Lange Commentary - Isaiah 3:16 - 4:1

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Lange Commentary - Isaiah 3:16 - 4:1


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This Chapter Verse Commentaries:

B.—The judgment upon the godless women

Isa_3:16 to Isa_4:1

16          Moreover the Lord saith,

Because the daughters of Zion are haughty,

And walk with stretched forth necks

And wanton eyes,

Walking and mincing as they go,

And making a tinkling with their feet:

17     Therefore the Lord will smite with a scab

The crown of the head of the daughters of Zion,

And the Lord will discover their secret parts.

18     In that day the Lord will take away

The bravery of their tinkling ornaments about their feet,

And their cauls, and their round tires like the moon,

19     The chains, and the bracelets, and the mufflers,

20     The bonnets, and the ornaments of the legs, and the headbands,

And the tablets, and the earrings,

21     The rings, and nose jewels,

22     The changeable suits of apparel, and the mantles,

And the wimples, and the crisping pins,

23     The glasses, and the fine linen,

And the hoods, and the veils.

24     And it shall come to pass, that instead of sweet smell, there shall be stink;

And instead of a girdle, a rent;

And instead of well set hair, baldness;

And instead of a stomacher, a girding of sackcloth;

And burning, instead of beauty.

25     Thy men shall fall by the sword,

And thy mighty in the war.

26     And her gates shall lament and mourn;

And she being desolate shall sit upon the ground.

Isa_4:1 And in that day seven women shall take hold of one man, saying,

We will eat our own bread,

And wear our own apparel:

Only let us be called by thy name,

To take away our reproach.

[For the different renderings of the commentator see the comment itself. On the importance of them see J. A. A’s note on Isa_3:18 below.—Tr.]

Exegetical And Critical

1. This section, too, has for its subject an event that cannot possibly coincide with the last judgment to which 2, refers. For that great day, the last of all, will not have to do with a mere sinking down from the heights of luxury and pride to the plane of poverty; it will not treat of the exchange of a girdle for a rope, of a mantle for a sack, nor of a defeat in war, nor of mournful sitting on the ruins of the city; there will be nothing said of wives wanting nothing beside the prop of a man. For in that day all will be over; the old world generally shall be out and out destroyed in order to make room for a new. Thus this section, too, makes the impression of being some declaration, meant originally to serve some special object, but inserted here in order to complete the grand picture of the future in this particular aspect. The Prophet had occasion once, and this may likely have been in the days of Uzziah or Jotham, to declare himself against the irruption of pomp of dress and luxury. This declaration, or at least a part of it, he pieces in here to his comprehensive prophecy of judgment. And he may do this. For whenever this denunciation against the arrogance of woman may have been fulfilled, such fulfilment always constitutes a part of the great whole of judgment which is to be completed with the judgment of the last day. The Prophet assumes in the prophecy that stands at the head (Isa_2:2-4), that Israel itself, too, must be subjected to a judgment. For only by a great process of refining can the mountain of Jehovah rise to the height which, according to Isa_2:2, it must attain, and only when Zion itself is full of the Spirit of God can it become the embodied ideal for all nations. How this refining is to take place in every respect and at different times is described in what follows up to Isa_4:1. In this description the Prophet makes use also of older utterances, which were perhaps too short to appear independently, and that might more suitably be joined in just here than elsewhere. Thus there was a section of this sort that referred to the men, Isa_3:1 sqq.; so now, too, we have one that has the women for a theme. The connecting formula, “and Jehovah said,” favors the view that this is a joined on piece. It would be quite superfluous if the discourse proceeded from one mould. Comp. on this the comment on Isa_3:16. The order of thought is as follows: The luxurious pride of the women, too, shall be humbled (Isa_3:16-17). In the day that this shall happen all their splendid garments shall be taken from them (Isa_3:18-23) and replaced by wretched ones to correspond (Isa_3:24). Their husbands, too, they shall lose in a brief space (Isa_3:25), lamenting and desolated, they shall sit in the gates (Isa_3:26); yea, their want shall be so great that seven women shall attach themselves to one man, without demanding support from him, only thereby to escape the misfortune of being unmarried (Isa_4:1).

[On Isa_3:16 sqq. “The Prophet here resumes the thread which had been dropped or broken at the close of Isa_3:12, and recurs to the undue predominance of female influence, but particularly to the prevalent excess of female luxury, not only as sinful in itself but as a chief cause of the violence and social disorder previously mentioned, and therefore to be punished by disease, widowhood, and shameful exposure. These two verses (16, 17), like the sixth and seventh, form one continued sentence. And Jehovah said (in addition to what goes before, as if beginning a new section of the prophecy), because the daughters of Zion (the women of Jerusalem, with special reference to those connected with the leading men,” etc.)—J. A. A.

On Isa_3:18. “As in other cases where a variety of detached particulars are enumerated simply by their names it is now very difficult to identify some of them. This is the less to be regretted, as the main design of the enumeration was to show the prevalent extravagance in dress, an effect not wholly dependent on an exact interpretation of the several items. The interest of the passage in its details is not exegetical but arch-æological.”—J. A. A.

On Isa_3:26. “The gates of Ziou are said to mourn, by a rhetorical substitution of the place of action for the agent, or because a place filled with cries seems itself to utter them. She is described, not as lying, but as sitting on the ground. So on one of Vespasian’s coins, a woman is represented in a sitting posture, leaning against a palm-tree, with the legend Judœa Capta.”—J. A. A.]

2. Moreover the Lord—secret parts.

Isa_3:16-17. The formula “and the Lord saith” occurs in Isaiah on the whole, relatively not often. It occurs in all thirty-two times; of these, sixteen times in the historical chapters 36–39, where it indicates the actual exchange of words in conversation. Beside that, it is only employed where the Lord appears actually speaking, and speaks of Himself in the first person (comp. Isa_23:12; Isa_29:13; Isa_49:3; Isa_49:6; Isa_63:8). But in our passage Jehovah is immediately spoken of again in the third person. “The Lord will smite, the Lord will uncover” Isa_3:17. Moreover, in what follows, the Lord Is not introduced again as speaker. It is thus seen that by this formula what follows is only marked as God’s word so far as its contents are concerned, and not formally so. But as this is self-evident, it is further plain, that the formula is meant to serve as a transition, a link, a means of uniting. We recognize, therefore, in it a sign that here is a piece of an address, already on hand, that has been skilfully strung on here. As in Isa_2:11 it was said that all lofty looks shall be humbled and all haughtiness of men be bowed down, so the Prophet here with entire justice declares that also feminine arrogance must expect its share in this judgment. Are proud, etc., stands, therefore, in direct relation with the entire section Isa_2:6-17. What is said there in general of riches (Isa_3:7), of arrogance and haughtiness (Isa_3:11-12; Isa_3:17) of works of splendour (Isa_3:16), has its special application to the proud display of the women. But our passage stands in still closer connection with îַùְׁòֵðָä supportress Isa_3:1. We showed there that this expression points to the second half of this chapter where the women are spoken of. That these, too, are called “supports,” staffs, refers evidently to the fact that women, even in the commonwealth of Israel, played a considerable part. Let it be remembered that the Book of Kings expressly names the mother of each king. Individual women are designated as enjoying political influence in a high degree; Deborah (Judges 4); Bathsheba (1 Kings 1); Jezebel (1Ki_16:31 sqq.); Athaliah (2 Kings 11). We are expressly informed that Solomon’s wives had a bad influence over him (1Ki_11:3 sqq.). As long as a regular king ruled there must be a woman’s court household. If there were none such. then there would be surely no king. How closely kingdom and harem hung together, may be seen from the fact that the possession of the harem obtained as a sign that the royal dignity had been received. Therefore Absalom lay publicly with the coucubines of his father (2Sa_16:21). David, too, inherited the wives of Saul, and this is related in a connection (2Sa_12:8) that leads us to conclude that the fact must have been important to the recognition of David’s succession to the throne being a rightful one. Adonijah, after David’s death, begs for the hand of Abishag the Shunamite, and we see from Solomon’s reply that he regarded this request as an attempt to use the possession of the concubine as a step to the throne (1Ki_2:22). Comp. Michaelis,Mos. Recht, I. p. 207. Saalschuets,Das Mos. Recht, p. 85. According to this the harem was, in some measure, a political institution, an attribute of royalty as such, and in so far in a special sense a support of the life of the state. Yet if Isaiah here has especially in mind the royal ladies, that does not exclude the other noble and proud women from a share in his reproachs.

In åַúֵּìַëְðָä the imperfect with vav. consec. is not necessarily to be construed as aorist. The word îְùַׂ÷ְּøåֹú is ἄðáî ëåã . The root ùָׂ÷ַø even does not again occur in all the Old Testament. The Aramaic ñְ÷ַø þ may be most suitable to compare here, which means “intueri, conspicari.” The Piel then may have the meaning “blinking, winking:” òֵéðַéִí stands in the accusat., like âָּøåֹï . There is indeed a ñָ÷ַøִ that means to color, to paint, whence also, the Chald., Abarbanel and others express this idea (Luther: with painted faces). But the custom of painting the eye-brows black is so universal a custom or the Orient, that it has been justly objected, Isaiah would hardly have spoken out against it. Moreover the rest of the reproachful expressions relate to bodily gestures. Buxtorfin Lex. Chald., Talm, et Rabb., p. 1542 cites the talmudic dictum: “Non creavit deus mulierum ex capite Adami, ne caput suum nimium ornaret and efferret; negue ex oculo, ne esset ñַ÷ְøָðִéú , oculis omnia observans.”Hitzig, justly cites Plaut. Aulul. I. 1, Isaiah 2 : “circumspectatrix cum oculis tuis emissiciis,” although this is spoken of an old tramp with thievish propensities. Also èָôַó (from which èַó Toppler, Tripler, Child) is ἄð . ëåã . The tripping short steps are the necessary consequences of the step-chains which were fastened by means of a ring ( òֶëֶí , Isa_3:18, again only in Pro_7:22) surrounding the leg above the ankle joint. The little chains themselves were called öְòָãåֹú Isa_3:20. The verb òִëֵּí , which occurs only here, is denominative. According to the context the meaning can be nothing else than; rattling the rings to make a noise, to clink. Comp. Herzog’sR. Encycl. VII. p. 731. As chastisement for such arrogance the daughters of Zion shall be punished with disgraceful disorders. Their proud head shall become scurfy, covered with scabs, thus loathsomely unclean (Lev_13:2; Lev_13:6-8; Lev_14:56). ùִׂôַּç , (which, written with ùׂ , occurs here only), is according to some a denominative from îִñְôַּçַú , ñַôַּçַú , scab. scurf (vid. Lev_13:14) Still it is possible ùִׂôַç means, to make flow, suppurate, and thus deprive of the hair, and that, so derived, ñôçú means the fluid scab or scurf. Comp., at Isa_37:30. Their shame, to whose impure pleasure those luxurious gestures were meant to minister, shall be disgracefully exposed (Isa_47:3; Jer_13:22; Jer_13:26; Eze_16:37, etc.). The singular ôֹּú (from ôּåּú , ôָּúָä ôָúַç , pat-ere) occurs only here; the plural 1Ki_7:50 of the cardo femina from an obvious resemblance.— òָøָä (from which òֶøְåָä and òָøåֹú loca nuda (Isa_19:7) which does not occur in the Kal, means nudum esse, hence Piel to make bare, (in Isaiah again only Isa_22:6); Hiphil, (because what has been hitherto concealed, when it is laid bare, is at the same time poured out) effundere, (Isa_53:12), Niphal, effundi (Isa_32:15).

Without excluding the literal rendering of Isa_3:17, we may still construe the language first in an inexact sense and generalize it. In the day of judgment loathsome uncleanness shall take the place of the splendor of Zion’s daughters; disgrace and shame the place of their prond display. The Prophet has in this expressed something in general which he proceeds to specify in what follows. Feminine interest revolves chiefly around two poles: the decking out of the body and the surrender of the body to the husband; therefore about dress and husbands. Therefore the disgrace of the daughters of Zion in what follows is portrayed in these two respects. And first it is shown of what they shall be deprived in the way of dress (Isa_3:18-23), and what shall be given them instead (Isa_3:24).

3. In that day—instead of beauty.

Isa_3:18-24 “In that day,” refers back immediately to Isa_3:17. But we showed above that not the day of the last judgment is meant here, but only a prelude to it, which, of course, however, combines with the last judgment to make a unity of divine world-judgment. In that day, then, the Lord will take away the adornment ( úôàøú ). All that follows is summed up-under this word. The word is found often in both parts of Isa_4:2; Isa_10:12; Isa_13:19; Isa_44:13; Isa_52:1; Isa_62:3; Isa_63:14, etc.). Concerning the òëñéí comp., at Isa_3:16. Concerning the ùׁáéñéí there are two views held. From Schroeder down a number of expositors (Rosenmueller, Winer, Ewald, Knobel, Drechsler) have taken the word for a kindred form of the Arabic schumeisa (diminutive of schems, the sun), the letters m and b being interchanged, as is common between these two kindred letters: Schroeder proves, besides, from Theoph,hist. pl. IX. 4 and Plin. H. N. XII. 14, Óáâéò to have been a name of the sun among the Arabians. The meaning then would be little suns i.e., a metallic ornament shaped like a sun. That would suit very well to the following ùׁäøï , crescents, as generally to the words that precede and follow, all of which designate metal ornaments. In as much as in the following list occur several expressions borrowed from the Arabic (comp. Drechsler on Isa_2:6), and this word in Hebrew is ἄð ëåã ., and even the root ùָׁáַí does not again occur, so that word and thing both appear to be of foreign origin, I prefer this view. The other view takes ùָׁáָí in the sense of ùָׁáָõ and (Aram,) ùְׁáָùׁ “plectere, to braid,” and ùָáִéí therefore, for opus reticulatum (LXX ἐìðëüêéá ) network. hair net: (Delitzsch, “ribbons for the forehead worn underneath the hair net, and braided of gold or silver thread:” Buxtorf, Lex. Chald., p. 2315, “Ornamentum,” etc., a peculiar ribbon ornament, extending in front from one ear to the other”). The ùׂäøðéí are lunulœ, ìçíßóêïé , moonshaped, or rather half-moon shaped decorations. They are mentioned Jdg_8:21; Jdg_8:26 as neck ornaments of camels. That they had a moon shape appears from this, that sahro in the Syriac, schahr in the Arabic mean the moon. Here, too, therefore word and thing are certainly of foreign origin. Îåֹï is a diminutive ending, comp. àִéùׁåֹï ; Ewald § 167, a.— ðְèִôåֹú (Jdg_8:26) from ðָèַó to drop (comp. Exo_30:34, dropping resin, and Job_36:27) are a drop shaped ornament, as they were likely worn as pendants from the ears (ear drops). ùֵׁøåֹú ( ἄð . ëåã ,) from ùָׁøַø torquere, to twist, is torques, a collar, chain, not for the neck, however, but an armlet, bracelet, as is to be seen from the dialects. Onkelos,e.g., translates, Gen_24:22; Gen_24:30; Gen_24:47, the Hebrew word öָîִéã (the proper word for bracelet for the arm) by ùֵׁéøָà . Comp., too, ùַׁøְùְׁøָä and ùַׁøùָׁä chainsExod. Isa_28:14; Isa_28:22.— øְòָìåֹú ( ἄð . ëåã ּ ) from øָòַì to tremble, wave, are veils, and that, as appears, of a costly kind: viz.Herzog,R. Encycl. VII. p. 728.— ôְּàֵøִéí are diadems, tiarœ., that are also elsewhere named as part of the head ornament of the priesthood (Exo_39:28; Eze_44:18), or of the dress of a bridegroom (Isa_61:10). What part of the head covering or what sort, is not clear.— öְòָãָä from öָòַã , to march, pace, on account of the etymology seems most naturally to mean the step chains (comp. on úּòëñðä , Isa_3:16). But 2Sa_5:24 and 1Ch_14:15, where the word occurs, it seems to mean “the stepping, walking along;” and Num_31:50; 2Sa_1:10 àֶöְòָãָä designates arm bands, arm clasps, as one sees clearly in 2Sa_1:10 from the òַìÎæְøֹòåֹ . Hence many expositors, both old and new, (among the last, Ewald), translate “arm clasps.” And yet it is only àֶöְòָãָä that has this meaning. The circumstance that öִòָãָä occurs twice in the sense of “walking along” is no obstacle to its meaning step-chainlets. For the abstract word could easily be taken in a concrete sense; the walking in the sense of the instrument of walking.— ÷ִùֻּׁøִéí from ÷ָùַׁø to bind) are, according to Jer_2:32, comp. Isa_49:18, mentioned as pieces of a bride’s outfit. But whether the girdle is meant or bandages (perhaps the breastband, óôçèüäåóìïò LXX. in Jer_2:32) is uncertain.— áָּúֵּé äַðֶּôֶùׁ are smelling bottles. For áéú often stands for receptacle, place of storage generally (comp. Exo_26:29; Job_8:17; Eze_41:9, and for the very common use of this word in Aram, and Rabb. language, see Buxtorf, Lex. p. 301 sqq.). ðֶôֶùׁ , however is breath, scent (comp. Niphal äִðָּôֵùׁ respirare, to breathe out, Exo_23:12; Exo_31:17. ý òֲöַú ðֶôִùׁ . fragrant wood, Pro_27:9; and the original passage Gen_1:20; Gen_1:30; Job_41:13). The expression occurs only here— ìְçָùִׁéí (comp. Isa_3:3; Isa_26:16) are instruments of magic, amulets.— èַáַּòַú from èָáַò , imprimere, is the ring, generally, and especially the signet ring. Comp. Gen_41:42; Exo_25:12; Exo_25:14, and many places beside in Exodus.— ðִæְîֵé äָàַó are the nose rings which are in use in the East to the present day. Comp. Pro_11:22; Eze_16:12; WinerR. W. B. the word, nose-ring.

So far the prophet has named articles of embellishment made of metal. In what follows he chiefly enumerates articles of clothing proper.—The îַçֲìָöåֹú , according to Zec_3:4, are such as are the opposite of filthy garments, therefore stately, splendid clothes. According to the fundamental meaning ( çָìַõ , extrahere, exuere) they are clothes that one takes off at home, comp. çֲìִéôåֹú . The expression appears to be one of general meaning, and occurs only here, and in the passage cited from Zech.— îַֽòֲèָôåֹú (properly covers, from òָèַó operire) are mentioned only here. The word in Arabic signifies the second tunic, broader, longer and provided with sleeves, that corresponds to the Roman stola, the garment peculiar to women.— îִèְôַּçַú from èôç expandere (Isa_48:13) is the great wide over all, shawl (Rth_3:15, the only place beside that the word occurs). çָøִéè is found beside only 2Ki_5:23, from which place it is seen that it means a bag or pocket that may serve to carry money.— âִּìְéֹðִéí , according to LXX. would be äéáÖáíῆ ÄáêùíéêÜ , i.e., Lacedæmonian gauze dresses that expose the body more than cover it. But âִּìָּéåֹï , Isa_8:1, is the smooth, polished tablet. Such served for mirrors, as the ancients knew nothing of glass mirrors. Travellers assure us that such mirrors in the form of small plates set in a ring are worn to this day. Comp. Herzog,R. Encycl. XIV., p. 666.— ñְãִéðִéí are óéíäüíåò , i.e., garments of fine India linen. It is debated whether undergarments, such as shirts, are meant, or some sort of light thing to throw over one. The word is found again Jdg_14:12 sq.; Pro_31:24.— öְðִéôåֹú (from öָðַó , tegere, velare) are the head-band, turban. The word bands, turbans, occurs Isa_62:3; Job_29:14; Zec_3:5.— øָãִéø (from øָãַã spread, spread under, spread out, Isa_45:1; Psa_144:2; 1Ki_6:32) is the wide veil that covered over the rest of the clothes (Arab, rida ridat) Son_5:7.—But not only shall all úִּôְàֶøֶú adornment, Isa_3:18, be taken away, they shall also be replaced by worse things. Instead of áּùֶֹׁí , balsam, (product of the balsam bush, vid.Exo_30:23; Eze_27:22; 1Ki_10:10) îַ÷ shall be given. This latter word is only found again Isa_5:24, where, however, it is written îָ÷ , which has no effect on the meaning. The root îָ÷ַ÷ , diffluere is used of the flowing of matter from a wound; e. g.Psa_38:6. îַ÷ seems therefore rather to mean matter than the dry decay. In place of çֲâåֹøָä (apron, Gen_3:7; girdle, Isa_32:11; 1Ki_2:5) shall be a rope, ðִ÷ְôָּä . The word is ἅð . ëåã . There is conflict regarding the meaning. Some derive it from ðָ÷ַó percutere, to strike (Isa_10:34; Isa_17:6) and take it in the sense of vulnus (so the Chald. and the most of the Jewish expositors). But this meaning does not well suit the context. It is better to derive it from ðָ÷ַó =circuire, gyrare, circle, gyrate (see Isa_29:1; Hiphil äִ÷ִּéó ). ðִ÷ְôָּä would be, then, feminine of ðֵ÷ֶó or ðֶ÷ֶó =turning around, i. e., that resulting from twisting. Delitzsch derives it from ÷ָôַä , contorquere, but this does not occur in biblical idiom, which uses only ÷ָôָà , to contract, congeal.

Instead of the artistically curled hair, shall baldness be given. îִ÷ְùֶׁä ( ἄð . ëåã .,) in apposition with îַֽòֲùֶׂä is synonymous with îִ÷ְùָׁä Exo_25:18; Exo_25:31; Exo_25:36; Jer_10:5, opus tornatile, twisted, turned work. Baldness, compare 2Ki_2:23; for women it is doubly disgraceful. And instead of a splendid mantle, shall be given a girding of sackcloth. ôְּúִéðִéì , ἄð . ëåã ., is of uncertain derivation and meaning. Expositors waver between the derivation from ôָּúַâ amplum esse, with affix – ִéì (like ëַּøְîִéì from ëֶּøֶí ) and that from ôְּúִé distance, âִּéì festival joy, and between the meanings fascia pectoralis (Vulg.) and broad mantle; yet the grammatical and hermeneutical grounds for the latter overbalance. îäâøú , too, is ἄð . ëåã . Girding with sackcloth, as is known, is often mentioned as sign of the deepest mourning and humiliation: Gen_37:34, Isa_15:3; Isa_22:12; Jer_6:26, &c.

The conclusion of this list of mournful exchanges is made by the phrase: “Branding for beauty.” The words are strange. They appear disjointed and unsymmetrical. For åְ , and, is wanting which connects all the preceding members, and thus this small member of the sentence stands independent, and by its inversion (the thing given stands first) in contrast with all that goes before. It appears to me as if the prophet recalled a passage of the law wherein a number of exchanges or recompenses are defined by means of the preposition “instead of.” Such a passage is Exo_21:23-25. Among these specifications occurs, “burning for burning.” ëּåִéָּä úַçַú ëְּåִéָּä . The Prophet, however, was not speaking of jus talionis, therefore the idem per idem or idem pro eodem, “like for like,” did not suit his purpose. He speaks of the recompense that threatened the daughters of Zion. Among the things to be taken from them he had not mentioned beauty, the direct gift of nature, which to women is of the greatest price. He had to this point spoken only of productions of art. Now as beauty is éְôִé (in Isa. again only Isa_33:17), he might easily happen to think of ëְּåִéָּä as a suitable rhyme for it. However, ëְּåִéָּä itself does not rhyme, but a word of kindred root, properly its simple masculine form, ëְּåִé , which appears only to have been used in the contracted form ëִּé (comp. øִé , öִé , òִé , àִé ). Thus too the inversion explains itself. For as we find the words, they most resemble the passages in Exod.; much more than if they read “instead of beauty burning.” ëִּé or ëְּåִé is ἄð . ëåã . Its root is ëָּåָä “to burn,” and means, like ëְּåִéָּä , and like the Arabic kej, the branded mark, óôßãìá . If even it cannot be proved that it was customary to mark captives by branding them, that does not affect the matter. It was also not customary to offer them pus instead of balsam. Such traits of poetic speech must not be pressed. Enough if the thought in itself affords a suitable meaning. I think, therefore, the established meaning “brand mark,” which indicates a strong contrast with “beauty,” is not to be departed from, and we need not with Knobel understand “scratchings.”

4. The women—our reproach.

Isa_3:25 to Isa_4:1 But the misery of the daughters of Zion is not yet exhausted. Worse things yet must happen to them. They shall be robbed, too, of the men. From the singular suffix, it is seen that the Prophet Isa_3:25 now addresses Zion itself, thus not “the daughters of Zion,” Isa_3:16, but “daughter of Zion.” The loss of splendid garments is not to be understood as if only articles of luxury would be taken from the women of Zion. It is seen from Isa_3:25 that the blow is to be universal, falling upon all. Therefore all shall suffer under it: but the rich and noble most of all. The loss of the men however, shall concern all in equal measure. For this reason the Prophet no longer addresses the daughters, but the daughter of Zion. îְúִéí does not appear to involve the notion of strength, manhood. For it is wont to stand where inferiority, lowness are predicated of the subject man. îְúֵé îִñְôָּø , people of number, a few, Gen_34:30, and often. î× îְòַè Deu_26:5; Deu_28:62. î× ùָׁåְà Psa_26:4; î× àָֽåֶæ Job_22:15. î× øָòָë Isa_5:13 : and Isa_41:14 îְúֵé éִùְׁøָàֵì stands directly parallel with úּåֹìַòַú éַòֲ÷á worm Jacob. It stands then as the antithesis of âְּáåּøָúֵïְ the troops, and designates not the manhood with emphasis, but only masculine individuals (people). âְּáåּøָä (a word of frequent occurrence in Isa_11:2; Isa_28:6; Isa_63:15, &c.) only here stands in a concrete meaning=troops. For Jer_49:35 there is no reason for taking it in any other than the usual abstract sense, strength.

And her gates, etc. Isa_3:26. àָðָä , to sigh, groan, occurs only here and Isa_19:8, where, too, it stands with àáì . The latter word is in general more frequent, and common, too, in Isaiah: 24:4, 7; Isa_33:9; Isa_66:10. Most expositors translate; “and her gates groan and lament.” With that ôֶּúַç gate, is personified and used by metonymy for the assemblies in the gate, which is grammatically allowable. But I would make three objections: 1) It is surprising that we do not read, then, ùַׁòַø , gate. For ôֶּúַç is only the door opening (hence so often ôúç äùׁòø , door of the gate, Jos_20:4; Jdg_9:35; Jdg_9:44 : 2Sa_10:8; Jer_1:15; Jer_19:2; Pro_1:21, etc.), while ùַׁòַø stands for gate in its emphatic, and also its comprehensive meaning. 2) Does it not seem strange in this exposition, that the discourse suddenly turns from the women to speak of the totality of the people? For the gates do not represent the women alone, but the entire people; whence Drechsler justly calls attention to the fact that this exposition occasions “something fluctuating in the connection of ideas.” 3) ôֶּúַç , times without number, stands as acc. localis to the question where? or whither? without a preposition, vid. Lexicon and Concordances. It comes very natural therefore to translate; “and they (the women) groan and sigh at her gates.” There they await, and there they receive the mournful intelligence. The suffix in ôúçéä relates naturally to Zion addressed in the verse before.

The following words are obscure. åְðִ÷ָּúָä can be nothing else than Niph. perf. 3 pers. fem., from ðָ÷ָä purum esse. Niphal often occurs in the sense of culpa vacuum, immunem esse, which gives no sense here. Purificari here can only mean “swept out, cleared up, emptied, desolated.” In this sense the word does not again occur; only Zec_5:3, may in some degree be compared. Hofmann (Schriftbeweis II. 2, p. 503) translates: “on the bareness, off on the bare ground sits she.” But ð÷úä is neither participial nor nominal form. If now we translate: “and she was emptied, desolated, on the ground she sits,”—we must first remark concerning the construction, that Drechsler is right in connecting the two verbs so that the first contains an adverbial qualification of the second. Sitting on the ground is the posture of those mourning: Isa_47:1; Job_2:13; Lam_2:10. The subject of ð÷úä as well as of úùׁá is Zion, to which also the suffixes in Isa_3:25-26, refer. Therefore if the widows of Zion weep at the gates, Zion itself appears desolate and lies on the ground. Yet I confess that this exposition is not entirely satisfactory, although it fits the existing text. Perhaps the text is corrupt in ð÷úä .

At all events, according to Isa_3:25, a great scarcity of men exists. For the Hebrew woman that was the greatest misfortune. For in its most ancient parts the Old Testament knows no other genuine life than that on this earth, and thus no other continuation of living after death than by means of children. To be childless was, then, the same as being deprived of continuance after death. It corresponded to the being damned of the New Testament. Physical reasons, therefore, were not all that made marriage appear as a pressing necessity. It is now said here that seven women (notice the sacred number) shall lay hold of one man and, renouncing all claim of support and clothing, beg only the right to be called his wives.—Only let thy name, etc.—As the temple was called the house that bears the name of Jehovah, without however the temple being called Jehovah Himself, so, among the Hebrews, the wives were not called by the same name as their husbands, which would be to transfer modern customs to the ancients; but the name of the husband was named on her, when she was called this or that man’s wife. Comp. “Sarai, Abram’s wife,” Gen_12:17, “Rachel, Jacob’s wife,” Gen_46:19. Gesenius quotes the beautiful parallel from Lucan, Pharsal. II. 342, which was first adduced by Grotius.

——da tantum nomen inane

Connubii, Liceat tumulo scripsisse: Catonis

Marcia * * * * * * *

—Give only the empty name of marriage. Let my monument be inscribed: Cato’s Marcia.

àָñַó with the meaning “auferre, demere,” bear away, like Isa_16:10; Isa_57:1. As a parallel expression comp., too Zec_8:23. The division of chapters is evidently incorrect here. That the words “seven women,” etc., were carried over to chap. 4, as Vitringa remarks, happened because it was supposed that the seven women represented the seven graces of the Holy Spirit (Isa_11:1-2), thus Jerome and Cyril—or the believing women under the one man or Christ, the Branch, Isa_3:2.

DOCTRINAL AND ETHICAL

1. On Isa_2:2. Domus Dei, etc. “The house of God is built on the foundation of the Apostles and Prophets, who, themselves, too, are mountains, quasi imitators of Christ. (They that trust in the Lord shall be as Mount Zion, Psa_125:1) Whence, also, upon one of the mountains Christ founded the Church and said: Thou art Peter, etc., Mat_16:18.” Jerome.——“We can understand Jerusalem by the mountain of God, for we see how the believing run thither, and how those that have accepted the testimony come thither and seize the blessing that proceeds thence. But we may also by the house of God understand the churches spread over land and sea, as we believe St. Paul, who says, ‘we are the house of God,’ Heb_3:6. And so we may recognize the truth of the prophecy. For the Church of God stands shining forth, and the nations, forsaking wickedness that has long had dominion over them, hasten to her and are enlightened by her.” Theodoret.——Ecclesia est, etc. “The church is a mountain exalted and established above all other mountains, but in spirit. For if you regard the external look of the church from the beginning of the world, then in New Testament times, you will see it oppressed, contemned, and in despair. Yet, notwithstanding, in that contempt it is exalted above all mountains. For all kingdoms and all dominions that have ever been in the world have perished. The church alone endures and triumphs over heresies, tyrants, Satan, sin, death and hell, and that by the word only, by this despised and feeble speech alone. Moreover it is a great comfort that the bodily place, whence first the spiritual kingdom should arise, was so expressly predicted, that consciences are assured of that being the true word, that began first to be preached in that corner of Judea, that it may be for us a mount Zion, or rule for judging of all religions and all doctrines. The Turkish Alcoran did not begin in Zion—therefore it is wicked doctrine. The various Popish rites, laws, traditions began not in Zion—therefore they are wicked, and the very doctrines of devils. So we may hold ourselves upright against all other religions, and comfort our hearts with this being the only true religion which we profess. Therefore, too, in two psalms, Psalms 2, 110, mount Zion is expressly signified: “I have set my king upon my holy hill of Zion;” likewise: “The Lord shall send the rod of thy strength out of Zion.” Luther.

2. On Isa_2:2. Luther makes emphatic, as something pertaining to “the wonderful nature of this kingdom,” that “other kingdoms are established and administered by force and arms. But here, because the mountain is lifted up, the nation shall flow (fluent), i.e., they shall come voluntarily, attracted by the virtues of the church. For what is there sweeter or lovelier than the preaching of the gospel? Whereas Moses frightens weak souls away. Thus the prophet by the word fluent, “flow,” has inlaid a silent description of the kingdom of Christ, which Christ gives more amply when He says: Mat_11:12, “the kingdom of heaven suffereth violence and the violent take it by force,” i.e. “they are not compelled, but they compel themselves.” “Morever rivers do not flow up mountains, but down them; but here is such an unheard-of thing in the kingdom of Christ.”—Starke.

3. Luther remarks on “and shall say: come,” etc. “Here thou seest the worship, works and efforts and sacrifices of Christians. For they do only the one work, that they go to hear and to learn. All the rest of the members must serve their neighbors. These two, ears and heart, must serve God only. For the kingdom rests on the word alone. Sectaries and heretics, when they have heard the gospel once, instantly become masters, and pervert the Prophet’s word, in that they say: Come let us go up that we may teach him his way and walk in our paths. They despise, therefore, the word as a familiar thing and seek new disputations by which they may display their spirit and commend themselves to the crowd. But Christians know that the words of the Holy Ghost can never be perfectly learned as long as we are in the flesh. For Christianity does not consist in knowing, but in the disposition. This disposition can never perfectly believe the word on account of the weakness of the sinful flesh. Hence they ever remain disciples and ruminate the word, in order that the heart, from time to time, may flame up anew. It is all over with us if we do not continue in the constant use of the word, in order to oppose it to Satan in temptation (Matthew 4). For immediately after sinning ensues an evil conscience, that can be raised up by nothing but the word. Others that forsake the word sink gradually from one sin into another, until they are ruined. Therefore Christianity must be held to consist in hearing the word, and those that are overcome by temptations, whether of the heart or body, may know that their hearts are empty of the word.”

4. Vitringa remarks on the words, “Out of Zion goes forth the law,” Isa_5:3. “If strife springs up among the disciples concerning doctrine or discipline, one must return to the pattern of the doctrine and discipline of the school at Jerusalem. For éָöָà “shall go forth,” stands here only as in Luk_2:1, “There went forth a decree from Cæsar Augustus.” In this sense, too, Paul says, 1Co_14:36, “What? came the word of God out from you?” The word of God did not go forth from Corinth, Athens, Rome, Ephesus, but from Jerusalem, a fact that bishops assembled in Antioch opposed to Julius I. (Sozom. hist. eccl. III. 8, “the orientals acknowledged that the Church of Rome was entitled to universal honor—although those who first propagated a knowledge of Christian doctrine in that city came from the East”). Cyril took éָöָà in the false sense of êáôåëἐëïéðå ôὴí Óéþí , “has forsaken Zion.” When the Lord opened the understandings of the disciples at Emmaus, to understand the Scriptures and see in the events they had experienced the fulfilment of what was written concerning Him in the law, Prophets and Psalms, He cannot have forgotten the present passage. Of this we may be the more assured since the words: “Thus it is written and thus it behooved Christ to suffer and to rise from the dead the third day: And that repentance and remission of sins should be preached in His name among all nations beginning at Jerusalem.” Luk_24:46-47, point clearly to Isa_2:2-3 of our passage. Therefore too, Justin Martyr Apol. i. (commonly ii.), § 49, says: “But where the prophetic spirit predicts the future, he says: from Zion shall go forth the law, etc. And that this finally came to pass in fact, you may credibly assure yourselves. For from Jerusalem have men gone forth into the world, twelve in number, and these were unlearned, that knew not how to speak. But by the might of God they have proclaimed to all mankind that they were sent by Christ in order to teach all the word of God.”

“Zion is contrasted here with Mount Sinai, whence the law came, which in the Old Testament was the foundation of all true doctrine: But in the New Testament Mount Zion or Jerusalem has the privilege to announce that now a more perfect law would be given and a new Covenant of God with men would be established. Thus Zion and Jerusalem are, so to speak, the nursery and the mother of all churches and congregations of the New Testament.”—Starke.

5. Förster remarks on the end of Isa_2:3, that the gospel is the sceptre of Jesus Christ, according to Psa_110:2; Psa_45:7 (the sceptre of thy kingdom is a right sceptre). “For by the word Christ rules His church (Rom_10:14 sqq.).”

6. On Isa_2:4. “Pax optima rerum.” Foerster. The same author finds this prophecy fulfilled by Christ, who is our peace, who has made of both one, and broken down the partition that was between, in that by His flesh He took away the enmity (Eph_2:14). Foerster, moreover, combats the Anabaptists, who would prove from this passage that waging war is not permitted to Christians. For our passage speaks only against the privata Christianorum discordia. But waging war belongs to the publicum magistratus officium. Waging war, therefore, is not forbidden, if only the war is a just one. To be such, however, there must appear according to Thomas, part. 2 th. quœst. 40. 1) auctoritatis principis, 2) causa justa, 3) intentio bellantium justa, or ut allii efferunt: 1) jurisdictio indicentis, 2) offensio patientis, 3) intentio finem (?) convenientis.

7. On Isa_2:4. Jerome regarded the time of Augustus, after his victory at Actium, as the fulfilling of this prophecy. Others, as Cocceius, refer the words, “they shall turn their swords into plowshares and their spears into pruning-hooks,” to the time of Constantine the Great; and the words “nation shall not lift up sword against nation” to the period of the restoration of religious peace in Germany,—finally the words: “they shall no more learn war,” to a future time that is to be hoped for. Such interpretations are, however, just as one-sided as those that look only for a spiritual fulfilment of prophecy. For how is an inward fulfilment of this promise of peace to be thought of which would not have the outward effects as its consequence? Or how is an outward fulfilment, especially such as would deserve the name, conceivable without the basis of the inward? Or must this peaceful time be looked for only in heaven? Why then does the promise stand here? It is a matter of course that there is peace in heaven: for where there is no peace there can be no heaven. The promise has sense only if its fulfilment is to be looked for on earth. The fulfilment will take place when the first three petitions of the Lord’s prayer are fulfilled, i.e. when God’s name shall be held holy by us as it in itself is holy, when the kingdom of God is come to everything, without and within, and rules alone over all, when the will of God is done on earth as in heaven. Christendom makes this prayer quite as much with the consciousness that it cannot remain unfulfilled, as with the consciousness that it must find its fulfilment on earth. For, if referred to heaven, these petitions are without meaning. Therefore there is a time of universal inward and outward peace to be looked for on earth. “It is not every day’s evening,” i.e. one must await the event, and our earth, without the least saltus in cogitando, can yet experience a state of things that shall be related to the present, as the present to the period of trilobites and saurians. If one could only keep himself free from the tyranny of the present moment! But our entire, great public, that has made itself at home in Philistia, lives in the sweet confidence that there is no world beside that of which we take notice on the surface of the earth, nor ever was o