Isaiah 3:13
Ver. 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. Isaiah 3:14Ver. 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} Mtreb "succendistis", Vatablus, Montanus. Isaiah 3:15Ver. 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. Isaiah 3:16Ver. 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, 2Ki 9:30 arqyo, in the Talmudic language, is used {q} for vermilion, or red lead, with which they painted their eyes, as they did also with adydu, {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 "Isa 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. Ppj. Isaiah 3:17Ver. 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, 1Co 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. Isaiah 3:18Ver. 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, Isa 3:16 it being about the shoe, and made a noise; or seeing the word used signifies "stocks", and is so rendered Pr 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 hyyqydrwq, "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 Re 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, Jud 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 hyyqnwe, "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. Isaiah 3:19Ver. 19. The chains,.... According to Kimchi and R. Levi ben Gersom on Jud 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 tonguePjnla; 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, Ge 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 twlwer; 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. Isaiah 3:20Ver. 20. The bonnets,.... This word is used sometimes for the tire of the heads of men, Eze 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 2Sa 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} vpnh ytb "domos animae", i.e. "olfactoriola", Cocceius; so V. L. Isaiah 3:21Ver. 21. The rings,.... On their finger, as Aben Ezra observes:and nose jewels; the same with the jewels on the forehead or nose, Eze 16:12 not that they hung upon the nose, but were fastened upon the forehead, and hung down to the nose, see Ge 24:22; an allusion to this is in Pr 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. Isaiah 3:22Ver. 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, Zec 3:3and 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 Ru 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 2Ki 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. xpj. Isaiah 3:23Ver. 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 ta diafanhlakwnika, 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, Isa 62:3 the Targum renders it "crowns"; and such the Jewish women wore, See Gill on "Isa 3:20" and particularly newly married women {f}:and the veils; so the word is rendered in So 5:7 with which women covered their heads, either through modesty, or as a token of subjection to their husbands, see Ge 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. hlg. {f} Misn. Sota, c. 9. sect. 14. Isaiah 3:24Ver. 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, Zec 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, Isa 3:17and 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 Isa 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 yk 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 Isa 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. Isaiah 3:25Ver. 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 ownyopoa lv owmlwp, "the war of Vespasian": in which great multitudes of men, even of mighty men, were slain.{i} Misn. Sabbat, c. 6. sect. 3. Isaiah 3:26Ver. 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, Lu 19:44shall 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 Gill's Exposition of the Entire Bible.