ISAIAH
CHAPTER 3
Judah and Jerusalem shall be punished for their disobedience—The Lord pleads for and judges his people—The daughters of Zion cursed and tormented for their worldliness—Compare 2 Nephi 13.
[ Isaiah 3:1–8 Prophetic Declaration of the Fall of Judah. Isaiah 3 is a chastic account about apostasy - specifically a lack of leadership. Isaiah 4 and 5 are the follow up chapters to this apostasy. ]
1 aFOR,
behold, the Lord, the LORD of hosts, [ What exactly does “host” mean? The phrase “Lord of Hosts” is the same as the “Lord of Sabaoth.” “The Lord of Sabaoth was a title of Jehovah; the hosts were the armies of Israel (1 Sam. 17:45), but also included the angelic armies of heaven” (Bible Dictionary, “Sabaoth,” This phrase onnotes Jehovah’s power and authority in implementing covenant curses now coming upon his people. The basic necessities they have so long taken for granted begin to peter out as their circumstances change for the worse. ] , doth take away from Jerusalem and
from Judah [ Besides reflecting the historical origins of Isaiah’s prophecy, the names “Judea” and “Jerusalem” function as codenames of Jehovah’s end-time people, as noted (cf. Isaiah 1:1; 2:1). ] the stay and the staff, [ Their livelihood, communal structure, and civic leadership, all that is necessary to sustain life will dwindle during the seige. Hebrew, "the support masculine, and the support feminine:" that is, every kind of support, whether great or small, strong or weak. ] the whole stay of bread, and the whole stay of water, [ Stay of bread and water being withdrawn suggests that the Lord will allow them to go through famine and drought in a physical sense. They do not even know who feeds them, see Chapter 1. The spiritual ramifications go much deeper. “Isaiah described the eventual fall of Judah and Jerusalem in terms of the noted officials and respected persons of his day. These included government, military, educational, and religious leaders. With the loss of such individuals, the nation would fall under despotic reign at the hands of youthful puppets. Finally, it would rush toward anarchy as the last struggles for power were exercised within the ruling family. (See Keil and Delitzsch, Commentary, 7:1:130–35.) Old Testament Student Manual (OTSM)the prophet gets a good deal more explicit, setting aside evocative but now-dated imagery for direct description of what collapse would look like for the covenant people. First, basic staples run out as drought and famine prevail: The strong and wise men of the world will be made weak and foolish simply by taking their bread and water away. Thus the mortal's dependance upon Providence is exposed. Classical the Lord often uses hunger as a means to get man to repent. If one stores food in food storage and the rest of the world is hungry 1) you will not have to suffer while they wait to repent. Or
will you because if you have food and don't give them some of it are you not
humble and therefore need to repent as well? ]
2 The mighty man, [ Accomplished individuals decrease in value in society. ] and the man of war,
the judge, [ People of principle are marginalized as people turn selfish and hedonistic. ] and the prophet, and the prudent, and the ancient, [ "Ancient" or elder (see also vs 5) used to show that it is pretty much everyone that has had a part in the wickedness - therefore everyone must share in the punishment. Wisdom and knowledge, the backbone of a society, disappear as morals decay and are supplanted by immoral jujstification. In the end, law and order break down, commerce declines, and people fall prey to society’s lowest elements. When those who hold communities together, whose duty is to safeguard against corruption, become corrupt themselves, a nation disintegrates from within. A common denominator in such cases is Jehovah’s people forgetting their God (Isaiah 17:10-11). ]
3 The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, [ The wise man of magic arts. Or An artist; mechanic or manufacturer; one whose occupation requires skill or knowledge of a particular kind; as a silversmith or sadler. ] and the eloquent orator. [ Those who are skillful with the twisting of words. The idea here is to convey the meaning that it will be everyone that will be brought into captivity even those who and twist the words of others to get out of uncomfortable situations. When Israel and Judah were conquered by foreign nations like Assyria and Babylon, the conquerors carried away the upper class to serve them and to remove leaders that might threaten rebellion. Those who were left—women (v. 12), children (v. 4), or even a man with a cloak (v. 6, NRSV)—might be sought to lead. This theme continues through v. 12. These honorable counselors are the "stay of bread and water". Joseph provided bread and water for the house of Israel when there was famine in the Land. He saved his father's house from starvation. God sent him to Egypt to prepare the way. Centuries later when they left Egypt, Moses, descendent of Joseph, also was God's instrument to provide bread (Manna) for them in the wilderness, and water also. The Lord will take away these types of people, and anyone else who can accomplish things and lead. Many will be taken to Babylon in the captivity. some, however, will be taken by the Lord before the captivity, like Lehi, and Nephi, and these "stays" will be scattered by the hand of the Lord in the nethermost parts of the vineyard because Israel as a whole will not accept them. ]
4 And I will give children to
be their princes, and babes shall rule over them. [ Role reversal at its finest. The prideful will be made low as they are lead by babes. Is this to be taken literally Or is theis stating the exact opposite of those who have taken the place of the mighty man, the honourable man and the counsellor? Or the fact that even though the rulers are adults they will act like children. They govern from a place of immaturity, as a resu;t they bring the nation to ruin. Are not all as children if they do not have the revelation and authority from God? 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. When the leaders of government are taken away, the government collapses, and anybody can become a leader by shear energy and strength. some people will try to imitate the government of God, by calling some others to serve, who seem to have the blessings of God, (i.e. clothing of the priesthood, and "bread" like Joseph and Moses, however these people know they are not called of God to lead his people, and decline because they do not have the keys.) These spiritual “adolescents” or “delinquents” then end up governing their affairs, bringing the nation to ruin. Why? because they rely on their own wisdom and not on the wisdom and revelation that comes from God. ]
5 And the people shall be oppressed,
[ Breakdown of society because all are disregarding the
Law of Moses, compare 1:16-17. While God provided in man the ability to use his agency, and is free to do so, Man does not however get to choose the consequences of those actions as well. As the spirit of God is driven from the society then the spirit of the Devil begins to overcome everyone, such that contention abounds everywhere. With God out of the equation they turn on each other. ] every one by another, [ The normal social bonds that allow society to function will be brought down. Complete anarchy as everyone is their own leader/ruler. When people no longer have confidence in their leaders—when things go awry because no one seeks guidance from God—they turn on each other out of exasperation (cf. Isaiah 9:21; 19:2; 54:15). ] and every one by his neighbor: the child shall behave himself proudly against the ancient,
[ No honor or respect for elders as part of the role reversal here. Suggesting that the younger generation will begin to assume that they are every bit as wise as the older generation, or they have no confidence in those who are older, they think thay know better. Remember that some things only come with experience. As people there will be no respect for each other, everyone
is out for themselves, including the children who do not respect their parents. Are we there yet? ] and the against [ In provision for; in preparation for. ] against the honourable.
6 When a man shall take hold of his brother of the house of his father, [ Society has broken down to the point where people band together in clans for survival and protection. Where there used to be law and order now there ins total anarchy, chaos instead of civilization. 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 Josh. xii. 14,) ] saying, Thou hast clothing, [ As if to say that at least you have clothing so you must have some power or have done something right because the rest of us have nothing. The people would be so desperate for leadership that they would select rulers because they were able to dress decently, but even family leaders would refuse to help. How low has society gotten at this pint where people are selected to lead based only on what they are wearing. The fashion industry is setting the standards and we know how wacked out some of the fashion is today. Could there also be some meaning or symbolism here for being covered, the reference to the covering of the tabernacle or being under the atonement. The Book of Mormon provides textual clarification for verse 6, showing that the people pleaded that the ruler not let ruin come upon them (see 2 Nephi 13:6).” Old Testament Student Manual (OTSM) 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," Zech. viii. 23. And so in chap. iv. 1, the same gesture is used to express earnest and humble entreaty. The behaviour of Saul towards Samuel was of the same kind, when he laid hold on the skirt of his raiment, 1 Samuel xv. 27. The preceding and following verses show, that his whole deportment, in regard to the prophet, was full of submission and humility. ] be thou our ruler, [ So they are looking for somone to be a ruler and a healer for the people. And his response is I can't I don't have bread or clothing. ] and let this ruin be under thy hand: [ Thy power. "Take into thy hand our ruinous state." The when society decays to a state of “ruin” or “total breakdown” (maksela). At the point, where law and order are nonexistent, then people band together into clans for self-protection. Where structure and civilization were the rule, now there is chaos. Under those circumstances, out of desperation people often look to someone who formerly held office— and look to them to deliver them from their plight. ]
7 In that day shall he [ The previously elected officials, those who ran the government. ] swear, saying, I will not be an healer; [ HEB a binder up (of a wound); i.e., I cannot solve your problems. invoked by the covenant curse referred to in Isaiah 1:5-6. A statement that he will not/cannot help them. Invoked by the covenant curse referred to in Isaiah 1:5-6. A statement that he will not/cannot help them. Instead of raising his hand and swearing allegiance to accept his oath of office, the person now raises his hand to disavow it. In fact, by omitting the word “hand”—although the verb “raise” implies it—Isaiah makes the person’s renunciation of his office a parody of his former acceptance of it. That he is no “physician” or “healer” (hobes) alludes to the pathological state of people who have no access to remedial resources. Such deprivation—including the lack of food and clothing—suggests that a prolonged covenant curse has taken effect, rendering the collapsed society incapable of recovery. ] for in my house is neither bread nor clothing: [ Does this suggest that he is not priestly or royal? They are looking for a priest who bears the power to rule and to heal, one who represents Yahweh. Suggesting that this is not a short term problem, that it has gone on for some time, as a result they are ina state of real collapse and deprivation. Maybe past the point of being able to return to normalicy. "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, Observe., 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, 1 Kings iv. 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 neighboring heathen, Neh. v. 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. ] make me not a ruler of the people. [ Or even those who are nominated to lead will reject saying that there is nothing that I can do to eliminate the suffering of hunger so I don't want the job. ]
8 For Jerusalem is ruined, , [ About 587 B.C. the city of Jerusalem fell and Judah was taken into captivity by Nebuchadnezzar, king of Babylon (see Bible Dictionary, “Chronology: Kings of Judah and Israel,” capture of Jerusalem, 639). The Romans destroyed Jerusalem and scattered the Jews to various parts of the world in A.D. 70 (see Bible Dictionary, “Chronology: Jewish History,” 645), and again in A.D. 132–35. Surely they had, as Isaiah said, “rewarded evil unto themselves” (2 Nephi 13:9). ] and Judah is fallen: [ (napal) are the wicked (Isaiah 8:14-15; 10:4; 28:13; 54:15; 59:10), not the righteous. ] because their tongue and [ What do the tongue and actions have in common? Usually when one is evil so is the other. Additionally; "tongue" serves symbolically of the King of Assyria/Babylon as he spoke evil of God and so do these people. ] their doings are against the LORD, to provoke the eyes of his glory. [ Remember the Lord tried to give the children of Israel the higher priesthood and the temple ordinances but they refused his glory; his offering to them. Read Isaiah 3:8–9, looking for what the people did to bring these consequences upon themselves. What do you think the phrase “they have rewarded evil unto themselves” (Isaiah 3:9) means? (OTSG) ]
9 ¶ The shew of their countenance doth witness against them; [ We would say today "you have guilt written all over you". Their outward appearance shows their inward guilt. President David O. McKay (1873–1970) taught: “No man can disobey the word of God and not suffer for so doing. No sin, however secret, can escape retribution. True, you may lie and not be detected; you may violate virtue without it being known by any who would scandalize you; yet you cannot escape the judgment that follows such transgression. The lie is lodged in the recesses of your mind, an impairment of your character that will reflect sometime, somehow in your countenance or bearing” (in Conference Report, Oct. 1951, 8). ] and they declare their sin as sodom, they hide it not. [ The sins of sodom were sins of commission (their sexual sins (Gen 19:5)) and omission (the neglect of the poor). Even greater is the fact that they do not even try to hide their sin, no they are proud of it, their sins have become normalized. The commandments that they choose to break. Or Isaiah is suggesting that the men of Sodom wanted to rape the angels, and here he is saying that the men of Judah under Hezekiah did it. They take pride in their ability to flaunt their sins(2 Kings 18:4) in public without fear. 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. The Book of Mormon clarifies the meaning of this significant verse (see 2 Nephi 13:9). Individuals radiate the quality of their spirit and attitude. They manifest the real person—good or evil. Isaiah warned that the disobedient cannot hide the effects of their transgressions from others. President David O. McKay provided the following insights into this principle: “Every man and every person who lives in this world wields an influence, whether for good or for evil. It is not what he says alone; it is not alone what he does. It is what he is. Every man, every person radiates what he or she really is. … It is what we are and what we radiate that affects the people around us. “As individuals, we must think nobler thoughts. We must not encourage vile thoughts or low aspirations. We shall radiate them if we do. If we think noble thoughts; if we encourage and cherish noble aspirations, there will be that radiation when we meet people, especially when we associate with them.’ (Man May Know for Himself, p. 108.) The sin of immorality is the plaguing sin of Isaiah's generation, and it is the sin of our generation. President Benson, in clarifying a statement reportedly made by the prophet Joseph, said that "sexual immorality would be the plaguing sin of this generation, and it would be the cause of more problems to the Elders of Israel than any other. (Ezra T. Benson, CR Apr.86 p.4) As it was with ancient Israel, so it is with us. Paul instructed us to put on the whole armor of God, and the first area of our lives we were to protect was our loins. (Eph. 6:14) ] Woe unto their soul! [ Woe - a curse unto them, like unto the curse raised upon sodom and Gomorrah because of their wickedness. When the sins of man are such that they no longer fulfilling his purpose God in a way is left without choice. ] for they have rewarded evil unto themselves. [ Alluding to the distruction of the wicked in the Day of Judgement. ]
10 Say ye to the righteous, that it shall be well with him: [ The term “well” or “good” (tob) connotes covenant blessings, suggesting that those who keep the terms of Jehovah’s covenant, who have laid up “the fruits of their own labors” for the evil day, enjoy sufficiency even as others starve (cf. v 7). Righteous spared while the wicked suffer. Indicating that everything is not gloom and doom. However; there are only a few righteous people remain when compared to the wicked, so Isaiah inserts a single, hopeful line. Elsewhere, he predicts that the righteous who keep faith with Jehovah through troubled times (Isaiah 26:1-3; 33:6) are gathered to safety before calamity strikes (Isaiah 13:3; 57:1). The term “well” or “good” (tob) connotes covenant blessings, suggesting that those who keep the terms of Jehovah’s covenant, who have laid up “the fruits of their own labors” for the evil day, enjoy sufficiency even as others starve (cf. v 7). Parable of the Ten Virgins, they will have the oil in their lamps that they need to withstand the temptations. ] for they shall eat the fruit of their doings. [ So they may not be able to eat the bread(Jesus), but they can still partake of the fruit(Jesus help is coming(Chapter 4)). If you wanted to grow apples, you would not plant an orange seed. Ponder how that simple truth relates to the choices you make and the consequences that follow. (OTSG) ]
11 Woe [ Greif; sorrow; misery or heavy calamity; a curse. ] unto the wicked! [ So the wicked have their reward, they get to enjoy the fruits of their labor. So after the righteous are gathered Isaiah 57:1 then the wicked will get their reward of calamity in all its wonderous ways. ] it shall be ill with him: [ BofM:for they shall perish; How can remembering the consequences of righteousness and sin help you when you are faced with temptation? ] for the reward of his hands shall be given him.
12 ¶ As for my people, [ The covenant formula of God “my people . . . my people” (cf. Exodus 6:7; Leviticus 26:12; Isaiah 51:16), Jehovah shows that he wants to reclaim his people from their corrupt condition. While the parallel terms “babes” and “women” may be intended literally, they also convey a sense that the men are spiritually immature or less than real men in their personal lives. Their oppressive leadership in “misleading” Jehovah’s people—“abolishing” well-proven principles and established guidelines—causes their society to disintegrate, leaving them vulnerable to disaster (Isaiah 9:16-19).] children are their oppressors, and women rule over them. [ This to the men of Judah would have been a slap in the face suggesting that those who are ruling or leading them are unexperienced and unauthorized. Women's liberation. This verse refers to women ruling over Judah. Note nothing derogatory is said about leadership by women per se, but obviously, they would not be ruling with the priesthood. During Judah’s dispersion among the Gentiles, there were undoubtedly many women [queens, etc.] who ruled over them and in modern times Golda Meir served as modern Isreal’s prime minister. Chaos will be in Jerusalem and Judah as those left with no leaders will be ruled over by women and children. President Benson observed that in our day and time this scripture was fulfilled by those unwanted pregnancies in the homes of parents who become oppressed by having children. To escape the oppression, they resort to abortion, and indulge in child abuse. (Ezra T. Benson, C.R. Oct. 1970, p. 21, see Appendix #26, p. 210)
When the true marriage covenant is not respected by God's people, they will not understand #1, why they marry. #2, Children will be denied by birth control and abortion. #3, Divorce will be common place because the significance of the covenant is not understood. Brigham said children would travel from here to England to be married right, if they understood things as they really are (Quoted by President Gordon B. Hinckley in C.R. Ap. 1974, P. 32.) ] 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, [ HEB contend. ] and standeth to judge the people.
[ Like a judge who takes the stand, Jehovah is coming to put them on trial, to condemn those who, instead of serving his people by equitably managing their affairs, despicably serve themselves (Isaiah 1:23-24; 10:1-4; 28:14-18; 32:5-7). ]
14 The LORD will enter into judgment with the ancients of his people, and the princes thereof: [ The Lord is still arguing his case as he was back in chapter 1. The wealthy and powerful fall prey to pride, the needy’s lowly circumstances keep them humble. ] for ye have eaten up the vineyard; [ Israel is symbolically a vineyard, compare chapter 5. The vineyard is a symbol of the chosen people (see Isaiah 5:7), and the rulers of Israel were called to be watchmen over the vineyard. Instead of guarding the Lord’s vineyard they had oppressed the people and consumed the vineyard (compare Matthew 21:33–40). (OTSM) ] the spoil of the poor [ A reference to being an exact opposite of Zion. The things that should be used to bless the poor are held within the homes of those who are not in need. Those needy who struggle to provide the necessities for themselves. ] is in your houses.
15 What mean ye that ye beat my people to pieces, and grind the faces [ Oppress - grievous offense according to the Law of Moses. Those leaders who impose taxes and tithes that devour the vineyard on the backs of the covenant people. ] of the poor? saith the Lord GOD of hosts.
[ After admonishing the men for their crimes of injustice and idolatry (vv 12-15; Isaiah 1:17, 23; 2:6-22), Jehovah addresses the women. Verses 16–24. The “Daughters of Zion” to Succumb to Worldliness in the Latter Days
In these verses one can see a good example of dualism (see E-5 in the Old Testament Student Manual). Isaiah shows that the wickedness prevailing in Israel and Judah included the women, who were proud, arrogant, and more concerned with their clothing, jewels, and personal appearance than with righteousness. But these verses can also be applied in the latter days, when women will once more lose sight of proper priorities. President Joseph Fielding Smith said of this passage:
“Isaiah, one of the great prophets of early times, saw our day, and he described the conditions that would prevail among the ‘daughters of Zion’ in these latter days. …
“Now, in this modern day, Isaiah’s prophecy has been and is being fulfilled. …
“The standards expressed by the General Authorities of the Church are that women, as well as men, should dress modestly. They are taught proper deportment and modesty at all times. It is, in my judgment, a sad reflection on the ‘daughters of Zion’ when they dress immodestly. Moreover, this remark pertains to the men as well as to the women. The Lord gave commandments to ancient Israel that both men and women should cover their bodies and observe the law of chastity at all times.” (Answers to Gospel Questions,5:172–74.) The daughters of Zion, those of the pre-mortal covenant--who covenanted to be the mothers of the sons and daughters of God, his chosen people, have forsaken those covenants and blessings in favor of the walk, talk, and preening practices of the world. ]
16 ¶ Moreover the LORD saith, Because
the daughters of Zion [ After admonishing the men for their crimes of idolatry (vv 12-15; Isaiah 1:17, 23; 2:6-22), God addresses the women who are sacrificing their feminine virtue and natural dignity, obsessing on the physical at the expense of the spiritual. In their attempts to please men, they contrive ways to attract their attention instead of placing their confidence in God. That these are “women of Zion” signifies that they—like the faithful city that becomes a harlot (Isaiah 1:21)—may once have belonged to Isaiah’s Zion/Jerusalem category, but instead of ascending further spiritually they have descended. People of Judah who are espoused~ or under covenant to Jehovah - the City of Jerusalem. ] are haughty, [ Hottie; showing great pride in ones' self and scorn toward others; having or showing arrogant superiority to and disdain of those one views as unworthy. This statement provides one of great contrast in that the women are looking to make a statement about themsleves and do so by showing their outside beauty as opposed to or because they have chosen to neglect their inner spirituality. ] and walk with stretched forth necks [ Their heads are held high. ] and wanton eyes,
[ Unchaste eyes, seductive eyes, Deviating from the rules of chastity lewd lustful lascivious. Hebrew, falsifying their eyes. vs 9 ] walking and mincing as they go, [ Prancing and strutting. Calling attention to themselves - doing their runway struts to get noticed. ] and
making a tinkling [ (Isa. 3:18),
anklets of silver or gold, etc., such as are still used by women in Syria
and the East. The women wore costly ornamental chains connecting rings about the ankles. These were often adorned with bells. They are part of an ancient Israelite fashion show. ] with their feet:
17 Therefore the Lord will smite
with a scab the crown of the head [ Syphilis, gonorrhea and venereal disease see syphilis pictures Syphilis 1 Syphilis 2 Syphilis 3] of the daughters of Zion, and the LORD will discover their
secret parts. [ Inasmuch as the women of Zion seek to woo the men by using a façade of beauty—exposing intimate body parts in order to appeal to men’s baser instincts—in his Day of Judgment Jehovah exposes their intimate parts ad nauseam, entirely stripping away their exterior of glamour to reveal their debased interior. Put to shame; 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. ]
18 In that day the Lord will take away [ Snatch or strip away. ] the bravery [ An old English word meaning finery or comeliness or beauty. ] of their tinkling
ornaments about their feet, and their cauls,
[ A covering of network for the head worn by women also a net. ; (Heb. yothe'reth; i.e., "something redundant"), the membrane which covers the upper part of the liver (Ex. 29:13, 22; Lev. 3:4, 10, 15; 4:9; 7:4; marg., "midriff"). In Hos. 13:8 (Heb. seghor; i.e., "an enclosure") the pericardium, or parts about the heart, is meant. ] and their round tires like the moon,
19 The chains, and the bracelets, and the mufflers, [ A
scarf worn around the neck for protecting the head and neck in cold weather ]
20 The bonnets, [ Headdress. ] and
the ornaments of the legs, and the headbands, [ A band worn around or over the head. ] and the tablets, [ Probably
a string of beads worn round the neck (Ex. 35:22; Num. 31:50). In Isa.
3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised
Version. ] and the earrings, [ Charms or amulets. ]
21 The rings, and nose jewels,
[ They were among the most valued of ancient female ornaments. They "were made of ivory or metal, and occasionally jeweled. They were
more than an inch in diameter, and hung upon the mouth. Eliezer gave one to
Rebekah which was of gold and weighed half a shekel...At the present day the
women in the country and in the desert wear these ornaments in one of the sides
of the nostrils, which droop like the ears in consequence see nosepiercing.jpg ]
22 The changeable suits
of apparel, [ Clothing for festivals only. ] and the mantles, [ A loose garment to be worn over other garments an enveloping robe a cloak Hence figuratively a covering or concealing envelope. Heb. 'addereth,
a large over-garment. This word is used of Elijah's mantle (1 Kings 19:13,
19; 2 Kings 2:8, 13, etc.), which was probably a sheepskin. It appears to have
been his only garment, a strip of skin or leather binding it to his loins.
_'Addereth_ twice occurs with the epithet "hairy" (Gen. 25:25; Zech.
13:4, R.V.). It is the word denoting the "goodly Babylonish garment" which Achan coveted (Josh. 7:21)] and the wimples, [ A covering of silk, linen, or other material, for the neck or chin, formerly worn by women as an outdoor protection, and still retained in the dress
of nuns. ] and the crisping
pins, [ Hebrew suggests a bag, like modern purses or handbags; money purse that is strapped to your body. ]
23 The glasses, [ Metal
mirror, some also suggest transparent clothing. ] and the fine linen, and the hoods, and the vails.
24 And it shall come to pass, that instead of
sweet smell there shall be stink; and instead of a girdle [ A
sash used to fasten the outer clothing. ] a rent; [ Rope
as used to bind slaves. ] and instead of well set hair baldness;
[ The end result of the venereal deseases is among other things the losse of hair. ]
and instead of a stomacher a girding of sackcloth; [ Black
goats hair worn at times of great morning. ] and burning [ Branding that takes place when one becomes a slave; symbol of judgement. ] instead of beauty. [ The adornments they displayed are conspicuously absent as female excesses turn into utter deprivation and these women are confronted with relying solely on Jehovah. In a great reversal of circumstances, he humbles those who exalt themselves and exalts those who humble themselves (Isaiah 47:1-3; 52:1-3), whose lives the rich might have blessed. ]
25 Thy men shall
fall by the sword, [ Israel will be conquered by others in war, invaded by the enemy. Zion’s women lose their men, their providers and protectors. Jehovah warned his people that if they didn’t repent they would “be eaten by the sword” (Isaiah 1:20). ] and thy mighty in the war.
26 And her gates shall lament and mourn; and she being desolate [ Jehovah’s wife who played the harlot now finds herself bereft of her divine provider and protector. Like a widow in mourning, she sits on the ground grieving at the loss of her husband and sons (v 25). ] shall sit upon the ground. [ Jerusalem shall be emptied, or cleaned out and left without inhabitants. Left destitute—a covenant curse—Jehovah’s will learn the hard way the source of their blessings. ]