Isaiah 3:7
Isaiah 3:7 in Multiple Translations
On that day he will cry aloud: “I am not a healer. I have no food or clothing in my house. Do not make me leader 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.
in that day shall he lift up his voice, saying, I will not be a healer; for in my house is neither bread nor clothing: ye shall not make me ruler of the people.
Then he will say with an oath, I will not be a helper, for in my house there is no bread or clothing: I will not let you make me a ruler of the people.
But immediately his brother will shout back, “No, not me! I can't take care of this family's problems. In my house I don't have food or clothes. Don't put me in charge as your leader!”
In that day hee shall sweare, saying, I cannot bee an helper: for there is no bread in mine house, nor clothing: therefore make me no prince of the people.
He lifteth up, in that day, saying: 'I am not a binder up, And in my house is neither bread nor garment, Ye do not make me a ruler of the people.'
In that day he will cry out, saying, “I will not be a healer; for in my house is neither bread nor clothing. You shall not make me ruler of the people.”
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.
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.
But his brother will reply, “No, I cannot help you, because I do not have any extra food or clothes in this house. So do not appoint me to be your leader!”
Berean Amplified Bible — Isaiah 3:7
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Isaiah 3:7 Interlinear (Deep Study)
BIB
HEB
יִשָּׂא֩
בַ/יּ֨וֹם
הַ/ה֤וּא
לֵ/אמֹר֙
לֹא
אֶהְיֶ֣ה
חֹבֵ֔שׁ
וּ/בְ/בֵיתִ֕/י
אֵ֥ין
לֶ֖חֶם
וְ/אֵ֣ין
שִׂמְלָ֑ה
לֹ֥א
תְשִׂימֻ֖/נִי
קְצִ֥ין
עָֽם
יִשָּׂא֩
nâsâʼ
H5375
to lift
V-Qal-Imperf-3ms
בַ/יּ֨וֹם
yôwm
H3117
day
Prep | N-ms
הַ/ה֤וּא
hûwʼ
H1931
he/she/it
Art | Pron
לֵ/אמֹר֙
ʼâmar
H559
to say
Prep | V-Qal-Inf-a
לֹא
lôʼ
H3808
not
Part
אֶהְיֶ֣ה
hâyâh
H1961
to be
V-Qal-Imperf-1cs
חֹבֵ֔שׁ
châbash
H2280
to saddle/tie
V-Qal
וּ/בְ/בֵיתִ֕/י
bayith
H1004
place
Conj | Prep | N-ms | Suff
אֵ֥ין
ʼayin
H369
nothing
Part
לֶ֖חֶם
lechem
H3899
food
N-cs
וְ/אֵ֣ין
ʼayin
H369
nothing
Conj | Part
שִׂמְלָ֑ה
simlâh
H8071
mantle
N-fs
לֹ֥א
lôʼ
H3808
not
Part
תְשִׂימֻ֖/נִי
sûwm
H7760
to set
V-Qal-Imperf-2mp | Suff
קְצִ֥ין
qâtsîyn
H7101
chief
N-ms
עָֽם
ʻam
H5971
Amaw
N-ms
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Isaiah 3:7
יִשָּׂא֩
nâsâʼ
H5375
"to lift"
V-Qal-Imperf-3ms
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Definition: : raise/take_up 1) to lift, bear up, carry, take 1a) (Qal) 1a1) to lift, lift up 1a2) to bear, carry, support, sustain, endure 1a3) to take, take away, carry off, forgive 1b) (Niphal) 1b1) to be lifted up, be exalted 1b2) to lift oneself up, rise up 1b3) to be borne, be carried 1b4) to be taken away, be carried off, be swept away 1c) (Piel) 1c1) to lift up, exalt, support, aid, assist 1c2) to desire, long (fig.) 1c3) to carry, bear continuously 1c4) to take, take away 1d) (Hithpael) to lift oneself up, exalt oneself 1e) (Hiphil) 1e1) to cause one to bear (iniquity) 1e2) to cause to bring, have brought
Usage: Occurs in 609 OT verses. KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ([phrase] man), lade, lay, lift (self) up, lofty, marry, magnify, [idiom] needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, [phrase] swear, take (away, up), [idiom] utterly, wear, yield. See also: Genesis 4:13; Numbers 4:2; 1 Samuel 14:3.
בַ/יּ֨וֹם
yôwm
H3117
"day"
Prep | N-ms
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
הַ/ה֤וּא
hûwʼ
H1931
"he/she/it"
Art | Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
לֵ/אמֹר֙
ʼâmar
H559
"to say"
Prep | V-Qal-Inf-a
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
לֹא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
אֶהְיֶ֣ה
hâyâh
H1961
"to be"
V-Qal-Imperf-1cs
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
חֹבֵ֔שׁ
châbash
H2280
"to saddle/tie"
V-Qal
This verb means to tie or bind something firmly, like a turban or a saddle. It is also used figuratively to mean stopping or ruling something. In 1 Kings 20:12, it describes the binding of a wound.
Definition: 1) to tie, bind, bind on, bind up, saddle, restrain, bandage, govern 1a) (Qal) 1a1) to bind, bind on 1a2) to bind up 1b) (Piel) to bind, restrain 1c) (Pual) to be bound up
Usage: Occurs in 30 OT verses. KJV: bind (up), gird about, govern, healer, put, saddle, wrap about. See also: Genesis 22:3; Job 34:17; Psalms 147:3.
וּ/בְ/בֵיתִ֕/י
bayith
H1004
"place"
Conj | Prep | N-ms | Suff
The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.
Definition: nm place, origin, between
Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.
אֵ֥ין
ʼayin
H369
"nothing"
Part
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
לֶ֖חֶם
lechem
H3899
"food"
N-cs
This Hebrew word refers to food, especially bread or grain. It's used throughout the Bible to describe meals, sacrifices, and daily life, highlighting the importance of food in ancient Israelite culture.
Definition: : food(eating) 1) bread, food, grain 1a) bread 1a1) bread 1a2) bread-corn 1b) food (in general)
Usage: Occurs in 277 OT verses. KJV: (shew-) bread, [idiom] eat, food, fruit, loaf, meat, victuals. See also: Genesis 3:19; 1 Samuel 20:34; Psalms 14:4.
וְ/אֵ֣ין
ʼayin
H369
"nothing"
Conj | Part
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
שִׂמְלָ֑ה
simlâh
H8071
"mantle"
N-fs
A mantle or dress, like a cloak, is what 'simlah' refers to in the Bible, often translated as 'apparel' or 'garment'.
Definition: wrapper, mantle, covering garment, garments, clothes, raiment, a cloth
Usage: Occurs in 28 OT verses. KJV: apparel, cloth(-es, -ing), garment, raiment. Compare H8008 (שַׂלְמָה). See also: Genesis 9:23; Deuteronomy 21:13; Proverbs 30:4.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תְשִׂימֻ֖/נִי
sûwm
H7760
"to set"
V-Qal-Imperf-2mp | Suff
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Definition: : make/establish 1) to put, place, set, appoint, make 1a) (Qal) 1a1) to put, set, lay, put or lay upon, lay (violent) hands on 1a2) to set, direct, direct toward 1a2a) to extend (compassion) (fig) 1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix 1a4) to set, station, put, set in place, plant, fix 1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give 1b) (Hiphil) to set or make for a sign 1c) (Hophal) to be set
Usage: Occurs in 550 OT verses. KJV: [idiom] any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, [phrase] disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, [phrase] name, [idiom] on, ordain, order, [phrase] paint, place, preserve, purpose, put (on), [phrase] regard, rehearse, reward, (cause to) set (on, up), shew, [phrase] stedfastly, take, [idiom] tell, [phrase] tread down, (over-)turn, [idiom] wholly, work. See also: Genesis 2:8; Leviticus 20:5; 1 Samuel 21:13.
קְצִ֥ין
qâtsîyn
H7101
"chief"
N-ms
A qatsin is a leader or chief, such as a commander in war or a ruler with authority. The KJV translates this word as 'captain', 'guide', 'prince', or 'ruler', depending on the context.
Definition: 1) chief, ruler, commander 1a) chief, commander (in war) 1b) dictator 1c) ruler (of one in authority)
Usage: Occurs in 12 OT verses. KJV: captain, guide, prince, ruler. Compare H6278 (עֵת קָצִין). See also: Joshua 10:24; Isaiah 3:6; Proverbs 6:7.
עָֽם
ʻam
H5971
"Amaw"
N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
Study Notes — Isaiah 3:7
Show Verse Quote Highlights
- Context
- Cross References
- Isaiah 3:7 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Isaiah 3:7
- Jamieson-Fausset-Brown on Isaiah 3:7
- Matthew Poole's Commentary on Isaiah 3:7
- Trapp's Commentary on Isaiah 3:7
- Ellicott's Commentary on Isaiah 3:7
- Adam Clarke's Commentary on Isaiah 3:7
- Cambridge Bible on Isaiah 3:7
- Barnes' Notes on Isaiah 3:7
- Whedon's Commentary on Isaiah 3:7
- Sermons on Isaiah 3:7
Context — Judgment on Jerusalem and Judah
5The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable.
6A man will seize his brother within his father’s house: “You have a cloak—you be our leader! Take charge of this heap of rubble.”
7On that day he will cry aloud: “I am not a healer. I have no food or clothing in my house. Do not make me leader of the people!”
8For Jerusalem has stumbled and Judah has fallen because they spoke and acted against the LORD, defying His glorious presence. 9The expression on their faces testifies against them, and like Sodom they flaunt their sin; they do not conceal it. Woe to them, for they have brought disaster upon themselves.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 5:13 | When Ephraim saw his sickness and Judah his wound, then Ephraim turned to Assyria and sent to the great king. But he cannot cure you or heal your wound. |
| 2 | Lamentations 2:13 | What can I say for you? To what can I compare you, O Daughter of Jerusalem? To what can I liken you, that I may console you, O Virgin Daughter of Zion? For your wound is as deep as the sea. Who can ever heal you? |
| 3 | Ezekiel 34:4 | You have not strengthened the weak, healed the sick, bound up the injured, brought back the strays, or searched for the lost. Instead, you have ruled them with violence and cruelty. |
| 4 | Deuteronomy 32:40 | For I lift up My hand to heaven and declare: As surely as I live forever, |
| 5 | Revelation 10:5–6 | Then the angel I had seen standing on the sea and on the land lifted up his right hand to heaven. And he swore by Him who lives forever and ever, who created heaven and everything in it, the earth and everything in it, and the sea and everything in it: “There will be no more delay! |
| 6 | Genesis 14:22 | But Abram replied to the king of Sodom, “I have raised my hand to the LORD God Most High, Creator of heaven and earth, |
| 7 | Jeremiah 14:19 | Have You rejected Judah completely? Do You despise Zion? Why have You stricken us so that we are beyond healing? We hoped for peace, but no good has come, and for the time of healing, but there was only terror. |
| 8 | Hosea 6:1 | Come, let us return to the LORD. For He has torn us to pieces, but He will heal us; He has wounded us, but He will bind up our wounds. |
| 9 | Isaiah 58:12 | Your people will rebuild the ancient ruins; you will restore the age-old foundations; you will be called Repairer of the Breach, Restorer of the Streets of Dwelling. |
Isaiah 3:7 Summary
[Isaiah 3:7 describes a leader who recognizes he is not equipped to provide for the people's needs, and is humble enough to say so. This is in contrast to the proud and self-sufficient leaders described in other parts of the Bible, such as in Proverbs 16:18. The leader's cry is a call to recognize our own limitations and need for God's guidance, as seen in Psalm 23:1-4, where the psalmist acknowledges God's provision and care. By acknowledging our own inability to provide for others, we can point them to God's provision and healing, and trust in His goodness and faithfulness.]
Frequently Asked Questions
What is the significance of the leader's cry in Isaiah 3:7?
The leader's cry in Isaiah 3:7 signifies his recognition of his inability to provide for the people's needs, acknowledging that true leadership requires more than just a cloak or a title, as seen in the preceding verse, Isaiah 3:6, where a man is chosen as leader simply because he has a cloak.
Why does the leader say he is not a healer?
The leader says he is not a healer because he recognizes that the people's problems are deeper than just physical needs, and he is not equipped to provide the spiritual healing they require, a theme echoed in Jeremiah 8:22, where the prophet laments the lack of healing for God's people.
What is the implication of the leader's statement about having no food or clothing?
The leader's statement about having no food or clothing implies that he is not prepared to provide for the people's basic needs, highlighting the desperation and poverty of the situation, much like the desperate cry of the psalmist in Psalm 42:1-2, who longs for spiritual nourishment.
How does this verse relate to the broader context of Isaiah 3?
This verse relates to the broader context of Isaiah 3 by highlighting the consequences of the people's rebellion against God, as described in Isaiah 3:8, where Jerusalem has stumbled and Judah has fallen, and the need for true leadership that acknowledges God's presence and provision, as seen in Isaiah 3:10-11, where the righteous are rewarded and the wicked are punished.
Reflection Questions
- What are the qualities of a true leader, and how do they differ from the leader described in Isaiah 3:7?
- In what ways do I try to lead or influence others, and do I recognize my own limitations and need for God's guidance?
- How can I apply the principle of acknowledging my own inability to provide for others' needs, and instead point them to God's provision and healing?
- What are the consequences of choosing leaders who are unprepared or unwilling to acknowledge God's presence and provision, and how can we learn from the example in Isaiah 3:7?
Gill's Exposition on Isaiah 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
Jamieson-Fausset-Brown on Isaiah 3:7
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.
Matthew Poole's Commentary on Isaiah 3:7
He shall swear, Heb. he shall lift up; understand either, 1. His voice; he shall cry aloud, to show his earnestness in refusing the offer; or, 2. His hand, which was the usual gesture in swearing, , &c., to show his resolvedness. An healer; a repairer of the ruins of the state. In my house is neither bread nor clothing; I have not sufficient provisions, either of food or raiment, for my own family; much less, as you falsely suppose, for the discharge of so high a trust.
Trapp's Commentary on Isaiah 3:7
Isaiah 3:7 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.Ver. 7. In that day shall he swear, saying.] It is come to pass in some places at this day, Ut ambigant prudentiores, otium, an officium aliquod Reip. sint persecuturi, that wise men doubt whether they had best bear office or not; but true goodness is public spirited, though to private disadvantage. I will not be an healer,] i.e., A ruler. I will not be a binder up, or a surgeon, for this State is no better than a great spittle; the whole head is sick and the whole heart heavy, &c. I dare not therefore meddle with it, since it is incurable, incorrigible. The Septuagint render it, I will not be thy prince. A king hath his name in Greek from healing, as Plutarch observeth, because he is to be the physician or surgeon of the commonwealth. In mine house is neither bread nor clothing.] I have not for mine own, much less for you. A prince had need to be well underlaid, that he may not need to pill and poll his subjects, or in judging to gape after gain. In caducum parietem non inclinabo. ‘Aναξ from ακος medela cure.
Ellicott's Commentary on Isaiah 3:7
(6, 7) When a man shall take hold of his brother . . .—Disorder was followed by destitution. The elder brother, the impoverished owner of the ruined dwelling, the head of a family or village, turns in his rags to the younger, whose decent garments seem to indicate comparative wealth, and would fain transfer to him the responsibilities of the first-born, though he has but a ruined tenement to give him. And instead of accepting what most men would have coveted (Genesis 25:31-33), the younger brother rejects it. He has enough bread and clothing (same word as in Exodus 22:27) for himself, and no more. It is not for him to bind up the wounds of others, or to try to introduce law where all is lawlessness. The supreme selfishness of a sauve qui peut asserts itself in his answer. In Isaiah 4:1 we have another feature of the same social state.
Adam Clarke's Commentary on Isaiah 3:7
Verse 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 not 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., II. 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, 1Kg 4:22-23.
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 neighbouring heathen, Nehemiah 5:17-18. 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, I. 340, II. 88.
Cambridge Bible on Isaiah 3:7
7. swear] better, protest, lit. “lift up (sc. his voice).” healer] lit. “binder-up” (of the wounds of the state), see Isaiah 1:6in my house … clothing] “I am as poor as any of you.”
Barnes' Notes on Isaiah 3:7
In that day shall he swear - Hebrew, ישׁא yı̂shā' ‘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.
Whedon's Commentary on Isaiah 3:7
1-7. Cease ye from man is now the order. For behold — Attention is challenged. The Lord — (Ha-Adon.) “The Lord” as sovereign.
Sermons on Isaiah 3:7
| Sermon | Description | |
|---|---|---|
|
Dry Land by Glenn Meldrum | In this sermon, the preacher describes the reality of the brokenness and sinfulness in society. He talks about the various problems that exist in people's lives, such as domestic v |
|
Balm in Gilead by J.C. Philpot | J.C. Philpot preaches about the desperate state of God's people, emphasizing the deep wounds of sin and the need for a profound realization of one's sinful nature to fully apprecia |
|
The Creation Motivated by the Love of God by T. Austin-Sparks | T. Austin-Sparks emphasizes that the creation of the universe is fundamentally motivated by the love of God, as expressed in Ephesians 2:4-5 and John 3:16. He argues that behind al |
|
The State of the church...pray Ye Therefore by Aaron Dunlop | In this sermon, the speaker emphasizes the importance of prayer in fulfilling the duty of Christians to share the gospel with the world. The speaker highlights the condition of the |
|
Memoirs: 2.\tHis Labors in the Vineyard Before Ordination\t 35 by Robert Murray M'Cheyne | Robert Murray M'Cheyne reflects on his early ministry before ordination, emphasizing the weighty responsibility of preaching and the necessity of personal devotion and prayer. He r |
|
|
New Years' Address, January 1853 by J.C. Philpot | J.C. Philpot delivers a powerful sermon reflecting on the state of the church amidst worldly progress and material prosperity, questioning the lack of vital godliness and grace des |
|
Daniel, a Role Model by Leonard Ravenhill | In this sermon, the preacher discusses the importance of standing firm in one's faith, even in the face of persecution. He references the story of Shadrach, Meshach, and Abednego f |