such an one as in 4Kings 1:9. So far should there be from being captains of thousands, and of hundreds, that there should not be one of fifty:
and the honourable man; by birth, breeding, and behaviour, through riches and greatness; and one of power and authority among the people, and in their favour and esteem:
and the counsellor; one able to give advice in matters of moment and difficulty, and in controversy between man and man; it suggests that nothing should be done with advice and counsel, with wisdom and discretion, but all tumult and sedition, as the history of these times shows: the Jews (b) interpret this of one that knows how to intercalate years, and fix the months: and the
cunning artificer: in any kind of metal, old, silver, brass, and iron, and in any sort of wood, and in any kind of manual and mechanical business; which would now be laid aside, shops shuts up, and all trade and business neglected and discouraged, occasioned partly by the siege without, and chiefly by their internal divisions and robberies, and by their zealots and cutthroats, which swarmed among them. The Septuagint render it, "the wise architect", or "masterbuilder"; the same word is used by the apostle in 1Cor 3:10,
and the eloquent orator; who has the tongue of the learned, and can speak a word in season to the distressed; or who is able to plead at the bar the cause of the injured and oppressed, the widow and the fatherless. Aben Ezra interprets it of one that is skilful in enchanting serpents; that charms wisely, as in Ps 58:5 it may be rendered, "one that understands enchantment" (c): with the Septuagint it is a "prudent hearer"; sad is the case of a nation when men of so much usefulness are taken away from them. See 4Kings 24:15.
(b) T. Bab. Chagiga & Jarchi, ut supra. (fol. 14. 1. Jarchi in loc.) (c) "intelligentem incantationis", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
3:3 captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail.
honourable--literally, "of dignified aspect."
cunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean "stay" among a nation's safeguards.
eloquent orator--rather, as Vulgate, "skilled in whispering," that is, incantation (Ps 58:5). See Is 8:19, below; and on "prudent," see on Is 3:2.
3:43:4: Եւ կացուցից ՚ի վերայ նոցա մանկո՛ւնս իշխանս. եւ խաբեբա՛յք տիրեսցեն նոցա։
4 Նրանց վրայ իշխան պիտի կարգեմ մանուկներին, խաբեբաները պիտի տիրեն նրանց:
4 Անոնց վրայ մանուկները իշխան պիտի կարգեմ, Անոնց վրայ տղաք պիտի իշխեն։
Եւ կացուցից ի վերայ նոցա մանկունս իշխանս, եւ [48]խաբեբայք տիրեսցեն նոցա:

3:4: Եւ կացուցից ՚ի վերայ նոցա մանկո՛ւնս իշխանս. եւ խաբեբա՛յք տիրեսցեն նոցա։
4 Նրանց վրայ իշխան պիտի կարգեմ մանուկներին, խաբեբաները պիտի տիրեն նրանց:
4 Անոնց վրայ մանուկները իշխան պիտի կարգեմ, Անոնց վրայ տղաք պիտի իշխեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4 И дам им отроков в начальники, и дети будут господствовать над ними.
3:4 καὶ και and; even ἐπιστήσω εφιστημι stand over / by; get attention νεανίσκους νεανισκος young man ἄρχοντας αρχων ruling; ruler αὐτῶν αυτος he; him καὶ και and; even ἐμπαῖκται εμπαικτης belittler; mocker κυριεύσουσιν κυριευω lord; master αὐτῶν αυτος he; him
3:4 וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give נְעָרִ֖ים nᵊʕārˌîm נַעַר boy שָׂרֵיהֶ֑ם śārêhˈem שַׂר chief וְ wᵊ וְ and תַעֲלוּלִ֖ים ṯaʕᵃlûlˌîm תַּעֲלוּלִים ill-treatment יִמְשְׁלוּ־ yimšᵊlû- משׁל rule בָֽם׃ vˈām בְּ in
3:4. et dabo pueros principes eorum et effeminati dominabuntur eisAnd I will give children to be their princes, and the effeminate shall rule over them.
4. And I will give children to be their princes, and babes shall rule over them.
And I will give children [to be] their princes, and babes shall rule over them:

3:4 И дам им отроков в начальники, и дети будут господствовать над ними.
3:4
καὶ και and; even
ἐπιστήσω εφιστημι stand over / by; get attention
νεανίσκους νεανισκος young man
ἄρχοντας αρχων ruling; ruler
αὐτῶν αυτος he; him
καὶ και and; even
ἐμπαῖκται εμπαικτης belittler; mocker
κυριεύσουσιν κυριευω lord; master
αὐτῶν αυτος he; him
3:4
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
נְעָרִ֖ים nᵊʕārˌîm נַעַר boy
שָׂרֵיהֶ֑ם śārêhˈem שַׂר chief
וְ wᵊ וְ and
תַעֲלוּלִ֖ים ṯaʕᵃlûlˌîm תַּעֲלוּלִים ill-treatment
יִמְשְׁלוּ־ yimšᵊlû- משׁל rule
בָֽם׃ vˈām בְּ in
3:4. et dabo pueros principes eorum et effeminati dominabuntur eis
And I will give children to be their princes, and the effeminate shall rule over them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: В ближайшем будущем это пророчество могло относиться к воцарению Манассии, который вступил на престол 12-ти лет от роду (4: Цар 21:1).
Adam Clarke: Commentary on the Bible - 1831
3:4: I will give children to be their princes "I will make boys their princes" - This also was fully accomplished in the succession of weak and wicked princes, from the death of Josiah to the destruction of the city and temple, and the taking of Zedekiah, the last of them, by Nebuchadnezzar.
Babes shall rule over them - Dymennysche men schul lordschopen to hem. - Old MS. Bible.
Albert Barnes: Notes on the Bible - 1834
3:4: And I will give children - Not children in respect to age so much as in regard to talent for governing. I will commit the land to the government of weak and imbecile princes. This would naturally occur when the wise and great were removed; compare Ecc 10:16 : 'Wo to thee, O land, when thy king is a child;' compare Isa 3:12.
And babes shall rule ... - That is, babes in experience and knowledge. This was fully accomplished in the succession of weak and wicked princes that succeeded Isaiah, until the time of Zedekiah, the last of them, when the temple was taken by Nebuchadnezzar. - "Lowth."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: children: Kg1 3:7-9; Ch2 33:1, Ch2 34:1, Ch2 36:2, Ch2 36:5, Ch2 36:9, Ch2 36:11; Ecc 10:16
Carl Friedrich Keil and Franz Delitzsch
3:4
Thus robbed of its support, and torn out of its proper groove, the kingdom of Judah would fall a prey to the most shameless despotism: "And I give them boys for princes, and caprices shall rule over them." The revived "Solomonian" glory is followed, as before, by the times of Rehoboam. The king is not expressly named. This was intentional. He had sunk into the mere shadow of a king: it was not he who ruled, but the aristocratic party that surrounded him, who led him about in leading strings as unum inter pares. Now, if it is a misfortune in most cases for a king to be a child (na'ar, Eccles 10:16), the misfortune is twice as great when the princes or magnates who surround and advise him are youngsters (ne'ârim, i.e., young lords) in a bad sense. It produces a government of tâlulim. None of the nouns in this form have a personal signification. According to the primary meaning of the verbal stem, the word might signify childishnesses, equivalent to little children (the abstract for the concrete, like τἀπαιδικά amasius), as Ewald supposes; or puppets, fantocci, poltroons, or men without heart or brain, as Luzzatto maintains. But the latter has no support in the general usage of the language, and the verb yimshelu (shall rule) does not necessarily require a personal subject (cf., Ps 19:14; Ps 103:19). The word tâlulim is formed from the reflective verb hithallel, which means to meddle, to gratify one's self, to indulge one's caprice. Accordingly tâlulim itself might be rendered vexationes (Is 66:4). Jerome, who translates the word effeminati, appears to have thought of התעלּל in an erotic sense. The Sept. rendering, ἐμπαῖκται is better, though ἐμπαίγματα would be more exact. When used, as the word is here, along with ne'arim, it signifies outbursts of youthful caprice, which do injury to others, whether in joke or earnest. Neither law nor justice would rule, but the very opposite of justice: a course of conduct which would make subjects, like slaves, the helpless victims at one time of their lust (Judg 19:25), and at another of their cruelty. They would be governed by lawless and bloodstained caprice, of the most despotic character and varied forms. And the people would resemble their rulers: their passions would be let loose, and all restraints of modesty and decorum be snapt asunder.
Geneva 1599
3:4 And I will give (d) children [to be] their princes, and babes shall rule over them.
(d) Not only in age: but in manners, knowledge and strength.
John Gill
3:4 And I will give children to be their princes,.... Either in age, or in understanding, who are really so, or act like such; and in either sense, when this is the case, it is an unhappiness to a nation, Eccles 10:16,
and babes shall rule over them; which is the same as before. The Targum is,
"the weak shall rule over them;''
such who are weak in their intellectuals, or are of mean pusillanimous spirits, "effeminate", as the Vulgate Latin version renders it; and so as "children" are opposed to the "ancient", that should be taken away, these are opposed to "men of might" and courage, who would now be wanting: or "men of illusions", as in the margin; such as were subtle as foxes, and should deceive them, and impose upon them, and were audacious and impudent, and would mock at them, and despise them. So Jarchi and Abarbinel; and according to this sense of the word the Septuagint, Syriac, and Arabic versions, render it, "mockers shall rule over them".
Robert Jamieson, A. R. Fausset and David Brown
3:4 children--in ability for governing; antithesis to the "ancient" (see Is 3:12; Eccles 10:16).
babes--in warlike might; antithesis to "the mighty" and "man of war."
3:53:5: Եւ անկցի՛ ժողովուրդն՝ այր ընդ այր, եւ այր ընդ ընկերի իւրում. ընդհարցի մանուկն ընդ ծերոյն, եւ անարգն ընդ պատուականին։
5 Ժողովուրդն իրար պիտի անցնի, տղամարդը տղամարդու դէմ պիտի ելնի, ընկերն՝ ընկերոջ դէմ, մանուկը ծերի հետ պիտի ընդհարուի, անարժանն՝ արժանաւորի հետ:
5 Ժողովուրդը՝ իրարմէ Ու ընկերը իր ընկերէն հարստահարութիւն պիտի կրեն. Մանուկները ծերերուն վրայ պիտի գոռոզանան Եւ անարգները՝ պատուականներուն։
Եւ անկցի ժողովուրդն` այր ընդ այր, եւ այր ընդ ընկերի իւրում, ընդհարցի մանուկն ընդ ծերոյն եւ անարգն ընդ պատուականին:

3:5: Եւ անկցի՛ ժողովուրդն՝ այր ընդ այր, եւ այր ընդ ընկերի իւրում. ընդհարցի մանուկն ընդ ծերոյն, եւ անարգն ընդ պատուականին։
5 Ժողովուրդն իրար պիտի անցնի, տղամարդը տղամարդու դէմ պիտի ելնի, ընկերն՝ ընկերոջ դէմ, մանուկը ծերի հետ պիտի ընդհարուի, անարժանն՝ արժանաւորի հետ:
5 Ժողովուրդը՝ իրարմէ Ու ընկերը իր ընկերէն հարստահարութիւն պիտի կրեն. Մանուկները ծերերուն վրայ պիտի գոռոզանան Եւ անարգները՝ պատուականներուն։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5 И в народе один будет угнетаем другим, и каждый ближним своим; юноша будет нагло превозноситься над старцем, и простолюдин над вельможею.
3:5 καὶ και and; even συμπεσεῖται συμπιπτω collapse ὁ ο the λαός λαος populace; population ἄνθρωπος ανθρωπος person; human πρὸς προς to; toward ἄνθρωπον ανθρωπος person; human καὶ και and; even ἄνθρωπος ανθρωπος person; human πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him προσκόψει προσκοπτω stumble; strike against τὸ ο the παιδίον παιδιον toddler; little child πρὸς προς to; toward τὸν ο the πρεσβύτην πρεσβυτης old one ὁ ο the ἄτιμος ατιμος dishonored πρὸς προς to; toward τὸν ο the ἔντιμον εντιμος valued; valuable
3:5 וְ wᵊ וְ and נִגַּ֣שׂ niggˈaś נגשׂ drive הָ hā הַ the עָ֔ם ʕˈām עַם people אִ֥ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in אִ֖ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow יִרְהֲב֗וּ yirhᵃvˈû רהב storm against הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy בַּ ba בְּ in † הַ the זָּקֵ֔ן zzāqˈēn זָקֵן old וְ wᵊ וְ and הַ ha הַ the נִּקְלֶ֖ה nniqlˌeh קלה contempt בַּ ba בְּ in † הַ the נִּכְבָּֽד׃ nniḵbˈāḏ כבד be heavy
3:5. et inruet populus vir ad virum unusquisque ad proximum suum tumultuabitur puer contra senem et ignobilis contra nobilemAnd the people shall rush one upon another, and every man against his neighbour: the child shall make a tumult against the ancient, and the base against the honourable.
5. And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.
And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable:

3:5 И в народе один будет угнетаем другим, и каждый ближним своим; юноша будет нагло превозноситься над старцем, и простолюдин над вельможею.
3:5
καὶ και and; even
συμπεσεῖται συμπιπτω collapse
ο the
λαός λαος populace; population
ἄνθρωπος ανθρωπος person; human
πρὸς προς to; toward
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
προσκόψει προσκοπτω stumble; strike against
τὸ ο the
παιδίον παιδιον toddler; little child
πρὸς προς to; toward
τὸν ο the
πρεσβύτην πρεσβυτης old one
ο the
ἄτιμος ατιμος dishonored
πρὸς προς to; toward
τὸν ο the
ἔντιμον εντιμος valued; valuable
3:5
וְ wᵊ וְ and
נִגַּ֣שׂ niggˈaś נגשׂ drive
הָ הַ the
עָ֔ם ʕˈām עַם people
אִ֥ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
אִ֖ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
אִ֣ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
יִרְהֲב֗וּ yirhᵃvˈû רהב storm against
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
בַּ ba בְּ in
הַ the
זָּקֵ֔ן zzāqˈēn זָקֵן old
וְ wᵊ וְ and
הַ ha הַ the
נִּקְלֶ֖ה nniqlˌeh קלה contempt
בַּ ba בְּ in
הַ the
נִּכְבָּֽד׃ nniḵbˈāḏ כבד be heavy
3:5. et inruet populus vir ad virum unusquisque ad proximum suum tumultuabitur puer contra senem et ignobilis contra nobilem
And the people shall rush one upon another, and every man against his neighbour: the child shall make a tumult against the ancient, and the base against the honourable.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Вследствие слабости правителей в государстве начнутся разные противозакония.
Albert Barnes: Notes on the Bible - 1834
3:5: And the people shall be oppressed - This describes the state of anarchy and confusion which would exist under the reign of children and babes Isa 3:4, when all law would be powerless, and all rights violated, and when the feeble would be oppressed and borne down by the strong. The word used here, properly denotes that "unjust exactions or demands" would be made, or that the people would be "urged" to fulfill them.
Every one by another - In turn they shall oppress and vex one another. Hebrew 'man by man; and man by his neighbor' - a strong mode of expression, denoting that there would be a state of mutual strife, and violation of rights; compare Kg1 20:20.
The child ... - All ranks of society shall be broken up. All respect due from one rank in life to another shall be violated.
Shall behave himself proudly - The word used here means rather to "urge," or "press on." The child shall "crowd on" the old man. This was particularly descriptive of a state of anarchy and disorder, from the fact that the Jews inculcated so much respect and deference for age; see the note at Isa 3:2.
The ancient - The old man.
And the base - The man of low rank in life. The word properly means the man that is despised, the vile, the ignoble; Sa1 18:23; Pro 7:9.
The honorable - All the forms of respect in life would be broken up; all the proper rules of deference between man and man would be violated. Neither dignity, age, nor honor would be respected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: the people: Isa 9:19-21, Isa 11:13; Jer 9:3-8, Jer 22:17; Eze 22:6, Eze 22:7, Eze 22:12; Amo 4:1; Mic 3:1-3, Mic 3:11; Zac 7:9-11; Mal 3:5; Jam 2:6, Jam 5:4
child: Isa 1:4; Lev 19:32; Kg2 2:23; Job 30:1-12
base: Sa2 16:5-9; Ecc 10:5-7; Mat 26:67, Mat 27:28-30; Mar 14:65; Luk 22:64
Carl Friedrich Keil and Franz Delitzsch
3:5
"And the people oppress one another, one this and another that; the boy breaks out violently upon the old man, and the despised upon the honoured." Niggas is the reciprocal niphal, as the clause depicting the reciprocity clearly shows (cf., nilcham, Is 19:2); nagas followed by Beth means to treat as a tyrant or taskmaster (Is 9:3). The commonest selfishness would then stifle every nobler motive; one would become the tyrant of another, and ill-mannered insolence would take the place of that reverence, which is due to the old and esteemed from boys and those who are below them in position, whether we regard the law of nature, the Mosaic law (Lev 19:32), or the common custom of society. Nikleh (from kâlâh, the synonym of הקל, Is 9:1; Is 23:9; cf., Is 16:14, kal, to be light or insignificant) was a term used to denote whoever belonged to the lowest stratum of society (1Kings 18:23). It was the opposite of nichâd (from Cabed, to be heavy or of great importance). The Septuagint rendering, ὁ ἄτιμος πρὸς τὸν ἔντιμον is a very good one (as the Semitic languages have no such antithetical formations with ἃ στερητικόν). With such contempt of the distinctions arising from age and position, the state would very soon become a scene of the wildest confusion.
Geneva 1599
3:5 And the people shall be (e) oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the elder, and the base against the honourable.
(e) For lack of good regiment and order.
John Gill
3:5 And the people shall be oppressed, everyone by another, and everyone by his neighbour,.... There being no governors, or such as were unfit for government, no decorum was kept and observed, but a mere anarchy; and so everyone did as he pleased, as when there was no king in Israel; and everyone rushed into the house of his neighbour, and plundered his goods; this was the case of Jerusalem, at the time of the siege, it abounding with robbers and spoilers:
the child shall behave himself proudly against the ancient; show no respect to them, nor honour them, as the law requires in Lev 19:32 but behave insolently towards them; and so the Jews say (d), that when the son of David is come, as he now would be, young men shall make ashamed the faces of old men, and old men shall stand before young men:
and the base against the honourable; persons of a mean birth and extract would rise up against and insult such as were men of families and fortune, of noble birth and of high degree.
(d) T. Bab. Sanhedrin, fol. 97. 1.
John Wesley
3:5 Oppressed - By thy command or permission of such childish rulers.
Robert Jamieson, A. R. Fausset and David Brown
3:5 The anarchy resulting under such imbecile rulers (Is 3:4); unjust exactions mutually; the forms of respect violated (Lev 19:32).
base--low-born. Compare the marks of "the last days" (Ti2 3:2).
3:63:6: Զի բուռն հարկանիցէ այր զեղբօրէ իւրմէ, կամ զընտանւոյ հօր իւրոյ, եւ ասիցէ. Հանդերձք գո՛ն քո, լե՛ր մեր իշխան. եւ կերակուր մեր ընդ քե՛զ լիցի։
6 Ու մարդ պիտի բռնի իր եղբօրը կամ իր հօր ընտանիքից մէկին եւ ասի. «Դու վերարկու ունես, մեզ իշխա՛ն դարձիր, թող մեր կերակուրը քո հրամանով լինի»:
6 Այն ատեն մարդ իր հօրը տունէն եղող իր եղբայրը պիտի բռնէ ու ըսէ.«Դուն հանդերձ ունիս, Մեր վրայ իշխան եղիր Ու այս աւերակը քու ձեռքիդ տակ թող ըլլայ»։
Զի բուռն հարկանիցէ այր զեղբօրէ իւրմէ [49]կամ զընտանւոյ հօր իւրոյ, եւ ասիցէ. Հանդերձք գոն քո, լեր մեր իշխան, եւ [50]կերակուր մեր ընդ քեզ`` լիցի:

3:6: Զի բուռն հարկանիցէ այր զեղբօրէ իւրմէ, կամ զընտանւոյ հօր իւրոյ, եւ ասիցէ. Հանդերձք գո՛ն քո, լե՛ր մեր իշխան. եւ կերակուր մեր ընդ քե՛զ լիցի։
6 Ու մարդ պիտի բռնի իր եղբօրը կամ իր հօր ընտանիքից մէկին եւ ասի. «Դու վերարկու ունես, մեզ իշխա՛ն դարձիր, թող մեր կերակուրը քո հրամանով լինի»:
6 Այն ատեն մարդ իր հօրը տունէն եղող իր եղբայրը պիտի բռնէ ու ըսէ.«Դուն հանդերձ ունիս, Մեր վրայ իշխան եղիր Ու այս աւերակը քու ձեռքիդ տակ թող ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6 Тогда ухватится человек за брата своего, в семействе отца своего, {и скажет}: у тебя {есть} одежда, будь нашим вождем, и да будут эти развалины под рукою твоею.
3:6 ὅτι οτι since; that ἐπιλήμψεται επιλαμβανομαι take hold / after ἄνθρωπος ανθρωπος person; human τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him ἢ η or; than τοῦ ο the οἰκείου οικειος household member; of the house τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him λέγων λεγω tell; declare ἱμάτιον ιματιον clothing; clothes ἔχεις εχω have; hold ἀρχηγὸς αρχηγος original; originator ἡμῶν ημων our γενοῦ γινομαι happen; become καὶ και and; even τὸ ο the βρῶμα βρωμα food τὸ ο the ἐμὸν εμος mine; my own ὑπὸ υπο under; by σὲ σε.1 you ἔστω ειμι be
3:6 כִּֽי־ kˈî- כִּי that יִתְפֹּ֨שׂ yiṯpˌōś תפשׂ seize אִ֤ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in אָחִיו֙ ʔāḥiʸw אָח brother בֵּ֣ית bˈêṯ בַּיִת house אָבִ֔יו ʔāvˈiʸw אָב father שִׂמְלָ֣ה śimlˈā שִׂמְלָה mantle לְכָ֔ה lᵊḵˈā לְ to קָצִ֖ין qāṣˌîn קָצִין chief תִּֽהְיֶה־ tˈihyeh- היה be לָּ֑נוּ llˈānû לְ to וְ wᵊ וְ and הַ ha הַ the מַּכְשֵׁלָ֥ה mmaḵšēlˌā מַכְשֵׁלָה decay הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this תַּ֥חַת tˌaḥaṯ תַּחַת under part יָדֶֽךָ׃ yāḏˈeḵā יָד hand
3:6. adprehendet enim vir fratrem suum domesticum patris sui vestimentum tibi est princeps esto noster ruina autem haec sub manu tuaFor a man shall take hold of his brother, one of the house of his father, saying: Thou hast a garment, be thou our ruler, and let this ruin be under thy hand.
6. When a man shall take hold of his brother in the house of his father, , Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:
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:

3:6 Тогда ухватится человек за брата своего, в семействе отца своего, {и скажет}: у тебя {есть} одежда, будь нашим вождем, и да будут эти развалины под рукою твоею.
3:6
ὅτι οτι since; that
ἐπιλήμψεται επιλαμβανομαι take hold / after
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
η or; than
τοῦ ο the
οἰκείου οικειος household member; of the house
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
ἱμάτιον ιματιον clothing; clothes
ἔχεις εχω have; hold
ἀρχηγὸς αρχηγος original; originator
ἡμῶν ημων our
γενοῦ γινομαι happen; become
καὶ και and; even
τὸ ο the
βρῶμα βρωμα food
τὸ ο the
ἐμὸν εμος mine; my own
ὑπὸ υπο under; by
σὲ σε.1 you
ἔστω ειμι be
3:6
כִּֽי־ kˈî- כִּי that
יִתְפֹּ֨שׂ yiṯpˌōś תפשׂ seize
אִ֤ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
אָחִיו֙ ʔāḥiʸw אָח brother
בֵּ֣ית bˈêṯ בַּיִת house
אָבִ֔יו ʔāvˈiʸw אָב father
שִׂמְלָ֣ה śimlˈā שִׂמְלָה mantle
לְכָ֔ה lᵊḵˈā לְ to
קָצִ֖ין qāṣˌîn קָצִין chief
תִּֽהְיֶה־ tˈihyeh- היה be
לָּ֑נוּ llˈānû לְ to
וְ wᵊ וְ and
הַ ha הַ the
מַּכְשֵׁלָ֥ה mmaḵšēlˌā מַכְשֵׁלָה decay
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
תַּ֥חַת tˌaḥaṯ תַּחַת under part
יָדֶֽךָ׃ yāḏˈeḵā יָד hand
3:6. adprehendet enim vir fratrem suum domesticum patris sui vestimentum tibi est princeps esto noster ruina autem haec sub manu tua
For a man shall take hold of his brother, one of the house of his father, saying: Thou hast a garment, be thou our ruler, and let this ruin be under thy hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Никто не захочет брать на себя бремя общественного служения.
Ухватится - будет понуждать.
В семействе отца... Эти слова правильнее, согласно с грамматическим смыслом еврейского выражения, относить к следующему выражению: "у тебя есть одежда". Перевести все это можно так: "ты имеешь одежду" (т. е. какую-нибудь особенную, великолепную, которая присвоена была царям) в доме отца твоего; приди же и будь нашим начальником, возьми в руки эти развалины (буквально: это качающееся, угрожающее разрушением - символ серьезно больного, слабого государственного организма).
Не могу исцелить... точнее: не хочу быть врачом (chobesch). Это слово избрано пророком удачно как имеющее значение и врача, излечивающего раны (ср. 1:6) и владыки (ср. Иов 34:17).
И в моем доме нет... Восточные шейхи обязаны принимать в своем доме своих нуждающихся подданных и поэтому должны иметь запасы пищи и одежды.
Adam Clarke: Commentary on the Bible - 1831
3:6: Of the house of his father "Of his father's house" - For בית beith, the house, the ancient interpreters seem to have read מבית mibbeith, from the house; του οικειου του πατρος αυτου, Septuagint; domesticum patris sui, Vulgate; which gives no good sense. But the Septuagint MS. 1. D. 2: for οικειου has οικου. And, his brother, of his father's house, is little better than a tautology. The case seems to require that the man should apply to a person of some sort of rank and eminence; one that was the head of his father's house, (see Jos 12:14), whether of the house of him who applies to him, or of any other; ראש בית אביו rosh beith abaiu, the chief, or head of his father's house. I cannot help suspecting, therefore, that the word ראש rosh, head, chief, has been lost out of the text.
Saying - Before שמלה simlah, garment, two MSS., one ancient, and the Babylonish Talmud have the word לאמר lemor, saying; and so the Steptuagint, Vulgate, Syriac, and Chaldee. I place it with Houbigant, after שמלה simlah.
Thou hast clothing "Take by the garment" - That is, shall entreat him in an humble and supplicating manner. "Ten men shall take hold of the skirt of him that is a Jew, saying, Let us go with you; for we have heard that God is with you," Zac 8:23. And so in Isa 4:1, the same gesture is used to express earnest and humble entreaty. The behavior of Saul towards Samuel was of the same kind, when he laid hold on the skirt of his raiment, Sa1 15:27. The preceding and following verses show, that his whole deportment, in regard to the prophet, was full of submission and humility.
And let this ruin be under thy hand "And let thy hand support" - Before תחת ידך tachath yadecha, a MS. adds תהיה tihyeh, "let it be;" another MS. adds in the same place, תקח בידך takach beyadecha, which latter seems to be a various reading of the two preceding words, making a very good sense: "Take into thy hand our ruinous state." Twenty-one MSS. of Kennicott's, thirteen of De Rossi's, one of my own, ancient, and three editions of the Babylonish Talmud have ידיך yadeycha, plural, "thy hands."
Albert Barnes: Notes on the Bible - 1834
3:6: When a man shall take hold ... - In this verse, and the following verses, the prophet continues to describe the calamitous and ruined state that would come upon the Jews; when there would be such a want of wealth and people, that they would seize upon anyone that they thought able to defend them. The act of "taking hold" here denotes "supplication" and "entreaty," as when one in danger or distress clings to that which is near, or which may be likely to aid him; compare Isa 4:1; Sa1 15:27,
His brother - His kinsman, or one of the same tribe and family - claiming protection because they belonged to the same family.
Of the house of his father - Descended from the same paternal ancestors as himself. Probably this refers to one of an ancient and opulent family - a man who had kept himself from the civil broils and tumults of the nation, and who had retained his property safe in the midst of the surrounding desolation. In the pRev_ious verse, the prophet had said that one characteristic of the times would be a want of respect for "the aged" and "the honorable." He here says that such would be the distress, that a man would be "compelled" to show respect to rank; he would look to the ancient and wealthy families for protection.
Thou hast clothing - In ancient times wealth consisted very much in changes of garments; and the expression, 'thou hast clothing,' is the same as 'you are rich, you are able to assist us;' see Exo 12:34; Exo 20:26; Gen 45:22; Kg2 5:5.
And let this ruin ... - This is an expression of entreaty. 'Give us assistance, or defense. We commit our ruined and dilapidated affairs to thee, and implore thy help.' The Septuagint reads this, 'and let my food,' that is, my support, 'be under thee' - do thou furnish me food. There are some other unimportant variations in the ancient versions, but the sense is substantially given in our translation. It is expressive of great distress and anarchy - when there would be no ruler, and every man would seek one for himself. The whole deportment evinced here by the suppliant is one of submission, distress, and humility.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: a man: Isa 4:1; Jdg 11:6-8; Joh 6:15
Carl Friedrich Keil and Franz Delitzsch
3:6
At length there would be no authorities left; even the desire to rule would die out: for despotism is sure to be followed by mob-rule, and mob-rule by anarchy in the most literal sense. The distress would become so great, that whoever had a coat (cloak), so as to be able to clothe himself at all decently, would be asked to undertake the government. "When a man shall take hold of his brother in his father's house, Thou hast a coat, thou shalt be our ruler, and take this ruin under thy hand; he will cry out in that day, I do not want to be a surgeon; there is neither bread nor coat in my house: ye cannot make me the ruler of the people." "his father's house" - this is not an unmeaning trait in the picture of misery. The population would have become so thin and dispirited through hunger, that with a little energy it would be possible to decide within the narrow circle of a family who should be ruler, and to give effect to the decision. "In his father's house:" Beth âbiv is an acc. loci. The father's house is the place where brother meets with brother; and one breaks out with the urgent petition contained in the words, which follow without the introductory "saying" (cf., Is 14:8, Is 14:16, and Is 22:16; Is 33:14). לכה for לך with He otians, a form rarely met with (vid., Gen 27:37). תּהיה, which would be written תּהי before the predicate, is jussive in meaning, though not in form. "This ruin:" macshelah is used in Zeph 1:3 for that which occasions a person's fall; here it signifies what has been overthrown; and as Câshal itself, which means not only to stumble, strip, or slide, but also to fall in consequence of some force applied from without, is not used in connection with falling buildings, it must be introduced here with an allusion to the prosopopeia which follows in Is 3:8. The man who was distinguished above all others, or at any rate above many others, by the fact that he could still dress himself decently (even if it were only in a blouse), should be made supreme ruler or dictator (cf., kâtzin, Judg 11:6); and the state which lay so miserably in ruins should be under his hand, i.e., his direction, protection, and care (4Kings 8:20; Gen 41:35, cf., Is 16:9, where the plural is used instead of the ordinary singular yâd.) The apodosis to the protasis introduced with Chi as a particle of time (when) commences in Is 3:7. The answer given by the brother to the earnest petition is introduced with "he will raise (viz., his voice, Is 24:14) in that day, saying." It is given in this circumstantial manner because it is a solemn protest. He does not want to be a Chobēsh, i.e., a binder, namely of the broken arms, and bones, and ribs of the ruined state (Is 30:26; Is 1:6; Is 61:1). The expression ehyeh implies that he does not like it, because he is conscious of his inability. He has not confidence enough in himself, and the assumption that he has a coat is a false cone: he not only has no coat at home (we must remember that the conversation is supposed to take place in his father's house), but he has not any bread; so that it is utterly impossible for a naked, starving man like him to do what is suggested ("in my house," ubebethi with a Vav of causal connection: Ges. 155, 1, c).
Geneva 1599
3:6 When a man shall (f) 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:
(f) He shows that this plague will be so horrible that contrary to the common manner of men, who by nature are ambitious, no one will be found able or willing to be their governor.
John Gill
3:6 When a man shall take hold of his brother of the house of his father,.... One of the same country, kindred, and family; for only one of their brethren, and not a stranger, might rule over them, Deut 17:15 this taking hold of him may design not so much a literal taking hold of his person, his hand or garment, much less using any forcible measures with him; though indeed the Jews would have took Christ by force, who was one of their brethren, and would have made him a temporal king, which he refused, as this man did here spoken of, Jn 6:15 but rather an importunate desire and entreaty, urging him, as follows,
saying, thou hast clothing, be thou our ruler; that is, he had good and rich clothing, fit for a ruler or civil magistrate to appear in, which everyone had not, and some scarce any in those troublesome times:
and let this ruin be under thy hand; that is, let thy care, concern, and business, be to raise up the almost ruined state of the city and nation; and let thy hand be under it, to support and maintain it. The Targum is,
"and this power shall be under thy hand;''
thou shalt have power and government over the nation, and the honour and greatness which belong unto it, and all shall be subject unto thee. The Septuagint renders it, "let my meat be under thee", or "from thee", as the Arabic version.
John Wesley
3:6 Thou hast - We are utterly undone, and have neither food nor raiment; but thou hast something left to support the dignity which we offer to thee. Under thine hand - To heal it.
Robert Jamieson, A. R. Fausset and David Brown
3:6 Such will be the want of men of wealth and ability, that they will "take hold of" (Is 4:1) the first man whom they meet, having any property, to make him "ruler."
brother--one having no better hereditary claim to be ruler than the "man" supplicating him.
Thou hast clothing--which none of us has. Changes of raiment are wealth in the East (4Kings 5:5).
ruin--Let our ruined affairs be committed to thee to retrieve.
3:73:7: Տացէ՛ պատասխանի յաւուր յայնմիկ՝ եւ ասասցէ. Ո՛չ եղէց իշխան, զի ո՛չ գոյ ՚ի տա՛ն իմում հաց՝ եւ ո՛չ հանդերձ. եւ ո՛չ եղէց իշխան ժողովրդեանս ա՛յսմիկ[9611]։ [9611] Ոմանք. Եւ ասիցէ. Ոչ եղէց քեզ. կամ՝ ձեզ իշխան։
7 Այն ժամանակ պատասխան է տալու՝ ասելով. «Իշխան չեմ լինի, որովհետեւ իմ տանը ո՛չ հաց կայ եւ ո՛չ էլ հագուստ. ես այս ժողովրդի վրայ իշխան չեմ դառնայ»:
7 Այն օրը անիկա պատասխան պիտի տայ* ու ըսէ.«Ես առաջնորդ* չեմ ըլլար, Վասն զի իմ տանս մէջ ո՛չ հաց կայ եւ ո՛չ հանդերձ. Զիս ժողովուրդին վրայ իշխան մի՛ կարգէք»։
Տացէ պատասխանի յաւուր յայնմիկ եւ ասասցէ. Ոչ եղէց իշխան, զի ոչ գոյ ի տան իմում հաց եւ ոչ հանդերձ, եւ ոչ եղէց իշխան ժողովրդեանս այսմիկ:

3:7: Տացէ՛ պատասխանի յաւուր յայնմիկ՝ եւ ասասցէ. Ո՛չ եղէց իշխան, զի ո՛չ գոյ ՚ի տա՛ն իմում հաց՝ եւ ո՛չ հանդերձ. եւ ո՛չ եղէց իշխան ժողովրդեանս ա՛յսմիկ[9611]։
[9611] Ոմանք. Եւ ասիցէ. Ոչ եղէց քեզ. կամ՝ ձեզ իշխան։
7 Այն ժամանակ պատասխան է տալու՝ ասելով. «Իշխան չեմ լինի, որովհետեւ իմ տանը ո՛չ հաց կայ եւ ո՛չ էլ հագուստ. ես այս ժողովրդի վրայ իշխան չեմ դառնայ»:
7 Այն օրը անիկա պատասխան պիտի տայ* ու ըսէ.«Ես առաջնորդ* չեմ ըլլար, Վասն զի իմ տանս մէջ ո՛չ հաց կայ եւ ո՛չ հանդերձ. Զիս ժողովուրդին վրայ իշխան մի՛ կարգէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7 А {он} с клятвою скажет: не могу исцелить {ран общества}; и в моем доме нет ни хлеба, ни одежды; не делайте меня вождем народа.
3:7 καὶ και and; even ἀποκριθεὶς αποκρινομαι respond ἐρεῖ ερεω.1 state; mentioned ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that οὐκ ου not ἔσομαί ειμι be σου σου of you; your ἀρχηγός αρχηγος original; originator οὐ ου not γὰρ γαρ for ἔστιν ειμι be ἐν εν in τῷ ο the οἴκῳ οικος home; household μου μου of me; mine ἄρτος αρτος bread; loaves οὐδὲ ουδε not even; neither ἱμάτιον ιματιον clothing; clothes οὐκ ου not ἔσομαι ειμι be ἀρχηγὸς αρχηγος original; originator τοῦ ο the λαοῦ λαος populace; population τούτου ουτος this; he
3:7 יִשָּׂא֩ yiśśˌā נשׂא lift בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֤וּא׀ hˈû הוּא he לֵ lē לְ to אמֹר֙ ʔmˌōr אמר say לֹא־ lō- לֹא not אֶהְיֶ֣ה ʔehyˈeh היה be חֹבֵ֔שׁ ḥōvˈēš חבשׁ saddle וּ û וְ and בְ vᵊ בְּ in בֵיתִ֕י vêṯˈî בַּיִת house אֵ֥ין ʔˌên אַיִן [NEG] לֶ֖חֶם lˌeḥem לֶחֶם bread וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] שִׂמְלָ֑ה śimlˈā שִׂמְלָה mantle לֹ֥א lˌō לֹא not תְשִׂימֻ֖נִי ṯᵊśîmˌunî שׂים put קְצִ֥ין qᵊṣˌîn קָצִין chief עָֽם׃ ʕˈām עַם people
3:7. respondebit in die illa dicens non sum medicus et in domo mea non est panis neque vestimentum nolite constituere me principem populiIn that day he shall answer, saying: I am no healer, and in my house there is no bread, nor clothing: make me not ruler of the people.
7. in that day shall he lift up , saying, I will not be an healer; for in my house is neither bread nor clothing: ye shall not make me ruler of the people.
In that day shall he swear, saying, I will not be an healer; for in my house [is] neither bread nor clothing: make me not a ruler of the people:

3:7 А {он} с клятвою скажет: не могу исцелить {ран общества}; и в моем доме нет ни хлеба, ни одежды; не делайте меня вождем народа.
3:7
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
ἐρεῖ ερεω.1 state; mentioned
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
οὐκ ου not
ἔσομαί ειμι be
σου σου of you; your
ἀρχηγός αρχηγος original; originator
οὐ ου not
γὰρ γαρ for
ἔστιν ειμι be
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
μου μου of me; mine
ἄρτος αρτος bread; loaves
οὐδὲ ουδε not even; neither
ἱμάτιον ιματιον clothing; clothes
οὐκ ου not
ἔσομαι ειμι be
ἀρχηγὸς αρχηγος original; originator
τοῦ ο the
λαοῦ λαος populace; population
τούτου ουτος this; he
3:7
יִשָּׂא֩ yiśśˌā נשׂא lift
בַ va בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֤וּא׀ hˈû הוּא he
לֵ לְ to
אמֹר֙ ʔmˌōr אמר say
לֹא־ lō- לֹא not
אֶהְיֶ֣ה ʔehyˈeh היה be
חֹבֵ֔שׁ ḥōvˈēš חבשׁ saddle
וּ û וְ and
בְ vᵊ בְּ in
בֵיתִ֕י vêṯˈî בַּיִת house
אֵ֥ין ʔˌên אַיִן [NEG]
לֶ֖חֶם lˌeḥem לֶחֶם bread
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
שִׂמְלָ֑ה śimlˈā שִׂמְלָה mantle
לֹ֥א lˌō לֹא not
תְשִׂימֻ֖נִי ṯᵊśîmˌunî שׂים put
קְצִ֥ין qᵊṣˌîn קָצִין chief
עָֽם׃ ʕˈām עַם people
3:7. respondebit in die illa dicens non sum medicus et in domo mea non est panis neque vestimentum nolite constituere me principem populi
In that day he shall answer, saying: I am no healer, and in my house there is no bread, nor clothing: make me not ruler of the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:7: In that day shall he swear "Then shall he openly declare" - The Septuagint, Syriac, and Jerome, read וישא veyissa, adding the conjunction, which seems necessary in this place.
I will not be a healer - I am noy a leche. - Old MS. Bible. Leech was the ancient English word for a physician.
For in my house is neither bread nor clothing "For in my house is neither bread nor raiment" - "It is customary through all the East," says Sir J. Chardin, "to gather together an immense quantity of furniture and clothes; for their fashions never alter." Princes and great men are obliged to have a great stock of such things in readiness for presents upon all occasions. "The kings of Persia," says the same author, "have great wardrobes, where there are always many hundreds of habits ready, designed for presents, and sorted," Harmer, Observ., 2:11 and 88. A great quantity of provision for the table was equally necessary. The daily provision for Solomon's household, whose attendants were exceedingly numerous, was proportionately great, Kg1 4:22, Kg1 4:23. Even Nehemiah, in his strait circumstances, had a large supply daily for his table; at which he received a hundred and fifty of the Jews and rulers, besides those that came from among the neighboring heathen, Neh 5:17, Neh 5:18.
This explains the meaning of the excuse made by him that is desired to undertake the government. He alleges that he has not wherewithal to support the dignity of the station, by such acts of liberality and hospitality as the law of custom required of persons of superior rank. See Harmer's Observations, 1:340, 2:88.
Albert Barnes: Notes on the Bible - 1834
3:7: In that day shall he swear - Hebrew, ישׁא yı̂ shā' 'Shall he lift up' - that is, the voice, or the hand. To lift up the hand was one of the modes of taking an oath. Perhaps it means only that he should lift up "the voice" - that is, "should answer;" compare Num 14:1. The Vulgate, the Septuagint, and the Chaldee, read it simply 'he shall answer.'
I will not be an healer - Hebrew, 'a binder up,' Isa 1:6. The Vulgate renders it, 'I am not a physician.' The Septuagint and the Chaldee, 'I am not sufficient to be a leader.' The meaning is, that the state of affairs was so ruinous and calamitous that he would not attempt to restore them; as if, in the body, disease should have so far progressed that he would not undertake to restore the person, and have him "die" under his hands, so as to expose himself to the reproach of being an unsuccessfill and unskillful physician.
Is neither bread nor clothing - I am not rich. I have not the means of providing for the needs of the people, or to maintain the rank of a ruler. 'It is customary,' says Sir John Chardin, 'to gather together an immense quantity of clothes, for their fashions never alter.' 'The kings of Persia have great wardrobes, where they have always many hundreds of habits ready, designed for presents, and sorted.' - "Lowth." The description here is one of very great calamity and anarchy. So great would be the ruin and danger, that men would be unwilling to be chosen to the office of princes and rulers, and none could be found who would desire to possess the highest honors of the nation. Generally men "aspire" to office; here they were unwilling, on account of the disordered and ruined state of affairs, even to accept of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: swear: Heb. lift up the hand, Gen 14:22; Deu 32:40; Rev 10:5, Rev 10:6
healer: Heb. binder up, Isa 58:12; Jer 14:19; Lam 2:13; Hos 5:13, Hos 6:1
neither bread: Princes and great men in the East, as Sir J. Chardin testifies, are obliged to have a great stock of clothes in readiness for presents on all occasions; and a great quantity of provisions for the table is equally necessary (see Kg1 4:22, Kg1 4:23. Neh 5:17, Neh 5:18). Hence the person desired to undertake the government, alleges as an excuse that he is not able to support the dignity of his station.
Geneva 1599
3:7 In that day shall he (g) swear, saying, I will not be an healer; for in my house [is] neither bread nor clothing: make me not a ruler of the people.
(g) Fear will cause him to forswear himself, rather than to take such a dangerous charge upon himself.
John Gill
3:7 In that day shall he swear,.... Or "lift up", that is, his hand (e), which was a gesture used in swearing, and therefore is so rendered; the meaning is, that he shall at once immediately give an answer, and for the solemn confirmation of it shall say an oath with it, saying,
I will not be a healer, or "a binder"; that is, of wounds, of political wounds, made in the nation, and which were incurable. See Is 1:6 for the meaning is, that he neither was fit to be, nor could he be, a healer of the distempered state of the nation, it was so desperately bad. The Targum is,
"I am not fit to be a head or governor;''
and so Kimchi explains it of a governor, who, he says, is so called, because he binds and imprisons those that transgress his commands; and to this sense Jarchi and Abarbinel:
for in my house is neither bread nor clothing; not a sufficiency of either to support such grandeur and dignity; not enough to keep a proper table, and a suitable equipage:
make me not a ruler of the people; this shows that the state of the nation must be very bad indeed, that men, who are naturally ambitious of power and honour, should refuse government when offered to them.
(e) "attollet manum", Piscator.
John Wesley
3:7 An healer - A repairer of the ruins of the state.
Robert Jamieson, A. R. Fausset and David Brown
3:7 swear--literally, "lift up," namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate.
healer--of the body politic, incurably diseased (Is 1:6).
neither . . . clothing--so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.
3:83:8: Զի լքա՛ւ Երուսաղէմ, եւ Հրէաստան կործանեցա՛ւ. եւ լեզուք նոցա անօրէնութեամբ ՚ի Տեառնէ ապստամբեցին։
8 Եւ այսպէս, Երուսաղէմը լքուեց, Հրէաստանը կործանուեց, եւ նրանց լեզուները անօրէնութեամբ ապստամբեցին Տիրոջ դէմ:
8 Քանզի Երուսաղէմ սասանեցաւ եւ Յուդա ինկաւ։Վասն զի անոնց լեզուներն ու գործերը Տէրոջը դէմ են, Որպէս զի բարկացնեն անոր փառաւոր աչքերը։
Զի [51]լքաւ Երուսաղէմ, եւ Հրէաստան կործանեցաւ. [52]եւ լեզուք նոցա անօրէնութեամբք ի Տեառնէ ապստամբեցին:

3:8: Զի լքա՛ւ Երուսաղէմ, եւ Հրէաստան կործանեցա՛ւ. եւ լեզուք նոցա անօրէնութեամբ ՚ի Տեառնէ ապստամբեցին։
8 Եւ այսպէս, Երուսաղէմը լքուեց, Հրէաստանը կործանուեց, եւ նրանց լեզուները անօրէնութեամբ ապստամբեցին Տիրոջ դէմ:
8 Քանզի Երուսաղէմ սասանեցաւ եւ Յուդա ինկաւ։Վասն զի անոնց լեզուներն ու գործերը Տէրոջը դէմ են, Որպէս զի բարկացնեն անոր փառաւոր աչքերը։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8 Так рушился Иерусалим, и пал Иуда, потому что язык их и дела их против Господа, оскорбительны для очей славы Его.
3:8 ὅτι οτι since; that ἀνεῖται αναιρεω eliminate; take up Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἡ ο the Ιουδαία ιουδαια Ioudaia; Iuthea συμπέπτωκεν συμπιπτω collapse καὶ και and; even αἱ ο the γλῶσσαι γλωσσα tongue αὐτῶν αυτος he; him μετὰ μετα with; amid ἀνομίας ανομια lawlessness τὰ ο the πρὸς προς to; toward κύριον κυριος lord; master ἀπειθοῦντες απειθεω obstinate διότι διοτι because; that νῦν νυν now; present ἐταπεινώθη ταπεινοω humble; bring low ἡ ο the δόξα δοξα glory αὐτῶν αυτος he; him
3:8 כִּ֤י kˈî כִּי that כָשְׁלָה֙ ḵāšᵊlˌā כשׁל stumble יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem וִ wi וְ and יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah נָפָ֑ל nāfˈāl נפל fall כִּֽי־ kˈî- כִּי that לְשֹׁונָ֤ם lᵊšônˈām לָשֹׁון tongue וּ û וְ and מַֽעַלְלֵיהֶם֙ mˈaʕallêhem מַעֲלָל deed אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to מְרֹ֖ות mᵊrˌôṯ מרה rebel עֵנֵ֥י ʕēnˌê עַיִן eye כְבֹודֹֽו׃ ḵᵊvôḏˈô כָּבֹוד weight
3:8. ruit enim Hierusalem et Iudas concidit quia lingua eorum et adinventiones eorum contra Dominum ut provocarent oculos maiestatis eiusFor Jerusalem is ruined, and Juda is fallen: because their tongue, and their devices are against the Lord, to provoke the eyes of his majesty.
8. For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.
For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings [are] against the LORD, to provoke the eyes of his glory:

3:8 Так рушился Иерусалим, и пал Иуда, потому что язык их и дела их против Господа, оскорбительны для очей славы Его.
3:8
ὅτι οτι since; that
ἀνεῖται αναιρεω eliminate; take up
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ο the
Ιουδαία ιουδαια Ioudaia; Iuthea
συμπέπτωκεν συμπιπτω collapse
καὶ και and; even
αἱ ο the
γλῶσσαι γλωσσα tongue
αὐτῶν αυτος he; him
μετὰ μετα with; amid
ἀνομίας ανομια lawlessness
τὰ ο the
πρὸς προς to; toward
κύριον κυριος lord; master
ἀπειθοῦντες απειθεω obstinate
διότι διοτι because; that
νῦν νυν now; present
ἐταπεινώθη ταπεινοω humble; bring low
ο the
δόξα δοξα glory
αὐτῶν αυτος he; him
3:8
כִּ֤י kˈî כִּי that
כָשְׁלָה֙ ḵāšᵊlˌā כשׁל stumble
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
וִ wi וְ and
יהוּדָ֖ה yhûḏˌā יְהוּדָה Judah
נָפָ֑ל nāfˈāl נפל fall
כִּֽי־ kˈî- כִּי that
לְשֹׁונָ֤ם lᵊšônˈām לָשֹׁון tongue
וּ û וְ and
מַֽעַלְלֵיהֶם֙ mˈaʕallêhem מַעֲלָל deed
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
מְרֹ֖ות mᵊrˌôṯ מרה rebel
עֵנֵ֥י ʕēnˌê עַיִן eye
כְבֹודֹֽו׃ ḵᵊvôḏˈô כָּבֹוד weight
3:8. ruit enim Hierusalem et Iudas concidit quia lingua eorum et adinventiones eorum contra Dominum ut provocarent oculos maiestatis eius
For Jerusalem is ruined, and Juda is fallen: because their tongue, and their devices are against the Lord, to provoke the eyes of his majesty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Пророк горько упрекает нечестивых иудеев за их открытое нечестие. В особенности обличает он нечестивых иудейских правителей, которые завели народ на край гибели и за это должны ожидать себе скорого суда Божия.
Иудеи делают такие дела, которые оскорбительны для очей славы Всевышнего. Очи Господа, чистые и святые, не могут смотреть на гнусные дела иудеев.
Выражение лиц - правильнее с евр.: их чело, лоб. И у нас есть пословица: у него на лбу написано, что он человек негодный или глупый.
Adam Clarke: Commentary on the Bible - 1831
3:8: The eyes "The cloud" - This word appears to be of very doubtful form, from the printed editions, the MSS., and the ancient versions. The first yod in עיני eyney, which is necessary according to the common interpretation, is in many of them omitted; the two last letters are upon a rasure in two MSS. I think it should be ענן anan, "a cloud," as the Syriac reads; and the allusion is to the cloud in in which the glory of the Lord appeared above the tabernacle; see Exo 16:9, Exo 16:10; Exo 40:34-38; Num 16:41, Num 16:42.
Either of the readings gives a very good sense. The allusion may be to the cloud of the Divine presence in the wilderness: or the eyes of the Lord may be meant, as they are in every place beholding the evil and the good. And he cannot look upon iniquity but with abhorrence; therefore, the eyes of his glory might be well provoked by their crimes.
Albert Barnes: Notes on the Bible - 1834
3:8: For Jerusalem ... - The prophet proceeds to show the cause of this state of things. 'These are the words of the prophet, and not of him who was chosen leader.' - "Jerome."
Is ruined - It would be so ruined, and the prospect of preserving it would be so completely taken away, that no one could be induced to undertake to defend and protect it.
Judah - The kingdom of Judah, of which Jerusalem was the capital; Note Isa 1:1.
Is fallen - Hebrew, "falls;" that is, is about to fall - as a tower or a tree falls to ruin. If the "capital" fell and was ruined, the kingdom would also fall as a matter of course.
Because their tongue ... - This is the "reason" why Judah was ruined. By word and deed - that is, in every way they opposed God. The "tongue" here represents their "language," their manner of speaking. It was proud, haughty, rebellious, perhaps blasphemous.
To provoke - To irritate; to offend.
The eyes of his glory - This is a Hebrew expression to denote "his glorious eyes." The eye quickly expresses anger or indignation. We perceive these passions in the flashing of the eye sooner than in any other part of the countenance. Hence, to "provoke the eyes," is an expression signifying simply to excite to anger, or to excite him to punish them. Lowth proposes to render this 'to provoke the cloud of his glory' - referring to the Shekinah or cloud that rested over the ark in the temple. By a slight variation of the Hebrew text, reading ענן ‛ â nâ n instead of עני ‛ ē nē y, it may be so read, and the Syriac so translates it: but the change in the Hebrew text does not seem to be authorized.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: Jerusalem: Ch2 28:5-7, Ch2 28:18, Ch2 33:11, Ch2 36:17-19; Jer 26:6, Jer 26:18; Lam 5:16, Lam 5:17; Mic 3:12
because: Isa 5:18, Isa 5:19, Isa 57:4; Psa 73:8, Psa 73:9; Eze 8:12, Eze 9:9; Hos 7:16; Mal 3:13-15; Mat 12:36, Mat 12:37; Jde 1:15
to provoke: Isa 65:3-5; Ch2 33:6, Ch2 33:7; Eze 8:4-6, Eze 8:17, Eze 8:18; Hab 1:13; Co1 10:22
Carl Friedrich Keil and Franz Delitzsch
3:8
The prophet then proceeds, in Is 3:8-12, to describe this deep, tragical misery as a just retribution."For Jerusalem is ruined and Judah fallen; because their tongue and their doings (are) against Jehovah, to defy the eyes of His glory." Jerusalem as a city is feminine, according to the usual personification; Judah as a people is regarded as masculine.
(Note: As a rule, the name of a people (apart from the personification of the people as beth, a house) is only used as a feminine, when the name of the land stands for the nation itself (see Gesenius, Lehrbegr. p. 469).)
The two preterites Câs'lah and nâphal express the general fact, which occasioned such scenes of misery as the one just described. The second clause, beginning with "because" (Chi), is a substantive clause, and attributes the coming judgment not to future sin, but to sin already existing. "Again Jehovah:" אל is used to denote a hostile attitude, as in Is 2:4; Gen 4:8; Num 32:14; Josh 10:6. The capital and the land are against Jehovah both in word and deed, "to defy the eyes of His glory" (lamroth ‛ēnē Chebodo). עני is equivalent to עיני; and lamroth is a syncopated hiphil, as in Is 23:11, and like the niphal in Is 1:12 : we find the same form of the same word in Ps 78:17. The kal mârâh, which is also frequently construed with the accusative, signifies to thrust away in a refractory manner; the hiphil himrâh, to treat refractorily, literally to set one's self rigidly in opposition, obniti; mar, stringere, to draw tightly, with which unquestionably the meaning bitter as an astringent is connected, though it does not follow that mârâh, himrâh, and hemar (Ex 23:21) can be rendered παραπικραίνειν, as they have been in the Septuagint, since the idea of opposing, resisting, fighting in opposition, is implied in all these roots, with distinct reference to the primary meaning. The Lamed is a shorter expression instead of למען, which is the term generally employed in such circumstances (Amos 2:7; Jer 7:18; Jer 32:29). But what does the prophet mean by "the eyes of His glory?" Knobel's assertion, that Châbod is used here for the religious glory, i.e., the holiness of God, is a very strange one, since the Châbod of God is invariably the fiery, bright doxa which reveals Him as the Holy One. but his remark does not meet the question, inasmuch as it does not settle the point in dispute, whether the expression "the eyes of His glory" implies that the glory itself has eyes, or the glory is a quality of the eyes. The construction is certainly not a different one from "the arm of His glory" in Is 52:10, so that it is to be taken as an attribute. But this suggests the further question, what does the prophet mean by the glory-eyes or glorious eyes of Jehovah? If we were to say the eyes of Jehovah are His knowledge of the world, it would be impossible to understand how they could be called holy, still less how they could be called glorious. This abstract explanation of the anthropomorphisms cannot be sustained. The state of the case is rather the following. The glory (Châbod) of God is that eternal and glorious morphē which His holy nature assumes, and which men must picture to themselves anthropomorphically, because they cannot imagine anything superior to the human form. In this glorious form Jehovah looks upon His people with eyes of glory. His pure but yet jealous love, His holy love which breaks out in wrath against all who meet it with hatred instead of with love, is reflected therein.
John Gill
3:8 For Jerusalem is ruined, and Judah is fallen, This is a reason given why the government of them is refused; they were fallen into such a ruinous condition, that there was no probability of recovering them. And the reason of this their fall and ruin is,
because their tongue and their doings are against the Lord; against the Lord Jesus Christ, whom they reproached and vilified as an impostor, a blasphemer, and a seditious person; and whom they spit upon, buffeted, scourged, and crucified:
to provoke the eyes of his glory; whose glory, as seen by some in the days of his humiliation, was as the glory of the only begotten of the Father; and, upon his ascension, he was crowned with glory and honour: and as his eyes saw, as well as his ears heard, all their blasphemy and wickedness; so they refusing to have him to reign over them, he was provoked to come in his kingdom with power, and cause his wrath to fall upon them to the uttermost, in the destruction of their country, city, and temple.
Robert Jamieson, A. R. Fausset and David Brown
3:8 Reason given by the prophet, why all shrink from the government.
eyes of his glory--to provoke His "glorious" Majesty before His "eyes" (compare Is 49:5; Hab 1:13). The Syriac and LOWTH, by a slight change of the Hebrew, translate, "the cloud of His glory," the Shekinah.
3:93:9: Վասն որոյ խոնարհեցա՛ն փառք նոցա, եւ ամօթ երեսաց նոցա ծածկեա՛ց զնոսա. զի զամպ փառաց նորա թշնամանեցին. եւ զմեղս իւրեանց իբրեւ զՍոդոմացւոցն պատմեցին եւ յա՛յտ արարին։ Վա՞յ անձանց նոցա զի խորհեցան խորհուրդ չար առանձինն[9612]՝ [9612] ՚Ի բազումս պակասի. Ծածկեաց զնոսա. զի զամպ փառաց նորա թշնամանեցին. եւ զմեղս։
9 Ահա թէ ինչու նրանց փառքը նսեմացաւ, ամօթը ծածկեց նրանց երեսը, եւ նրանք, սոդոմայեցիների նման, իրենց մեղքերը պատմեցին ու յայտնի դարձրին: Վա՜յ նրանց հոգիներին, որովհետեւ իրենք իրենց համար չար խորհուրդներ խորհեցին
9 Անոնց երեսներուն տեսքը իրենց դէմ կը վկայէ Եւ իրենց մեղքերը Սոդոմի պէս կը յայտնեն, չեն ծածկեր։Վա՜յ անոնց անձին, վասն զի իրենց վրայ չարիք բերին։
Վասն որոյ խոնարհեցան փառք նոցա, եւ ամօթ երեսաց նոցա ծածկեաց զնոսա,`` եւ զմեղս իւրեանց իբրեւ զՍոդոմացւոցն պատմեցին եւ յայտ արարին. վա՜յ անձանց նոցա` զի [53]խորհեցան խորհուրդ չար առանձինն:

3:9: Վասն որոյ խոնարհեցա՛ն փառք նոցա, եւ ամօթ երեսաց նոցա ծածկեա՛ց զնոսա. զի զամպ փառաց նորա թշնամանեցին. եւ զմեղս իւրեանց իբրեւ զՍոդոմացւոցն պատմեցին եւ յա՛յտ արարին։ Վա՞յ անձանց նոցա զի խորհեցան խորհուրդ չար առանձինն[9612]՝
[9612] ՚Ի բազումս պակասի. Ծածկեաց զնոսա. զի զամպ փառաց նորա թշնամանեցին. եւ զմեղս։
9 Ահա թէ ինչու նրանց փառքը նսեմացաւ, ամօթը ծածկեց նրանց երեսը, եւ նրանք, սոդոմայեցիների նման, իրենց մեղքերը պատմեցին ու յայտնի դարձրին: Վա՜յ նրանց հոգիներին, որովհետեւ իրենք իրենց համար չար խորհուրդներ խորհեցին
9 Անոնց երեսներուն տեսքը իրենց դէմ կը վկայէ Եւ իրենց մեղքերը Սոդոմի պէս կը յայտնեն, չեն ծածկեր։Վա՜յ անոնց անձին, վասն զի իրենց վրայ չարիք բերին։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9 Выражение лиц их свидетельствует против них, и о грехе своем они рассказывают открыто, как Содомляне, не скрывают: горе душе их! ибо сами на себя навлекают зло.
3:9 καὶ και and; even ἡ ο the αἰσχύνη αισχυνη shame τοῦ ο the προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him ἀντέστη ανθιστημι resist αὐτοῖς αυτος he; him τὴν ο the δὲ δε though; while ἁμαρτίαν αμαρτια sin; fault αὐτῶν αυτος he; him ὡς ως.1 as; how Σοδομων σοδομων announce καὶ και and; even ἐνεφάνισαν εμφανιζω make apparent / visible; represent οὐαὶ ουαι woe τῇ ο the ψυχῇ ψυχη soul αὐτῶν αυτος he; him διότι διοτι because; that βεβούλευνται βουλευω intend; deliberate βουλὴν βουλη intent πονηρὰν πονηρος harmful; malignant καθ᾿ κατα down; by ἑαυτῶν εαυτου of himself; his own
3:9 הַכָּרַ֤ת hakkārˈaṯ הַכָּרָה expression פְּנֵיהֶם֙ pᵊnêhˌem פָּנֶה face עָ֣נְתָה ʕˈānᵊṯā ענה answer בָּ֔ם bˈām בְּ in וְ wᵊ וְ and חַטָּאתָ֛ם ḥaṭṭāṯˈām חַטָּאת sin כִּ ki כְּ as סְדֹ֥ם sᵊḏˌōm סְדֹם Sodom הִגִּ֖ידוּ higgˌîḏû נגד report לֹ֣א lˈō לֹא not כִחֵ֑דוּ ḵiḥˈēḏû כחד hide אֹ֣וי ʔˈôy אֹוי woe לְ lᵊ לְ to נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul כִּֽי־ kˈî- כִּי that גָמְל֥וּ ḡāmᵊlˌû גמל deal fully לָהֶ֖ם lāhˌem לְ to רָעָֽה׃ rāʕˈā רָעָה evil
3:9. agnitio vultus eorum respondit eis et peccatum suum quasi Sodomae praedicaverunt nec absconderunt vae animae eorum quoniam reddita sunt eis malaThe shew of their countenance hath answered them: and they have proclaimed abroad their sin as Sodom, and they have not hid it: woe to their souls, for evils are rendered to them.
9. The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.
The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide [it] not. Woe unto their soul! for they have rewarded evil unto themselves:

3:9 Выражение лиц их свидетельствует против них, и о грехе своем они рассказывают открыто, как Содомляне, не скрывают: горе душе их! ибо сами на себя навлекают зло.
3:9
καὶ και and; even
ο the
αἰσχύνη αισχυνη shame
τοῦ ο the
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
ἀντέστη ανθιστημι resist
αὐτοῖς αυτος he; him
τὴν ο the
δὲ δε though; while
ἁμαρτίαν αμαρτια sin; fault
αὐτῶν αυτος he; him
ὡς ως.1 as; how
Σοδομων σοδομων announce
καὶ και and; even
ἐνεφάνισαν εμφανιζω make apparent / visible; represent
οὐαὶ ουαι woe
τῇ ο the
ψυχῇ ψυχη soul
αὐτῶν αυτος he; him
διότι διοτι because; that
βεβούλευνται βουλευω intend; deliberate
βουλὴν βουλη intent
πονηρὰν πονηρος harmful; malignant
καθ᾿ κατα down; by
ἑαυτῶν εαυτου of himself; his own
3:9
הַכָּרַ֤ת hakkārˈaṯ הַכָּרָה expression
פְּנֵיהֶם֙ pᵊnêhˌem פָּנֶה face
עָ֣נְתָה ʕˈānᵊṯā ענה answer
בָּ֔ם bˈām בְּ in
וְ wᵊ וְ and
חַטָּאתָ֛ם ḥaṭṭāṯˈām חַטָּאת sin
כִּ ki כְּ as
סְדֹ֥ם sᵊḏˌōm סְדֹם Sodom
הִגִּ֖ידוּ higgˌîḏû נגד report
לֹ֣א lˈō לֹא not
כִחֵ֑דוּ ḵiḥˈēḏû כחד hide
אֹ֣וי ʔˈôy אֹוי woe
לְ lᵊ לְ to
נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul
כִּֽי־ kˈî- כִּי that
גָמְל֥וּ ḡāmᵊlˌû גמל deal fully
לָהֶ֖ם lāhˌem לְ to
רָעָֽה׃ rāʕˈā רָעָה evil
3:9. agnitio vultus eorum respondit eis et peccatum suum quasi Sodomae praedicaverunt nec absconderunt vae animae eorum quoniam reddita sunt eis mala
The shew of their countenance hath answered them: and they have proclaimed abroad their sin as Sodom, and they have not hid it: woe to their souls, for evils are rendered to them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 The show of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves. 10 Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings. 11 Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him. 12 As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths. 13 The LORD standeth up to plead, and standeth to judge the people. 14 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. 15 What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.
Here God proceeds in his controversy with his people. Observe,
I. The ground of his controversy. It was for sin that God contended with them; if they vex themselves, let them look a little further and they will see that they must thank themselves: Woe unto their souls! For they have rewarded evil unto themselves. Alas for their souls! (so it may be read, in a way of lamentation), for they have procured evil to themselves, v. 9. Note, The condition of sinners is woeful and very deplorable. Note, also, It is the soul that is damaged and endangered by sin. Sinners may prosper in their outward estates, and yet at the same time there may be a woe to their souls. Note, further, Whatever evils befals sinners it is of their own procuring, Jer. ii. 19. That which is here charged upon then is, 1. That the shame which should have restrained them from their sins was quite thrown off and they had grown impudent, v. 9. This hardens men against repentance, and ripens them for ruin, as much as anything: The show of their countenance doth witness against them that their minds are vain, and lewd, and malicious; their eyes declare plainly that they cannot cease from sin, 2 Pet. ii. 14. One may look them in the face and guess at the desperate wickedness that there is in their hearts: They declare their sin as Sodom, so impetuous, so imperious, are their lusts, and so impatient of the least check, and so perfectly are all the remaining sparks of virtue extinguished in them. The Sodomites declared their sin, not only by the exceeding greatness of it (Gen. xiii. 13), so that it cried to heaven (Gen. xviii. 20), but by their shameless owning of that which was most shameful (Gen. xix. 5); and thus Judah and Jerusalem did: they were so far from hiding it that they gloried in it, in the bold attempts they made upon virtue, and the victory they gained over their own convictions. They had a whore's forehead (Jer. iii. 3) and could not blush, Jer. vi. 15. Note, Those that have grown impudent in sin are ripe for ruin. Those that are past shame (we say) are past grace, and then past hope. 2. That their guides, who should direct them in the right way, put them out of the way (v. 12): "Those who lead thee (the princes, priests, and prophets) mislead thee; they cause thee to err." Either they preached to them that which was false and corrupt, or, if they preached that which was true and good, they contradicted it by their practices, and the people would soon follow a bad example than a good exhortation. Thus they destroyed the ways of their paths, pulling down with one hand what they built up with the other. Que te beatificant--Those that call thee blessed cause thee to err; so some read it. Their priests applauded them, as if nothing were amiss among them, cried Peace, peace, to them, as if they were in no danger; and thus they caused them to go on in their errors. 3. That their judges, who should have patronized and protected the oppressed, were themselves the greatest oppressors, v. 14, 15. The elders of the people, and the princes, who had learning and could not but know better things, who had great estates and were not under the temptation of necessity to encroach upon those about them, and who were men of honour and should have scorned to do a base thing, yet they have eaten up the vineyard. God's vineyard, which they were appointed to be the dressers and keepers of, they burnt (so the word signifies); they did as ill by it as its worst enemies could do, Ps. lxxx. 16. Or the vineyards of the poor they wrested out of their possession, as Jezebel did Naboth's, or devoured the fruits of them, fed their lusts with that which should have been the necessary food of indigent families; the spoil of the poor was hoarded up in their houses; when God came to search for stolen goods there he found it, and it was a witness against them. It was to be had, and they might have made restitution, but would not. God reasons with these great men (v. 15): "What mean you, that you beat my people into pieces? What cause have you for it? What good does it do you?" Or, "What hurt have they done you? Do you think you had power given you for such a purpose as this?" Note, There is nothing more unaccountable, and yet nothing which must more certainly be accounted for, than the injuries and abuses that are done to God's people by their persecutors and oppressors. "You grind the faces of the poor; you put them to as much pain and terror as if they were ground in a mill, and as certainly reduce them to dust by one act of oppression after another." Or, "Their faces are bruised and crushed with the blows you have given them; you have not only ruined their estates, but have given them personal abuses." Our Lord Jesus was smitten on the face, Matt. xxvi. 67.
II. The management of this controversy. 1. God himself is the prosecutor (v. 13): The Lord stands up to plead, or he sets himself to debate the matter, and he stands to judge the people, to judge for those that were oppressed and abused; and he will enter into judgment with the princes, v. 14. Note, The greatest of men cannot exempt or secure themselves from the scrutiny and sentence of God's judgment, nor demur to the jurisdiction of the court of heaven. 2. The indictment is proved by the notorious evidence of the fact: "Look upon the oppressors, and the show of their countenance witnesses against them (v. 9); look upon the oppressed, and you see how their faces are battered and abused," v. 15. 3. The controversy is already begun in the change of the ministry. To punish those that had abused their power to bad purposes God sets those over them that had not sense to use their power to any good purposes: Children are their oppressors, and women rule over them (v. 12), men that have as weak judgments and strong passions as women and children: this was their sin, that their rulers were such, and it became a judgment upon them.
III. The distinction that shall be made between particular persons, in the prosecution of this controversy (v. 10, 11): Say to the righteous, It shall be well with thee. Woe to the wicked; it shall be ill with him. He had said (v. 9), they have rewarded evil to themselves, in proof of which he here shows that God will render to every man according to his works. Had they been righteous, it would have been well with them; but, if it be ill with them, it is because they are wicked and will be so. Thus God stated the matter to Cain, to convince him that he had no reason to be angry, Gen. iv. 7. Or it may be taken thus: God is threatening national judgments, which will ruin the public interests. Now, 1. Some good people might fear that they should be involved in that ruin, and therefore God bids the prophets comfort them against those fears: "Whatever becomes of the unrighteous nation, let the righteous man know that he shall not be lost in the crowd of sinners; the Judge of all the earth will not slay the righteous with the wicked (Gen. xviii. 25); no, assure him, in God's name, that it shall be well with him. The property of the trouble shall be altered to him, and he shall be hidden in the day of the Lord's anger. He shall have divine supports and comforts, which shall abound as afflictions abound, and so it shall be well with him." When the whole stay of bread is taken away, yet in the day of famine the righteous shall be satisfied; they shall eat the fruit of their doings--they shall have the testimony of their consciences for them that they kept themselves pure from the common iniquity, and therefore the common calamity is not the same thing to them that it is to others; they brought no fuel to the flame, and therefore are not themselves fuel for it. 2. Some wicked people might hope that they should escape that ruin, and therefore God bids the prophets shake their vain hopes: "Woe to the wicked; it shall be ill with him, v. 11. To him the judgments shall have sting, and there shall be wormwood and gall in the affliction and misery." There is a woe to wicked people, and, though they may think to shelter themselves from public judgments, yet it shall be ill with them; it will grow worse and worse with them if they repent not, and the worst of all will be at last; for the reward of their hands shall be given them, in the day when every man shall receive according to the things done in the body.
Adam Clarke: Commentary on the Bible - 1831
3:9: The show of their countenance - Bishop Lowth has it the steadfastness of their countenance - they appear to be bent on iniquity, their eyes tell the wickedness of their hearts. The eye is the index of the mind. Envy, hatred, malice, malevolence, concupiscence, and murder, when in the heart, look most intelligently out at the eye. They tell the innocent to be on their guard; and serve the same purpose as the sonorous rings in the tail of the rattlesnake - they announce the presence of the destroyer.
They declare their sin as Sodom - Impure propensities are particularly legible in the eyes: whoever has beheld the face of a debauchee or a prostitute knows this; of these it may be said, they wish to appear what they really are. They glory in their iniquity. This is the highest pitch of ungodliness.
They have rewarded evil unto themselves - Every man's sin is against his own soul. Evil awaiteth sinners - and he that offends his God injures himself.
Albert Barnes: Notes on the Bible - 1834
3:9: The show of their countenance - The word rendered "the show" is probably derived from a word signifying "to know," or "to recognize," and here denotes "impudence" or "pride." Septuagint, 'The shame of their face.'
Doth witness against them - "Answers" to them; or "responds" to them (ענתה ‛ â netâ h). There is a correspondence between the feeling of the heart and the looks, an "answering" of the countenance to the purposes of the soul that shows their true character, and betrays their plans. The prophet refers here to the great law in physiology that the emotions of the heart will be usually "expressed" in the countenance; and that by the marks of pride, vanity, and malice there depicted, we may judge of the heart; or as it is expressed in our translation, that the expression of the face will "witness" against a wicked man.
They declare ... - By their deeds. Their crimes are open and bold. There is no attempt at concealment.
As Sodom - see Gen 19:5; compare the note at Isa 1:10.
Wo unto their soul - They shall bring woe upon themselves; they deserve punishment. This is an expression denoting the highest abhorrence of their crimes.
They have rewarded evil ... - They have brought the punishment upon themselves by their own sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: The show: Isa 3:16; Sa1 15:32; Kg2 9:30; Psa 10:4, Psa 73:6, Psa 73:7; Pro 30:13; Jer 3:3, Jer 6:15; Dan 7:20
and they declare: Gen 13:13, Gen 18:20, Gen 18:21, Gen 19:5-9; Jer 44:16, Jer 44:17; Eze 23:16
Woe: Lam 5:16; Hos 13:9
Carl Friedrich Keil and Franz Delitzsch
3:9
But Israel, instead of walking in the consciousness of being a constant and favourite object of these majestic, earnestly admonishing eyes, was diligently engaged in bidding them defiance both in word and deed, not even hiding its sin from fear of them, but exposing them to view in the most shameless manner. - "The look of their faces testifies against them, and their sin they make known like Sodom, without concealing it: woe to their soul! for they do themselves harm." In any case, the prophet refers to the impudence with which their enmity against God was shamelessly stamped upon their faces, without even the self-condemnation which leads in other cases to a diligent concealment of the sin. But we cannot follow Luzzatto and Jos. Kimchi, who take haccârath as used directly for azzuth (impudence), inasmuch as the Arabic hakara (hakir‛a), to which Kimchi appeals, signifies to be astonished and to stare (see at Job 19:3). And in this case there would be nothing strange in the substantive form, which would be a piel formation like בּלּהה חטּאה. But it may be a hiphil formation (Ewald, 156, a); and this is incomparably the more probable of the two, as hiccir panim is a very common phrase. It signifies to look earnestly, keenly, or inquiringly in the face of a person, to fix the eye upon him; and, when used of a judge, to take the part of a person, by favouring him unjustly (Deut 1:17; Deut 16:19). But this latter idea, viz., "their acceptance of the person, or partiality" (according to Prov 24:23; Prov 28:21), is inadmissible here, for the simple reason that the passage refers to the whole nation, and not particularly to the judges. "The look of their faces" (haccârath p'nēhem) is to be understood in an objective sense, viz., the appearance (τὸ εἶδος, Lk 9:29), like the agnitio of Jerome, id quo se agnoscendum dat vultus eorum. This was probably the expression commonly employed in Hebrew for what we designate by a very inappropriate foreign word, viz., physiognomy, i.e., the expression of the face which reveals the state of the mind. This expression of their countenance testified against them (anah b', as in Is 59:12), for it was the disturbed and distorted image of their sin, which not only could not be hidden, but did not even wish to be; in a word, of their azzuth (Eccles 8:1). And it did not even rest with this open though silent display: they spoken openly of their sin (higgid in its simplest meaning, palam facere, from nâgad, nagâda, to be open, evident) without making any secret of it, like the Sodomites, who publicly proclaimed their fleshly lusts (Gen 19). Jerusalem was spiritually Sodom, as the prophet called it in Is 1:10. By such barefaced sinning they did themselves harm (gâmal, lit., to finish, then to carry out, to show practically).
(Note: It may now be accepted as an established fact, that the verb gâmal is connected with the Arabic 'gamala, to collect together, 'gamula, to be perfect, kamala, kamula id., and gâmar, to finish (see Hupfeld on Ps 7:5, and Frst, Heb. Lex.).)
Geneva 1599
3:9 The (h) show of their countenance doth witness against them; and they declare their sin as Sodom, they hide [it] not. Woe to their soul! for they have rewarded evil to themselves.
(h) When God examines their deed on which they now set an impudent face, he will find the mark of their impiety in their forehead.
John Gill
3:9 The shew of their countenance doth witness against them,.... The word translated "shew" is only used in this place. Some derive it from "to know", in the conjugations Piel and Hiphil; and render it, "the knowledge of their countenance" (f); that is, that which may be known by their countenances; the countenance oftentimes shows what is in the heart, the cruel disposition of the mind, the pride and vanity of it, the uncleanness and lasciviousness that is in it; to this our version agrees, and which is confirmed by the Chaldee paraphrase,
"the knowledge of their countenance in judgment doth testify against them;''
as they appear there, so it may be judged of them; their guilt flies in their face, and fills them with shame and confusion; and so the Septuagint and Arabic versions render it, "the shame of their face"; but others derive it from which has the signification of hardness in the Arabic language, and as it is thought by some to have in Job 19:3 and render it, "the hardness of their countenance"; so R. Joseph Kimchi, and others (g), meaning their impudence (h); not only their words and actions, but their impudent looks, show what they are; which agrees with what follows:
and they declare their sin as Sodom, and
hide it not; commit it openly, without fear or shame; glory in it, and boast of it, as the Jews did in their crucifixion of Christ, and their evil treatment of him:
woe to their soul, for they have rewarded evil unto themselves; they have brought upon themselves, soul and body, the just recompence of reward; they have been the cause of their own ruin, and have wronged their own souls.
(f) "cognitio vultus eorum", Munster, Vatablus, V. L. (g) "Obfermatio", Janius & Tremellius; "durities", Piscator. (h) So Schindler renders the Arabic word, "hacar", impudence. Vid. Castel. Lexic. col. 846.
John Wesley
3:9 The shew - Their pride, and wantonness, and impiety m manifestly shews itself in their very looks. They declare - They act it publickly, casting off all fear of God and reverence to men. Rewarded - Procured a fit recompense for their wickedness, even utter ruin.
Robert Jamieson, A. R. Fausset and David Brown
3:9 show--The Hebrew means, "that which may be known by their countenances" [GESENIUS and WEISS]. But MAURER translates, "Their respect for person"; so Syriac and Chaldee. But the parallel word "declare" favors the other view. KIMCHI, from the Arabic, translates "their hardness" (Job 19:3, Margin), or impudence of countenance (Jer 3:3). They have lost not only the substance of virtue, but its color.
witness--literally, "corresponds" to them; their look answers to their inner character (Hos 5:5).
declare-- (Jude 1:13). "Foaming out their own shame"; so far from making it a secret, "glorying" in it (Phil 3:19).
unto themselves--Compare "in themselves" (Prov 1:31; Prov 8:36; Jer 2:19; Rom 1:27).
3:103:10: եւ ասեն. Կապեսցո՛ւք զարդարն՝ զի դժպհի՛ եղեւ մեզ։ Այսուհետեւ զարդիւնս գործոց իւրեանց կերիցեն։
10 եւ ասացին. «Կապենք արդարին, քանի որ նա մեզ անհաճոյ է»: Այսուհետեւ նրանք իրենց արարքների պտուղները պիտի ուտեն:
10 Արդարին ըսէք թէ իրեն աղէկ պիտի ըլլայ. Վասն զի անոնք իրենց գործերուն պտուղը պիտի ուտեն։
եւ ասեն. Կապեսցուք զարդարն` զի դժպհի եղեւ մեզ. այսուհետեւ`` զարդիւնս գործոց իւրեանց կերիցեն:

3:10: եւ ասեն. Կապեսցո՛ւք զարդարն՝ զի դժպհի՛ եղեւ մեզ։ Այսուհետեւ զարդիւնս գործոց իւրեանց կերիցեն։
10 եւ ասացին. «Կապենք արդարին, քանի որ նա մեզ անհաճոյ է»: Այսուհետեւ նրանք իրենց արարքների պտուղները պիտի ուտեն:
10 Արդարին ըսէք թէ իրեն աղէկ պիտի ըլլայ. Վասն զի անոնք իրենց գործերուն պտուղը պիտի ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10 Скажите праведнику, что благо {ему}, ибо он будет вкушать плоды дел своих;
3:10 εἰπόντες επω say; speak δήσωμεν δεω bind; tie τὸν ο the δίκαιον δικαιος right; just ὅτι οτι since; that δύσχρηστος δυσχρηστος us ἐστιν ειμι be τοίνυν τοινυν now actually τὰ ο the γενήματα γεννημα spawn; product τῶν ο the ἔργων εργον work αὐτῶν αυτος he; him φάγονται φαγω swallow; eat
3:10 אִמְר֥וּ ʔimrˌû אמר say צַדִּ֖יק ṣaddˌîq צַדִּיק just כִּי־ kî- כִּי that טֹ֑וב ṭˈôv טוב be good כִּֽי־ kˈî- כִּי that פְרִ֥י fᵊrˌî פְּרִי fruit מַעַלְלֵיהֶ֖ם maʕallêhˌem מַעֲלָל deed יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
3:10. dicite iusto quoniam bene quoniam fructum adinventionum suarum comedetSay to the just man that it is well, for he shall eat the fruit of his doings.
10. Say ye of the righteous, that well : for they shall eat the fruit of their doings.
Say ye to the righteous, that [it shall be] well [with him]: for they shall eat the fruit of their doings:

3:10 Скажите праведнику, что благо {ему}, ибо он будет вкушать плоды дел своих;
3:10
εἰπόντες επω say; speak
δήσωμεν δεω bind; tie
τὸν ο the
δίκαιον δικαιος right; just
ὅτι οτι since; that
δύσχρηστος δυσχρηστος us
ἐστιν ειμι be
τοίνυν τοινυν now actually
τὰ ο the
γενήματα γεννημα spawn; product
τῶν ο the
ἔργων εργον work
αὐτῶν αυτος he; him
φάγονται φαγω swallow; eat
3:10
אִמְר֥וּ ʔimrˌû אמר say
צַדִּ֖יק ṣaddˌîq צַדִּיק just
כִּי־ kî- כִּי that
טֹ֑וב ṭˈôv טוב be good
כִּֽי־ kˈî- כִּי that
פְרִ֥י fᵊrˌî פְּרִי fruit
מַעַלְלֵיהֶ֖ם maʕallêhˌem מַעֲלָל deed
יֹאכֵֽלוּ׃ yōḵˈēlû אכל eat
3:10. dicite iusto quoniam bene quoniam fructum adinventionum suarum comedet
Say to the just man that it is well, for he shall eat the fruit of his doings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: В Ветхом Завете повсюду почти проводится идея о соответствии судьбы человека с его поведением (ср. Притч 1:31; Втор гл. 38: и др. места).
Adam Clarke: Commentary on the Bible - 1831
3:10: Say ye to the righteous - לצדיק letsaddik, the ל lamed is added here by one MS. and the Chaldee. The righteous is the person,
1. Who fears God.
2. Departs from evil.
3. Walks according to the testimony of God.
4. And expects and prepares for a glorious immortality.
"Pronounce ye." - The reading of this verse is very dubious. The Septuagint for אמרו imru read נאסר neasor, or both, אמרו נאסר imru neasor, and כי לא טוב לנו ki lo tob lanu. Δησωμεν τον δικαιον, ὁτι δυσχρηστος ἡμιν εστι. Perhaps, for אמרו imru, the true reading may be אשרו ashsheru, "bless you;" or אמרו אשרי imru ashrey, "say ye, blessed is." The Vulgate and an ancient MS. read in the singular number, יאכל yochel, comedat, "he shall eat."
"It shall be well with him:" - כי טוב ki tob, "that good." Say nothing to such but good. He is a good man, he does nothing but good, and has a good God to deal with, from whom he expects nothing but goodness. It shall be well with such in all circumstances of life.
1. In prosperity.
2. In adversity.
3. In sickness.
4. In health.
5. In death.
6. In judgment. And,
7. Through eternity
In every case, occurrence, and circumstance, he shall eat the fruit of his doings - he shall derive benefit from being a righteous man, and walking in a righteous way.
Albert Barnes: Notes on the Bible - 1834
3:10: Say ye to the righteous - The meaning of this verse and the following is sufficiently plain, though expositors have given some variety of interpretation. They declare a great principle of the divine administration similar to what is stated in Isa 1:19-20. Lowth reads it, 'Pronounce ye a blessing on the just; verily good (shall be to him).'
That it shall be well ... - The word rendered 'well,' means 'good.' The sense evidently is, that in the divine administration it shall be well to be righteous. The Septuagint has rendered this in a remarkable manner, connecting it with the pRev_ious verse: 'Wo unto their soul, for they take evil counsel among themselves, saying, 'Let us bind the righteous, for he is troublesome unto us:' therefore, they shall eat the fruit of their doings.'
They shall eat ... - That is, they shall receive the appropriate "reward" of their works, and that reward shall be happiness. As a farmer who sows his field and cultivates his farm, eats the fruit of his labor, so shall it be with the righteous. A similar expression is found in Pro 1:31 :
Therefore shall they eat of the fruit of their own way,
And be filled with their own devices.
Also Jer 6:19 : 'I will bring evil upon this people, even the fruit of their thought;' compare Gal 6:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Say ye: Isa 26:20, Isa 26:21; Ecc 8:12; Jer 15:11; Eze 9:4, Eze 18:9-19; Zep 2:3; Mal 3:18; Rom 2:5-11
they shall eat: Psa 18:23, Psa 18:24, Psa 128:1, Psa 128:2; Gal 6:7, Gal 6:8; Heb 6:10
Carl Friedrich Keil and Franz Delitzsch
3:10
The prophet's meaning is evident enough. But inasmuch as it is the curse of sin to distort the knowledge of what is most obvious and self-evident, and even to take it entirely away, the prophet dwells still longer upon the fact that all sinning is self-destruction and self-murder, placing this general truth against its opposite in a palillogical Johannic way, and calling out to his contemporaries in Is 3:10, Is 3:11 : "Say of the righteous, that it is well with him; for they will enjoy the fruit of their doings. Woe to the wicked! it is ill; for what his hands have wrought will be done to him." We cannot adopt the rendering "Praise the righteous," proposed by Vitringa and other modern commentators; for although âmar is sometimes construed with the accusative of the object (Ps 40:11; Ps 145:6, Ps 145:11), it never means to praise, but to declare (even in Ps 40:11). We have here what was noticed from Gen 1:4 onwards - namely, the obvious antiptsis or antiphonsis in the verbs ראה (cf., Is 22:9; Ex 2:2), ידע (3Kings 5:17), and אמר (like λέγειν, Jn 9:9): dicite justum quod bonus = dicite justum esse bonum (Ewald, 336, b). The object of sight, knowledge, or speech, is first of all mentioned in the most general manner; then follows the qualification, or more precise definition. טוב, and in Is 3:11 רע (רע without the pause), might both of them be the third pers. pret. of the verbs, employed in a neuter sense: the former signifying, it is well, viz., with him (as in Deut 5:30; Jer 22:15-16); the latter, it is bad (as in Ps 106:32). But it is evident from Jer 44:17 that הוּא טוב and הוּא רע may be used in the sense of καλῶς (κακῶς) ἔχει, and that the two expressions are here thought of in this way, so that there is no לו to be supplied in either case. The form of the first favours this; and in the second the accentuation fluctuates between אוי tiphchah לרשׁע munach, and the former with merka, the latter tiphchah. At the same time, the latter mode of accentuation, which is favourable to the personal rendering of רע, is supported by editions of some worth, such as Brescia 1494, Pesaro 1516, Venice 1515, 1521, and is justly preferred by Luzzatto and Br. The summary assertions, The righteous is well, the wicked ill, are both sustained by their eventual fate, in the light of which the previous misfortune of the righteous appears as good fortune, and the previous good fortune of the wicked as misfortune. With an allusion to this great difference in their eventual fate, the word "say," which belongs to both clauses, summons to an acknowledgment of the good fortune of the one and the misfortune of the other. O that Judah and Jerusalem would acknowledge their to their own salvation before it was too late! For the state of the poor nation was already miserable enough, and very near to destruction.
Geneva 1599
3:10 (i) Say ye to the righteous, that [it shall be] well [with him]: for they shall eat the fruit of their doings.
(i) You that are godly be assured that God will defend you in the midst of these troubles.
John Gill
3:10 Say ye to the righteous, that it shall be well with him,.... The Lord always has some righteous ones, in the worst of times, whom he can and does distinguish, single out, and take care of; and it is his will that they should be comforted by his prophets and ministers, who seem to be the persons to whom these words are directed, lest they should be distressed with what is said unto, and what they see is coming upon, the world, or upon a nation in general: and it will be, and is well with such, when calamities are on a nation, in a time of famine, war, or pestilence, under any affliction whatever at death, and at judgment, and to all eternity; the Lord has the highest regard for them; Christ's righteousness, by which they are denominated righteous, secures them from wrath, and entitles them to glory; they are blessed now, and will be happy hereafter. So the Targum,
"say ye to the righteous, ye are blessed,''
pronounce them such as they are: some render it, "say to the righteous, that he do good" (i); exhort him, excite and encourage him, to it; such who have believed in Christ for righteousness ought to be careful to maintain good works: others, "say to the righteous", own him, speak well of him, "for it is good"; or say to him, "that he is good" (k), a happy man. The Septuagint and Arabic versions, very foreign from the text, and sense of it, render the words, "saying, let us bind the just man, for he is unprofitable to us"; as if they were the words of the wicked Jews, respecting Christ, the just One, so called sarcastically by them: and the reason of the righteous man's happiness follows:
for they shall eat the fruit of their doings: both of what Christ has done for them, as their Head and representative, by whose righteousness they are justified; and of what they have done themselves, under the influence of his Spirit and grace; which being done from a principle of grace, are rewarded with a reward of grace, and not of debt; such enjoy a peace of conscience now, which is the work and effect of righteousness, and shall receive the reward of the inheritance, which is not of the law, but by promise, and of faith, and so by grace.
(i) "quod bene agat", Vatablus. (k) "Dicite justum, quod bonus beatusque est", Cocceius.
John Wesley
3:10 Say ye - O ye priests and Levites, that God will be their safeguard and portion.
Robert Jamieson, A. R. Fausset and David Brown
3:10 The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [BENGEL]. (See Is 1:19-20).
fruit of doings-- (Prov 1:31) in a good sense (Gal 6:8; Rev_ 22:14). Not salvation by works, but by fruit-bearing faith (Is 45:24; Jer 23:6). GESENIUS and WEISS translate, Declare as to the righteous that, &c. MAURER, "Say that the righteous is blessed."
3:113:11: Վա՛յ անօրինին. չարիք ըստ գործոց ձեռաց իւրոց անցցեն ընդ նա[9613]։ [9613] Ոմանք. Իւրոց անցանեն ընդ նա։
11 Վա՜յ անօրէնին, չարիքներ պիտի գան նրա վրայ՝ ըստ իրենց կատարած չար գործերի:
11 Վա՜յ անօրէնին, գէշ պիտի ըլլայ անոր, Վասն զի անոր ձեռքերուն գործերուն փոխարէնը իրեն պիտի տրուի։
Վա՜յ անօրինին, [54]չարիք ըստ գործոց ձեռաց իւրոց անցցեն ընդ նա:

3:11: Վա՛յ անօրինին. չարիք ըստ գործոց ձեռաց իւրոց անցցեն ընդ նա[9613]։
[9613] Ոմանք. Իւրոց անցանեն ընդ նա։
11 Վա՜յ անօրէնին, չարիքներ պիտի գան նրա վրայ՝ ըստ իրենց կատարած չար գործերի:
11 Վա՜յ անօրէնին, գէշ պիտի ըլլայ անոր, Վասն զի անոր ձեռքերուն գործերուն փոխարէնը իրեն պիտի տրուի։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11 а беззаконнику горе, ибо будет ему возмездие за {дела} рук его.
3:11 οὐαὶ ουαι woe τῷ ο the ἀνόμῳ ανομος lawless πονηρὰ πονηρος harmful; malignant κατὰ κατα down; by τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him συμβήσεται συμβαινω converge; occur αὐτῷ αυτος he; him
3:11 אֹ֖וי ʔˌôy אֹוי woe לְ lᵊ לְ to רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty רָ֑ע rˈāʕ רעע be evil כִּֽי־ kˈî- כִּי that גְמ֥וּל ḡᵊmˌûl גְּמוּל deed יָדָ֖יו yāḏˌāʸw יָד hand יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make לֹּֽו׃ llˈô לְ to
3:11. vae impio in malum retributio enim manuum eius fiet eiWoe to the wicked unto evil: for the reward of his hands shall be given him.
11. Woe unto the wicked! ill : for the reward of his hands shall be given him.
Woe unto the wicked! [it shall be] ill [with him]: for the reward of his hands shall be given him:

3:11 а беззаконнику горе, ибо будет ему возмездие за {дела} рук его.
3:11
οὐαὶ ουαι woe
τῷ ο the
ἀνόμῳ ανομος lawless
πονηρὰ πονηρος harmful; malignant
κατὰ κατα down; by
τὰ ο the
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
συμβήσεται συμβαινω converge; occur
αὐτῷ αυτος he; him
3:11
אֹ֖וי ʔˌôy אֹוי woe
לְ lᵊ לְ to
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
רָ֑ע rˈāʕ רעע be evil
כִּֽי־ kˈî- כִּי that
גְמ֥וּל ḡᵊmˌûl גְּמוּל deed
יָדָ֖יו yāḏˌāʸw יָד hand
יֵעָ֥שֶׂה yēʕˌāśeh עשׂה make
לֹּֽו׃ llˈô לְ to
3:11. vae impio in malum retributio enim manuum eius fiet ei
Woe to the wicked unto evil: for the reward of his hands shall be given him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:11: Wo unto the wicked - לרשע lerasha, the man who is,
1. Evil in his heart.
2. Evil in his purposes.
3. Evil in his life.
As he is wicked, he does that which is wicked; and is influenced by the wicked one, of whom he is the servant and the son. It shall be ill with him, רע ra; in a single word say to him - evil! Of him you can speak no good; and to him you can speak no good - all is evil, in him - before him - after him - round about him - above him - below him. Evil in time - evil through eternity!
The reward of his hands - What he has deserved he shall get. He shall be paid that for which he has labored, and his reward shall be in proportion to his work. O, what a lot is that of the wicked! Cursed in time, and accursed through eternity!
Albert Barnes: Notes on the Bible - 1834
3:11: Wo unto the wicked - To all the wicked - but here having particular reference to the Jews whom Isaiah was addressing.
It shall be ill with him - The word "ill" is the only word here in the original. It is an emphatic mode of speaking - expressing deep abhorrence and suddenness of denunciation. 'Woe to the impious! Ill!'
For the reward of his hands - Of his conduct. The hands are the instruments by which we accomplish anything, and hence, they are put for the whole man.
Shall be given him - That is, shall be repaid to him; or he shall be justly recompensed for his crimes. This is the principle on which God rules the world. It shall be well here and hereafter, with those who obey God; it shall be ill here and foRev_er, with those who disobey him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: Woe: Isa 48:22, Isa 57:20, Isa 57:21, Isa 65:13-15, Isa 65:20; Psa 1:3-5, Psa 11:5, Psa 11:6; Ecc 8:13
for the reward: Psa 28:4, Psa 62:12; Pro 1:31; Co2 5:10; Jam 2:13
given him: Heb. done to him, Psa 120:3, Psa 120:4
John Gill
3:11 Woe unto the wicked! it shall be ill with him,.... In time, and to eternity, in times of public calamity, and under all afflictions, and adverse dispensations of Providence; he has no God to go to; all that befalls him is in wrath; at death he is driven away in his wickedness; at judgment he will be bid to depart as cursed, and his portion will be in the lake of fire, with devils and damned spirits for ever. Some (l) render it, "woe to the wicked, evil"; or who is evil, who is exceedingly bad, a very great sinner, the chief of sinners, such as the Sodomites were, sinners before the Lord exceedingly, Gen 13:13 to whom these men are compared, Is 3:9. So the Targum,
"woe to the ungodly, whose works are evil:''
the Jews, as they distinguish between a good man and a righteous man, so between a wicked man and an evil man; there are, say they (m), a righteous good man, and a righteous man that is not good; but he that is good to God, and good to men, he is a righteous good man; he that is good to God, and not good to men, he is a righteous man, that is not good; and there are a wicked evil man, and a wicked man that is not evil; he that is evil to God, and evil to men, he is a wicked evil man; he that is evil to God, and not evil to men, he is a wicked man that is not evil. See Rom 5:7.
for the reward of his hands shall be given him; in righteous judgment, in strict justice, as a just recompense of reward; nor shall he have reason to complain of unrighteousness in God.
(l) "vae impio malo", Munster, Vatablus; so Ben Melech. (m) T. Bab. Kiddushin, fol. 40. 1.
Robert Jamieson, A. R. Fausset and David Brown
3:11 ill--antithesis to "well" (Is 3:10); emphatic ellipsis of the words italicized. "Ill!"
hands--his conduct; "hands" being the instrument of acts (Eccles 8:12-13).
3:123:12: Ժողովո՛ւրդ իմ՝ հարկահանք ձեր ճռաքա՛ղ առնեն զձեզ, եւ պահանջօղք տիրե՛ն ձեզ. ժողովուրդ իմ որ երանենդ ձեզ՝ խաբե՛ն զձեզ, եւ զշաւիղս ոտից ձերոց խռովեցուցանե՛ն։
12 Ո՛վ իմ ժողովուրդ, ձեր հարկահանները ձեզ ճռաքաղ են անում, հարկապահանջները տիրում են ձեզ. ո՛վ իմ ժողովուրդ, նրանք, ովքեր երանի են տալիս ձեզ, խաբում են ձեզ եւ խոտորում ձեր շաւիղները:
12 Բայց իմ ժողովուրդիս հարստահարիչները տղաք են Ու անոր վրայ կիներ կը տիրեն։Ո՛վ իմ ժողովուրդս, քու առաջնորդներդ քեզ գլխէ կը հանեն Եւ քու շաւիղներուդ ճամբան կը խանգարեն։
Ժողովուրդ իմ, հարկահանք ձեր [55]ճռաքաղ առնեն զձեզ, եւ պահանջօղք`` տիրեն ձեզ. ժողովուրդ իմ, որ երանենդ ձեզ` խաբեն զձեզ, եւ զշաւիղս ոտից ձերոց խռովեցուցանեն:

3:12: Ժողովո՛ւրդ իմ՝ հարկահանք ձեր ճռաքա՛ղ առնեն զձեզ, եւ պահանջօղք տիրե՛ն ձեզ. ժողովուրդ իմ որ երանենդ ձեզ՝ խաբե՛ն զձեզ, եւ զշաւիղս ոտից ձերոց խռովեցուցանե՛ն։
12 Ո՛վ իմ ժողովուրդ, ձեր հարկահանները ձեզ ճռաքաղ են անում, հարկապահանջները տիրում են ձեզ. ո՛վ իմ ժողովուրդ, նրանք, ովքեր երանի են տալիս ձեզ, խաբում են ձեզ եւ խոտորում ձեր շաւիղները:
12 Բայց իմ ժողովուրդիս հարստահարիչները տղաք են Ու անոր վրայ կիներ կը տիրեն։Ո՛վ իմ ժողովուրդս, քու առաջնորդներդ քեզ գլխէ կը հանեն Եւ քու շաւիղներուդ ճամբան կը խանգարեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12 Притеснители народа Моего дети, и женщины господствуют над ним. Народ Мой! вожди твои вводят тебя в заблуждение и путь стезей твоих испортили.
3:12 λαός λαος populace; population μου μου of me; mine οἱ ο the πράκτορες πρακτωρ bailiff ὑμῶν υμων your καλαμῶνται καλαμαομαι you καὶ και and; even οἱ ο the ἀπαιτοῦντες απαιτεω demand back κυριεύουσιν κυριευω lord; master ὑμῶν υμων your λαός λαος populace; population μου μου of me; mine οἱ ο the μακαρίζοντες μακαριζω count blessed / prosperous ὑμᾶς υμας you πλανῶσιν πλαναω mislead; wander ὑμᾶς υμας you καὶ και and; even τὸν ο the τρίβον τριβος path τῶν ο the ποδῶν πους foot; pace ὑμῶν υμων your ταράσσουσιν ταρασσω stir up; trouble
3:12 עַמִּי֙ ʕammˌî עַם people נֹגְשָׂ֣יו nōḡᵊśˈāʸw נגשׂ drive מְעֹולֵ֔ל mᵊʕôlˈēl עלל deal with וְ wᵊ וְ and נָשִׁ֖ים nāšˌîm אִשָּׁה woman מָ֣שְׁלוּ mˈāšᵊlû משׁל rule בֹ֑ו vˈô בְּ in עַמִּי֙ ʕammˌî עַם people מְאַשְּׁרֶ֣יךָ mᵊʔaššᵊrˈeʸḵā אשׁר walk straight מַתְעִ֔ים maṯʕˈîm תעה err וְ wᵊ וְ and דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way אֹֽרְחֹתֶ֖יךָ ʔˈōrᵊḥōṯˌeʸḵā אֹרַח path בִּלֵּֽעוּ׃ ס billˈēʕû . s בלע confuse
3:12. populum meum exactores sui spoliaverunt et mulieres dominatae sunt eius popule meus qui beatum te dicunt ipsi te decipiunt et viam gressuum tuorum dissipantAs for my people, their oppressors have stripped them, and women have ruled over them. O my people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps.
12. As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.
my people, children [are] their oppressors, and women rule over them. O my people, they which lead thee cause [thee] to err, and destroy the way of thy paths:

3:12 Притеснители народа Моего дети, и женщины господствуют над ним. Народ Мой! вожди твои вводят тебя в заблуждение и путь стезей твоих испортили.
3:12
λαός λαος populace; population
μου μου of me; mine
οἱ ο the
πράκτορες πρακτωρ bailiff
ὑμῶν υμων your
καλαμῶνται καλαμαομαι you
καὶ και and; even
οἱ ο the
ἀπαιτοῦντες απαιτεω demand back
κυριεύουσιν κυριευω lord; master
ὑμῶν υμων your
λαός λαος populace; population
μου μου of me; mine
οἱ ο the
μακαρίζοντες μακαριζω count blessed / prosperous
ὑμᾶς υμας you
πλανῶσιν πλαναω mislead; wander
ὑμᾶς υμας you
καὶ και and; even
τὸν ο the
τρίβον τριβος path
τῶν ο the
ποδῶν πους foot; pace
ὑμῶν υμων your
ταράσσουσιν ταρασσω stir up; trouble
3:12
עַמִּי֙ ʕammˌî עַם people
נֹגְשָׂ֣יו nōḡᵊśˈāʸw נגשׂ drive
מְעֹולֵ֔ל mᵊʕôlˈēl עלל deal with
וְ wᵊ וְ and
נָשִׁ֖ים nāšˌîm אִשָּׁה woman
מָ֣שְׁלוּ mˈāšᵊlû משׁל rule
בֹ֑ו vˈô בְּ in
עַמִּי֙ ʕammˌî עַם people
מְאַשְּׁרֶ֣יךָ mᵊʔaššᵊrˈeʸḵā אשׁר walk straight
מַתְעִ֔ים maṯʕˈîm תעה err
וְ wᵊ וְ and
דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way
אֹֽרְחֹתֶ֖יךָ ʔˈōrᵊḥōṯˌeʸḵā אֹרַח path
בִּלֵּֽעוּ׃ ס billˈēʕû . s בלע confuse
3:12. populum meum exactores sui spoliaverunt et mulieres dominatae sunt eius popule meus qui beatum te dicunt ipsi te decipiunt et viam gressuum tuorum dissipant
As for my people, their oppressors have stripped them, and women have ruled over them. O my people, they that call thee blessed, the same deceive thee, and destroy the way of thy steps.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Дети - точнее: люди капризные, своевольные...
Женщины господствуют - намек на Ахаза, который вступил на престол очень молодым человеком и, отличаясь слабостью характера, мог поддаться влиянию женщин (матери или сестер своих).
Вожди твои - это преимущественно ложные пророки (ср. Мих 3:5).
Путь стезей - т. е. истинный путь, каким следует идти. Испортили, т. е. отклонили, отвели от него.
Adam Clarke: Commentary on the Bible - 1831
3:12: Err "Pervert" - בלעו billeu, "swallow." Among many unsatisfactory methods of accounting for the unusual meaning of this word in this place, I choose Jarchi's explication, as making the best sense. "Read בללו billalu, 'confound.' Syriac." - Dr. Judd. "Read בהלו beholu, 'disturb or trouble.'" - Secker. So Septuagint. This verse might be read, "The collectors of grapes shall be their oppressors; and usurers (noshim, instead of nashim, women) shall rule over them."
Albert Barnes: Notes on the Bible - 1834
3:12: As for my people, children are their oppressors - This refers, doubtless, to their civil rulers. They who "ought" to have been their "protectors," oppressed them by grievous taxes and burdens. But whether this means that the rulers of the people were "literally" minors, or that they were so in "disposition and character," has been a question. The original word is in the singular number (מעולל me‛ ô lē l), and means a "child," or an infant. It may, however, be taken collectively as a noun of multitude, or as denoting more than one. To whom reference is made here cannot easily be determined, but possibly to "Ahaz," who began to reign when he was twenty years old; Kg2 16:2. Or it may mean that the "character" of the princes and rulers was that of inexperienced children, unqualified for government.
Are their oppressors - literally, 'are their exactors,' or their "taxers" - the collectors of the Rev_enue.
And women rule over them - This is not to be taken literally, but it means either that the rulers were under the influence of the "harem," or the females of the court; or that they were effeminate and destitute of vigor and manliness in counsel. The Septuagint and the Chaldee render this verse substantially alike: 'Thy exactors strip my people as they who gather the grapes strip the vineyard.'
They which lead thee - Hebrew "They who bless thee, or call thee blessed." (See the margin.) This refers, doubtless, to the public teachers, and the false prophets, who "blessed" or flattered the people, and who promised them safety in their sins.
Cause thee to err - Lead you astray; or lead you into sin and danger.
And destroy - Hebrew "Swallow up."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: children: Isa 3:4; Kg2 11:1; Nah 3:13
lead thee: or, which call thee blessed, Isa 9:15; Num 6:23-27; Jer 5:31; Mat 15:14
destroy: Heb. swallow up, Mat 23:14
Carl Friedrich Keil and Franz Delitzsch
3:12
"My people, its oppressors are boys, and women rule over it; my people, thy leaders are misleaders, who swallow up the way of thy paths." It is not probable that me‛olel signifies maltreaters or triflers, by the side of the parallel nâshim; moreover, the idea of despotic treatment is already contained in nogesaiv. We expect to find children where there are women. And this is one meaning of me‛olel. It does not mean a suckling, however, as Ewald supposes (160, a), more especially as it occurs in connection with yonek (Jer 44:7; Lam 2:11), and therefore cannot have precisely the same meaning; but, like עולל and עולל (the former of which may be contracted from meolēl), it refers to the boy as playful and wanton (Lascivum, protervum). Bttcher renders it correctly, pueri, lusores, though meolēl is not in itself a collective form, as he supposes; but the singular is used collectively, or perhaps better still, the predicate is intended to apply to every individual included in the plural notion of the subject (compare Is 16:8; Is 20:4, and Ges. 146, 4): the oppressors of the people, every one without exception, were (even though advanced in years) mere boys or youths in their mode of thinking and acting, and made all subject to them the football of their capricious humour. Here again the person of the king is allowed to fall into the background. but the female rule, referred to afterwards, points us to the court. And this must really have been the case when Ahaz, a young rake, came to the throne at the age of twenty (according to the lxx twenty-five), possibly towards the close of the reign of Jotham. With the deepest anguish the prophet repeats the expression "my people," as he passes in his address to his people from the rulers to the preachers: for the meassherim or leaders are prophets (Mic 3:5); but what prophets! Instead of leading the people in a straight path, they lead them astray (Is 9:15, cf., 4Kings 21:9). This they did, as we may gather from the history of this crowd of prophets, either by acting in subservience to the ungodly interests of the court with dynastic or demagogical servility, or by flattering the worst desires of the people. Thus the way of the path of the people, i.e., the highway or road by whose ramifying paths the people were to reach the appointed goal, had been swallowed up by them, i.e., taken away from the sight and feet of the people, so that they could not find it and walk therein (cf., Is 25:7-8, where the verb is used in another connection). What is swallowed up is invisible, has disappeared, without a grace being left behind. The same idea is applied in Job 39:27 to a galloping horse, which is said to swallow the road, inasmuch as it leaves piece after piece behind it in its rapid course. It is stated here with regard to the prophets, that they swallow up the road appointed by Jehovah, as the one in which His people were to walk, just as a criminal swallows a piece of paper which bears witness against him, and so hides it in his own stomach. Thus the way of salvation pointed out by the law was no longer to be either heard of or seen. The prophets, who ought to have preached it, said mum, mum, and kept it swallowed. It had completely perished, as it were, in the erroneous preaching of the false prophets.
Geneva 1599
3:12 [As for] my people, (k) children [are] their oppressors, and women rule over them. O my people, they who lead thee cause [thee] to err, and destroy the way of thy paths.
(k) Because the wicked people were more addicted to their princes than to the commandments of God, he shows that he would give them such princes, by whom they would have no help, but that they would be manifest tokens of his wrath, because they would be fools and effeminate.
John Gill
3:12 As for my people, children are their oppressors,.... Or rulers; for in the Ethiopic language, signifies a king: or "exactors", as in Is 60:17 princes are so called, because they exact tribute of their subjects, and sometimes in a tyrannical and oppressive manner, and so get the name of oppressors. The sense is the same with Is 3:4. The words may be rendered, "as for my people, everyone of their governors, is a child" (n); not in age, but in understanding:
and women rule over them, or "over him" (o); either over the people of Israel, as Alexandra before Hyrcanus, and Helena queen of the Adiabenes; or over the child their governor, as women had great influence over their husbands, the governors of Judea, in those times, as Herodias, Bernice, and Drusilla; or it may be understood of men, weak, effeminate, and given to pleasure:
O my people, they which lead thee: as the former may design their political governors, this their ecclesiastic rulers, who were to direct and lead them in the paths of religion and truth. Some render the words, "who praise thee", as the Targum; "or bless you", or "call you blessed", as the Septuagint and Arabic versions, though guilty of the most flagitious crimes:
cause thee to err, or wander from the way of God's commandments,
and destroy the way of the paths, by turning them out of the right way; by enjoining them the traditions of the elders; by taking away the key of knowledge from them, and not suffering them to go into the kingdom of heaven, or attend the ministry of the Gospel and ordinances; as did the Scribes and Pharisees, who were blind leaders of the blind.
(n) "exactorum ejus quisque parvulus est", Piscator. (o) "in eum", Junius & Tremellius, Piscator; "in illum", Cocceius.
John Wesley
3:12 Women - Weak and effeminate rulers. They - Thy rulers civil and ecclesiastical.
Robert Jamieson, A. R. Fausset and David Brown
3:12 (See Is 3:4).
oppressors--literally, "exactors," that is, exacting princes (Is 60:17). They who ought to be protectors are exactors; as unqualified for rule as "children," as effeminate as "women." Perhaps it is also implied that they were under the influence of their harem, the women of their court.
lead--Hebrew, "call thee blessed"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political "rulers" are meant in the first clause.
way of thy paths-- (Jer 6:16). The right way set forth in the law. "Destroy"--Hebrew, "Swallow up," that is, cause so utterly to disappear that not a vestige of it is left.
3:133:13: Այլ արդ հասցէ՛ Տէր ՚ի դատաստան, եւ կացուսցէ յայտնի զժողովուրդ իւր[9614]. [9614] Այլք. Եւ կացուսցէ յատենի զժողովուրդ իւր։
13 Բայց ահա ներկայանալու է Տէրը, որ դատաստան անի, եւ իր ժողովրդին կանգնեցնելու է ատեանում:
13 Տէրը դատաստան տեսնելու ելեր է Ու ժողովուրդները դատելու կեցեր է։
[56]Այլ արդ հասցէ Տէր ի դատաստան, եւ կացուսցէ յատենի զժողովուրդ իւր:

3:13: Այլ արդ հասցէ՛ Տէր ՚ի դատաստան, եւ կացուսցէ յայտնի զժողովուրդ իւր[9614].
[9614] Այլք. Եւ կացուսցէ յատենի զժողովուրդ իւր։
13 Բայց ահա ներկայանալու է Տէրը, որ դատաստան անի, եւ իր ժողովրդին կանգնեցնելու է ատեանում:
13 Տէրը դատաստան տեսնելու ելեր է Ու ժողովուրդները դատելու կեցեր է։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13 Восстал Господь на суд и стоит, чтобы судить народы.
3:13 ἀλλὰ αλλα but νῦν νυν now; present καταστήσεται καθιστημι establish; appoint εἰς εις into; for κρίσιν κρισις decision; judgment κύριος κυριος lord; master καὶ και and; even στήσει ιστημι stand; establish εἰς εις into; for κρίσιν κρισις decision; judgment τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him
3:13 נִצָּ֥ב niṣṣˌāv נצב stand לָ lā לְ to רִ֖יב rˌîv ריב contend יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עֹמֵ֖ד ʕōmˌēḏ עמד stand לָ lā לְ to דִ֥ין ḏˌîn דין judge עַמִּֽים׃ ʕammˈîm עַם people
3:13. stat ad iudicandum Dominus et stat ad iudicandos populosThe Lord standeth up to judge, and he standeth to judge the people.
13. The LORD standeth up to plead, and standeth to judge the peoples.
The LORD standeth up to plead, and standeth to judge the people:

3:13 Восстал Господь на суд и стоит, чтобы судить народы.
3:13
ἀλλὰ αλλα but
νῦν νυν now; present
καταστήσεται καθιστημι establish; appoint
εἰς εις into; for
κρίσιν κρισις decision; judgment
κύριος κυριος lord; master
καὶ και and; even
στήσει ιστημι stand; establish
εἰς εις into; for
κρίσιν κρισις decision; judgment
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
3:13
נִצָּ֥ב niṣṣˌāv נצב stand
לָ לְ to
רִ֖יב rˌîv ריב contend
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עֹמֵ֖ד ʕōmˌēḏ עמד stand
לָ לְ to
דִ֥ין ḏˌîn דין judge
עַמִּֽים׃ ʕammˈîm עַם people
3:13. stat ad iudicandum Dominus et stat ad iudicandos populos
The Lord standeth up to judge, and he standeth to judge the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Господь, имеющий судить иудейский народ в его целом, особенную строгость проявит в отношении Своем к вождям этого народа.
Опустошили виноградник, т. е. воспользовались всеми плодами виноградника Божия сами, вместо того, чтобы, как приставленные к винограднику сторожа, сберечь этот виноград для хозяина (ср. Лк 20:16).
Образное выражение 14-го стиха раскрывается в ст. 15.
Adam Clarke: Commentary on the Bible - 1831
3:13: The people "His people" - עמו ammo, Septuagint.
Albert Barnes: Notes on the Bible - 1834
3:13: The Lord standeth up - To "stand up" may mean the same as to "arise." God would not sit in silence and see their wicked conduct; but he would come forth to inflict on them exemplary and deserved chastisement.
To plead - To "litigate," to contend with, that is, to condemn, to inflict punishment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: standeth up: Psa 12:5; Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11; Hos 4:1, Hos 4:2; Mic 6:2
Carl Friedrich Keil and Franz Delitzsch
3:13
This was how it stood. There was but little to be expected from the exhortations of the prophet; so that he had to come back again and again to the proclamation of judgment. The judgment of the world comes again before his mind. - "Jehovah has appeared to plead, and stands up to judge the nations." When Jehovah, weary with His long-suffering, rises up from His heavenly throne, this is described as "standing up" (kum, Is 2:19, Is 2:21; Is 33:10); and when He assumes the judgment-seat in the sight of all the world, this is called "sitting down" (yashab, Ps 9:5, Joel 3:12); when, having come down from heaven (Mic 1:2.), He comes forward as accuser, this is called "standing" (nizzab or amad, Ps 82:1 : amad is coming forward and standing, as the opposite of sitting; nizzab, standing, with the subordinate idea of being firm, resolute, ready). This pleading (ribh, Jer 25:31) is also judging (din), because His accusation, which is incontrovertible, contains the sentence in itself; and His sentence, which executes itself irresistibly, is of itself the infliction of punishment. Thus does he stand in the midst of the nations at once accuser, judge, and executioner (Ps 7:8). But among the nations it is more especially against Israel that He contends; and in Israel it is more especially against the leaders of the poor misguided and neglected people that He sets Himself.
John Gill
3:13 The Lord standeth up to plead,.... His own cause, or the cause of his son against the Jews that rejected him, and the Scribes and Pharisees that led them to an ill opinion of him:
and standeth to judge the people. Both expressions show indignation and resentment; he rises up out of his place, and stands up in defence of his cause, and avenges himself on a wicked and ungrateful people: it seems to have reference to the judgments of God on the people of the Jews, the tribes of Israel.
John Wesley
3:13 Standeth - He will shortly and certainly stand up as a judge, to enquire into the cause, and to give sentence. To judge - To defend and deliver them.
Robert Jamieson, A. R. Fausset and David Brown
3:13 standeth up--no longer sitting in silence.
plead--indignant against a wicked people (Is 66:16; Ezek 20:35).
3:143:14: ինքնի՛ն Տէր ՚ի դա՛տ եկեսցէ ընդ ծերս ժողովրդեան իւրոյ՝ եւ ընդ իշխանս նոցա. դուք զի՞ հրկէ՛զ արարէք զայգի իմ, եւ յափշտակութիւն տնանկի՛ն է ՚ի տունս ձեր[9615]։ [9615] Յօրինակին. Դու զի՞ հրկէզ ա՛՛։
14 Տէրն ինքը դատելու է իր ժողովրդի ծերերին եւ նրանց իշխաններին. «Դուք ինչո՞ւ հրկիզեցիք իմ այգին. տնանկից յափշտակուածը ձեր տներում է:
14 Տէրը ինք դատաստան ընելու պիտի գայ Իր ժողովուրդին ծերերուն ու իշխաններուն հետ։«Վասն զի դուք այգին այրեցիք Ու աղքատէն յափշտակուածը ձեր տունն է։
ինքնին Տէր ի դատ եկեսցէ ընդ ծերս ժողովրդեան իւրոյ եւ ընդ իշխանս նոցա. դուք [57]զի՞ հրկէզ արարէք զայգի իմ, եւ յափշտակութիւն տնանկին է ի տունս ձեր:

3:14: ինքնի՛ն Տէր ՚ի դա՛տ եկեսցէ ընդ ծերս ժողովրդեան իւրոյ՝ եւ ընդ իշխանս նոցա. դուք զի՞ հրկէ՛զ արարէք զայգի իմ, եւ յափշտակութիւն տնանկի՛ն է ՚ի տունս ձեր[9615]։
[9615] Յօրինակին. Դու զի՞ հրկէզ ա՛՛։
14 Տէրն ինքը դատելու է իր ժողովրդի ծերերին եւ նրանց իշխաններին. «Դուք ինչո՞ւ հրկիզեցիք իմ այգին. տնանկից յափշտակուածը ձեր տներում է:
14 Տէրը ինք դատաստան ընելու պիտի գայ Իր ժողովուրդին ծերերուն ու իշխաններուն հետ։«Վասն զի դուք այգին այրեցիք Ու աղքատէն յափշտակուածը ձեր տունն է։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14 Господь вступает в суд со старейшинами народа Своего и с князьями его: вы опустошили виноградник; награбленное у бедного в ваших домах;
3:14 αὐτὸς αυτος he; him κύριος κυριος lord; master εἰς εις into; for κρίσιν κρισις decision; judgment ἥξει ηκω here μετὰ μετα with; amid τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τοῦ ο the λαοῦ λαος populace; population καὶ και and; even μετὰ μετα with; amid τῶν ο the ἀρχόντων αρχων ruling; ruler αὐτοῦ αυτος he; him ὑμεῖς υμεις you δὲ δε though; while τί τις.1 who?; what? ἐνεπυρίσατε εμπυριζω the ἀμπελῶνά αμπελων vineyard μου μου of me; mine καὶ και and; even ἡ ο the ἁρπαγὴ αρπαγη rapacity; snatching τοῦ ο the πτωχοῦ πτωχος bankrupt; beggarly ἐν εν in τοῖς ο the οἴκοις οικος home; household ὑμῶν υμων your
3:14 יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice יָבֹ֔וא yāvˈô בוא come עִם־ ʕim- עִם with זִקְנֵ֥י ziqnˌê זָקֵן old עַמֹּ֖ו ʕammˌô עַם people וְ wᵊ וְ and שָׂרָ֑יו śārˈāʸw שַׂר chief וְ wᵊ וְ and אַתֶּם֙ ʔattˌem אַתֶּם you בִּֽעַרְתֶּ֣ם bˈiʕartˈem בער burn הַ ha הַ the כֶּ֔רֶם kkˈerem כֶּרֶם vineyard גְּזֵלַ֥ת gᵊzēlˌaṯ גְּזֵלָה what is robbed הֶֽ hˈe הַ the עָנִ֖י ʕānˌî עָנִי humble בְּ bᵊ בְּ in בָתֵּיכֶֽם׃ vāttêḵˈem בַּיִת house
3:14. Dominus ad iudicium veniet cum senibus populi sui et principibus eius vos enim depasti estis vineam meam et rapina pauperis in domo vestraThe Lord will enter into judgment with the ancients of his people, and its princes: for you have devoured the vineyard, and the spoil of the poor is in your house.
14. The LORD will enter into judgment with the elders of his people, and the princes thereof: It is ye that have eaten up the vineyard; the spoil of the poor is in your houses:
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:

3:14 Господь вступает в суд со старейшинами народа Своего и с князьями его: вы опустошили виноградник; награбленное у бедного в ваших домах;
3:14
αὐτὸς αυτος he; him
κύριος κυριος lord; master
εἰς εις into; for
κρίσιν κρισις decision; judgment
ἥξει ηκω here
μετὰ μετα with; amid
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
μετὰ μετα with; amid
τῶν ο the
ἀρχόντων αρχων ruling; ruler
αὐτοῦ αυτος he; him
ὑμεῖς υμεις you
δὲ δε though; while
τί τις.1 who?; what?
ἐνεπυρίσατε εμπυριζω the
ἀμπελῶνά αμπελων vineyard
μου μου of me; mine
καὶ και and; even
ο the
ἁρπαγὴ αρπαγη rapacity; snatching
τοῦ ο the
πτωχοῦ πτωχος bankrupt; beggarly
ἐν εν in
τοῖς ο the
οἴκοις οικος home; household
ὑμῶν υμων your
3:14
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
מִשְׁפָּ֣ט mišpˈāṭ מִשְׁפָּט justice
יָבֹ֔וא yāvˈô בוא come
עִם־ ʕim- עִם with
זִקְנֵ֥י ziqnˌê זָקֵן old
עַמֹּ֖ו ʕammˌô עַם people
וְ wᵊ וְ and
שָׂרָ֑יו śārˈāʸw שַׂר chief
וְ wᵊ וְ and
אַתֶּם֙ ʔattˌem אַתֶּם you
בִּֽעַרְתֶּ֣ם bˈiʕartˈem בער burn
הַ ha הַ the
כֶּ֔רֶם kkˈerem כֶּרֶם vineyard
גְּזֵלַ֥ת gᵊzēlˌaṯ גְּזֵלָה what is robbed
הֶֽ hˈe הַ the
עָנִ֖י ʕānˌî עָנִי humble
בְּ bᵊ בְּ in
בָתֵּיכֶֽם׃ vāttêḵˈem בַּיִת house
3:14. Dominus ad iudicium veniet cum senibus populi sui et principibus eius vos enim depasti estis vineam meam et rapina pauperis in domo vestra
The Lord will enter into judgment with the ancients of his people, and its princes: for you have devoured the vineyard, and the spoil of the poor is in your house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:14: The vineyard. "My vineyard" - כרמי - "dr carmi, Septuagint, Chaldee, Jerome.
Albert Barnes: Notes on the Bible - 1834
3:14: With the ancients ... - With the old men, the counselors.
Ye have eaten up the vineyard - Hebrew 'Ye have burnt up' - that is, you have oonsumed or destroyed it. By the vineyard is represented the Jewish republic or people; Psa 80:9-13; compare the notes at Isa 5:1-7. The princes and rulers had, by their exactions and oppressions, ruined the people, and destroyed the country.
The spoil of the poor - The "plunder" of the poor; or that which you have taken from the poor by exactions and oppressions. The word "spoil" commonly means the plunder or booty which is obtained in war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: enter: Job 22:4, Job 34:23; Psa 143:2
the ancients: Isa 3:2, Isa 3:3
ye have eaten: or, ye have burnt, Isa 5:7; Job 24:2-7; Jer 5:27; Amo 4:1; Mic 2:2, Mic 6:10; Mat 21:33
Carl Friedrich Keil and Franz Delitzsch
3:14
"Jehovah will proceed to judgment with the elders of His people, and its princes. And ye, ye have eaten up the vineyard; prey of the suffering is in your houses. What mean ye that ye crush my people, and grind the face of the suffering? Thus saith the Lord Jehovah of hosts." The words of God Himself commence with "and ye" (v'attem). The sentence to which this (et vos = at vos) is the antithesis is wanting, just as in Ps 2:6, where the words of God commence with "and I" (va'ani, et ego = ast ego). the tacit clause may easily be supplied, viz., I have set you over my vineyard, but he have consumed the vineyard. The only question is, whether the sentence is to be regarded as suppressed by Jehovah Himself, or by the prophet. Most certainly by Jehovah Himself. The majesty with which He appeared before the rulers of His people as, even without words, a practical and undeniable proof that their majesty was only a shadow of His, and their office His trust. But their office consisted in the fact that Jehovah had committed His people to their care. The vineyard of Jehovah was His people - a self-evident figure, which the prophet dresses up in the form of a parable in chapter 5. Jehovah had appointed them as gardeners and keepers of this vineyard, but they themselves have become the very beasts that they ought to have warded off. בּער is applied to the beasts which completely devour the blades of a corn-field or the grapes of a vineyard (Ex 22:4). This change was perfectly obvious. The possessions stolen from their unhappy countrymen, which were still in their houses, were the tangible proof of their plundering of the vineyard. "The suffering:" ani (depressus, the crushed) is introduced as explanatory of haccerem, the prey, because depression and misery were the ordinary fate of the congregation which God called His vineyard. It was ecclesia pressa, but woe to the oppressors! In the question "what mean ye?" (mallâcem) the madness and wickedness of their deeds are implied. מה and לכם are fused into one word here, as if it were a prefix (as in Ex 4:2; Ezek 8:6; Mal 1:13; vid., Ges. 20, 2). The Keri helps to make it clear by resolving the chethibh. The word mallâcem ought, strictly speaking, to be followed by chi: "What is there to you that ye crush my people?" as in Is 22:1, Is 22:16; but the words rush forwards (as in Jon 1:6), because they are an explosion of wrath. For this reason the expressions relating to the behaviour of the rulers are the strongest that can possibly be employed. דּכּא (crush) is also to be met with in Prov 22:22; but "grind the face" (tâchan p'ne) is a strong metaphor without a parallel. The former signifies "to pound," the latter "to grind," as the millstone grinds the corn. They grind the faces of those who are already bowed down, thrusting them back with such unmerciful severity, that they stand as it were annihilated, and their faces become as white as flour, or as the Germans would say, cheese-white, chalk-white, as pale as death, from oppression and despair. Thus the language supplied to a certain extent appropriate figures, with which to describe the conduct of the rulers of Israel; but it contained no words that could exhaust the immeasurable wickedness of their conduct: hence the magnitude of their sin is set before them in the form of a question, "What is to you?" i.e., What indescribable wickedness is this which you are committing? The prophet hears this said by Jehovah, the majestic Judge, whom he here describes as Adonai Elohim Zebaoth (according to the Masoretic pointing). This triplex name of God, which we find in the prophetic books, viz., frequently in Amos and also in Jer 2:19, occurs for the first time in the Elohistic Psalm, Ps 69:7. This scene of judgment is indeed depicted throughout in the colours of the Psalms, and more especially recals the (Elohistic) Psalm of Asaph (Ps 82:1-8).
Geneva 1599
3:14 The LORD will enter into judgment with the (l) elders of his people, and with their princes: for ye have eaten up the vineyard; the spoil of the poor [is] in your houses.
(l) Meaning that the rulers and governors had destroyed his Church and not preserved it, according to their duty.
John Gill
3:14 The Lord will enter into judgment with the ancients of his people, and the princes thereof,.... Both civil and ecclesiastical; the princes, chief priests, and elders of the people, who set themselves and took counsel together against the Lord and his Christ; would not suffer the people to be gathered to him; sought his life, and at last took it away.
For ye have eaten up the vineyard, or burnt it (p); the house of Israel, and of Judah compared to a vineyard, in a following chapter; and so the Targum,
"ye have oppressed my people;''
these are the husbandmen our Lord speaks of, that beat the servants that were sent for the fruits of the vineyard, and at last killed the heir, Mt 21:34.
The spoil of the poor is in your houses; the Pharisees devoured widows' houses, and filled their own, with the spoil of them, Mt 23:14.
(p) "succendistis", Vatablus, Montanus.
John Wesley
3:14 Ancients - The princes or rulers; such were commonly chosen out of those who were in ripe years. Eaten - Destroyed instead of preserving the church and commonwealth of Israel. Spoil - The goods which you have violently taken away from the poor.
Robert Jamieson, A. R. Fausset and David Brown
3:14 ancients--Hence they are spoken of as "taken away" (Is 3:1-2).
vineyard--the Jewish theocracy (Is 5:1-7; Ps 80:9-13).
eaten up--"burnt"; namely, by "oppressive exactions" (Is 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mt 21:34-41).
spoil . . . houses-- (Mt 23:14).
3:153:15: Դուք զի՞ զրկէք զժողովուրդ իմ, եւ զերեսս տնանկաց լի՛ առնէք ամօթով, ասէ Տէր Տէր զօրութեանց։
15 Դուք ինչո՞ւ էք զրկում իմ ժողովրդին եւ ամօթահար անում տնանկներին»,“ ասում է Տէրը, Զօրութիւնների Տէրը:
15 Դուք իմ ժողովուրդս կը կեղեքէք Ու աղքատները կը հարստահարէք»,Կ’ըսէ Եհովան, զօրքերու Տէրը։
Դուք զի՞ զրկէք զժողովուրդ իմ, եւ զերեսս տնանկաց լի առնէք ամօթով, ասէ Տէր` Տէր զօրութեանց:

3:15: Դուք զի՞ զրկէք զժողովուրդ իմ, եւ զերեսս տնանկաց լի՛ առնէք ամօթով, ասէ Տէր Տէր զօրութեանց։
15 Դուք ինչո՞ւ էք զրկում իմ ժողովրդին եւ ամօթահար անում տնանկներին»,“ ասում է Տէրը, Զօրութիւնների Տէրը:
15 Դուք իմ ժողովուրդս կը կեղեքէք Ու աղքատները կը հարստահարէք»,Կ’ըսէ Եհովան, զօրքերու Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15 что вы тесните народ Мой и угнетаете бедных? говорит Господь, Господь Саваоф.
3:15 τί τις.1 who?; what? ὑμεῖς υμεις you ἀδικεῖτε αδικεω injure; unjust to τὸν ο the λαόν λαος populace; population μου μου of me; mine καὶ και and; even τὸ ο the πρόσωπον προσωπον face; ahead of τῶν ο the πτωχῶν πτωχος bankrupt; beggarly καταισχύνετε καταισχυνω shame; put to shame
3:15 מַּהמ *mmah- מָה what לָּכֶם֙לכם *llāḵˌem לְ to תְּדַכְּא֣וּ tᵊḏakkᵊʔˈû דכא oppress עַמִּ֔י ʕammˈî עַם people וּ û וְ and פְנֵ֥י fᵊnˌê פָּנֶה face עֲנִיִּ֖ים ʕᵃniyyˌîm עָנִי humble תִּטְחָ֑נוּ tiṭḥˈānû טחן grind נְאֻם־ nᵊʔum- נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
3:15. quare adteritis populum meum et facies pauperum commolitis dicit Dominus Deus exercituumWhy do you consume my people, and grind the faces of the poor? saith the Lord the God of hosts.
15. what mean ye that ye crush my people, and grind the face of the poor? saith the Lord, the LORD of hosts.
What mean ye [that] ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts:

3:15 что вы тесните народ Мой и угнетаете бедных? говорит Господь, Господь Саваоф.
3:15
τί τις.1 who?; what?
ὑμεῖς υμεις you
ἀδικεῖτε αδικεω injure; unjust to
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
καὶ και and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
τῶν ο the
πτωχῶν πτωχος bankrupt; beggarly
καταισχύνετε καταισχυνω shame; put to shame
3:15
מַּהמ
*mmah- מָה what
לָּכֶם֙לכם
*llāḵˌem לְ to
תְּדַכְּא֣וּ tᵊḏakkᵊʔˈû דכא oppress
עַמִּ֔י ʕammˈî עַם people
וּ û וְ and
פְנֵ֥י fᵊnˌê פָּנֶה face
עֲנִיִּ֖ים ʕᵃniyyˌîm עָנִי humble
תִּטְחָ֑נוּ tiṭḥˈānû טחן grind
נְאֻם־ nᵊʔum- נְאֻם speech
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH
צְבָאֹֽות׃ ס ṣᵊvāʔˈôṯ . s צָבָא service
3:15. quare adteritis populum meum et facies pauperum commolitis dicit Dominus Deus exercituum
Why do you consume my people, and grind the faces of the poor? saith the Lord the God of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: And grind the faces - The expression and the image is strong, to denote grievous oppression but is exceeded by the prophet Micah, Mic 3:1-3 : -
"Hear, I pray you, ye chiefs of Jacob,
And ye princes of the house of Israel:
Is it not yours to know what is right?
Ye that hate good and love evil:
Who tear their skins from off them,
And their flesh from off their bones;
Who devour the flesh of my people;
And flay from off them their skin;
And their bones they dash in pieces;
And chop them asunder, as morsels for the pot:
And as flesh thrown into the midst of the caldron."
In the last line but one, for כאשר keasher, read, by the transposition of a letter, כשאר kisher, with the Septuagint and Chaldee.
Albert Barnes: Notes on the Bible - 1834
3:15: What mean ye - What is your object? Or, What advantage is it to you? Or, By what right or pretence do you do this?
Beat my people to pieces - That is, that you trample on them; or cruelly oppress them; Psa 94:5.
And grind the faces of the poor - This is an expression also denoting great oppression. It is taken from the act of grinding a substance on a stone until it is worn away and nothing is left. So, by their cruel exactions, by their injustice to the poor, they exhausted their little property until nothing was left. The word "faces" here is synonymous with "persons" - or with the poor themselves. The word "face" is often used in the sense of "person;" Exo 33:14; Sa2 18:11. A similar description, though in still stronger language, is found in Mic 3:2-3 :
Who pluck off their skin from off them,
And their flesh from off their bones;
Who also eat the flesh of my people,
And flay their skin from off them;
And they break their bones, and chop them in pieces,
As for the pot, and as flesh within the caldron.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: What mean: Eze 18:2; Jon 1:6
ye beat: Isa 58:4; Exo 5:14; Amo 2:6, Amo 2:7, Amo 8:4-6; Mic 3:2, Mic 3:3
Geneva 1599
3:15 What mean ye [that] ye beat my people to pieces, (m) and grind the faces of the poor? saith the Lord GOD of hosts.
(m) That is, you show all cruelty against them.
John Gill
3:15 What mean ye, that ye beat my people to pieces,.... Reduce them to the utmost poverty; so the Targum,
"wherefore do ye impoverish my people?''
as they did by exacting tithes of all that they possessed; by requiring large sums for their long prayers; and by various traditions they enjoined them to observe:
and grind the faces of the poor? either by smiting them on the cheek, as Christ, who became poor for our sakes, was smitten by them; or by bringing them into such low circumstances, by their exorbitant demands, that they had not sufficiency of food to eat; by which means their faces became pale, thin, and meagre:
saith the Lord God of Hosts: who saw all their actions, and was able to plead his people's cause, and take vengeance on their oppressors.
Robert Jamieson, A. R. Fausset and David Brown
3:15 What right have ye to beat, &c. (Ps 94:5; Mic 3:2-3).
grind--by exactions, so as to leave them nothing.
faces--persons; with the additional idea of it being openly and palpably done. "Presence," equivalent to "face" (Hebrew).
3:163:16: Ա՛յսպէս ասէ Տէր. Փոխանակ զի հպարտացան դստերք Սիովնի, եւ գնացին ՚ի բա՛րձր պարանոց. յօնիւքն ակնարկէին, եւ ՚ի գնացս իւրեանց քարշէին զստորոտս իւրեանց, եւ ոտիւքն կաքաւէին[9616]։ [9616] Բազումք. Եւ յօնօք ակնարկէին։
16 Այսպէս է ասում Տէրը. «Սիոնի դուստրերը հպարտացան, քայլում էին բարձրապարանոց, աչքով-ունքով էին անում, շարժուելիս իրենց քղանցքներն էին քարշ տալիս ու ոտքերով կաքաւում»:
16 Եւ Տէրը այսպէս ըսաւ.«Որովհետեւ Սիօնի աղջիկները հպարտացան Ու բարձրապարանոց կը քալեն, Անհամեստ ակնարկութիւններ կ’ընեն, Մանրաքայլ կ’երթան Ու ոտքերով շաչիւն կը հանեն
Այսպէս ասէ Տէր. Փոխանակ զի հպարտացան դստերք Սիոնի, եւ գնացին ի բարձր պարանոց. յօնօք ակնարկէին, եւ ի գնացս իւրեանց քարշէին զստորոտս իւրեանց, եւ ոտիւքն կաքաւէին:

3:16: Ա՛յսպէս ասէ Տէր. Փոխանակ զի հպարտացան դստերք Սիովնի, եւ գնացին ՚ի բա՛րձր պարանոց. յօնիւքն ակնարկէին, եւ ՚ի գնացս իւրեանց քարշէին զստորոտս իւրեանց, եւ ոտիւքն կաքաւէին[9616]։
[9616] Բազումք. Եւ յօնօք ակնարկէին։
16 Այսպէս է ասում Տէրը. «Սիոնի դուստրերը հպարտացան, քայլում էին բարձրապարանոց, աչքով-ունքով էին անում, շարժուելիս իրենց քղանցքներն էին քարշ տալիս ու ոտքերով կաքաւում»:
16 Եւ Տէրը այսպէս ըսաւ.«Որովհետեւ Սիօնի աղջիկները հպարտացան Ու բարձրապարանոց կը քալեն, Անհամեստ ակնարկութիւններ կ’ընեն, Մանրաքայլ կ’երթան Ու ոտքերով շաչիւն կը հանեն
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16 И сказал Господь: за то, что дочери Сиона надменны и ходят, подняв шею и обольщая взорами, и выступают величавою поступью и гремят цепочками на ногах,
3:16 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνθ᾿ αντι against; instead of ὧν ος who; what ὑψώθησαν υψοω elevate; lift up αἱ ο the θυγατέρες θυγατηρ daughter Σιων σιων Siōn; Sion καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ὑψηλῷ υψηλος high; lofty τραχήλῳ τραχηλος neck καὶ και and; even ἐν εν in νεύμασιν νευμα eye; sight καὶ και and; even τῇ ο the πορείᾳ πορεια travel; journey τῶν ο the ποδῶν πους foot; pace ἅμα αμα at once; together σύρουσαι συρω drag τοὺς ο the χιτῶνας χιτων shirt καὶ και and; even τοῖς ο the ποσὶν πους foot; pace ἅμα αμα at once; together παίζουσαι παιζω play
3:16 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH יַ֚עַן ˈyaʕan יַעַן motive כִּ֤י kˈî כִּי that גָֽבְהוּ֙ ḡˈāvᵊhû גָּבַהּ be high בְּנֹ֣ות bᵊnˈôṯ בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וַ wa וְ and תֵּלַ֨כְנָה֙ ttēlˈaḵnā הלך walk נְטוּיֹ֣ותנטוות *nᵊṭûyˈôṯ נטה extend גָּרֹ֔ון gārˈôn גָּרֹון throat וּֽ ˈû וְ and מְשַׂקְּרֹ֖ות mᵊśaqqᵊrˌôṯ שׂקר seduce עֵינָ֑יִם ʕênˈāyim עַיִן eye הָלֹ֤וךְ hālˈôḵ הלך walk וְ wᵊ וְ and טָפֹף֙ ṭāfˌōf טפף trip תֵּלַ֔כְנָה tēlˈaḵnā הלך walk וּ û וְ and בְ vᵊ בְּ in רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot תְּעַכַּֽסְנָה׃ tᵊʕakkˈasnā עכס fetter
3:16. et dixit Dominus pro eo quod elevatae sunt filiae Sion et ambulaverunt extento collo et nutibus oculorum ibant et plaudebant ambulabant et in pedibus suis conposito gradu incedebantAnd the Lord said: Because the daughters of Sion are haughty, and have walked with stretched out necks, and wanton glances of their eyes, and made a noise as they walked with their feet and moved in a set pace:
16. Moreover the LORD said, 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:
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:

3:16 И сказал Господь: за то, что дочери Сиона надменны и ходят, подняв шею и обольщая взорами, и выступают величавою поступью и гремят цепочками на ногах,
3:16
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὑψώθησαν υψοω elevate; lift up
αἱ ο the
θυγατέρες θυγατηρ daughter
Σιων σιων Siōn; Sion
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ὑψηλῷ υψηλος high; lofty
τραχήλῳ τραχηλος neck
καὶ και and; even
ἐν εν in
νεύμασιν νευμα eye; sight
καὶ και and; even
τῇ ο the
πορείᾳ πορεια travel; journey
τῶν ο the
ποδῶν πους foot; pace
ἅμα αμα at once; together
σύρουσαι συρω drag
τοὺς ο the
χιτῶνας χιτων shirt
καὶ και and; even
τοῖς ο the
ποσὶν πους foot; pace
ἅμα αμα at once; together
παίζουσαι παιζω play
3:16
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
יַ֚עַן ˈyaʕan יַעַן motive
כִּ֤י kˈî כִּי that
גָֽבְהוּ֙ ḡˈāvᵊhû גָּבַהּ be high
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וַ wa וְ and
תֵּלַ֨כְנָה֙ ttēlˈaḵnā הלך walk
נְטוּיֹ֣ותנטוות
*nᵊṭûyˈôṯ נטה extend
גָּרֹ֔ון gārˈôn גָּרֹון throat
וּֽ ˈû וְ and
מְשַׂקְּרֹ֖ות mᵊśaqqᵊrˌôṯ שׂקר seduce
עֵינָ֑יִם ʕênˈāyim עַיִן eye
הָלֹ֤וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
טָפֹף֙ ṭāfˌōf טפף trip
תֵּלַ֔כְנָה tēlˈaḵnā הלך walk
וּ û וְ and
בְ vᵊ בְּ in
רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot
תְּעַכַּֽסְנָה׃ tᵊʕakkˈasnā עכס fetter
3:16. et dixit Dominus pro eo quod elevatae sunt filiae Sion et ambulaverunt extento collo et nutibus oculorum ibant et plaudebant ambulabant et in pedibus suis conposito gradu incedebant
And the Lord said: Because the daughters of Sion are haughty, and have walked with stretched out necks, and wanton glances of their eyes, and made a noise as they walked with their feet and moved in a set pace:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-25. Женщины иерусалимские своею роскошью и бесстыдством возбудили против себя гнев Божий. Господь отнимет у них все их украшения и возложит на них клеймо позора. За отсутствием достаточного числа мужчин, большинство которых погибнет на войне, многие из них останутся незамужними.
Дочери Сиона, т. е. жительницы Иерусалима, ходят, подняв, т. е. вытянув назад с гордостью, шею. Они хотят всякими средствами привлечь к себе внимание мужчин.
Цепочки на ногах - ножные браслеты с золотыми цепочками, которыми женщины, при хождении, производили некоторого рода позванивание.
Пророк Исаия, как и другие пророки, не были абсолютными противниками таких трат, которые идут на украшение жизни. Они возвещали наступление таких времен, когда Израиль будет выражать свою радость в песнях и пиршествах, а Иерусалим будет украшен всякою красотою. Но роскошь, которая соединена с забвением высших интересов жизни, они отрицали.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 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: 17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts. 18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet, and their cauls, and their round tires like the moon, 19 The chains, and the bracelets, and the mufflers, 20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, 21 The rings, and nose jewels, 22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, 23 The glasses, and the fine linen, and the hoods, and the veils. 24 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. 25 Thy men shall fall by the sword, and thy mighty in the war. 26 And her gates shall lament and mourn; and she being desolate shall sit upon the ground.
The prophet's business was to show all sorts of people what they had contributed to the national guilt and what share they must expect in the national judgments that were coming. Here he reproves and warns the daughters of Zion, tells the ladies of their faults; and Moses, in the law, having denounced God's wrath against the tender and delicate woman (the prophets being a comment upon the law, Deut. xxviii. 56), he here tells them how they shall smart by the calamities that are coming upon them. Observe,
I. The sin charged upon the daughters of Zion, v. 16. The prophet expressly vouches God's authority for what he said, lest it should be thought it was unbecoming in him to take notice of such things, and should be resented by the ladies: The Lord saith it. "Whether they will hear, or whether they will forbear, let them know that God takes notice of, and is much displeased with, the folly and vanity of proud women, and his law takes cognizance even of their dress." Two things that here stand indicted for--haughtiness and wantonness, directly contrary to that modesty, shamefacedness, and sobriety, with which women ought to adorn themselves, 1 Tim. ii. 9. They discovered the disposition of their mind by their gait and gesture, and the lightness of their carriage. They are haughty, for they walk with stretched-forth necks, that they may seem tall, or, as thinking nobody good enough to speak to them or to receive a look or a smile from them. Their eyes are wanton, deceiving (so the word is); with their amorous glances they draw men into their snares. They affect a formal starched way of going, that people may look at them, and admire them, and know they have been at the dancing-school, and have learned the minuet-step. They go mincing, or nicely tripping, not willing to set so much as the sole of their foot to the ground, for tenderness and delicacy. They make a tinkling with their feet, having, as some think, chains, or little bells, upon their shoes, that made a noise: they go as if they were fettered (so some read it), like a horse tramelled, that he may learn to pace. Thus Agag came delicately, 1 Sam. xv. 32. Such a nice affected mien is not only a force upon that which is natural, and ridiculous before men, men of sense; but as it is an evidence of a vain mind, it is offensive to God. And two things aggravated it here: 1. That these were the daughters of Zion, the holy mountain, who should have behaved with the gravity that becomes women professing godliness. 2. That it should seem, by the connexion, they were the wives and daughters of the princes who spoiled and oppressed the poor (v. 14, 15) that they might maintain the pride and luxury of their families.
II. The punishments threatened for this sin; and they answer the sin as face answers to face in a glass, v. 17, 18. 1. They walked with stretched-forth necks, but God will smite with a scab the crown of their head, which shall lower their crests, and make them ashamed to show their heads, being obliged by it to cut off their hair. Note, Loathsome diseases are often sent as the just punishment of pride, and are sometimes the immediate effect of lewdness, the flesh and the body being consumed by it. 2. They cared not what they laid out in furnishing themselves with great variety of fine clothes; but God will reduce them to such poverty and distress that they shall not have clothes sufficient to cover their nakedness, but their uncomeliness shall be exposed through their rags. 3. They were extremely fond and proud of their ornaments; but God will strip them of those ornaments, when their houses shall be plundered, their treasures rifled, and they themselves led into captivity. The prophet here specifies many of the ornaments which they used as particularly as if he had been the keeper of their wardrobe or had attended them in their dressing-room. It is not at all material to enquire what sort of ornaments these respectively were and whether the translations rightly express the original words; perhaps 100 years hence the names of some of the ornaments that are now in use in our own land will be as little understood as some of those here mentioned now are. Fashions alter, and so do the names of them; and yet the mention of them is not in vain, but is designed to expose the folly of the daughters of Zion; for, (1.) Many of these things, we may suppose, were very odd and ridiculous, and, if they had not been in fashion, would have been hooted at. They were fitter to be toys for children to play with than ornaments for grown people to go to Mount Zion in. (2.) Those things that were decent and convenient, as the linen, the hoods, and the veils, needed not be provided in such abundance and variety. It is necessary to have apparel and proper that all should have it according to their rank; but what occasion was there for so many changeable suits of apparel (v. 22), that they might not be seen two days together in the same suit? "They must have (as the homily against excess of apparel speaks) one gown for the day, another for the night--one long, another short--one for the working day, another for the holy-day--one of this colour, another of that colour--one of cloth, another of silk or damask--one dress afore dinner, another after--one of the Spanish fashion, another Turkey--and never content with sufficient." All this, as it is an evidence of pride and vain curiosity, so must needs spend a great deal in gratifying a base lust that ought to be laid out in works of piety and charity; and it is well if poor tenants be not racked, or poor creditors defrauded to support it. (3.) The enumeration of these things intimates what care they were in about them, how much their hearts were upon them, what an exact account they kept of them, how nice and critical they were about them, how insatiable their desire was of them, and how much of their comfort was bound up in them. A maid could forget none of these ornaments, though they were ever so many (Jer. ii. 32), but they would report them as readily, and talk of them with as much pleasure, as if they had been things of the greatest moment. The prophet did not speak of these things as in themselves sinful (they might lawfully be had and used), but as things which they were proud of and should therefore be deprived of.
III. They were very nice and curious about their clothes; but God would make those bodies of theirs, which were at such expense to beautify and make easy, a reproach and burden to them (v. 24): Instead of sweet smell (those tablets, or boxes, of perfume, houses of the soul or breath, as they are called, v. 20, margin) there shall be stink, garments grown filthy with being long worn, or from some loathsome disease or plasters for the cure of it. Instead of a rich embroidered girdle used to make the clothes sit tight, there shall be a rent, a rending of the clothes for grief, or old rotten clothes rent into rags. Instead of well-set hair, curiously plaited and powdered, there shall be baldness, the hair being plucked off or shaven, as was usual in times of great affliction (ch. xv. 2; Jer. xvi. 6), or in great servitude, Ezek. xxix. 18. Instead of a stomacher, or a scarf or sash, there shall be a girding of sackcloth, in token of deep humiliation; and burning instead of beauty. Those that had a good complexion, and were proud of it, when they are carried into captivity shall be tanned and sun-burnt; and it is observed that the best faces are soonest injured by the weather. From all this let us learn, 1. Not to be nice and curious about our apparel, not to affect that which is gay and costly, nor to be proud of it. 2. Not to be secure in the enjoyment of any of the delights of sense, because we know not how soon we may be stripped of them, nor what straits we may be reduced to.
IV. They designed by these ornaments to charm the gentlemen, and win their affections (Prov. vii. 16, 17), but there shall be none to be charmed by them (v. 25): Thy men shall fall by the sword, and the mighty in the war, The fire shall consume them, and then the maidens shall not be given in marriage; as it is, Ps. lxxviii. 63. When the sword comes with commission the mighty commonly fall first by it, because they are most forward to venture. And, when Zion's guards are cut off, no marvel that Zion's gates lament and mourn (v. 26), the enemies having made themselves masters of them; and the city itself, being desolate, being emptied or swept, shall sit upon the ground like a disconsolate widow. If sin be harboured with in the walls, lamentation and mourning are near the gates.
Adam Clarke: Commentary on the Bible - 1831
3:16: And wanton eyes "And falsely setting off their eyes with paint" - Hebrew, falsifying their eyes. I take this to be the true meaning and literal rendering of the word; from שקר shakar. The Masoretes have pointed it, as if it were from שקר sakar, a different word. This arose, as I imagine, from their supposing that the word was the same with סקר sakar, Chaldee, "intueri, innuere oculis;" or that it had an affinity with the noun סיקרא sikra, which the Chaldeans, or the rabbins at least, use for stibium, the mineral which was commonly used in colouring the eyes. See Jarchi's comment on the place. Though the colouring of the eyes with stibium be not particularly here expressed, yet I suppose it to be implied; and so the Chaldee paraphrase explains it; stibio linitis oculis, "with eyes dressed with stibium." This fashion seems to have prevailed very generally among the Eastern people in ancient times; and they retain the very same to this day.
Pietro delta Valle, giving a description of his wife, an Assyrian lady born in Mesopotamia, and educated at Baghdad, whom he married in that country, (Viaggi, Tom. I., Lettera 17), says, "Her eyelashes, which are long, and, according to the custom of the East, dressed with stibium, (as we often read in the Holy Scriptures of the Hebrew women of old, Jer 4:30; Eze 23:40; and in Xenophon, of Astyages the grandfather of Cyrus, and of the Medes of that time, Cyropaed. lib. i.), give a dark, and at the same time a majestic, shade to the eyes." "Great eyes," says Sandys, Travels, p. 67, speaking of the Turkish women, "they have in principal repute; and of those the blacker they be the more amiable; insomuch that they put between the eyelids and the eye a certain black powder with a fine long pencil, made of a mineral, brought from the kingdom of Fez, and called Alcohole; which by the not disagreeable staining of the lids doth better set forth the whiteness of the eye; and though it be troublesome for a time, yet it comforteth the sight, and repelleth ill humours." Vis ejus (stibii) astringe ac refrigerare, principalis autem circa oculos; namque ideo etiam plerique Platyophthalmon id appellavere, quoniam in calliblepharis mulierum dilatat oculos; et fluxiones inhibet oculorum exulcerationesque. "It is astringent in its virtue, and refrigerant, and to be chiefly employed about the eyes, and it is called Platyophthalmon, for being put into those ointments with which women beautify their eyes, it dilates them, removes defluxions, and heals any ulcerations that may be about the eyelids." - Pliny, Nat. Hist. 33:6.
Ille supercilium madida fuligine tactum
Obliqua producit acu, pingitque trementes
Attollens oculos
Juv. Sat. 2:93.
One his eyebrows, tinged with black soot,
Lengthens with an oblique bodkin, and paints,
Lifting up his winking eyes.
"But none of those [Moorish] ladies," says Dr. Shaw, Travels, p. 294, fol., "take themselves to be completely dressed, till they have tinged the hair and edges of their eyelids with alkahol, the powder of lead ore. This operation is performed by dipping first into the powder a small wooden bodkin of the thickness of a quill; and then drawing it afterwards through the eyelids, over the ball of the eye." Ezekiel, Eze 23:40, uses the same word in the form of a verb, כחלת עניך cachalt eynayik, "thou didst dress thine eyes with alcahol;" which the Septuagint render εστιβιζου τους, οφθαλμους σου, "thou didst dress thine eyes with stibium;" just as they do when the word פוך phuch is employed: compare Kg2 9:30; Jer 4:30. They supposed, therefore, that פוך phuch and כחל cachal, or in the Arabic form, alcahol, meant the same thing; and probably the mineral used of old for this purpose was the same that is used now; which Dr. Shaw (ibid. note) says is "a rich lead ore, pounded into an impalpable powder." Alcoholados; the word משקרות meshakkeroth in this place is thus rendered in an old Spanish translation. - Sanctius. See also Russell's Nat. Hist. of Aleppo, p. 102.
The following inventory, as one may call it, of the wardrobe of a Hebrew lady, must, from its antiquity, and the nature of the subject, have been very obscure even to the most ancient interpreters which we have of it; and from its obscurity must have been also peculiarly liable to the mistakes of transcribers. However, it is rather matter of curiosity than of importance; and is indeed, upon the whole, more intelligible and less corrupted than one might have reasonably expected. Clemens Alexandrinus, Paedag. lib. ii., c. 12, and Julius Pollux, lib. vii., c. 22, have each of them preserved from a comedy of Aristophanes, now lost, a similar catalogue of the several parts of the dress and ornaments of a Grecian lady; which, though much more capable of illustration from other writers, though of later date, and quoted and transmitted down to us by two different authors, yet seems to be much less intelligible, and considerably more corrupted, than this passage of Isaiah. Salmasius has endeavored, by comparing the two quotations, and by much critical conjecture and learned disquisition, to restore the true reading, and to explain the particulars; with what success, I leave to the determination of the learned reader, whose curiosity shall lead him to compare the passage of the comedian with this of the prophet, and to examine the critic's learned labors upon it. Exercit. Plinian, p. 1148; or see Clem. Ales. as cited above, edit. Potter, where the passage, as corrected by Salmasius, is given.
Nich. Guel. Schroederus, professor of oriental languages in the University of Marpurg, has published a very learned and judicious treatise upon this passage of Isaiah. The title of it is, "Commentarius Philologico-Criti cus de Vestitu Mulierum Hebraearum ad Iesai 3 ver. 16-24. Lugd. Bat. 1745." As I think no one has handled this subject with so much judgment and ability as this author, I have for the most part followed him, in giving the explanation of the several terms denoting the different parts of dress, of which this passage consists; signifying the reasons of my dissent, where he does not give me full satisfaction.
Bishop Lowth's translation of these verses is the following: -
18. In that day will the Lord take from them the ornaments,Of the feet-rings, and the net-works, and the crescents;
19. The pendants, and the bracelets, and the veils;
20. The tires, and the fetters, and the zones, And the perfume-boxes, and the amulets;
21. The rings, and the jewels of the nostrils;
22. The embroidered robes, and the tunics, And the cloaks, and the little purses,
23. The transparent garments, and the fine linen vests, And the turbans, and the mantles.
24. And there shall be instead of perfume, a putrid ulcer;And instead of well-girt raiment, rags;And instead of high-dressed hair, baldness;And instead of a zone, a girdle of sackcloth; And sun-burnt skin, instead of beauty.
The daughters of Zion - walk - What is meant by these several kinds of action and articles of dress cannot be well conjectured. How our ancestors understood them will appear from the following, which is the translation of these verses in my old MS. Bible: -
16. The doughteris of Syon wenteh with strught out necks, and ib beckes (winking) of eegen, geeden and flappeden with hondis for joye, and geeden: and with theire feet in curyous goying geeden; - 17. the Lord schall fully make ballid the top of the boughtris of Syon: and the Lord the her of hem schal naken. And for ournemente schal be schenschip.
18. In that day, the Lord schal don awey the ournement of Schoon and hoosis: 19. and beegis, and brochis, and armeerclis, and mytris; 20. and coombis, and rybanys and reversis at the hemmys, and oynment boris and ereringis; 21. and ryngis and jemmys in the frount hongynge; 22. and chaunginge clothis, and litil pallis, and scheetis, and prynys; 23. and scheweris, and neche hercheuys, and flyetis, and roketis; 24. and ther schal be for swot smel, stynke, and for gyrdil, a litl coord; and for crisp her, ballidnesse; and for brest boond and heyr.
Some of these things are hard to be understood, though I think this version as good as that of the very learned bishop: but there is little doubt that articles of clothing and dress bore these names in the fourteenth century.
Albert Barnes: Notes on the Bible - 1834
3:16: Moreover, the Lord saith - In the pRev_ious parts of this prophecy, the prophet had rebuked the princes, magistrates, and the people generally. In the remainder of this chapter, he reproves with great severity the pride, luxury, and effeminacy of the female part of the Jewish community. Some interpreters have understood this as designed to reprove the pride and luxury of the "cities" and "towns" of Judah, regarded as "daughters of Zion;" see the note at Isa 1:8. But this interpretation is far-fetched and absurd. On this principle everything in the Bible might be turned into allegory.
The daughters of Zion - Jewish females; they who dwelt in "Zion." Perhaps he means particularly those who dwelt in Zion, the capital - or the females connected with the court. It is probable that the prophet here refers to the prosperous reign of Uzziah (Ch2 26:5, ...), when by successful commerce luxury would naturally abound.
Are haughty - Are proud.
And walk with stretched-forth necks - Displaying the neck ostentatiously; elevating or extending it as far as possible. Septuagint, ὑψηλῷ τραχήλῳ hupsē lō trachē lō, with elevated or exalted neck; that is, with that indication of pride and haughtiness which is evinced by a lofty demeanour. 'When the females dance (in India), they stretch forth their necks, and hold them away, as if their heads were about to fall from their shoulders.' - "Roberts."
And wanton eyes - עינים וּמשׁקרות û meshaqerô th ‛ ē ynā yı̂ m. The word שׁקר shâ qar usually means "to lie, to deceive," and may here refer to the art of alluring by a wanton or fascinating glance of the eye. There has been great diversity of opinion about the meaning of this expression. Lowth proposes to read it, 'and falsely setting off their eyes with paint,' in allusion to a custom known to pRev_ail in the East, of coloring the eye-lids with stibium, or the powder of lead ore. This was done the better to exhibit the white of the eye, and was supposed by many to contribute to the healthful action of the eye itself. This practice is known to pRev_ail extensively now; but it is not clear that the prophet here has reference to it. The expression is usually interpreted to mean 'deceiving with the eyes,' that is, "alluring" or "enticing" by the motion of the eyes. The "motion" of the eyes is mentioned Pro 6:13-14 as one mode of "deceiving" a person:
He winketh with his eyes,
He speaketh with his feet,
He teacheth with his fingers;
Frowardness is in his heart,
He deviseth mischief continually.
Compare the notes at Job 42:14. The meaning here, doubtless, is, that they attempted to entice by the "motion" or "glance" of the eye. The Chaldee seems to have understood this of staining the eyes with stibium.
Mincing as they go - Margin, 'Tripping nicely;' that is, walking with an affected gait - a mode which, unhappily, is too well known in all ages to need a more particular description. Roberts, speaking of the dance in India, says, 'Some parts of the dance consist of a tripping or mincing step, which they call tatte-tatee. The left foot is put first, and the inside of the right keeps following the heel of the former.'
And making a tinkling with their feet - That is, they adorn themselves with "ankle rings," and make a tinkling or noise with them to attract attention. The custom of wearing rings on the fingers and wrists has been common every where. In addition to this, Oriental females often wore them on the "ankles" - a custom in itself not more unreasonable or absurd. The custom is mentioned by travelers in Eastern countries in more modern times. Thus, Michaelis says, 'In Syria and the neighboring provinces, the more opulent females bind ligaments around their feet, like chains, or bracelets, united by small chains of silver and gold, and exhibit them by their sound as they walk.' And Pliny ("Nat. Hist.," lib. xxiii., ch. 12) says, 'Silver has succeeded to gold in the luxury of the females who form bracelets for their feet of that, since an ancient custom forbids them to wear gold.' Frequent mention is made of these ornaments, says Rosenmuller, in the Arabic and Persian poems. Roberts, speaking of the ornaments on the feet of females in India, says, 'The first is a large silver curb like that which is attached to a bridle; the second is of the same kind, but surrounded by a great number of small bells; the third resembles a bracelet; and the fourth is a convex hoop, about two inches deep.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: the daughters: Isa 1:8, Isa 4:4; Mat 21:5; Luk 23:28
are haughty: Isa 24:4, Isa 32:9-11; Pro 16:18, Pro 30:13; Eze 16:49, Eze 16:50; Zep 3:11
wanton eyes: Heb. deceiving with their eyes, Or, as messakkaroth ainayim is rendered in the Targum, "painting their eyes with stibium": for sakar is probably the same as the Chaldee sekar or that import.
mincing: or, tripping nicely
and making: The Eastern ladies wear on their ankles large rings to which smaller ones are attached, which make a tinkling sound as they move nimbly.
Carl Friedrich Keil and Franz Delitzsch
3:16
But notwithstanding the dramatic vividness with which the prophet pictures to himself this scene of judgment, he is obliged to break off at the very beginning of his description, because another word of Jehovah comes upon him. This applies to the women of Jerusalem, whose authority, at the time when Isaiah prophesied, was no less influential than that of their husbands who had forgotten their calling. "Jehovah hath spoken: Because the daughters of Zion are haughty, and walk about with extended throat, and blinking with the eyes, walk about with tripping gait, and tinkle with their foot-ornaments: the Lord of all makes the crown of the daughters of Zion scabbed, and Jehovah will uncover their shame." Their inward pride (gâbah, as in Ezek 16:50; cf., Zeph 3:11) shows itself outwardly. They walk with extended throat, i.e., bending the neck back, trying to make themselves taller than they are, because they think themselves so great. The Keri substitutes the more usual form, נטוּית; but Isaiah in all probability intentionally made use of the rarer and ruder form netuvoth, since such a form really existed (1Kings 25:18), as well as the singular nâtu for nâtui (Job 15:22; Job 41:25 : Ges. 75, Anm. 5). They also went winking the eyes (mesakkeroth, for which we frequently find the erratum mesakkeroth), i.e., casting voluptuous and amatory glances with affected innocence (νεύματα ὀφθαλμῶν, lxx). "Winking:" sâkar is not used in the sense of fucare (Targ. b. Sabbath 62b, Jome 9b, Luther) - which is all the more inappropriate, because blackening the eyelids with powder of antimony was regarded in the East of the Old Testament as indispensable to female beauty - but in the sense of nictare (lxx, Vulg., Syr., syn. remaz, cf., sekar, Syr. to squint; Targ. = shâzaph, Job 20:9). Compare also the talmudic saying: God did not create woman out of Adam's ear, that she might be no eavesdropper (tsaithânith), nor out of Adam's eyes, that she might be no winker (sakrânith).
(Note: Also b. Sota 47b: "Since women have multiplied with extended necks and winking eyes, the number of cases has also multiplied in which it has been necessary to resort to the curse water (Num 5:18)." In fact, this increased to such an extent, that Johanan ben Zakkai, the pupil of Hillel, abolished the ordeal (divine-verdict) of the Sota (the woman suspected of adultery) altogether. The people of his time were altogether an adulterous generation.)
The third was, that they walked incedendo et trepidando. The second inf. abs. is in this case, as in most others, the one which gives the distinct tone, whilst the other serves to keep before the eye the occurrence indicated in its finite verb (Ges. 131, 3). They walk about tripping (tâphop, a wide-spread onomato-poetic word), i.e., taking short steps, just putting the heel of one foot against the toe of the other (as the Talmud explains it). Luther renders it, "they walk along and waggle" (schwnzen, i.e., Clunibus agitatis). The rendering is suitable, but incorrect. They could only take short steps, because of the chains by which the costly foot-rings (achâsim ) worn above their ankles were connected together. These chains, which were probably ornamented with bells, as is sometimes the case now in the East, they used to tinkle as they walked: they made an ankle-tinkling with their feet, setting their feet down in such a manner that these ankle-rings knocked against each other. The writing beraglēhem (masc.) for beraglēhen (fem.) is probably not an unintentional synallage gen.: they were not modest virgines, but cold, masculine viragines, so that they themselves were a synallage generis. Nevertheless they tripped along. Tripping is a child's step. Nevertheless they tripped along. Tripping is a child's step. Although well versed in sin and old in years, the women of Jerusalem tried to maintain a youthful, childlike appearance. They therefore tripped along with short, childish steps. The women of the Mohammedan East still take pleasure in such coquettish tinklings, although they are forbidden by the Koran, just as the women of Jerusalem did in the days of Isaiah. The attractive influence of natural charms, especially when heightened by luxurious art, is very great; but the prophet is blind to all this splendour, and seeing nothing but the corruption within, foretells to these rich and distinguished women a foul and by no means aesthetic fate. The Sovereign Ruler of all would smite the crown of their head, from which long hair was now flowing, with scab (v'sippach, a progressive preterite with Vav apodosis, a denom. verb from sappachath, the scurf which adheres to the skin: see at Hab 2:15); and Jehovah would uncover their nakedness, by giving them up to violation and abuse at the hands of coarse and barbarous foes - the greatest possible disgrace in the eyes of a woman, who covers herself as carefully as she can in the presence of any stranger (Is 47:3; Nahum 3:5; Jer 13:22; Ezek 16:37).
Geneva 1599
3:16 Moreover the LORD saith, (n) Because the daughters of Zion are haughty, and walk with (o) extended necks and (p) wanton eyes, walking and (q) mincing [as] they go, and making a (r) tinkling with their feet:
(n) He means the people because of the arrogancy and pride of their women who gave themselves to all wantonness and dissolution.
(o) Which declared their pride.
(p) As a sign that they were not chaste.
(q) Which showed their wantonness.
(r) They delighted then in slippers that creaked or had little plates sewn on them which tinkled as they went.
John Gill
3:16 Moreover the Lord saith, because the daughters of Zion are haughty,.... The wives or daughters of the rulers, princes, or elders; these were "high", affected to look high and tall, and therefore stretched out their necks, and walked on tiptoes; or "were lifted up" with pride, which is the root and source of all the vanity expressed in their gesture and ornaments.
And walk with stretched forth necks or "throats"; looking high, and above others, and upon them with contempt and disdain; this is a sign of pride; see Ps 75:5,
and wanton eyes; either winking with their eyes to others to follow them to their houses, as Kimchi interprets it; so Jarchi thinks it is expressive of their looks, as we, of wanton looks; and the Septuagint render it, "with winking of eyes"; so the Syriac and Arabic versions, or painting their eyes; so the Targum,
"they walk with their eyes painted,''
as Jezebel painted her face, 4Kings 9:30 in the Talmudic language, is used (q) for vermilion, or red lead, with which they painted their eyes, as they did also with (r) black lead.
Walking and mincing as they go: jumping and dancing as children in the streets; or using the like gesture as those who beat upon a drum; or walking in even paces, in a soft and delicate manner; all which senses Kimchi (s) observes in the word. The whole is rendered by the Septuagint, "and in the walk of their feet", or as they walk "together, drawing their coats" upon the ground after them, which makes a noise. The Targum is, "with hair rolled up", bound up and plaited.
And making a tinkling with their feet; having a sort of bells hanging on them, as Kimchi thinks, which made a noise as they went. Of the word here used, and the sense of it; see Gill on Is 3:18. The Targum renders it, "provoking with their feet"; either the lust of men; or the anger of the Lord, as the Syriac version; the Septuagint and Arabic versions, "playing with the feet".
(q) T. Bab. Roshhashanah, fol. 18. 1. Misn. Sabbat. c. 12. sect. 4. Maimon. & Bartenora in ib. (r) Targum on 2 Kings ix. 30. (s) Sepher Shorash. rad.
John Wesley
3:16 The daughters - The women; (hitherto he reproved the men). A tinkling - By some ornaments which they wore upon their shoes.
Robert Jamieson, A. R. Fausset and David Brown
3:16 Because the daughters of Zion are haughty, &c.--Luxury had become great in Uzziah's prosperous reign (2Chron 26:5).
stretched forth--proudly elevated (Ps 75:5).
wanton--rather, "making the eyes to glance about," namely, wantonly (Prov 6:13) [MAURER]. But LOWTH, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jer 4:30, Margin).
mincing--tripping with short steps.
tinkling--with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Is 3:18, Is 3:20).
3:173:17: Եւ խոնարհեցուսցէ Աստուած զիշխանս դստեր Սիոնի, եւ մերկասցէ՛ Տէր զզարդ նոցա
17 Դրա համար էլ Աստուած պիտի խոնարհեցնի Սիոնի իշխանուհի դուստրերին, այն օրը Տէրը պսակազերծ պիտի անի նրանց:
17 Տէրն ալ Սիօնի աղջիկներուն գագաթը պիտի կնտացնէ Եւ անոնց ամօթոյքը պիտի մերկացնէ»։
[58]եւ խոնարհեցուսցէ Աստուած զիշխանս դստեր Սիոնի, եւ մերկասցէ Տէր զզարդ նոցա:

3:17: Եւ խոնարհեցուսցէ Աստուած զիշխանս դստեր Սիոնի, եւ մերկասցէ՛ Տէր զզարդ նոցա
17 Դրա համար էլ Աստուած պիտի խոնարհեցնի Սիոնի իշխանուհի դուստրերին, այն օրը Տէրը պսակազերծ պիտի անի նրանց:
17 Տէրն ալ Սիօնի աղջիկներուն գագաթը պիտի կնտացնէ Եւ անոնց ամօթոյքը պիտի մերկացնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17 оголит Господь темя дочерей Сиона и обнажит Господь срамоту их;
3:17 καὶ και and; even ταπεινώσει ταπεινοω humble; bring low ὁ ο the θεὸς θεος God ἀρχούσας αρχω rule; begin θυγατέρας θυγατηρ daughter Σιων σιων Siōn; Sion καὶ και and; even κύριος κυριος lord; master ἀποκαλύψει αποκαλυπτω reveal; uncover τὸ ο the σχῆμα σχημα figure; scheme αὐτῶν αυτος he; him
3:17 וְ wᵊ וְ and שִׂפַּ֣ח śippˈaḥ שׂפח be scabby אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp בְּנֹ֣ות bᵊnˈôṯ בַּת daughter צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH פָּתְהֵ֥ן pāṯᵊhˌēn פֹּת forehead יְעָרֶֽה׃ ס yᵊʕārˈeh . s ערה pour out
3:17. decalvabit Dominus verticem filiarum Sion et Dominus crinem earum nudabitThe Lord will make bald the crown of the head of the daughters of Sion, and the Lord will discover their hair.
17. therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will lay bare their secret parts.
Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will discover their secret parts:

3:17 оголит Господь темя дочерей Сиона и обнажит Господь срамоту их;
3:17
καὶ και and; even
ταπεινώσει ταπεινοω humble; bring low
ο the
θεὸς θεος God
ἀρχούσας αρχω rule; begin
θυγατέρας θυγατηρ daughter
Σιων σιων Siōn; Sion
καὶ και and; even
κύριος κυριος lord; master
ἀποκαλύψει αποκαλυπτω reveal; uncover
τὸ ο the
σχῆμα σχημα figure; scheme
αὐτῶν αυτος he; him
3:17
וְ wᵊ וְ and
שִׂפַּ֣ח śippˈaḥ שׂפח be scabby
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
קָדְקֹ֖ד qoḏqˌōḏ קָדְקֹד scalp
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
צִיֹּ֑ון ṣiyyˈôn צִיֹּון Zion
וַ wa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
פָּתְהֵ֥ן pāṯᵊhˌēn פֹּת forehead
יְעָרֶֽה׃ ס yᵊʕārˈeh . s ערה pour out
3:17. decalvabit Dominus verticem filiarum Sion et Dominus crinem earum nudabit
The Lord will make bald the crown of the head of the daughters of Sion, and the Lord will discover their hair.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Оголение темени - парша, вид накожной болезни, соединенной с выпадением волос.
Обнажит срамоту - русский перевод, очевидно, держится здесь того мнения, что слово phat значит половые женские части, но древние переводчики не придавали этому слову такого значения. Блаженный Иероним переводит это слово выражением: волоса. Параллелизм с первою частью стиха заставляет принять именно последний смысл этого еврейского слова. Тут не будет и повторения с предыдущим полустишием: в первом полустишии речь идет о болезни волос (парша), а во втором - о насильственном острижении волос со лба, который вследствие этого обнажается. Позорность этого острижения указана еще в древне-вавилонских законах царя Хаммурапи, которые за обесславление жрицы наказывают преступника обритием лба (ед. Scheil, 1902: г. 127).
Adam Clarke: Commentary on the Bible - 1831
3:17: The Lord will smite "Will the Lord humble" - ταπεινωσει, Septuagint; and so Syriac and Chaldee. For שפח sippach they read שפל shaphal. Instead of יהוה Yehovah, many MSS. have אדני Adonai.
Will discover their secret parts "Expose their nakedness" - It was the barbarous custom of the conquerors of those times to strip their captives naked, and to make them travel in that condition, exposed to the inclemency of the weather; and the worst of all, to the intolerable heat of the sun. But this to the women was the height of cruelty and indignity; and especially to such as those here described, who had indulged themselves in all manner of delicacies of living, and all the superfluities of ornamental dress; and even whose faces had hardly ever been exposed to the sight of man. This is always mentioned as the hardest part of the lot of captives. Nahum, Nah 3:5, Nah 3:6, denouncing the fate of Nineveh, paints it in very strong colors: -
"Behold, I am against thee, saith Jehovah, God of hosts:
And I will discover thy skirts upon thy face;
And I will expose thy nakedness to the nations;
And to the kingdoms thy shame.
And I will throw ordures upon thee;
And I will make thee vile, and set thee as a gazing-stock."
Albert Barnes: Notes on the Bible - 1834
3:17: Therefore the Lord will smite with a scab - There is some diversity of rendering to this expression. The Septuagint reads it: 'The Lord will humble the principal daughters of Zion' - those who belong to the court, or to the families of the princes. The Chaldee, 'The Lord will prostrate the glory of the daughters of Zion.' The Syriac is the same. The Hebrew word שׂפח s'ı̂ phach, translated 'will smite with a scab,' means to "make bald," particularly to make the hair fall off by sickness. Our translation conveys the idea essentially, that is, that God would visit them with disease that would remove the hair which they regarded as so great an ornament, and on which they so much prided themselves. Few things would be so degrading and humiliating as being thus made bald. The description in this verse means, that God would humble and punish them; that they who so adorned themselves, and who were so proud of their ornaments, would be divested of their joyful attire, and be borne naked into captivity in a foreign land.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: smite: Lev 13:29, Lev 13:30, Lev 13:43, Lev 13:44; Deu 28:27; Rev 16:2
discover: Heb. made naked, Isa 20:4, Isa 47:2, Isa 47:3; Jer 13:22; Eze 16:36, Eze 16:37, Eze 23:25-29; Mic 1:11; Nah 3:5
John Gill
3:17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion,.... This is opposed to the lifting up of their heads in that haughty manner they did, and to the binding, and plaiting, and curling of their hair, which now will fall off, through the scab or leprosy upon them, or must be obliged to be shaven off.
And the Lord will discover their secret parts; the Vulgate Latin renders it, "their hair", which is their glory, 1Cor 11:6. The Targum is, "and the Lord shall take away their glory". The Syriac and Arabic versions render it "their sex", that which distinguishes their sex; of which Aben Ezra and Kimchi interpret it; than which nothing could be more distressing and intolerable, being worse than baldness of the head, and yet common with captives; and the Septuagint render it "their habit": the meaning is, they shall be stripped of their fine apparel, and be clothed in rags, so that their nakedness shall be seen. An enumeration of the several particulars follows.
John Wesley
3:17 Secret paths - By giving her into the power of those enemies that shall strip her of all her raiment.
Robert Jamieson, A. R. Fausset and David Brown
3:17 smite with a scab--literally, "make bald," namely, by disease.
discover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Is 47:3; compare with Is 20:4).
3:183:18: յաւուր յայնմիկ. եւ հանցէ Տէր զփառս հանդերձից նոցա, եւ զպատմուճանս նոցա[9617]. [9617] Ոմանք. Եւ զպաճուճանս նոցա, (19) եւ զհիւսս, եւ զծամակալս։
18 Տէրը նրանց վրայից պիտի հանի նրանց վայելուչ զգեստները եւ պատմուճանները,
18 Եւ այն օրը Տէրը պիտի վերցնէ Անոնց ոտքի մեհեւանդներուն փառքը Ու ցանցակերպ ծամակալները եւ մահիկները
Յաւուր յայնմիկ հանցէ Տէր զփառս հանդերձից նոցա եւ զպատմուճանս նոցա:

3:18: յաւուր յայնմիկ. եւ հանցէ Տէր զփառս հանդերձից նոցա, եւ զպատմուճանս նոցա[9617].
[9617] Ոմանք. Եւ զպաճուճանս նոցա, (19) եւ զհիւսս, եւ զծամակալս։
18 Տէրը նրանց վրայից պիտի հանի նրանց վայելուչ զգեստները եւ պատմուճանները,
18 Եւ այն օրը Տէրը պիտի վերցնէ Անոնց ոտքի մեհեւանդներուն փառքը Ու ցանցակերպ ծամակալները եւ մահիկները
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18 в тот день отнимет Господь красивые цепочки на ногах и звездочки, и луночки,
3:18 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ἀφελεῖ αφαιρεω take away κύριος κυριος lord; master τὴν ο the δόξαν δοξα glory τοῦ ο the ἱματισμοῦ ιματισμος clothing αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the κόσμους κοσμος world; adornment αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἐμπλόκια εμπλοκιον and; even τοὺς ο the κοσύμβους κοσυμβος and; even τοὺς ο the μηνίσκους μηνισκος crescent
3:18 בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he יָסִ֣יר yāsˈîr סור turn aside אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord אֵ֣ת ʔˈēṯ אֵת [object marker] תִּפְאֶ֧רֶת tifʔˈereṯ תִּפְאֶרֶת splendour הָ hā הַ the עֲכָסִ֛ים ʕᵃḵāsˈîm עֶכֶס anklet וְ wᵊ וְ and הַ ha הַ the שְּׁבִיסִ֖ים ššᵊvîsˌîm שָׁבִיס headband וְ wᵊ וְ and הַ ha הַ the שַּׂהֲרֹנִֽים׃ śśahᵃrōnˈîm שַׂהֲרֹנִים [ornament]
3:18. in die illa auferet Dominus ornatum calciamentorum et lunulasIn that day the Lord will take away the ornaments of shoes, and little moons,
18. In that day the Lord will take away the bravery of their anklets, and the cauls, and the crescents;
In that day the Lord will take away the bravery of [their] tinkling ornaments [about their feet], and [their] cauls, and [their] round tires like the moon:

3:18 в тот день отнимет Господь красивые цепочки на ногах и звездочки, и луночки,
3:18
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ἀφελεῖ αφαιρεω take away
κύριος κυριος lord; master
τὴν ο the
δόξαν δοξα glory
τοῦ ο the
ἱματισμοῦ ιματισμος clothing
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
κόσμους κοσμος world; adornment
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ἐμπλόκια εμπλοκιον and; even
τοὺς ο the
κοσύμβους κοσυμβος and; even
τοὺς ο the
μηνίσκους μηνισκος crescent
3:18
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
יָסִ֣יר yāsˈîr סור turn aside
אֲדֹנָ֗י ʔᵃḏōnˈāy אֲדֹנָי Lord
אֵ֣ת ʔˈēṯ אֵת [object marker]
תִּפְאֶ֧רֶת tifʔˈereṯ תִּפְאֶרֶת splendour
הָ הַ the
עֲכָסִ֛ים ʕᵃḵāsˈîm עֶכֶס anklet
וְ wᵊ וְ and
הַ ha הַ the
שְּׁבִיסִ֖ים ššᵊvîsˌîm שָׁבִיס headband
וְ wᵊ וְ and
הַ ha הַ the
שַּׂהֲרֹנִֽים׃ śśahᵃrōnˈîm שַׂהֲרֹנִים [ornament]
3:18. in die illa auferet Dominus ornatum calciamentorum et lunulas
In that day the Lord will take away the ornaments of shoes, and little moons,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Красивые цепочки - точнее, кольца из драгоценных металлов, носившиеся женщинами на лодыжках.
Звездочки - точнее "солнышки" (изображение солнца).
Луночки - медальоны, изображавшие луну, которые служили и амулетами.
Adam Clarke: Commentary on the Bible - 1831
3:18: Ornaments about their feet "The ornaments of the feet rings" - The late learned Dr. Hunt, professor of Hebrew and Arabic in the University of Oxford, has very well explained the word עכס both verb and noun, in his very ingenious Dissertation on Prov, Isa 7:22, Isa 7:23. The verb means to skip, to bound, to dance along, and the noun, those ornaments of the feet which the Eastern ladies wore; chains or rings, which made a tinkling sound as they moved nimbly in walking. Eugene Roger, Description de la Terre Sainte, 54:2 ch. 2, speaking of the Arabian women, of the first rank in Palestine, says,"Au lieu de brasselets elles ont de menottes d'argent, qu'elles portent aux poignets et aux pieds; ou sont attachez quantite de petits annelets d'argent, qui font un cliquetis comme d'une cymbale, lorsqu'elles cheminent ou se mouvent quelque peu." See Dr. Hunt's Dissertation; where he produces other testimonies to the same purpose from authors of travels. Hindoo women of ill fame wear loose ornaments one above another on their ankles, which at every motion make a tinkling noise. See Ward.
And their cauls "the net-works" - I am obliged to differ from the learned Schroederus almost at first setting out. He renders the word שביסים shebisim by soliculi, little ornaments, bullae, or studs, in shape representing the sun, and so answering to the following word שהרנים saharonim, lunulae, crescents. He supposes the word to be the same with שמישים shemishim, the י yod in the second syllable making the word diminutive, and the letter מ mem being changed for ב beth, a letter of the same organ. How just and well founded his authorities for the transmutation of these letters in the Arabic language are, I cannot pretend to judge; but as I know of no such instance in Hebrew, it seems to me a very forced etymology. Being dissatisfied with this account of the matter, I applied to my good friend above mentioned, the late Dr. Hunt, who very kindly returned the following answer to my inquiries: -
"I have consulted the Arabic Lexicons, as well MS. as printed, but cannot find שביסים shebisim in any of them, nor any thing belonging to it; so that no help is to be had from that language towards clearing up the meaning of this difficult word. But what the Arabic denies, the Syriac perhaps may afford; in which I find the verb שבש shabas, to entangle or interweave, an etymology which is equally favorable to our marginal translation, net-works, with שבץ shabats, to make chequer work, or embroider, (the word by which Kimchi and others have explained שביס shabis); and has moreover this advantage over it, that the letters ש sin and ס samech are very frequently put for each other, but צ tsaddi and ס samech scarcely ever. Aben Ezra joins שביסים shebisim and עכסים achasim, which immediately precedes it, together; and says that שביס shabis was the ornament of the leps, as עכס eches was of the feet. His words are, שביס תכשיט של שוקים כמו עכס של רגלים - L."
Albert Barnes: Notes on the Bible - 1834
3:18: In that day - That is, in the time when he would inflict this exemplary punishment on them - probably the calamitous times of the Babylonian captivity.
The Lord will take away - By the agents that he shall choose to employ in this work. - The prophet proceeds to specify the various ornaments that composed the female apparel in his time. It is not easy to describe them particularly, nor is it necessary. The "general" meaning of the passage is plain: and it is clear from this, that they greatly abounded in ornaments.
The bravery - This word "we" apply to valor or courage. The word here used, however, meaus "ornament, adorning," or "glory."
Of their tinkling ornaments - This is the same word which is used in Isa 3:16, and refers to the chains or clasps with which they ornamented their feet and ankles, and which made a tinkling noise as they walked.
And their cauls - Margin, 'net-works.' The Septuagint is the same. It is commonly supposed to mean "caps of net-work" worn on the head. According to others, the word refers to small "suns" or "spangles" worn on the hair, answering to the following word "moons." 'The caul is a strap, or girdle, about four inches long, which is placed on the top of the head, and which extends to the brow, in a line with the nose. The one I have examined is made of gold, and has many joints; it contains forty-five rubies, and nine pearls, which give it a net-work appearance.' - "Roberts."
Their round tires like the moon - Hebrew "moons." This refers to small ornaments in the shape of crescents, or half-moons, commonly worn on the neck. They were also sometimes worn by men, and even by camels; Jdg 8:21 (margin), Jdg 8:26. It is probable that these ornaments might originally have had some reference to the moon as an object of worship, but it does not appear that they were so worn by the females of Judea - They are still worn by the females of Arabia. - "Rosenmuller." Roberts says of such ornaments in India, 'The crescent is worn by Parvati and Siva, from whom proceed the lingam, and the principal impurities of the system. No dancing girl is in full dress without her round tires like the moon.' This ornament is still found under the name of "chumarah." 'The chumarah, which signifies moon, is a splendid ornament worn by the women of western Asia in front of their head-dresses. It is usually made of gold, set with precious stones and pearls. They are sometimes made of the crescent form, but the most common are such as the engraving represents. They often have Arabic characters inscribed upon them, and sometimes a sentence from the Koran is used by the Mahometan women of Arabia Felix.'
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: tinkling ornaments: Isa 3:16
cauls: or, networks, Shevisim probably the rich embroidered kerchiefs used to bind on their caps on the head, described by Lady M. W. Montague, Let. 32.
round tires: Jdg 8:21 *marg.
Carl Friedrich Keil and Franz Delitzsch
3:18
The prophet then proceeds to describe still further how the Lord would take away the whole of their toilet as plunder. "On that day the Lord will put away the show of the ankle-clasps, and of the head-bands, and of the crescents; the ear-rings, and the arm-chains, and the light veils; the diadems, and the stepping-chains, and the girdles, and the smelling-bottles, and the amulets; the finger-rings, and the nose-rings; the gala-dresses, and the sleeve-frocks, and the wrappers, and the pockets; the hand-mirrors, and the Sindu-cloths, and the turbans, and the gauze mantles." The fullest explanation of all these articles of female attire is to be found in N. W. Schrder's work, entitled Commentarius de vestitu mulierum Hebraearum ad Jes. Is 3:16-24, Ludg. Batav 1745 (a quarto volume), and in that of Ant. Theod. Hartmann, consisting of three octavo volumes, and entitled Die Hebrerin am Putztische und als Braut (The Jewess at the Toilet-table, and as Bride, 1809-10); to which we may also add, Saalschtz, Archaeologie, chapter iii., where he treats of the dresses of men and women. It was not usually Isaiah's custom to enter into such minute particulars. Of all the prophets, Ezekiel was the one most addicted to this, as we may see, for example, from Ezek 16. And even in other prophecies against the women we find nothing of the kind again (Is 32:9.; Amos 4:1.). But in this instance, the enumeration of the female ornaments is connected with that of the state props in Is 3:1-3, and that of the lofty and exalted in Is 2:13-16, so as to form a trilogy, and has its own special explanation in that boundless love of ornament which had become prevalent in the time of Uzziah-Jotham. It was the prophet's intention to produce a ludicrous, but yet serious impression, as to the immeasurable luxury which really existed; and in the prophetic address, his design throughout is to bring out the glaring contrast between the titanic, massive, worldly glory, in all its varied forms, and that true, spiritual, and majestically simple glory, whose reality is manifested from within outwards. In fact, the theme of the whole address is the way of universal judgment leading on from the false glory to the true. The general idea of tiphereth (show: rendered "bravery" in Eng. ver.) which stands at the head and includes the whole, points to the contrast presented by a totally different tiphereth which follows in Is 4:2. In explaining each particular word, we must be content with what is most necessary, and comparatively the most certain. "Ankle-clasps" (acâsim): these were rings of gold, silver, or ivory, worn round the ankles; hence the denom. verb (icces) in Is 3:16, to make a tinkling sound with these rings. "Head-bands," or "frontlets" (shebisim, from shâbas = shâbatz: plectere), were plaited bands of gold or silver thread worn below the hair-net, and reaching from one ear to the other. There is some force, however, in the explanation which has been very commonly adopted since the time of Schrder, namely, that they were sun-like balls (= shemisim), which were worn as ornaments round the neck, from the Arabic ‛sumeisa (‛subeisa), a little sun. The "crescents" (saharonim) were little pendants of this kind, fastened round the neck and hanging down upon the breast (in Judg 8:21 we meet with them as ornaments hung round the camels' necks). Such ornaments are still worn by Arabian girls, who generally have several different kinds of them; the hilâl, or new moon, being a symbol of increasing good fortune, and as such the most approved charm against the evil eye. "Ear-rings" (netiphoth, ear-drops): we meet with these in Judg 8:26, as an ornament worn by Midianitish kings. Hence the Arabic munattafe, a woman adorned with ear-rings. "Arm-chains:" sheroth, from shâra, to twist. According to the Targum, these were chains worn upon the arm, or spangles upon the wrist, answering to the spangles upon the ankles. "Fluttering veils" (re'âloth, from râ'al, to hang loose): these were more expensive than the ordinary veils worn by girls, which were called tza'iph.
"Diadems" (pe'erim) are only mentioned in other parts of the Scriptures as being worn by men (e.g., by priests, bride-grooms, or persons of high rank). "Stepping-chains:" tze'âdoth, from tze'âdah, a step; hence the chain worn to shorten and give elegance to the step. "Girdles:" kisshurim, from kâshar (Cingere), dress girdles, such as were worn by brides upon their wedding-day (compare Jer 2:32 with Is 49:18); the word is erroneously rendered hair-pins (kalmasmezayyah) in the Targum. "Smelling-bottles:" botte hannephesh, holders of scent (nephesh, the breath of an aroma). "Amulets:" lechashim (from lâchash, to work by incantations), gems or metal plates with an inscription upon them, which were worn as a protection as well as an ornament. "Finger-rings:" tabbâ'oth, from tâba, to impress or seal, signet-rings worn upon the finger, corresponding to the Chothâm worn by men upon the breast suspended by a cord. "Nose-rings" (nizmê hâaph) were fastened in the central division of the nose, and hung down over the mouth: they have been ornaments in common use in the East from the time of the patriarchs (Gen 24:22) down to the present day. "Gala-dresses" (machalâtsoth) are dresses not usually worn, but taken off when at home. "Sleeve-frocks" (ma'atâphâh): the second tunic, worn above the ordinary one, the Roman stola. "Wrappers" (mitpâchoth, from tâphach, expandere), broad cloths wrapped round the body, such as Ruth wore when she crept in to Boaz in her best attire (Ruth 3:15). "Pockets" (Charitim) were for holding money (4Kings 5:23), which was generally carried by men in the girdle, or in a purse (Cis). "Hand-mirrors" (gilyonim): the Septuagint renders this διαφανῆ λακωνικὰ, sc. ἱμάτια, Lacedaemonian gauze or transparent dresses, which showed the nakedness rather than concealed it (from gâlâh, retegere); but the better rendering is mirrors with handles, polished metal plates (from gâlâh, polire), as gillâyon is used elsewhere to signify a smooth table. "Sindu-cloths" (sedinim), veils or coverings of the finest linen, viz., of Sindu or Hindu cloth (σινδόνες) - Sindu, the land of Indus, being the earlier name of India.
(Note: The Mishna (Kelim xxiv 13) mentions three different sedinin: night dresses, curtains, and embroidery. The sindon is frequently referred to as a covering wrapped round the person; and in b. Menachoth 41a, it is stated that the sindom is the summer dress, the sarbal (cloak) the winter dress, which may help to explain Mk 14:51-52.)
"Turbans" (tseniphoth, from tsânaph, Convolvere), the head-dress composed of twisted cloths of different colours. "Gauze mantles" (redidim, from râdad, extendere, tenuem facere), delicate veil-like mantles thrown over the rest of the clothes. Stockings and handkerchiefs are not mentioned: the former were first introduced into Hither Asia from Media long after Isaiah's time, and a Jerusalem lady no more thought of suing the latter than a Grecian or Roman lady did. Even the veil (burko) now commonly worn, which conceals the whole of the face with the exception of the eyes, did not form part of the attire of an Israelitish woman in the olden time.
(Note: Rashi, however, makes a different statement (Sabbath 65a), viz., that "Israelitish women in Arabia go out with veils which conceal the face, and those in Media with their mantles fastened about the mouth.")
The prophet enumerates twenty-one different ornaments: three sevens of a very bad kind, especially for the husbands of these state-dolls. There is no particular order observed in the enumeration, either from head to foot, or from the inner to the outer clothing; but they are arranged as much ad libitum as the dress itself.
John Gill
3:18 In that day the Lord will take away the bravery of their tinkling ornaments about their feet,.... With which they made a tinkling as they went, Is 3:16 it being about the shoe, and made a noise; or seeing the word used signifies "stocks", and is so rendered Prov 7:22, it may design some sort of attire about the feet, as golden chains, as the Talmudists say (t), which being fastened to both, directed their motion in walking, and prevented them taking too large steps: or rather these may intend some ornaments of the feet, used by the eastern nations; which, according to Golius, as related by De Dieu on the place, were plates of gold, one or two fingers broad, and sometimes four, which were put about the ankles of infants of rich families; not to make a tinkling, nor to direct their walk, but for ornament, and to distinguish them from the meaner sort. The Targum renders it, "the ornament of the shoes"; these were put about the place where the shoes were tied; and in the Talmud (u) the word is explained by "shoes"; which the gloss interprets of wooden shoes: the Septuagint, Syriac, and Arabic versions, are, "the ornament of their clothing"; as if this was the general name for the particulars that follow:
and their cauls: the attire of the head, of network: the word is used in the Misnah (v) for the ornament of cauls; which was, as one of their commentators (w) says, a picture made upon the caul for ornament; it was placed upon the forehead, and reached from ear to ear; and it was made by itself, so that it might be removed, and put upon another caul. Under these cauls they plaited their hair; hence the Septuagint render the word "the plaiting and the curls"; and to the same purpose the Syriac and Arabic versions.
And their round tires like the moon; these were not tires for the head, as our version suggests; much less were they clasps, buckles, or strings for the shoes, in the form of a half moon; such as were the "lunuloe" which the Roman senators had on their feet, to distinguish them from the common people; and were used by Evander and the Arcadians, to show that they sprung from the moon; which custom the noblemen of Rome followed; and some say (x) they put them under their feet, see Rev_ 12:1 but these were ornaments wore about the necks, such as those which were found upon the necks of the kings of Midian, and even upon the necks of their camels, Judg 8:21 where the same word is used as here; they were no other than bracelets, necklaces, or golden chains, in the form of the moon; and the word is in the Talmud (y) rendered "chains". See also footnote (z).
(t) T. Bab. Sabbat, fol. 63. 2. Maimon. in Misn. Sabbat, c. 6. sect. 4. (u) T. Hieros. Sabbat, fol. 8. 2. (v) Misn. Sabbat, c. 28. sect. 10. & Negaim, c. 11. sect. 11. (w) Bartenora in Misn. Sabbat, ib. (x) Vid. Scacch, Sacrer. Eleaochr. Myrothec. 1. c. 49. col. 248. (y) T. Hieros. Sabbat, fol. 8. 2. (z) Vid. Bynaeus de Calceis Heb. l. 1. c. 9.
John Wesley
3:18 Cauls - It is agreed by all, that this and several words that follow, were ornaments used in those times. And it is of no concern, exactly to understand the nature and differences of them. The moon - There were in ancient times, and at this day there are some ornaments worn, which carry a manifest resemblance to the moon or half moon.
Robert Jamieson, A. R. Fausset and David Brown
3:18 bravery--the finery.
tinkling--(See Is 3:16).
cauls--network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Judg 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.
3:193:19: եւ զհեւսս, զծամակալս, եւ զպսակակալս,
19 պիտի քանդի նրանց հիւսերը, վերացնի նրանց ծամակալները,
19 Գինդերը, ապարանջաններն ու շղարշատեռները
եւ զհիւսս եւ զծամակալս եւ զպսակակալս եւ զմահիկս:

3:19: եւ զհեւսս, զծամակալս, եւ զպսակակալս,
19 պիտի քանդի նրանց հիւսերը, վերացնի նրանց ծամակալները,
19 Գինդերը, ապարանջաններն ու շղարշատեռները
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19 серьги, и ожерелья, и опахала, увясла и запястья,
3:19 καὶ και and; even τὸ ο the κάθεμα καθεμα and; even τὸν ο the κόσμον κοσμος world; adornment τοῦ ο the προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him
3:19 הַ ha הַ the נְּטִיפֹ֥ות nnᵊṭîfˌôṯ נְטִפָה eardrops וְ wᵊ וְ and הַ ha הַ the שֵּׁירֹ֖ות ššêrˌôṯ שֵׁר bracelet וְ wᵊ וְ and הָֽ hˈā הַ the רְעָלֹֽות׃ rᵊʕālˈôṯ רְעָלָה veil
3:19. et torques et monilia et armillas et mitrasAnd chains and necklaces, and bracelets, and bonnets,
19. the pendants, and the bracelets, and the mufflers;
The chains, and the bracelets, and the mufflers:

3:19 серьги, и ожерелья, и опахала, увясла и запястья,
3:19
καὶ και and; even
τὸ ο the
κάθεμα καθεμα and; even
τὸν ο the
κόσμον κοσμος world; adornment
τοῦ ο the
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
3:19
הַ ha הַ the
נְּטִיפֹ֥ות nnᵊṭîfˌôṯ נְטִפָה eardrops
וְ wᵊ וְ and
הַ ha הַ the
שֵּׁירֹ֖ות ššêrˌôṯ שֵׁר bracelet
וְ wᵊ וְ and
הָֽ hˈā הַ the
רְעָלֹֽות׃ rᵊʕālˈôṯ רְעָלָה veil
3:19. et torques et monilia et armillas et mitras
And chains and necklaces, and bracelets, and bonnets,
19. the pendants, and the bracelets, and the mufflers;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Серьги - точнее с евр. капли. Так назывались алмазы, надевавшиеся на уши и напоминавшие собою удлиненные капли воды.
Увясла - головные повязки.
Запястья - точнее, золотая цепочка для связывания ног, чтобы делать шаги более мелкими и для того, чтобы производить звон. (ср. Быт 24:47).
Сосудцы с духами часто делались из чистого золота.
Привески волшебные - предохранительные от разных несчастий амулеты с надписями.
Вдаваясь во все эти подробности женского туалета, пророк хочет сказать этим, что у евреев собственно не оставалось времени на занятие еще чем-либо, кроме туалета...
Albert Barnes: Notes on the Bible - 1834
3:19: The chains - Margin, "sweet balls." The word used here is derived from the verb נטף nâ ṭ aph, to drop, to fall in drops, or to distil," as juice from a plant. Hence, it means that which "resembles drops" - as pearls, or precious stones, used as ornaments for the neck or ears. We retain a similar word as applicable to the ornaments of the ears, by calling them "drops." The Chaldee renders this "chains," and so also the Vulgate. The Septuagint understands it of a "hanging" or "pendant" ornament - and this is its undoubted meaning - an ornament pendant like gum distilling from a plant. 'These consist, first, of one most beautifully worked, with a pendant ornament for the neck; there is also a profusion of others which go round the same part, and rest on the bosom. In making curious chains, the goldsmiths of England do not surpass those of the East.' - "Roberts."
And the bracelets - For the wrists. The Chaldee translates it, 'bracelets for the hands.' These ornaments were very ancient; see Gen 24:22; Num 31:50. - Mahomet promises to those who shall follow him, gold and silver bracelets. 'The bracelets are large ornaments for the wrists, in which are sometimes enclosed small bells.' - "Roberts."
Mufflers - Margin, "spangled ornaments." The word used here is derived from a verb, "to tremble, to shake" - רעל râ‛ al - and the name is given to the ornament, whatever it was, probably from its "tremulous" motion. Perhaps it means a "light, thin veil;" or possibly, as in the margin, spangled ornaments, producing a tremulous, changing aspect. In Zac 7:2, the word is used to denote 'trembling' - giddiness, or intoxication. It was early customary, and is still common in Oriental countries, for the females to wear veils. No female ventures abroad without her veil. That which is supposed to be intended here, is described by the Arabian scholiast Safieri, quoted by Gesenius. It is drawn tight over the upper part of the head, but the part around the eyes is open, and a space left to see through, and the lower part is left loose and flowing, and thus produces the "tremulous" appearance indicated in this place; see the notes and illustrations at Isa 3:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: chains: or, sweet-balls, Neteephoth earrings or drops; in Arabic, netafaṫ
the bracelets: Gen 24:22, Gen 24:30, Gen 24:53, Gen 38:18, Gen 38:25; Exo 35:22; Num 31:50; Eze 16:11
mufflers: or, spangled ornaments
John Gill
3:19 The chains,.... According to Kimchi and R. Levi ben Gersom on Judg 8:26 these were drop bottles, or vessels of gold, in which were put stacte or balsam; and the former says here, they were such in which balsam was put, and women hung about their necks; though, he observes, some interpret them of chains, which were made of small stones of bdellium; hence pure bdellium is called in the Arabic tongue and so Jarchi renders the word "chains"; and they are called by this name, because they hang about the neck, and drop upon the breast, and are in the form of precious stones, bored and strung:
and the bracelets; hand bracelets, according to the Targum; such as Abraham's servant gave to Rebekah, Gen 24:22,
and the mufflers; these were veils which covered the whole face, excepting the eyes, the same that we call masks: it is said (a) of the Arabian women, that they went out that is, as Bartenora explains it, they were veiled about the head, so that the whole face was covered, excepting their eyes; though Maimonides interprets them of little bells, which the Arabian women went out with; the Targum here explains the word by "women's veils"; though some think only the "spangles" which were on them are meant, so called from their trembling and shaking motion.
(a) Misn. Sabbat, c. 6. sect. 6.
Robert Jamieson, A. R. Fausset and David Brown
3:19 chains--rather, pendants, hanging about the neck, and dropping on the breast.
mufflers--veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means "tremulous," referring to the changing effect of the spangles on the veil.
3:203:20: եւ զմահիկս, եւ զզարդ երեսաց նոցա, եւ զպատճուճանս զարդու փառաց նոցա, եւ զքօղէս, եւ զապարանջանս, եւ զմեհեւանդս, եւ զգինդս[9618], [9618] ՚Ի լուս՛՛. ՚ի վերայ՝ եւ զպատճուճանս զար՛՛. նշանակեալ ասի՝ թէ մենն քերեալ էր. իբր զի՝ ՚ի գաղափարին յորմէ ընդ օրինակէր՝ զառաջինն զպատմուճանս գրեալ, յետոյ մենն ՚ի բաց քերեալ ՚ի նմանէ՝ ձեւացուցեալ էր զպատճուճանս. ըստ որում ունի եւ այլ օրինակ մի. թէպէտ եւ ՚ի մնացեալ գրչագրաց մերոց՝ աստէն ոմանք դնեն՝ զպատմուճանս, եւ ոմանք՝ զպաճուճանս։
20 նրանց պսակակալներն ու մահիկաձեւ վզնոցները, նրանց դէմքի քօղազարդերն ու վայելուչ պաճուճազարդերը, քօղէքներն ու ապարանջանները, մեհեւանդներն ու գինդերը,
20 Ապառօշները, ոտքի շղթաներն ու գօտիները, Անուշահոտութիւններու տուփերը, հմայեակները
եւ զզարդ երեսաց նոցա եւ զպաճուճանս զարդու փառաց նոցա, եւ զքօղէս եւ զապարանջանս եւ զմեհեւանդս եւ զգինդս:

3:20: եւ զմահիկս, եւ զզարդ երեսաց նոցա, եւ զպատճուճանս զարդու փառաց նոցա, եւ զքօղէս, եւ զապարանջանս, եւ զմեհեւանդս, եւ զգինդս[9618],
[9618] ՚Ի լուս՛՛. ՚ի վերայ՝ եւ զպատճուճանս զար՛՛. նշանակեալ ասի՝ թէ մենն քերեալ էր. իբր զի՝ ՚ի գաղափարին յորմէ ընդ օրինակէր՝ զառաջինն զպատմուճանս գրեալ, յետոյ մենն ՚ի բաց քերեալ ՚ի նմանէ՝ ձեւացուցեալ էր զպատճուճանս. ըստ որում ունի եւ այլ օրինակ մի. թէպէտ եւ ՚ի մնացեալ գրչագրաց մերոց՝ աստէն ոմանք դնեն՝ զպատմուճանս, եւ ոմանք՝ զպաճուճանս։
20 նրանց պսակակալներն ու մահիկաձեւ վզնոցները, նրանց դէմքի քօղազարդերն ու վայելուչ պաճուճազարդերը, քօղէքներն ու ապարանջանները, մեհեւանդներն ու գինդերը,
20 Ապառօշները, ոտքի շղթաներն ու գօտիները, Անուշահոտութիւններու տուփերը, հմայեակները
zohrab-1805▾ eastern-1994▾ western am▾
3:20[3:19] и пояса, и сосудцы с духами, и привески волшебные,
3:20 καὶ και and; even τὴν ο the σύνθεσιν συνθεσις the κόσμου κοσμος world; adornment τῆς ο the δόξης δοξα glory καὶ και and; even τοὺς ο the χλιδῶνας χλιδων and; even τὰ ο the ψέλια ψελιον and; even τὸ ο the ἐμπλόκιον εμπλοκιον and; even τὰ ο the περιδέξια περιδεξιον and; even τοὺς ο the δακτυλίους δακτυλιος ring καὶ και and; even τὰ ο the ἐνώτια ενωτιον earring
3:20 הַ ha הַ the פְּאֵרִ֤ים ppᵊʔērˈîm פְּאֵר headdress וְ wᵊ וְ and הַ ha הַ the צְּעָדֹות֙ ṣṣᵊʕāḏôṯ צְעָדָה marching וְ wᵊ וְ and הַ ha הַ the קִּשֻּׁרִ֔ים qqiššurˈîm קִשֻּׁרִים bands וּ û וְ and בָתֵּ֥י vāttˌê בַּיִת house הַ ha הַ the נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul וְ wᵊ וְ and הַ ha הַ the לְּחָשִֽׁים׃ llᵊḥāšˈîm לַחַשׁ whispering
3:20. discriminalia et periscelidas et murenulas et olfactoriola et inauresAnd bodkins, and ornaments of the legs, and tablets, and sweet balls, and earrings,
20. the headtires, and the ankle chains, and the sashes, and the perfume boxes, and the amulets;
The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings:

[3:19] и пояса, и сосудцы с духами, и привески волшебные,
3:20
καὶ και and; even
τὴν ο the
σύνθεσιν συνθεσις the
κόσμου κοσμος world; adornment
τῆς ο the
δόξης δοξα glory
καὶ και and; even
τοὺς ο the
χλιδῶνας χλιδων and; even
τὰ ο the
ψέλια ψελιον and; even
τὸ ο the
ἐμπλόκιον εμπλοκιον and; even
τὰ ο the
περιδέξια περιδεξιον and; even
τοὺς ο the
δακτυλίους δακτυλιος ring
καὶ και and; even
τὰ ο the
ἐνώτια ενωτιον earring
3:20
הַ ha הַ the
פְּאֵרִ֤ים ppᵊʔērˈîm פְּאֵר headdress
וְ wᵊ וְ and
הַ ha הַ the
צְּעָדֹות֙ ṣṣᵊʕāḏôṯ צְעָדָה marching
וְ wᵊ וְ and
הַ ha הַ the
קִּשֻּׁרִ֔ים qqiššurˈîm קִשֻּׁרִים bands
וּ û וְ and
בָתֵּ֥י vāttˌê בַּיִת house
הַ ha הַ the
נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul
וְ wᵊ וְ and
הַ ha הַ the
לְּחָשִֽׁים׃ llᵊḥāšˈîm לַחַשׁ whispering
3:20. discriminalia et periscelidas et murenulas et olfactoriola et inaures
And bodkins, and ornaments of the legs, and tablets, and sweet balls, and earrings,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Арабские женщины и теперь еще носят кольца, прикрепляемые к носу особыми приспособлениями и опускающиеся на губы.
Adam Clarke: Commentary on the Bible - 1831
3:20: The tablets - The words בתי הנפש bottey hannephesh, which we translate tablets, and Bishop Lowth, perfume boxes, literally signify houses of the soul; and may refer to strong scented bottles used for pleasure and against fainting; similar to bottles with otto of roses, worn by the ladies of the East to the present time.
Albert Barnes: Notes on the Bible - 1834
3:20: The bonnets - The "tiara, head-dress, or turban." The word comes from the verb "to adorn." The "turban" is almost universally worn in the East. It was worn by the priests, Exo 39:28; by the bridegroom, Isa 61:10; Eze 24:17; and by women. Its form is well known.
And the ornaments for the legs - The word used here is derived from a verb signifying "to walk, to go," particularly to walk in a stately and formal manner - with a measured step, הצעדות hatse‛ ā dô th, from צעד tsâ‛ ad; and thus refers to a proud and lofty gait. The "ornament" which is here referred to is supposed to have been a short chain extending from one foot to the other, worn by the Eastern women to give them a measured and stately gait. - "Gesenius." This "chain" is supposed to have been attached by hooks or clasps to the 'tinkling ornaments' mentioned in Isa 3:16. Safieri mentions these ornaments, and thus describes them: 'The word denotes a small chain, with which females, when they walk, connect their feet, in order to make their steps equal.' Happily these ornaments are unknown in modern times, at least in Western countries. They are still retained in the East.
And the head-bands - This word means "girdles" of any kind, still commonly worn on the head. A picture in the book illustrates one of the usual forms of the head-band.
And the tablets - The Hebrew is, as in the margin, 'the houses of the soul.' The word translated "soul" means also the "breath;" and hence, as one of its meanings, that which is "breathed," "or which is smelled; "scent; fragrancy, odor." The word "houses" here may denote also "boxes" - as boxes of perfumes. The phrase here means, undoubtedly, "smelling boxes" or "bottles," containing perfumes or fragrant odors. The word "tablets" has no meaning here.
And the ear-rings - It is by no means certain that the original means ear-rings. The word לחשׁים lechā shı̂ ym is derived from the verb לחשׁ lâ chash signifying "to whisper," and then "to conjure, to charm" (see the note at Isa 3:3); and here probably denotes precious stones worn by the females as "amulets" or "charms." The word is often used to denote charming "serpents" - from their "hissing" and it has been supposed probable that these amulets were small images of serpents. There is no doubt that such ornaments were worn by Oriental females. 'These ornaments seem to have been amulets, often gems and precious stones, or plates of gold and silver, on which certain magic formulas were inscribed, which were worn suspended from the neck or ears by Oriental females.' - "Gesenius." The following extract will furnish an explanation of these ornaments: 'Besides ornamental rings in the nose and the ears, they (Oriental females) wore others round the legs, which made a tinkling as they went.
This custom has also descended to the present times, for Rauwolf met with a number of Arabian women on the Euphrates, whose ankles and wrists were adorned with rings, sometimes a good many together, which, moving up and down as they walked, made a great noise. Chardin attests the existence of the same custom in Persia, in Arabia, and in very hot countries, where they commonly go without stockings, but ascribes the tinkling sound to little bells fastened to those rings. In the East Indies, golden bells adorned the feet and ankles of the ladies from the earliest times; they placed them in the flowing tresses of their hair; they suspended them round their necks, and to the golden rings which they wore on their fingers, to announce their superior rank, and extort the homage which they had a right to expect from the lower orders; and from the banks of the Indus, it is probable the custom was introduced into the other countries of Asia. The Arabian females in Palestine and Syria delight in the same ornaments, and, according to the statements of Dr. Clarke, seem to claim the honor of leading the fashion.' - 'Their bodies are covered with a long blue tunic; upon their heads they wear two handkerchiefs, one as a hood, and the other bound over it, as a fillet across the temples.
Just above the right nostril, they place a small button, sometimes studded with pearl, a piece of glass, or any other glittering substance; this is fastened by a plug, thrust through the cartilage of the nose. Sometimes they have the cartilaginous separation between the nostrils bored for a ring, as large as those ordinarily used in Europe for hanging curtains; and this pendant in the upperlip covers the mouth; so that, in order to eat, it is necessary to raise it. Their faces, hands, and arms are tatooed, and covered with hideous scars; their eyelashes and eyes being always painted, or rather dirtied, with some dingy black or blue powder. Their lips are dyed of a deep and dusky blue, as if they had been eating blackberries. Their teeth are jet black; their nails and fingers brick red; their wrists, as well as their ankles, are laden with large metal cinctures, studded with sharp pyramidical knobs and bits of glass. Very ponderous rings are also placed in their ears.' - "Paxton."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: tablets: Heb. houses of the soul, Probably perfume boxes, as rendered by Bp. Lowth.
the earrings: Lechashim probably amulets. Gen 35:4; Exo 32:2; Eze 16:12; Hos 2:13
John Gill
3:20 The bonnets,.... This word is used sometimes for the tire of the heads of men, Ezek 24:17 and even for the bonnets of the priests, Ex 39:28. The Targum renders the word "crowns"; the Jewish women wore golden crowns on their heads, in the form of the city of Jerusalem, with which they might not go out on a sabbath day (b):
and the ornaments of the legs; and so the Targum,
"the chains or bracelets of the feet;''
with which Jarchi and Kimchi agree; but the word is used for a bracelet on the arm in 2Kings 1:10 and Aben Ezra so interprets it here:
and the headbands: the, word is rendered "attire" in Jer 2:32 according to Jarchi, they were short binders with which the hair was bound up, and some of them were wrought with gold; but with Aben Ezra they were binders about the neck or throat:
and the tablets; in the Hebrew text, "the houses of the soul" (c); and were, as Aben Ezra, Jarchi, and Kimchi think, ornaments which women hung between their breasts on the heart, or over against it; they seem rather to be smelling bottles, as the Vulgate Latin version renders the words, which they carried in their bosoms to refresh the spirits, and fetch back the soul or breath when fainting and almost gone; the Targum renders it "earrings", by which we render the following:
and the earrings; so Jarchi and Kimchi, who suggest they are so called because the ear is the place where whispering and muttering is used, which this word has the signification of; but, according to Aben Ezra, they were writings written in gold, and silver, by way of enchantment or charm; and the Arabic version renders the word, "boxes of amulets" or "charms"; the word signifies enchantments, see Ps 58:5.
(b) Maimon. & Bartenora in ib. (c) "domos animae", i.e. "olfactoriola", Cocceius; so V. L.
John Wesley
3:20 Tablets - He seems to mean boxes of perfumes.
Robert Jamieson, A. R. Fausset and David Brown
3:20 bonnets--turbans.
ornaments of the legs--the short stepping-chains from one foot to another, to give a measured gait; attached to the "tinkling ornaments" (Is 3:16).
headbands--literally, "girdles."
tablets--rather, "houses of the breath," that is, smelling boxes [Vulgate].
earrings--rather, amulets suspended from the neck or ears, with magic formulÃ&brvbr; inscribed; the root means to "whisper" or "conjure."
3:213:21: եւ զմատանիս, եւ զկշտապանակս նոցա, զդիպակս, եւ զճեղանակս[9619]։ [9619] Ոմանք. Եւ զճեղենակս։
21 նրանց մատանիներն ու ոսկեշար մանեակները, դիպակներն ու թելաւոր զարդերը,
21 Մատանիները եւ քթերուն օղերը
եւ զմատանիս եւ զկշտապանակս նոցա, զդիպակս եւ զճեղանակս:

3:21: եւ զմատանիս, եւ զկշտապանակս նոցա, զդիպակս, եւ զճեղանակս[9619]։
[9619] Ոմանք. Եւ զճեղենակս։
21 նրանց մատանիներն ու ոսկեշար մանեակները, դիպակներն ու թելաւոր զարդերը,
21 Մատանիները եւ քթերուն օղերը
zohrab-1805▾ eastern-1994▾ western am▾
3:213:20 перстни и кольца в носу,
3:21 καὶ και and; even τὰ ο the περιπόρφυρα περιπορφυρος and; even τὰ ο the μεσοπόρφυρα μεσοπορφυρος mixed with purple; decorated with purple
3:21 הַ ha הַ the טַּבָּעֹ֖ות ṭṭabbāʕˌôṯ טַבַּעַת sealing ring וְ wᵊ וְ and נִזְמֵ֥י nizmˌê נֶזֶם nose-ring הָ hā הַ the אָֽף׃ ʔˈāf אַף nose
3:21. et anulos et gemmas in fronte pendentesAnd rings, and jewels hanging on the forehead,
21. the rings, and the nose jewels;
The rings, and nose jewels:

3:20 перстни и кольца в носу,
3:21
καὶ και and; even
τὰ ο the
περιπόρφυρα περιπορφυρος and; even
τὰ ο the
μεσοπόρφυρα μεσοπορφυρος mixed with purple; decorated with purple
3:21
הַ ha הַ the
טַּבָּעֹ֖ות ṭṭabbāʕˌôṯ טַבַּעַת sealing ring
וְ wᵊ וְ and
נִזְמֵ֥י nizmˌê נֶזֶם nose-ring
הָ הַ the
אָֽף׃ ʔˈāf אַף nose
3:21. et anulos et gemmas in fronte pendentes
And rings, and jewels hanging on the forehead,
21. the rings, and the nose jewels;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Верхняя одежда - это праздничная, дорогая одежда.
Нижняя - накидки разного вида.
Платки - собственно верхний плащ, надеваемый на востоке поверх всех одежд.
Adam Clarke: Commentary on the Bible - 1831
3:21: Nose-jewels "The jewels of the nostril" - נזמי האף nizmey haaph. Schroederus explains this, as many others do, of jewels, or strings of pearl hanging from the forehead, and reaching to the upper part of the nose; than which nothing can be more ridiculous, as such are seldom seen on an Asiatic face. But it appears from many passages of Holy Scripture that the phrase is to be literally and properly understood of nose-jewels, rings set with jewels hanging from the nostrils, as ear-rings from the ears, by holes bored to receive them.
Ezekiel, enumerating the common ornaments of women of the first rank, has not omitted this particular, and is to be understood in the same manner, Eze 16:11, Eze 16:12. See also Gen 24:47 : -
"And I decked thee with ornaments;
And I put bracelets upon thine hands,
And a chain on thy neck:
And I put a jewel on thy nose,
And ear-rings on thine ears,
And a splendid crown upon thine head."
And in an elegant proverb of Solomon, Pro 11:22, there is a manifest allusion to this kind of ornament, which shows it to have been used in his time: -
"As a jewel of gold in the snout of a swine;
So is a woman beautiful, but wanting discretion."
This fashion, however strange it may appear to us, was formerly and is still common in many parts of the East, among women of all ranks. Paul Lucas, speaking of a village or clan of wandering people, a little on this side of the Euphrates, says, (2d Voyage du Levant, tom. i., art. 24), "The women, almost all of them, travel on foot; I saw none handsome among them. They have almost all of them the nose bored; and wear in it a great ring, which makes them still more deformed." But in regard to this custom, better authority cannot be produced than that of Pietro della Valle, in the account which he gives of the lady before mentioned, Signora Maani Gioerida, his own wife. The description of her dress, as to the ornamental parts of it, with which he introduces the mention of this particular, will give us some notion of the taste of the Eastern ladies for finery. "The ornaments of gold and of jewels for the head, for the neck, for the arms, for the legs, and for the feet (for they wear rings even on their toes) are indeed, unlike those of the Turks, carried to great excess, but not of great value: for in Bagdad jewels of high price are either not to be had, or are not used; and they wear such only as are of little value, as turquoises, small rubies, emeralds, carbuncles, garnets, pearls, and the like. My spouse dresses herself with all of them according to their fashion; with exception, however, of certain ugly rings of very large size, set with jewels, which, in truth, very absurdly, it is the custom to wear fastened to one of their nostrils, like buffaloes: an ancient custom, however, in the East, which, as we find in the Holy Scriptures, prevailed among the Hebrew ladies even in the time of Solomon, Pro 11:22. These nose-rings, in complaisance to me, she has left off, but I have not yet been able to prevail with her cousin and her sisters to do the same; so fond are they of an old custom, be it ever so absurd, who have been long habituated to it." Viaggi, Tom. i., Let. 17.
It is the left nostril that is bored and ornamented with rings and jewels. More than one hundred drawings from life of Eastern ladies lie now before me, and scarcely one is without the nose-jewel: both the arms and wrists are covered with bracelets, arm-circles, etc., as also their legs and feet; the soles of their feet and palms of their hands coloured beautifully red with henna, and their hair plaited and ornamented superbly. These beautiful drawings are a fine comment on this chapter.
Albert Barnes: Notes on the Bible - 1834
3:21: The rings - Usually worn on the fingers.
And nose-jewels - The custom of wearing jewels in the "nose" has generally pRev_ailed in savage tribes, and was common, and is still, in Eastern nations - among the Arabians, Persians, etc. Sir John Chardin says, 'It is the custom in almost all the East for the women to wear rings in their noses, in the left nostril, which is bored low down in the middle. These rings are of gold, and have commonly two pearls and one ruby between, placed in the ring. I never saw a girl or young woman in Arabia, or in all Persia, who did not wear a ring in this manner in her nostrils.' - Harmer's "Obs.," iv., p. 318. The picture in the book illustrates the usual form of this ornament in the East.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: rings: Gen 41:42; Est 8:12; Sol 5:14; Luk 15:22; Jam 2:2
nose jewels: Gen 24:47; Ti1 2:9, Ti1 2:10; Pe1 3:3, Pe1 3:4
John Gill
3:21 The rings,.... On their finger, as Aben Ezra observes:
and nose jewels; the same with the jewels on the forehead or nose, Ezek 16:12 not that they hung upon the nose, but were fastened upon the forehead, and hung down to the nose, see Gen 24:22; an allusion to this is in Prov 11:22 though Austin says it was a custom of the women of Mauritania to put jewels in their nose; and which is still kept in Persia, Arabia, and other countries, as travellers affirm.
John Wesley
3:21 Nose - jewels - Which were fastened to the head, and hung down upon the forehead to the beginning of the nose.
Robert Jamieson, A. R. Fausset and David Brown
3:21 nose jewels--The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.
3:223:22: Զեզրածիրանին, եւ զմիջնածիրանին, զառտնին արկանելի, եւ զերեւելի լակոնացին[9620]. [9620] Ոմանք. Եւ զմիջածիրանին. զառտնին արկանելին. կամ՝ արկանելիս։
22 եզրածիրանին ու միջնածիրանին, առտնին հագուստն ու պերճաշուք լակոնականը,
22 Պատմուճանները, վերարկուները, Ծածկոցներն ու քսակները
զեզրածիրանին եւ զմիջնածիրանին, զառտնին արկանելի եւ զերեւելի լակոնացին:

3:22: Զեզրածիրանին, եւ զմիջնածիրանին, զառտնին արկանելի, եւ զերեւելի լակոնացին[9620].
[9620] Ոմանք. Եւ զմիջածիրանին. զառտնին արկանելին. կամ՝ արկանելիս։
22 եզրածիրանին ու միջնածիրանին, առտնին հագուստն ու պերճաշուք լակոնականը,
22 Պատմուճանները, վերարկուները, Ծածկոցներն ու քսակները
zohrab-1805▾ eastern-1994▾ western am▾
3:223:21 верхнюю одежду и нижнюю, и платки, и кошельки,
3:22 καὶ και and; even τὰ ο the ἐπιβλήματα επιβλημα patch τὰ ο the κατὰ κατα down; by τὴν ο the οἰκίαν οικια house; household καὶ και and; even τὰ ο the διαφανῆ διαφανης diaphanous λακωνικὰ λακωνικος Laconian
3:22 הַ ha הַ the מַּֽחֲלָצֹות֙ mmˈaḥᵃlāṣôṯ מַחֲלָצֹות robes וְ wᵊ וְ and הַ ha הַ the מַּ֣עֲטָפֹ֔ות mmˈaʕᵃṭāfˈôṯ מַעֲטֶפֶת overtunic וְ wᵊ וְ and הַ ha הַ the מִּטְפָּחֹ֖ות mmiṭpāḥˌôṯ מִטְפַּחַת cloak וְ wᵊ וְ and הָ hā הַ the חֲרִיטִֽים׃ ḥᵃrîṭˈîm חָרִיט purse
3:22. et mutatoria et pallia et linteamina et acusAnd changes of apparel, and short cloaks, and fine linen, and crisping pins,
22. the festival robes, and the mantles, and the shawls, and the satchels;
The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins:

3:21 верхнюю одежду и нижнюю, и платки, и кошельки,
3:22
καὶ και and; even
τὰ ο the
ἐπιβλήματα επιβλημα patch
τὰ ο the
κατὰ κατα down; by
τὴν ο the
οἰκίαν οικια house; household
καὶ και and; even
τὰ ο the
διαφανῆ διαφανης diaphanous
λακωνικὰ λακωνικος Laconian
3:22
הַ ha הַ the
מַּֽחֲלָצֹות֙ mmˈaḥᵃlāṣôṯ מַחֲלָצֹות robes
וְ wᵊ וְ and
הַ ha הַ the
מַּ֣עֲטָפֹ֔ות mmˈaʕᵃṭāfˈôṯ מַעֲטֶפֶת overtunic
וְ wᵊ וְ and
הַ ha הַ the
מִּטְפָּחֹ֖ות mmiṭpāḥˌôṯ מִטְפַּחַת cloak
וְ wᵊ וְ and
הָ הַ the
חֲרִיטִֽים׃ ḥᵃrîṭˈîm חָרִיט purse
3:22. et mutatoria et pallia et linteamina et acus
And changes of apparel, and short cloaks, and fine linen, and crisping pins,
22. the festival robes, and the mantles, and the shawls, and the satchels;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Светлые - правильнее читать это слово отдельно и видеть здесь указание на зеркала из полированного металла, которые женщины постоянно носили с собою. [В Славянском переводе с LXX - И светлая лаконская, и виссоны, и синеты, и червленицы. Прим. ред. ]
Тонкие епанчи - рубашки, приготовленные из самого тонкого полотна, которые носили под хитоном.
Albert Barnes: Notes on the Bible - 1834
3:22: The articles which are mentioned in the remaining part of this description, are entire articles of apparel; those which had preceded were chiefly single ornaments.
The changeable suits of apparel - The word which is used here in the original comes from a verb signifying "to pull of" as a shoe; to unclothe one's-self; and it here denotes the more "costly" or "valuable" garments, which are not worn on common occasions, and which are "laid aside" in ordinary employments. This does not refer to any "particular" article of dress, but to splendid and costly articles in general. 'The Eastern ladies take great pride in having many changes of apparel, because their fashions never alter. Thus the net brocades worn by their grandmothers are equally fashionable for themselves.' - "Roberts."
And the mantles - From the verb "to cover," or "to clothe." The word "mantle" does not quite express the force of the original. It means the fuller "tunic" which was worn over the common one, with sleeves, and which reached down to the feet. 'A loose robe,' says Roberts, 'which is gracefully crossed on the bosom.'
And the wimples - Our word "wimple" means a "hood," or "veil," but this is not the meaning of the Hebrew word in this place. It means a wide, broad garment, which could be thrown over the whole, and in which the individual usually slept. 'Probably the fine muslin which is sometimes thrown over the head and body.' - "Roberts."
And the crisping-pins - This phrase with us would denote "curling-irons." But the Hebrew here denotes a very different article. It means "money-bags," or "purses." These were often made very large, and were highly ornamented; compare Kg2 5:23. Frequently they were attached to the girdle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: The changeable suits: Machalatzoth probably loose robes, used according to the weather.
John Gill
3:22 The changeable suits of apparel,.... To put on and off upon occasion; Kimchi says they were beautiful garments, and so they stand opposed to filthy ones, Zech 3:3.
and the mantles: or "cloaks", as the Targum; Jarchi translates the word by "bedclothes", or coverings for the bed, such as tapestry, rugs, quilts, &c. which were worked with purple; hence the Septuagint makes use of words to express it by of such a signification:
and the wimples; according to Jarchi, these were "towels" or linen cloths, with which they wiped their hands; but, according to Kimchi, they were "veils" with which women covered themselves; and so the word is rendered in Ruth 3:15 and elsewhere (d) he observes, that some interpret it of "gloves"; some think "aprons" are meant: our English word "wimples" comes from the Dutch word "wimpel", a muffler, or plaited linen cloth, which nuns wear to cover their necks and breasts; the word is also used for a streamer or flag:
and the crisping pins: with which they used to part their hair, and curl their locks, and keep them so: according to Kimchi, they were "purses"; and such made of silk, and wrought with gold and silver, may very well be reckoned among the ornaments of women; and the word is rendered "bags" in 4Kings 5:23 some think needle cases are meant; the word by which the Targum explains it seems to design "hooks" or "clasps", with which women clasped their garments, that they might be kept close about them.
(d) In Sepher Shorash. rad.
John Wesley
3:22 Pins - Of silver or gold, either used to curl the hair, or fastened and worn in the hair.
Robert Jamieson, A. R. Fausset and David Brown
3:22 Here begin entire articles of apparel. Those before were single ornaments.
changeable--from a root, "to put off"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zech 3:4).
mantles--fuller tunics with sleeves, worn over the common one, reaching down to the feet.
wimples--that is, mufflers, or hoods. In Ruth 3:15, "veils"; perhaps here, a broad cloak, or shawl, thrown over the head and body.
crisping pins--rather, money bags (4Kings 5:23).
3:233:23: զբեհեզն, եւ զերկնագոյն, եւ զկարմիր շղաշատեռն, եւ զճամկաւորն, եւ զոսկեճամուկն, եւ զոսկէտտուն։
23 բեհեզն ու երկնագոյնը, կարմիր շղարշաքօղը, բանուածոյ, ոսկեճամուկ ու ոսկեծոպ զգեստներն ու գօտիները:
23 Հայելիներն ու բեհեզները, Խոյրերն ու քօղերը։
զբեհեզն եւ զերկնագոյն եւ զկարմիր շղաշատեռն եւ զճամկաւորն, եւ զոսկեճամուկն եւ զոսկէտտուն:

3:23: զբեհեզն, եւ զերկնագոյն, եւ զկարմիր շղաշատեռն, եւ զճամկաւորն, եւ զոսկեճամուկն, եւ զոսկէտտուն։
23 բեհեզն ու երկնագոյնը, կարմիր շղարշաքօղը, բանուածոյ, ոսկեճամուկ ու ոսկեծոպ զգեստներն ու գօտիները:
23 Հայելիներն ու բեհեզները, Խոյրերն ու քօղերը։
zohrab-1805▾ eastern-1994▾ western am▾
3:233:22 светлые тонкие епанчи и повязки, и покрывала.
3:23 καὶ και and; even τὰ ο the βύσσινα βυσσινος fine linen καὶ και and; even τὰ ο the ὑακίνθινα υακινθινος hyacinth blue καὶ και and; even τὰ ο the κόκκινα κοκκινος scarlet καὶ και and; even τὴν ο the βύσσον βυσσος fine linen σὺν συν with; [definite object marker] χρυσίῳ χρυσιον gold piece; gold leaf καὶ και and; even ὑακίνθῳ υακινθος hyacinth συγκαθυφασμένα συγκαθυφαινω and; even θέριστρα θεριστρον flowing down
3:23 וְ wᵊ וְ and הַ ha הַ the גִּלְיֹנִים֙ ggilyōnîm גִּלָּיֹון tablet וְ wᵊ וְ and הַ ha הַ the סְּדִינִ֔ים ssᵊḏînˈîm סָדִין wrapper וְ wᵊ וְ and הַ ha הַ the צְּנִיפֹ֖ות ṣṣᵊnîfˌôṯ צְנִיפָה turban וְ wᵊ וְ and הָ hā הַ the רְדִידִֽים׃ rᵊḏîḏˈîm רְדִיד wrapper
3:23. et specula et sindones et vittas et theristraAnd lookingglasses, and lawns, and headbands, and fine veils.
23. the hand mirrors, and the fine linen, and the turbans, and the veils.
The glasses, and the fine linen, and the hoods, and the vails:

3:22 светлые тонкие епанчи и повязки, и покрывала.
3:23
καὶ και and; even
τὰ ο the
βύσσινα βυσσινος fine linen
καὶ και and; even
τὰ ο the
ὑακίνθινα υακινθινος hyacinth blue
καὶ και and; even
τὰ ο the
κόκκινα κοκκινος scarlet
καὶ και and; even
τὴν ο the
βύσσον βυσσος fine linen
σὺν συν with; [definite object marker]
χρυσίῳ χρυσιον gold piece; gold leaf
καὶ και and; even
ὑακίνθῳ υακινθος hyacinth
συγκαθυφασμένα συγκαθυφαινω and; even
θέριστρα θεριστρον flowing down
3:23
וְ wᵊ וְ and
הַ ha הַ the
גִּלְיֹנִים֙ ggilyōnîm גִּלָּיֹון tablet
וְ wᵊ וְ and
הַ ha הַ the
סְּדִינִ֔ים ssᵊḏînˈîm סָדִין wrapper
וְ wᵊ וְ and
הַ ha הַ the
צְּנִיפֹ֖ות ṣṣᵊnîfˌôṯ צְנִיפָה turban
וְ wᵊ וְ and
הָ הַ the
רְדִידִֽים׃ rᵊḏîḏˈîm רְדִיד wrapper
3:23. et specula et sindones et vittas et theristra
And lookingglasses, and lawns, and headbands, and fine veils.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Широкая епанча - широкая одежда с рукавами.
Вретище - собственно, мешок или узкая одежда, приготовлявшаяся из самой грубой ткани.
Клеймо клалось обыкновенно на животных в знак их принадлежности известному лицу. Отсюда можно заключить, что и еврейки будут продаваться в рабство и чрез заклеймение их красота будет испорчена.
Adam Clarke: Commentary on the Bible - 1831
3:23: The glasses - The conjunction ו vau, and - And the glasses, is added here by forty-three of Kennicott's and thirty-four of De Rossi's MSS., and one of my own, ancient, as well as by many editions.
And the veils. "The transparent garments" - Τα διαφανη Λακωνικα, Sept. A kind of silken dress, transparent, like gauze; worn only by the most elegant women, and such as dressed themselves elegantius quam necesse esset probis, "more elegantly than modest women should." Such garments are worn to the present day; garments that not only show the shape of every part of the body, but the very color of the skin. This is evidently the case in some scores of drawings of Asiatic females now before me. This sort of garments was afterwards in use among the Greeks. Prodicus, in his celebrated fable (Xenoph. Memorab. Socr. lib. ii.) exhibits the personage of Sloth in this dress: Εσθητα δε, εξ ἡς αν μαλιστα ὡρα διαλαμποι: -
"Her robe betray'd
Through the clear texture every tender limb,
Height'ning the charms it only seem'd to shade;
And as it flow'd adown so loose and thin,
Her stature show'd more tall, more snowy white her skin."
They were called multitia and coa (scil, vestimenta) by the Romans, from their being invented, or rather introduced into Greece, by one Pamphila of the island of Cos. This, like other Grecian fashions, was received at Rome, when luxury began to prevail under the emperors. It was sometimes worn even by the men, but looked upon as a mark of extreme effeminacy. See Juvenal, Sat. ii., 65, etc. Publius Syrus, who lived when the fashion was first introduced, has given a humorous satirical description of it in two lines, which by chance have been preserved: -
"Aequum est, induere nuptam ventum textilem?
Palam prostare nudam in nebula linea?"
Albert Barnes: Notes on the Bible - 1834
3:23: The glasses - There is a great variety of opinion about the expression used here. That ancient Jews had "looking-glasses," or mirrors, is manifest from the account in Exo 38:8. These "mirrors" were made of polished plates of brass. The Vulgate and Chaldee understand this of "mirrors." The Septuagint understands by it a "thin, transparent covering like gauze," perhaps like silk. The word is derived from the verb "to Rev_eal, to make apparent," etc., and applies either to mirrors or to a splendid shining garment. It is probable that their excessive vanity was evinced by carrying small mirrors in their hands - that they might examine and adjust their dress as might be necessary. This is now done by females of Eastern nations. Shaw informs us that, 'In the Levant, looking-glasses are a part of female dress. The Moorish women in Barabary are so fond of their ornaments, and particularly of their looking-glasses, which they hang upon their breasts, that they will not lay them aside, even when, after the drudgery of the day, they are obliged to go two or three miles with a pitcher or a goat-skin to fetch water.' - "Burder." In Egypt, the mirror was made of mixed metal, chiefly of copper, and this metal was so highly polished, that in some of the mirrors discovered at Thebes, the luster has been partially restored, though they have been buried in the earth for many centuries. The mirror was nearly round, inserted in a handle of wood, stone, or metal, whose form varied according to the taste of the owner. The picture in the book will give you an idea of the ancient form of the mirror, and will show that they might be easily carried abroad as an ornament in public; compare Wilkinson's "Manners and Customs of the Ancient Egyptians," vol. iii., pp. 384-386.
And the fine linen - Anciently, the most delicate and fine garments were made from linen which was obtained chiefly from Egypt; see the note at Luk 16:19.
And the hoods - Or, "turbans."
And the veils - This does not differ probably from the veils worn now, except that those worn by Eastern females are "large," and made so as to cover the head and the shoulders, so that they may be drawn closely round the body, and effectually conceal the person; compare Gen 24:65.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: glasses: Exo 38:8
fine linen: Gen 41:42; Ch1 15:27; Eze 16:10; Luk 16:19; Rev 19:8, Rev 19:14
veils: Gen 24:65; Rut 3:15; Sol 5:7
Geneva 1599
3:23 The mirrors, and the fine linen, and the turbans, and the (s) veils.
(s) In rehearsing all these things particularly he shows the lightness and vanity of such as cannot be content with comely apparel according to their degree.
John Gill
3:23 The glasses,.... Looking glasses, by which they dressed themselves, see Ex 38:8 and so Kimchi explains the word; but elsewhere (e) he says it signifies thin garments, so called because the flesh is seen through them, being so exceeding thin; which sense is favoured by the Septuagint version, which renders it by garments which the Lacedemonians wore, which were so thin and transparent, that the naked body might be seen through them:
and the fine linen; of which several of their garments and ornaments were made, and particularly their veils, with which they veiled themselves, as Jarchi observes:
and the hoods; the word is used for a diadem and mitre, Is 62:3 the Targum renders it "crowns"; and such the Jewish women wore; see Gill on Is 3:20 and particularly newly married women (f):
and the veils; so the word is rendered in Song 5:7 with which women covered their heads, either through modesty, or as a token of subjection to their husbands, see Gen 24:65 but, according to the Targum and Kimchi, these were thin garments which women wore in summertime; Jarchi says they are the same which the French call "fermelan", and are of gold, which they put about the cloak the woman is covered with; perhaps they were a sort of umbrellas, to keep off the heat of the sun.
(e) Ib. (In Sepher Shorash.) rad. (f) Misn. Sota, c. 9. sect. 14.
John Wesley
3:23 Glasses - The looking - glasses, as we call them, tho' in truth they were not made of glass, but of bright and burnished brass.
Robert Jamieson, A. R. Fausset and David Brown
3:23 glasses--mirrors of polished metal (Ex 38:8). But the Septuagint, a transparent, gauze-like, garment.
hoods--miters, or diadems (Is 62:3; Zech 3:5).
veils--large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Gen 24:65). Token of woman's subjection (1Cor 11:10).
3:243:24: Եւ եղիցի փոխանակ հոտոցն անուշից՝ փոշի՛. եւ փոխանակ կամարացն՝ չուա՛ն գօտի. եւ փոխանակ ոսկեզարդո՛ւ գլխոյն կնդութիւն՝ վասն գործոց քոց. եւ փոխանակ ոսկեհուռ դիպակին՝ քո՛ւրձ զգեցցիս[9621]։ [9621] Բազումք. Եւ փոխանակ ոսկի զարդու գլխոցն։
24 Եւ քո արարքների պատճառով անուշահոտութիւնների փոխարէն փոշի պիտի լինի, զարդանախշ զգեստների փոխարէն՝ չուան գօտի, ոսկեայ գլխազարդի փոխարէն՝ ճաղատութիւն, իսկ ոսկեհիւս դիպակի փոխարէն քուրձ պիտի հագնես:
24 Որպէս զի անուշահոտութեան տեղ փտութիւն Ու գօտիի տեղ չուան Եւ գանգուր մազերու տեղ կնտութիւն Եւ լանջագեղ կամարի տեղ քուրձի գօտի Ու գեղեցկութեան տեղ խարան ըլլայ։
Եւ եղիցի փոխանակ հոտոցն անուշից` փոշի, եւ փոխանակ կամարացն` չուան գօտի, եւ փոխանակ ոսկի զարդու գլխոյն` կնտութիւն` վասն գործոց քոց, եւ փոխանակ ոսկեհուռ դիպակին` քուրձ զգեցցիս:

3:24: Եւ եղիցի փոխանակ հոտոցն անուշից՝ փոշի՛. եւ փոխանակ կամարացն՝ չուա՛ն գօտի. եւ փոխանակ ոսկեզարդո՛ւ գլխոյն կնդութիւն՝ վասն գործոց քոց. եւ փոխանակ ոսկեհուռ դիպակին՝ քո՛ւրձ զգեցցիս[9621]։
[9621] Բազումք. Եւ փոխանակ ոսկի զարդու գլխոցն։
24 Եւ քո արարքների պատճառով անուշահոտութիւնների փոխարէն փոշի պիտի լինի, զարդանախշ զգեստների փոխարէն՝ չուան գօտի, ոսկեայ գլխազարդի փոխարէն՝ ճաղատութիւն, իսկ ոսկեհիւս դիպակի փոխարէն քուրձ պիտի հագնես:
24 Որպէս զի անուշահոտութեան տեղ փտութիւն Ու գօտիի տեղ չուան Եւ գանգուր մազերու տեղ կնտութիւն Եւ լանջագեղ կամարի տեղ քուրձի գօտի Ու գեղեցկութեան տեղ խարան ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:243:23 И будет вместо благовония зловоние, и вместо пояса будет веревка, и вместо завитых волос плешь, и вместо широкой епанчи узкое вретище, вместо красоты клеймо.
3:24 καὶ και and; even ἔσται ειμι be ἀντὶ αντι against; instead of ὀσμῆς οσμη scent ἡδείας ηδυς dust καὶ και and; even ἀντὶ αντι against; instead of ζώνης ζωνη belt; sash σχοινίῳ σχοινιον cord ζώσῃ ζωννυμι gird καὶ και and; even ἀντὶ αντι against; instead of τοῦ ο the κόσμου κοσμος world; adornment τῆς ο the κεφαλῆς κεφαλη head; top τοῦ ο the χρυσίου χρυσιον gold piece; gold leaf φαλάκρωμα φαλακρωμα have; hold διὰ δια through; because of τὰ ο the ἔργα εργον work σου σου of you; your καὶ και and; even ἀντὶ αντι against; instead of τοῦ ο the χιτῶνος χιτων shirt τοῦ ο the μεσοπορφύρου μεσοπορφυρος wrap; gird up σάκκον σακκος sackcloth; sack
3:24 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be תַ֨חַת ṯˌaḥaṯ תַּחַת under part בֹּ֜שֶׂם bˈōśem בֹּשֶׂם balsam-tree מַ֣ק mˈaq מַק musty smell יִֽהְיֶ֗ה yˈihyˈeh היה be וְ wᵊ וְ and תַ֨חַת ṯˌaḥaṯ תַּחַת under part חֲגֹורָ֤ה ḥᵃḡôrˈā חֲגֹורָה girdle נִקְפָּה֙ niqpˌā נִקְפָּה rope וְ wᵊ וְ and תַ֨חַת ṯˌaḥaṯ תַּחַת under part מַעֲשֶׂ֤ה maʕᵃśˈeh מַעֲשֶׂה deed מִקְשֶׁה֙ miqšˌeh מִקְשֶׁה hair setting קָרְחָ֔ה qorḥˈā קָרְחָה baldness וְ wᵊ וְ and תַ֥חַת ṯˌaḥaṯ תַּחַת under part פְּתִיגִ֖יל pᵊṯîḡˌîl פְּתִיגִיל garment מַחֲגֹ֣רֶת maḥᵃḡˈōreṯ מַחֲגֹרֶת girding שָׂ֑ק śˈāq שַׂק sack כִּי־ kî- כִּי branding תַ֖חַת ṯˌaḥaṯ תַּחַת under part יֹֽפִי׃ yˈōfî יֳפִי beauty
3:24. et erit pro suavi odore fetor et pro zona funiculus et pro crispanti crine calvitium et pro fascia pectorali ciliciumAnd instead of a sweet smell there shall be stench, and instead of a girdle, a cord, and instead of curled hair, baldness, and instead of a stomacher, haircloth.
24. And it shall come to pass, that instead of sweet spices there shall be rottenness; and instead of a girdle a rope; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth: branding instead of beauty.
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:

3:23 И будет вместо благовония зловоние, и вместо пояса будет веревка, и вместо завитых волос плешь, и вместо широкой епанчи узкое вретище, вместо красоты клеймо.
3:24
καὶ και and; even
ἔσται ειμι be
ἀντὶ αντι against; instead of
ὀσμῆς οσμη scent
ἡδείας ηδυς dust
καὶ και and; even
ἀντὶ αντι against; instead of
ζώνης ζωνη belt; sash
σχοινίῳ σχοινιον cord
ζώσῃ ζωννυμι gird
καὶ και and; even
ἀντὶ αντι against; instead of
τοῦ ο the
κόσμου κοσμος world; adornment
τῆς ο the
κεφαλῆς κεφαλη head; top
τοῦ ο the
χρυσίου χρυσιον gold piece; gold leaf
φαλάκρωμα φαλακρωμα have; hold
διὰ δια through; because of
τὰ ο the
ἔργα εργον work
σου σου of you; your
καὶ και and; even
ἀντὶ αντι against; instead of
τοῦ ο the
χιτῶνος χιτων shirt
τοῦ ο the
μεσοπορφύρου μεσοπορφυρος wrap; gird up
σάκκον σακκος sackcloth; sack
3:24
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
תַ֨חַת ṯˌaḥaṯ תַּחַת under part
בֹּ֜שֶׂם bˈōśem בֹּשֶׂם balsam-tree
מַ֣ק mˈaq מַק musty smell
יִֽהְיֶ֗ה yˈihyˈeh היה be
וְ wᵊ וְ and
תַ֨חַת ṯˌaḥaṯ תַּחַת under part
חֲגֹורָ֤ה ḥᵃḡôrˈā חֲגֹורָה girdle
נִקְפָּה֙ niqpˌā נִקְפָּה rope
וְ wᵊ וְ and
תַ֨חַת ṯˌaḥaṯ תַּחַת under part
מַעֲשֶׂ֤ה maʕᵃśˈeh מַעֲשֶׂה deed
מִקְשֶׁה֙ miqšˌeh מִקְשֶׁה hair setting
קָרְחָ֔ה qorḥˈā קָרְחָה baldness
וְ wᵊ וְ and
תַ֥חַת ṯˌaḥaṯ תַּחַת under part
פְּתִיגִ֖יל pᵊṯîḡˌîl פְּתִיגִיל garment
מַחֲגֹ֣רֶת maḥᵃḡˈōreṯ מַחֲגֹרֶת girding
שָׂ֑ק śˈāq שַׂק sack
כִּי־ kî- כִּי branding
תַ֖חַת ṯˌaḥaṯ תַּחַת under part
יֹֽפִי׃ yˈōfî יֳפִי beauty
3:24. et erit pro suavi odore fetor et pro zona funiculus et pro crispanti crine calvitium et pro fascia pectorali cilicium
And instead of a sweet smell there shall be stench, and instead of a girdle, a cord, and instead of curled hair, baldness, and instead of a stomacher, haircloth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Так как много иудеев падет на войне, то некому будет собираться у городских ворот, при которых обыкновенно совершался суд и устраивался базар.
Речь пророка, заключающаяся в 3: главе, за исключением 10-11: ст., представляющих собою восклицание, очень похожее на благочестивые излияния псалмов, признается лучшими критиками подлинным произведением Исаии. Говорят, впрочем, что пророку Исаии не свойственны те подробности, какие он сообщает об украшениях женщин, но это выражение, собственно, не имеет под собою достаточного основания.
Речь эта составлена, вероятно, в последние годы или вскоре по смерти Иоафама, быть может, пред самым вступлением Ахаза на престол Иудейского царства. Стесненный внешними врагами (4: Цар 15:37), Иерусалим внутри предан анархии. Молодой Ахаз еще не взял в свои руки правления и многие, очевидно, боятся его воцарения, желая иметь над собою более способного правителя. Однако нет охотников взять на себя трудное дело управления Иудейским царством.
Речь эта, по Condamin'y, может быть удобно разделена на следующий строфы:
ст. 1-7_1-я строфа_3, 3, 2, 2
ст. 8-15_2-я строфа_3, 3, 2, 2
ст. 16-23_1-я строфа_3, 2, 3
ст. 24-26_2-я строфа_3, 2, 3
Заметить нужно, что Condamin разделяет 19-й стих на два, как это сделано в евр. мазоретской Библии, отчего у него получилось не 25: стихов в 3-й гл., а 26.
Adam Clarke: Commentary on the Bible - 1831
3:24: Instead of sweet smell "perfume" - A principal part of the delicacy of the Asiatic ladies consists in the use of baths, and of the richest oils and perfumes; an attention to which is in some degree necessary in those hot countries. Frequent mention is made of the rich ointments of the spouse in the Song of Solomon, Sol 4:10, Sol 4:11 : -
"How beautiful are thy breasts, my sister, my spouse!
How much more excellent than wine;
And the odour of thine ointments than all perfumes!
Thy lips drop as the honey-comb, my spouse!
Honey and milk are under thy tongue:
And the odor of thy garments is as the odour of Lebanon."
The preparation for Esther's being introduced to King Ahasuerus was a course of bathing and perfuming for a whole year; "six months with oil of myrrh, and six months with sweet odours;" Est 2:12 (note). A diseased and loathsome habit of body, instead of a beautiful skin, softened and made agreeable with all that art could devise, and all that nature, so prodigal in those countries of the richest perfumes, could supply, must have been a punishment the most severe and the most mortifying to the delicacy of these haughty daughters of Sion.
Burning instead of beauty "A sunburnt skin" - Gaspar Sanctius thinks the words כי תחת ki thachath an interpolation, because the Vulgate has omitted them. The clause כי תחת יפי ki thachath yophi seems to me rather to be imperfect at the end. Not to mention that כי ki, taken as a noun for adustio, burning, is without example, and very improbable. The passage ends abruptly, and seems to want a fuller conclusion.
In agreement with which opinion, of the defect of the Hebrew text in this place, the Septuagint, according to MSS. Pachom. and 1 D. ii., and Marchal., which are of the best authority, express it with the same evident marks of imperfection at the end of the sentence; thus: ταυτα σοι αντι καλλωπισμου The two latter add δου. This chasm in the text, from the loss probably of three or four words, seems therefore to be of long standing.
Taking כי ki in its usual sense, as a particle, and supplying לך lech from the σοι of the Septuagint, it might possibly have been originally somewhat in this form: -
מראה רעת לך תהיה יפי תחת כי marah
raath
lech
thihyeh
yophi
thachath
ki

"Yea, instead of beauty thou shalt have an illfavoured countenance."
כי תחת יפי ki thachath yophi (q. יחת yachath), "for beauty shall be destroyed." Syr. חתת chathath or נחת nachath.-Dr. Durell.
"May it not be כהי cohey, 'wrinkles instead of beauty?' as from יפה yaphah is formed יפי yephi, yophi; from מרה marah, מרי meri, etc.; so from כהה cahah, to be wrinkled, כהי cohey." - Dr. Jubb. The כי ki is wanting in one MS., and has been omitted by several of the ancients.
Albert Barnes: Notes on the Bible - 1834
3:24: And it shall come to pass - The prophet proceeds to denounce the "judgment" or "punishment" that would come upon them for their pride and vanity. In the calamities that would befall the nation, all their ornaments of pride and vainglory would be stripped off; and instead of them, they would exhibit the marks, and wear the badges of calamity and grief.
Instead of sweet smell - Hebrew בשׂם bô s'em, aromatics, perfumes, spicy fragrance; such as they used on their garments and persons. 'No one ever enters a company without being well perfumed; and in addition to various scents and oils, they are adorned with numerous garlands, made of the most odoriferous flowers.' - "Roberts." 'The persons of the Assyrian ladies are elegantly clothed and scented with the richest oils and perfumes. When a queen was to be chosen to the king of Persia, instead of Vashti, the virgins collected at Susana, the capital, underwent a purification of twelve months' duration, to wit: "six months with oil of myrrh, and six months with sweet odors." The general use of such precious oil and fragrant perfumes among the ancient Roamns, particularly among the ladies of rank and fashion, may be inferred from these words of Virgil:
Arabrosiaeque comae divinum vertice odorem Spiravere:
AEn. i. 403.
"From her head the ambrosial locks breathed divine fragrance."
Paxton.
A stink - This word properly means the fetor or offensive smell which attends the decomposition of a deceased body. It means that the bodies which they so carefully adorned, and which they so assiduously endeavored to preserve in beauty by unguents and perfumes, would die and turn to corruption.
And instead of a girdle - Girdles were an indispensable part of an Oriental dress. Their garments were loose and flowing, and it became necessary to gird them up when they ran, or danced, or labored.
A rent - There has been a great variety of opinion about the meaning of this word. The most probable signification is that which is derived from a verb meaning "to go around, encompass;" and hence, that it denotes "a cord." Instead of the beautiful girdle with which they girded themselves, there shall be "a cord" - an emblem of poverty, as the poor had nothing else with which to gird up their clothes; a humiliating description of the calamities which were to come upon proud and vain females of the court.
And instead of well-set hair - Hair that was curiously braided and adorned. 'No ladies pay more attention to the dressing of the hair than these (the dancing girls of India), for as they never wear caps, they take great delight in this their natural ornament.' - "Roberts." Miss Pardoe, in 'The City of the Sultan,' says, that after taking a bath, the slaves who attended her spent an hour and a half in dressing and adorning her hair; compare Pe1 3:3.
Instead of a stomacher - It is not certainly known what is meant by this, but it probably means some sort of "girdle," or a platted or stiffened ornament worn on the breast. 'I once saw a dress beautifully plaited and stiffened for the front, but I do not think it common.' - "Roberts."
A girding of sackcloth - This is a coarse cloth that was commonly worn in times of affliction, as emblematic of grief; Sa2 3:31; Kg1 20:31; Kg1 21:27; Job 16:15; Isa 32:11.
And burning - The word used here does not occur elsewhere. It seems to denote "a brand, a mark burnt in, a stigma;" perhaps a sun-burned countenance, indicating exposure in the long and wearisome journey of a captivity over burning sands and beneath a scorching sun.
Instead of beauty - Instead of a fair and delicate complexion, cherished and nourished with care. Some of the articles of dress shown in the book exhibit several varieties of the costume of an Oriental female. To what "particular" time the prophet refers in this chapter is not known, perhaps, however, to the captivity at Babylon. To whatever he refers, it is one of the most striking reproofs of vanity and pride, especially the pride of female ornament, any where to be found. And although he had "particular" reference to the Jewish females, yet there is no impropriety in regarding it as applicable to all such ornaments wheRev_er they may be found. They indicate the same state of the heart, and they must meet substantially the same rebuke from God. The body, however delicately pampered and adorned, must become the prey of corruption. 'The worm shall feed sweetly on it, and the earth-worm shall be its covering;' compare Isa 14:2; Job 24:20. The single thought that the body must die - that it must lie and moulder in the grave - should check the love of frivolous adorning, and turn the mind to a far more important matter - the salvation of the soul, which cannot die; to 'the ornament of a weak and quiet spirit, which is in the sight of God of great price;' Pe1 3:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: instead: Isa 57:9; Pro 7:17
baldness: Isa 22:12; Eze 7:18; Mic 1:16
a girding: Isa 15:3, Isa 32:9-11; Job 16:15; Jer 4:8, Jer 6:26, Jer 48:37, Jer 49:3; Lam 2:10; Eze 27:31; Joe 1:8; Amo 8:10; Rev 11:3
burning: Isa 4:4; Lev 26:16; Deu 28:22, Deu 32:24; Rev 16:9, Rev 18:9
Carl Friedrich Keil and Franz Delitzsch
3:24
When Jehovah took away all this glory, with which the women of Jerusalem were adorned, they would be turned into wretched-looking prisoners, disfigured by ill-treatment and dirt. - "And instead of balmy scent there will be mouldiness, and instead of the sash a rope, and instead of artistic ringlets a baldness, and instead of the dress-cloak a frock of sackcloth, branding instead of beauty." Mouldiness, or mother (mak, as in Is 5:24, the dust of things that have moulded away), with which they would be covered, and which they would be obliged to breathe, would take the place of the bosem, i.e., the scent of the balsam shrub (bâsâm), and of sweet-scented pomade in general; and nipâh that of the beautifully embroidered girdle (Prov 31:24). The meaning of this word is neither "a wound," as the Targums and Talmud render it, nor "rags," as given by Knobel, ed. 1 (from nâkaph, percutere, perforare), but the rope thrown over them as prisoners (from kâphâh = kâvâh, Contorquere: lxx, Vulg., Syr.).
(Note: Credner (Joel, p. 147) renders the word "tatters," from nâkaph, to rub in pieces; but the word has no such meaning, whereas the meaning vulnus, lit., percussio, is admissible (see at Job 19:26), but does not suit the antithesis. Luzzatto connects it with n'kaph, to bind (from which the makkeph derives its name), and understands it as referring to the dressing applied to wounds, to lint into which the girdle was torn. The most plausible derivation is from kâphâh, which is really employed in post-biblical usage to signify not only to congeal and wrinkle, but also to thicken (Sabbath 21a, l'hakpoth: "Make the wick thicker, that it may burn the brighter"). It is probably radically akin to the Arabic nukbe (explained in Lamachzari as equivalent to the Persian mijân-bend, a girdle), which is apparently used to denote the coarse girdle worn by peasants or by Arab women of the wandering tribes, resembling a rope of goat's hair, as distinguished from the artistic and costly girdle worn by women of the upper classes in the towns.)
Baldness takes the place of artistic ringlets (מקשׁה מעשׂה, not מעשׂה, so that it is in apposition: cf., Is 30:20; Ges. 113; Ewald, 287, b). The reference is not to golden ornaments for the head, as the Sept. rendering gives it, although miksheh is used elsewhere to signify embossed or carved work in metal or wood; but here we are evidently to understand by the "artificial twists" either curls made with the curling-tongs, or the hair plaited and twisted up in knots, which they would be obliged to cut off in accordance with the mourning customs (Is 15:2; Is 22:12), or which would fall off in consequence of grief. A frock of sackcloth (machagoreth sak), i.e., a smock of coarse haircloth worn next to the skin, such as Layard found depicted upon a bas-relief at Kouyunjik, would take the place of the pethigil, i.e., the dress-cloak (either from pâthag, to be wide or full, with the substantive termination ı̄l, or else composed of pethi, breadth, and gil, festive rejoicing); and branding the place of beauty. Branding (Ci = Cevi, from Câvâh, καἰειν), the mark burnt upon the forehead by their conquerors: Ci is a substantive,
(Note: It is so understood in b. Sabbath 62b, with an allusion to the proverb, "The end of beauty is burning" (viz., inflammation). In Arabia, the application of the Cey with a red-hot iron (mikwâh) plays a very important part in the medical treatment of both man and beast. You meet with many men who have been burned not only on their legs and arms, but in their faces as well, and, as a rule, the finest horses are disfigured by the Cey. - Wetzstein.)
not a particle, as the Targum and others render it, and as the makkeph might make it appear. There is something very effective in the inverted order of the words in the last clause of the five. In this five-fold reverse would shame and mourning take the place of proud, voluptuous rejoicing.
John Gill
3:24 And it shall come to pass, that instead of sweet smell there shall be a stink,.... Instead of "spice", or in the place where they put spices, carried musk, or had their smelling bottles, of precious and aromatic ointment, balsam, and myrrh, and such like things (g), namely, in their bosoms, there should be a "stink" or putrefaction, arising from ulcers and diseases of the body, Zech 14:12 the Septuagint, Syriac, and Arabic versions, render it "dust"; or this may refer to the anointing of their hair with ointment of myrrh and other things, which gave an agreeable scent; but instead of this there would be a scab, giving an ill scent, Is 3:17.
and instead of a girdle a rent; such as is made in times of mourning and distress, or by the enemy. The Septuagint and Arabic versions render it, a "rope"; instead of fine curious girdles, wrought with gold and silver, they should have nothing but a rope about their loins. The Targum is,
"in the place where they bind the girdles, shall be marks of smiting;''
stripes, cuts, see Is 10:34 as either by blows from the enemy, by whom they should be taken, or by the hand of God, being smitten with sores and ulcers, so that they should not be able to bear girdles upon them; or "holes", in their clothes or skin:
and instead of well set hair baldness; instead of plaited hair, and curled locks, kept in order, there would be scabs, ulcers, leprosy, or such diseases as would cause the hair to fall off, and leave a baldness. The Septuagint and Arabic versions render it, "instead of the golden ornament of the head, thou shall have baldness for thy works"; and the Syriac version, "instead of gems, incisions":
and instead of a stomacher a girding of sackcloth; the word for a "stomacher" is only used in this place; according to Kimchi, it signifies a very broad girdle; but Aben Ezra says it was a thin garment embroidered, which was put over all the rest of the clothes; perhaps something like a "mantelet". The Septuagint version renders it, "instead of the garment worked with purple"; and so the Syriac version, "instead of their hyacinths, or purples"; and the Arabic version, "instead of thy silken garment thou shall be girt with sackcloth"; which was usually done in times of distress and mourning:
and burning instead of beauty; either through the scorching beams of the sun, being stripped of their hoods and veils; or rather this is to be understood of carbuncles, and such like hot burning ulcers in their faces, which once were beautiful, and they prided themselves in; though the Hebrew word seems rather to be a preposition than a noun; so Jarchi, whose note is,
"for this is fit to be unto them instead of beauty, with which they have prided themselves,''
or have lifted up themselves; and so in his gloss upon the Talmud (h), where this clause, with the context, is cited and paraphrased,
"for all these things shall come unto thee instead of thy beauty;''
and this clause may be read in connection with the following, "because of beauty", or "instead of beauty, thy men shall fall", &c. and so the Targum,
"this vengeance shall be taken on them, because they have committed fornication in their beauty; thy beautiful men shall be killed by the sword.''
The Syriac version is, "because their beauty shall be corrupted", and those versions which seem to have left out this clause, yet retain something of it in the beginning of the next verse Is 3:25. The Vulgate Latin version is, "thy most beautiful men also shall fall by the sword". The Septuagint and Arabic versions begin it thus, "and thy beautiful son, whom thou lovest, shall fall by the sword".
(g) Misn. Sabbat, c. 6. sect. 3. (h) T. Bab. Sabbat, fol. 62. 2.
John Wesley
3:24 Girdle - Which were fine and costly, and useful to gird their garments about them. A rent - Torn and tattered garments. Burning - By the heat of the sun, to which they are now commonly exposed, from which they used formerly to guard themselves with the utmost care.
Robert Jamieson, A. R. Fausset and David Brown
3:24 stink--arising from ulcers (Zech 14:12).
girdle--to gird up the loose Eastern garments, when the person walked.
rent--the Septuagint, better, a "rope," an emblem of poverty; the poor have nothing else to gird up their clothes with.
well-set hair-- (1Pet 3:3-4).
baldness-- (Is 3:17).
stomacher--a broad plaited girdle.
sackcloth-- (2Kings 3:31).
burning--a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (Song 1:6).
3:253:25: Եւ որդիդ քո սիրելի զոր սիրես՝ սրո՛վ մեռցի. եւ իշխանք ձեր սրո՛վ անկցին[9622]. [9622] Այլք. Եւ որդիդ քո գեղեցիկ զոր սիրես։
25 Քո գեղեցիկ զաւակը, որին դու սիրում ես, սրով պիտի մեռնի, ձեր իշխանները եւս սրով պիտի ընկնեն:
25 Քու մարդիկդ սուրով պիտի իյնան Ու կտրիճներդ ալ պատերազմի մէջ։
Եւ [59]որդիդ քո գեղեցիկ զոր սիրես` սրով մեռցի, եւ իշխանք ձեր սրով անկցին:

3:25: Եւ որդիդ քո սիրելի զոր սիրես՝ սրո՛վ մեռցի. եւ իշխանք ձեր սրո՛վ անկցին[9622].
[9622] Այլք. Եւ որդիդ քո գեղեցիկ զոր սիրես։
25 Քո գեղեցիկ զաւակը, որին դու սիրում ես, սրով պիտի մեռնի, ձեր իշխանները եւս սրով պիտի ընկնեն:
25 Քու մարդիկդ սուրով պիտի իյնան Ու կտրիճներդ ալ պատերազմի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:253:24 Мужи твои падут от меча, и храбрые твои на войне.
3:25 καὶ και and; even ὁ ο the υἱός υιος son σου σου of you; your ὁ ο the κάλλιστος καλος fine; fair ὃν ος who; what ἀγαπᾷς αγαπαω love μαχαίρᾳ μαχαιρα short sword πεσεῖται πιπτω fall καὶ και and; even οἱ ο the ἰσχύοντες ισχυω have means; have force ὑμῶν υμων your μαχαίρᾳ μαχαιρα short sword πεσοῦνται πιπτω fall
3:25 מְתַ֖יִךְ mᵊṯˌayiḵ מַת man בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger יִפֹּ֑לוּ yippˈōlû נפל fall וּ û וְ and גְבוּרָתֵ֖ךְ ḡᵊvûrāṯˌēḵ גְּבוּרָה strength בַּ ba בְּ in † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
3:25. pulcherrimi quoque viri tui gladio cadent et fortes tui in proelioThy fairest men also shall fall by the sword, and thy valiant ones in battle.
25. Thy men shall fall by the sword, and thy mighty in the war.
Thy men shall fall by the sword, and thy mighty in the war:

3:24 Мужи твои падут от меча, и храбрые твои на войне.
3:25
καὶ και and; even
ο the
υἱός υιος son
σου σου of you; your
ο the
κάλλιστος καλος fine; fair
ὃν ος who; what
ἀγαπᾷς αγαπαω love
μαχαίρᾳ μαχαιρα short sword
πεσεῖται πιπτω fall
καὶ και and; even
οἱ ο the
ἰσχύοντες ισχυω have means; have force
ὑμῶν υμων your
μαχαίρᾳ μαχαιρα short sword
πεσοῦνται πιπτω fall
3:25
מְתַ֖יִךְ mᵊṯˌayiḵ מַת man
בַּ ba בְּ in
הַ the
חֶ֣רֶב ḥˈerev חֶרֶב dagger
יִפֹּ֑לוּ yippˈōlû נפל fall
וּ û וְ and
גְבוּרָתֵ֖ךְ ḡᵊvûrāṯˌēḵ גְּבוּרָה strength
בַּ ba בְּ in
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
3:25. pulcherrimi quoque viri tui gladio cadent et fortes tui in proelio
Thy fairest men also shall fall by the sword, and thy valiant ones in battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:25: Thy mighty men - For גבורתך geburathech an ancient MS. has גבורך gibborech. The true reading, from the Septuagint, Vulgate, Syriac, and Chaldee, seems to be גבוריך gibborayich.
Albert Barnes: Notes on the Bible - 1834
3:25: Thy men - This is an address to Jerusalem itself, by a change not uncommon in the writings of Isaiah. In the calamities coming on them, their strong men should be overcome, and fall in battle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: Thy men: Ch2 29:9; Jer 11:22, Jer 14:18, Jer 18:21, Jer 19:7, Jer 21:9; Lam 2:21; Amo 9:10
mighty: Heb. might
Carl Friedrich Keil and Franz Delitzsch
3:25
The prophet now passes over to a direct address to Jerusalem itself, since the "daughters of Zion" and the daughter of Zion in her present degenerate condition. The daughter of Zion loses her sons, and consequently the daughters of Zion their husbands. - "Thy men will fall by the sword, and thy might in war." The plural methim (the singular of which only occurs in the form methu, with the connecting vowel ū as a component part of the proper names) is used as a prose word in the Pentateuch; but in the later literature it is a poetic archaism. "Thy might" is used interchangeably with "thy men," the possessors of the might being really intended, like robur and robora in Latin (compare Jer 49:35).
Geneva 1599
3:25 Thy men shall fall by the (t) sword, and thy mighty in the war.
(t) Meaning that God will not only punish the women but their husbands who have permitted this dissoluteness and also the commonwealth which has not remedied it.
John Gill
3:25 Thy men shall fall by the sword,.... Of the Romans; which would be a punishment to the women for their pride and luxury, being deprived thereby of their husbands:
and thy mighty in the war; of Vespasian and Titus, and which the Jews (i) call , "the war of Vespasian": in which great multitudes of men, even of mighty men, were slain.
(i) Misn. Sabbat, c. 6. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
3:25 Thy men--of Jerusalem.
3:263:26: եւ թշուառասցին, եւ սո՛ւգ զգեցցին սապատք զարդուց ձերոց. եւ մնասջիր միայն, եւ յերկի՛ր կործանեսջիր։
26 Ձեր զարդատուփերը դատարկ պիտի մնան, պիտի մատնուեն սգի, իսկ դու պիտի մնաս մեն-մենակ ու տապալուես գետին:
26 Եւ անոր դռները պիտի ողբան ու սուգ բռնեն Եւ անիկա ամայի ըլլալով՝ գետինը պիտի նստի։
եւ թշուառասցին եւ սուգ զգեցցին սապատք զարդուց ձերոց, եւ մնասջիր միայն եւ յերկիր կործանեսջիր:

3:26: եւ թշուառասցին, եւ սո՛ւգ զգեցցին սապատք զարդուց ձերոց. եւ մնասջիր միայն, եւ յերկի՛ր կործանեսջիր։
26 Ձեր զարդատուփերը դատարկ պիտի մնան, պիտի մատնուեն սգի, իսկ դու պիտի մնաս մեն-մենակ ու տապալուես գետին:
26 Եւ անոր դռները պիտի ողբան ու սուգ բռնեն Եւ անիկա ամայի ըլլալով՝ գետինը պիտի նստի։
zohrab-1805▾ eastern-1994▾ western am▾
3:263:25 И будут воздыхать и плакать ворота {столицы}, и будет она сидеть на земле опустошенная.
3:26 καὶ και and; even ταπεινωθήσονται ταπεινοω humble; bring low καὶ και and; even πενθήσουσιν πενθεω sad αἱ ο the θῆκαι θηκη sheath τοῦ ο the κόσμου κοσμος world; adornment ὑμῶν υμων your καὶ και and; even καταλειφθήσῃ καταλειπω leave behind; remain μόνη μονος only; alone καὶ και and; even εἰς εις into; for τὴν ο the γῆν γη earth; land ἐδαφισθήσῃ εδαφιζω level
3:26 וְ wᵊ וְ and אָנ֥וּ ʔānˌû אנה mourn וְ wᵊ וְ and אָבְל֖וּ ʔāvᵊlˌû אבל mourn פְּתָחֶ֑יהָ pᵊṯāḥˈeʸhā פֶּתַח opening וְ wᵊ וְ and נִקָּ֖תָה niqqˌāṯā נקה be clean לָ lā לְ to † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth תֵּשֵֽׁב׃ tēšˈēv ישׁב sit
3:26. et maerebunt atque lugebunt portae eius et desolata in terra sedebitAnd her gates shall lament and mourn, and she shall sit desolate on the ground.
26. And her gates shall lament and mourn; and she shall be desolate and sit upon the ground.
And her gates shall lament and mourn; and she [being] desolate shall sit upon the ground:

3:25 И будут воздыхать и плакать ворота {столицы}, и будет она сидеть на земле опустошенная.
3:26
καὶ και and; even
ταπεινωθήσονται ταπεινοω humble; bring low
καὶ και and; even
πενθήσουσιν πενθεω sad
αἱ ο the
θῆκαι θηκη sheath
τοῦ ο the
κόσμου κοσμος world; adornment
ὑμῶν υμων your
καὶ και and; even
καταλειφθήσῃ καταλειπω leave behind; remain
μόνη μονος only; alone
καὶ και and; even
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἐδαφισθήσῃ εδαφιζω level
3:26
וְ wᵊ וְ and
אָנ֥וּ ʔānˌû אנה mourn
וְ wᵊ וְ and
אָבְל֖וּ ʔāvᵊlˌû אבל mourn
פְּתָחֶ֑יהָ pᵊṯāḥˈeʸhā פֶּתַח opening
וְ wᵊ וְ and
נִקָּ֖תָה niqqˌāṯā נקה be clean
לָ לְ to
הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
תֵּשֵֽׁב׃ tēšˈēv ישׁב sit
3:26. et maerebunt atque lugebunt portae eius et desolata in terra sedebit
And her gates shall lament and mourn, and she shall sit desolate on the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:26: Sit upon the ground - Sitting on the ground was a posture that denoted mourning and deep distress. The prophet Jeremiah (Lam 2:8) has given it the first place among many indications of sorrow, in the following elegant description of the same state of distress of his country: -
"The elders of the daughter of Sion sit on the ground, they are silent: They have cast up dust on their heads; they have girded themselves with sackcloth; The virgins of Jerusalem have bowed down their heads to the ground."
"We find Judea," says Mr. Addison, (on Medals, Dial. ii), "on several coins of Vespasian and Titus, in a posture that denotes sorrow and captivity. I need not mention her sitting on the ground, because we have already spoken of the aptness of such a posture to represent an extreme affliction. I fancy the Romans might have an eye on the customs of the Jewish nation, as well as those of their country, in the several marks of sorrow they have set on this figure. The psalmist describes the Jews lamenting their captivity in the same pensive posture: 'By the waters of Babylon we sat down and wept, when we remembered thee, O Zion.' But what is more remarkable, we find Judea represented as a woman in sorrow sitting on the ground, in a passage of the prophet, that foretells the very captivity recorded on this medal." Mr. Addison, I presume, refers to this place of Isaiah; and therefore must have understood it as foretelling the destruction of Jerusalem and the Jewish nation by the Romans: whereas it seems plainly to relate, in its first and more immediate view at least, to the destruction of the city by Nebuchadnezzar, and the dissolution of the Jewish state under the captivity at Babylon. - L.
Several of the coins mentioned here by Mr. Addison are in my own collection: and to such I have already referred in this work. I shall describe one here. On the obverse a fine head of the emperor Vespasian with this legend, Imperator Julius Caesar Vespasianus Augustus, Pontifex Maximus, Tribunitia Potestate Pater Patriae, Consul VIII.
On the reverse a tall palm tree, emblem of the land of Palestine, the emperor standing on the left, close to the tree, with a trophy behind him; on the right, Judea under the figure of a female captive sitting on the ground, with her head resting on her hand, the elbow on her knee, weeping. Around is this legend, Judea Capta. Senates Consulto. However this prediction may refer proximately to the destruction of Jerusalem by Nebuchadnezzar, I am fully of opinion that it ultimately refers to the final ruin of the Jewish state by the Romans. And so it has been understood by the general run of the best and most learned interpreters and critics.
Albert Barnes: Notes on the Bible - 1834
3:26: And her gates - Cities were surrounded with walls, and were entered through gates opening into the principal streets. Those gates became, of course, the places of chief confluence and of business; and the expression here means, that in all the places of confluence, or amidst the assembled people, there should be lamentation on account of the slain in battle, and the loss of their mighty men in war.
And she - Jerusalem is often represented as a female distinguished for beauty. It is here represented as a female sitting in a posture of grief.
Being desolate, shall sit upon the ground - To sit on the ground, or in the dust, was the usual posture of grief and mourning, denoting great depression and humiliation; Lam 2:10; Lam 3:28; Jer 15:17; Job 3:13; Ezr 9:3-5. It is a remarkable coincidence, that in the medals which were made by the Romans to commemorate the captivity of Judea and Jerusalem, Judea is represented under the figure of a female sitting in a posture of grief, under a palm tree, with this inscription - judea capta. The passage here, however, refers not to the captivity by the Romans, but to the first destruction by Nebuchadnezzar. It is a tender and most affecting image of desolation. During the captivity at Babylon, it was completely fulfilled; and for ages since, Judea might be appropriately represented by a captive female sitting pensively on the ground.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: her gates: Jer 14:2; Lam 1:4
desolate: or, emptied, Heb. cleansed
shall sit: Isa 47:1; Job 2:8, Job 2:13; Lam 2:10; Eze 26:16; Luk 19:44
Carl Friedrich Keil and Franz Delitzsch
3:26
What the prophet here foretells to the daughter of Zion he sees in Is 3:26 fulfilled upon her: "Then will her gates lament and mourn, and desolate is she, sits down upon the ground." The gates, where the husbands of the daughters of Zion, who have now fallen in war, sued at one time to gather together in such numbers, are turned into a state of desolation, in which they may, as it were, be heard complaining, and seen to mourn (Is 14:31; Jer 14:2; Lam 1:4); and the daughter of Zion herself is utterly vacated, thoroughly emptied, completely deprived of all her former population; and in this state of the most mournful widowhood or orphanage, brought down from her lofty seat (Is 47:1) and princely glory (Jer 13:18), she sits down upon the ground, just as Judaea is represented as doing upon Roman medals that were struck after the destruction of Jerusalem, where she is introduced as a woman thoroughly broken down, and sitting under a palm-tree in an attitude of despair, with a warrior standing in front of her, the inscription upon the medal being Judaea capta, or devicta. The Septuagint rendering is quite in accordance with the sense, viz., καὶ καταλειφθἠση μόνη καὶ εἰς την̀ γῆν ἐδαφισθήση (cf., Lk 19:44), except that תּשׁב is not the second person, but the third, and נקּתה the third pers. pret. niph. for נקּתה - a pausal form which is frequently met with in connection with the smaller distinctive accents, such as silluk and athnach (here it occurs with tiphchah, as, for example, in Amos 3:8). The clause "sits down upon the ground" is appended ἀσυνδἔτως - a frequent construction in cases where one of two verbs defines the other in a manner which is generally expressed adverbially (vid., 1Chron 13:2, and the inverted order of the words in Jer 4:5; cf., Is 12:6): Zion sits upon the earth in a state of utter depopulation.
John Gill
3:26 And her gates shall lament and mourn,.... These being utterly destroyed; or there being none to pass through them, meaning the gates of the city of Jerusalem:
and she being desolate; clear of inhabitants, quite emptied, and exhausted of men; being laid even with the ground, and her children within her, Lk 19:44.
shall sit upon the ground; being levelled with it, and not one stone cast upon another; alluding to the posture of mourners, Job 2:13. Our countryman, Mr. Gregory (k), thinks that the device of the coin of the emperor Vespasian, in the reverse of it, upon taking Judea, which was a woman sitting on the ground, leaning back, to a palm tree, with this inscription, "Judea Capta", was contrived out of this prophecy; and that he was helped to it by Josephus, the Jew, then in his court. The whole prophecy had its accomplishment, not in the Babylonish captivity, as Jarchi suggests, much less in the times of Ahaz, as Kimchi and Abarbinal suppose, but in the times of Jerusalem's destruction by the Romans.
(k) Notes and Observations, &c, p. 26, 27.
John Wesley
3:26 Gates - The gates of Zion or Jerusalem, which, by a figure, are said to lament, to imply the great desolation of the place; that there would be no people to go out and come in by the gates, as they used to do. Shall sit - Like a mournful woman bewailing the loss of her husband and children.
Robert Jamieson, A. R. Fausset and David Brown
3:26 gates--The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it.
desolate . . . sit upon . . . ground--the very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; the motto, JudÃ&brvbr;a capta (Job 2:13; Lam 2:10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).
that day--the calamitous period described in previous chapter.
seven--indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to "take hold of," Is 3:6) one man to marry them.
eat . . . own bread--foregoing the privileges, which the law (Ex 21:10) gives to wives, when a man has more than one.
reproach--of being unwedded and childless; especially felt among the Jews, who were looking for "the seed of the woman," Jesus Christ, described in Is 4:2; Is 54:1, Is 54:4; Lk 1:25.