Isaiah 3

1 from Judah. Not only from the capital, but from the whole kingdom.

the stay and the staff. Two genders of the same noun are used here, as in Eccles. ii. 8; Nahum ii. 13, according to a Hebrew idiom to represent all. i.e., every kind of support: first, support of food (1); then, of order and government (2, etc.).

2 the ancient. Rather, “the elder.”

3 the eloquent orator. Heb., “the skilful of whispering”; i.e., “the expert enchanter”; comp. viii. 19; and see Eccles. x. 11; Jer. viii. 17, where the same word is used.

4 babes. Lit., “childishnesses” or puerilities. Appropriate to the days of Ahaz.

6 clothing. This may be a strong representation of universal poverty in the land—a man who could still dress himself decently being distinguished above his fellows—a picture of misery heightened by the reply (7).

8 their tongue and their doings. That is, “their words and deeds”—their whole conduct.

10 to the righteous. Or, “of the righteous” (R.V.).

12 they which lead thee. That is, the prophets, who should be the people’s teachers.

destroy. i.e., they efface the traces of the way in which thou shouldest walk.

13 to plead. That is, “to accuse.” He who accuses will also “judge,” or condemn. For “people,” read “peoples.”

14 ye have eaten up, etc. Emphatic: “ye—ye have eaten.” The words of God Himself. The “ancients,” or elders, and “princes,” have abused their trust to purposes of selfish indulgence.

15 grind the faces. “Crush” or “pound.” A figure for cruel oppression.

16 the daughters of Zion are haughty, etc. A striking exposure and reproof of female luxury. The mention in vers. 18-23 of the things to be taken away shows the length to which extravagance was carried. Having depicted with dramatic vividness the scene of judgement, the prophet breaks off abruptly to announce a Divine threatening against the women of Jerusalem, whose influence had become so great (12), and who were now given to reckless luxury and extravagance: see on 23.

tinkling. That is, with their ankle-rings.

17 smite with a scab. And so make bald.

18 in that day, etc. With the increased knowledge now possessed of Eastern customs and dress, the following translation seems preferable: “In that day the Lord will remove the ornaments of the anklets, the tasselled tresses, and the crescents; the ear-pendants, and the bracelets, and the small veils; the turbans, and the ankle chains, and the girdles, and the perfume boxes and the amulets; the finger-rings and the nose-jewels, the festival robes and the mantles, the cloaks and the satchels; the mirrors and the fine linen vests, the headdresses

(or turbans: the Hebrew word is only used here), and the large veils.” Comp. R.V. A description of Egyptian ladies’ dress and ornaments, illustrating this passage, may be found in Lane’s Modern Egyptians, vol. i. ch. i., and App. A.; and one fulfilment of the prophecy is shown in Layard’s Discoveries in Nineveh and Babylon, pp. 152, 153, where the sculptures commemorating Sennacherib’s invasion are depicted.

24 a rent. Rather, “a rope” (R.V.). The rope thrown over them as prisoners.

stomacher. Or, “flowing robe.”

burning. Perhaps a “brand” inflicted by the conquerors.

26 her gates shall lament and mourn. Bereaved as it were of the crowds who once met there for counsel or pleasant fellowship.

sit upon the ground. Sitting on the ground was a posture which denoted deep mourning and distress. Thus, in a medal of Vespasian, a woman is represented in a sitting posture, under a palm-tree, with the inscription, “Judæa Capta.”