อิสยาห์ 3:20 วิจารณ์

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 (Isa 3:1-3). II. To leave them to fall into confusion and disorder (Isa 3:4, Isa 3:5, Isa 3:12). III. To deny them the blessing of magistracy (Isa 3:6-8). IV. To strip the daughters of Zion of their ornaments (Isa 3:17-24). V. To lay all waste by the sword of war (Isa 3:25, Isa 3:26). The sins that provoked God to deal thus with them were, 1. Their defiance of God (Isa 3:8). 2. Their impudence (Isa 3:9). 3. The abuse of power to oppression and tyranny (Isa 3:12-15). 4. The pride of the daughters of Zion (Isa 3:16). 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 (Isa 3:10). (2.) To assure wicked people that, however God might, in judgment, remember mercy, yet it should go ill with them (Isa 3:11). O that the nations of the earth, at this day, would hearken to rebukes and warnings which this chapter gives!

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, Isa 3:1 with a removal of useful men in church and state, and in common life, Isa 3:2 with ignorant and effeminate governors; the consequences of which would be oppression and insolence, Isa 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, Isa 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, Isa 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, Isa 3:10 the errors and mistakes of the people are attributed to their childish and effeminate governors, Isa 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, Isa 3:13 and particularly the women are threatened, for their pride and luxury, to have their ornaments taken from them, which are particularly mentioned, Isa 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, Isa 3:25.

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, Exo 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 Sa2 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 Psa 58:5. (b) Maimon. & Bartenora in ib. (c) "domos animae", i.e. "olfactoriola", Cocceius; so V. L.

But shouldest thou enter into a church, thou geest forth, without getting anything but countless leers, and revilings, and curses, not from the beholders only, but also from the prophet. For straightway Isaiah, that hath the fullest voice of all, as soon as he hath seen thee, will cry out, "These things saith the Lord against the princely daughters of Sion; because they walked with a lofty neck, and with winkings of the eyes, and in their walking, trailing their garments, and mincing at the same time with their feet; the Lord shall take off their bravery, and instead of a sweet smell there shall be dust, and instead of a stomacher, thou shalt gird thyself with a cord." These things for thy gorgeous array. For not to them only are these words addressed, but to every woman that doeth like them.

(Verse 18-21.) And necklaces, and torcs, and pendants, and bracelets, and headbands, and diadems, and girdles, and brooches, and perfume vials, and earrings, and rings and gems hanging from the forehead. It describes the necklaces of women, and through these the insignia of cities: or, according to the anagoge, the various ornaments of virtues. Women have tiny bulla-shaped pendants that resemble the moon, which we transfer to the ornaments of the Church, which is illuminated by the sun of justice. Also, the necklaces that hang down to the chest signify understanding and the principal (ruling) faculty of the mind in the heart. And the necklaces indicate all ornaments in one word: and the good works of the bracelets, which Rebecca received in her marriage (Gen. XXIV): and the miters, the ornaments of the head, to distinguish judgment of each person: and the foot-straps, with which our step is adorned, so that we may hear: Your foot shall not stumble (Ps. XC); and: He shall keep my feet from sliding (Ps. LV); and the little walls, which are woven of gold and silver threads, signify sense and the words of the Scriptures: and the sweet-smelling ointments, so that we may be a good odor of Christ (II Cor. II, 15); and the earrings, so that we may not hear the judgment of blood, but the words of the Lord saying: He who has ears to hear, let him hear (Luke VIII, 18); and the rings, with which we are signed for the Lord's army, which God the Father has signed. Where it is said to the prince of Tyre, 'You are the seal of likeness' (Ezek. 28:12). Also, the prodigal son received a ring, a robe, and jewels hanging on his forehead, which decorate our faces (Luke 15). And concerning the ornament of his head, we also read in the psalm: 'Like precious oil upon the head, which runs down upon the beard, the beard of Aaron' (Ps. 133:1). Although the Septuagint, Aquila, Symmachus, and Theodotion interpret all of these things in different ways, we have woven together what we could from the Hebrew and their translations, and we do not wish to dwell any longer on each one, lest the explanation be trivial and cause annoyance to the discerning reader.

121. And bonnets. Here he places adornments of the head; and first, those for the top of the head: bonnets, adornments of the head like a crown: she put a bonnet upon her head (Jdt 10:3). Second, as to the hair, he says, bodkins, certain instruments of silver or gold made like sharpened sticks, by which women divide the hair before their brows, as is said of Judith in the same place: she plaited the hair of her head (Jdt 10:3). 122. Third, as to the neck, he touches on two things. First, ornaments of the legs, from peri, which means "around," and colon, which means "member," as if to say, "adorned around a member." Haymo says that it is made from gold, similar to bracelets, and it is placed around the neck. The Gloss says that it is worn above the foot, like a bracelet; others says that they are certain adornments placed around the borders of garments like golden fringe, or some hides, or something of this kind. And this can stand with either of these meanings, because thus they are both around the neck and around the feet; for garments have such adornments both on the hood and on the lower edges, and thus they adorn the neck mediately: therefore we offer as gifts to the Lord what gold every one of us could find in the booty, in ornaments of the legs and bracelets, rings (Num 31:50). 123. Second, he places immediate adornments of the neck, when he says, tablets, namely, certain chains, with gold and silver rods like the larvae of a moray eel, which are placed around the neck: we will make you tablets of gold, with larvae of silver (Song 1:10). And because the neck is between the head and the body, its adornment redounds to both, and therefore it may be placed with either. 124. And sweet balls. Here is placed things which pertain to the sense organs, and first, as to smell: sweet balls, certain small boxes in which they placed musk and things of this kind; or also certain vessels, like an apple made from silver, perforated like a thurible, in which is placed fire and something odiferous: we will run after you to the odor of your ointments (Song 1:3). Second, as to hearing, earrings, that is, certain rings of gold or silver, placed in the ears of women, which have been pierced for this purpose: she decked herself out with her earrings, and with her jewels, and went after her lovers (Hos 2:13).

The first five verses of this chapter allude to the subject of the last; and contain earnest exhortations to repentance, with gracious promises of pardon, notwithstanding every aggravation of guilt, Jer 3:1-5. At the sixth verse a new section of prophecy commences, opening with a complaint against Judah for having exceeded in guilt her sister Israel, already cast off for her idolatry, Jer 3:6-11. She is cast off, but not forever; for to this same Israel, whose place of captivity (Assyria) lay to the north of Judea, pardon is promised on her repentance, together with a restoration to the Church of God, along with her sister Judah, in the latter days, Jer 3:12-20. The prophet foretells the sorrow and repentance of the children of Israel under the Gospel dispensation, Jer 3:21. God renews his gracious promises, Jer 3:22; and they again confess their sins. In this confession their not deigning to name the idol Baal, the source of their calamities, but calling him in the abstract shame, or a thing of shame, is a nice touch of the perusal extremely beautiful and natural, Jer 3:22-25.

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.

(Isa. 3:1-26) For--continuation of Isa 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 (Isa 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jer 37:21; Jer 38:9).

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" (Isa 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."

"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., Isa 1:24; Isa 10:16, Isa 10:33; Isa 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; Nah 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; Eze 4:16; Eze 5:16; Eze 14:13; Psa 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 Isa 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 Isa 25:6; and it is Isaiah's custom to explain his own figures, as we have already observed when comparing Isa 1:7. and Isa 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.