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Selected Verse: Isaiah 3:16 - Strong Concordance
| Verse |
Translation |
Text |
| Isa 3:16 |
Strong Concordance |
Moreover the LORD [03068] saith [0559], Because [03282] the daughters [01323] of Zion [06726] are haughty [01361], and walk [03212] with stretched forth [05186] necks [01627] and wanton [08265] eyes [05869], walking [01980] and mincing [02952] as they go [03212], and making a tinkling [05913] with their feet [07272]: |
| |
King James |
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: |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Because the daughters of Zion are haughty, &c.--Luxury had become great in Uzziah's prosperous reign (Ch2 26:5).
stretched forth--proudly elevated (Psa 75:5).
wanton--rather, "making the eyes to glance about," namely, wantonly (Pro 6:13) [MAURER]. But LOWTH, "falsely setting off the eyes with paint." Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jer 4:30, Margin).
mincing--tripping with short steps.
tinkling--with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Isa 3:18, Isa 3:20). |
| Notes on the Bible, by Albert Barnes, [1834] |
Moreover, the Lord saith - In the previous parts of this prophecy, the prophet had rebuked the princes, magistrates, and the people generally. In the remainder of this chapter, he reproves with great severity the pride, luxury, and effeminacy of the female part of the Jewish community. Some interpreters have understood this as designed to reprove the pride and luxury of the "cities" and "towns" of Judah, regarded as "daughters of Zion;" see the note at Isa 1:8. But this interpretation is far-fetched and absurd. On this principle everything in the Bible might be turned into allegory.
The daughters of Zion - Jewish females; they who dwelt in "Zion." Perhaps he means particularly those who dwelt in Zion, the capital - or the females connected with the court. It is probable that the prophet here refers to the prosperous reign of Uzziah (Ch2 26:5, ...), when by successful commerce luxury would naturally abound.
Are haughty - Are proud.
And walk with stretched-forth necks - Displaying the neck ostentatiously; elevating or extending it as far as possible. Septuagint, ὑψηλῷ τραχήλῳ hupsēlō trachēlō, with elevated or exalted neck; that is, with that indication of pride and haughtiness which is evinced by a lofty demeanour. 'When the females dance (in India), they stretch forth their necks, and hold them away, as if their heads were about to fall from their shoulders.' - "Roberts."
And wanton eyes - עינים וּמשׁקרות ûmeshaqerôth ‛ēynāyı̂m. The word שׁקר shâqar usually means "to lie, to deceive," and may here refer to the art of alluring by a wanton or fascinating glance of the eye. There has been great diversity of opinion about the meaning of this expression. Lowth proposes to read it, 'and falsely setting off their eyes with paint,' in allusion to a custom known to prevail in the East, of coloring the eye-lids with stibium, or the powder of lead ore. This was done the better to exhibit the white of the eye, and was supposed by many to contribute to the healthful action of the eye itself. This practice is known to prevail extensively now; but it is not clear that the prophet here has reference to it. The expression is usually interpreted to mean 'deceiving with the eyes,' that is, "alluring" or "enticing" by the motion of the eyes. The "motion" of the eyes is mentioned Pro 6:13-14 as one mode of "deceiving" a person:
He winketh with his eyes,
He speaketh with his feet,
He teacheth with his fingers;
Frowardness is in his heart,
He deviseth mischief continually.
Compare the notes at Job 42:14. The meaning here, doubtless, is, that they attempted to entice by the "motion" or "glance" of the eye. The Chaldee seems to have understood this of staining the eyes with stibium.
Mincing as they go - Margin, 'Tripping nicely;' that is, walking with an affected gait - a mode which, unhappily, is too well known in all ages to need a more particular description. Roberts, speaking of the dance in India, says, 'Some parts of the dance consist of a tripping or mincing step, which they call tatte-tatee. The left foot is put first, and the inside of the right keeps following the heel of the former.'
And making a tinkling with their feet - That is, they adorn themselves with "ankle rings," and make a tinkling or noise with them to attract attention. The custom of wearing rings on the fingers and wrists has been common every where. In addition to this, Oriental females often wore them on the "ankles" - a custom in itself not more unreasonable or absurd. The custom is mentioned by travelers in Eastern countries in more modern times. Thus, Michaelis says, 'In Syria and the neighboring provinces, the more opulent females bind ligaments around their feet, like chains, or bracelets, united by small chains of silver and gold, and exhibit them by their sound as they walk.' And Pliny ("Nat. Hist.," lib. xxiii., ch. 12) says, 'Silver has succeeded to gold in the luxury of the females who form bracelets for their feet of that, since an ancient custom forbids them to wear gold.' Frequent mention is made of these ornaments, says Rosenmuller, in the Arabic and Persian poems. Roberts, speaking of the ornaments on the feet of females in India, says, 'The first is a large silver curb like that which is attached to a bridle; the second is of the same kind, but surrounded by a great number of small bells; the third resembles a bracelet; and the fourth is a convex hoop, about two inches deep.' |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
But notwithstanding the dramatic vividness with which the prophet pictures to himself this scene of judgment, he is obliged to break off at the very beginning of his description, because another word of Jehovah comes upon him. This applies to the women of Jerusalem, whose authority, at the time when Isaiah prophesied, was no less influential than that of their husbands who had forgotten their calling. "Jehovah hath spoken: Because the daughters of Zion are haughty, and walk about with extended throat, and blinking with the eyes, walk about with tripping gait, and tinkle with their foot-ornaments: the Lord of all makes the crown of the daughters of Zion scabbed, and Jehovah will uncover their shame." Their inward pride (gâbah, as in Eze 16:50; cf., Zep 3:11) shows itself outwardly. They walk with extended throat, i.e., bending the neck back, trying to make themselves taller than they are, because they think themselves so great. The Keri substitutes the more usual form, נטוּית; but Isaiah in all probability intentionally made use of the rarer and ruder form netuvoth, since such a form really existed (Sa1 25:18), as well as the singular nâtu for nâtui (Job 15:22; Job 41:25 : Ges. 75, Anm. 5). They also went winking the eyes (mesakkeroth, for which we frequently find the erratum mesakkeroth), i.e., casting voluptuous and amatory glances with affected innocence (νεύματα ὀφθαλμῶν, lxx). "Winking:" sâkar is not used in the sense of fucare (Targ. b. Sabbath 62b, Jome 9b, Luther) - which is all the more inappropriate, because blackening the eyelids with powder of antimony was regarded in the East of the Old Testament as indispensable to female beauty - but in the sense of nictare (lxx, Vulg., Syr., syn. remaz, cf., sekar, Syr. to squint; Targ. = shâzaph, Job 20:9). Compare also the talmudic saying: God did not create woman out of Adam's ear, that she might be no eavesdropper (tsaithânith), nor out of Adam's eyes, that she might be no winker (sakrânith).
(Note: Also b. Sota 47b: "Since women have multiplied with extended necks and winking eyes, the number of cases has also multiplied in which it has been necessary to resort to the curse water (Num 5:18)." In fact, this increased to such an extent, that Johanan ben Zakkai, the pupil of Hillel, abolished the ordeal (divine-verdict) of the Sota (the woman suspected of adultery) altogether. The people of his time were altogether an adulterous generation.)
The third was, that they walked incedendo et trepidando. The second inf. abs. is in this case, as in most others, the one which gives the distinct tone, whilst the other serves to keep before the eye the occurrence indicated in its finite verb (Ges. 131, 3). They walk about tripping (tâphop, a wide-spread onomato-poetic word), i.e., taking short steps, just putting the heel of one foot against the toe of the other (as the Talmud explains it). Luther renders it, "they walk along and waggle" (schwnzen, i.e., Clunibus agitatis). The rendering is suitable, but incorrect. They could only take short steps, because of the chains by which the costly foot-rings (achâsim ) worn above their ankles were connected together. These chains, which were probably ornamented with bells, as is sometimes the case now in the East, they used to tinkle as they walked: they made an ankle-tinkling with their feet, setting their feet down in such a manner that these ankle-rings knocked against each other. The writing beraglēhem (masc.) for beraglēhen (fem.) is probably not an unintentional synallage gen.: they were not modest virgines, but cold, masculine viragines, so that they themselves were a synallage generis. Nevertheless they tripped along. Tripping is a child's step. Nevertheless they tripped along. Tripping is a child's step. Although well versed in sin and old in years, the women of Jerusalem tried to maintain a youthful, childlike appearance. They therefore tripped along with short, childish steps. The women of the Mohammedan East still take pleasure in such coquettish tinklings, although they are forbidden by the Koran, just as the women of Jerusalem did in the days of Isaiah. The attractive influence of natural charms, especially when heightened by luxurious art, is very great; but the prophet is blind to all this splendour, and seeing nothing but the corruption within, foretells to these rich and distinguished women a foul and by no means aesthetic fate. The Sovereign Ruler of all would smite the crown of their head, from which long hair was now flowing, with scab (v'sippach, a progressive preterite with Vav apodosis, a denom. verb from sappachath, the scurf which adheres to the skin: see at Hab 2:15); and Jehovah would uncover their nakedness, by giving them up to violation and abuse at the hands of coarse and barbarous foes - the greatest possible disgrace in the eyes of a woman, who covers herself as carefully as she can in the presence of any stranger (Isa 47:3; Nah 3:5; Jer 13:22; Eze 16:37). |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| The daughters - The women; (hitherto he reproved the men). A tinkling - By some ornaments which they wore upon their shoes. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
And wanton eyes "And falsely setting off their eyes with paint" - Hebrew, falsifying their eyes. I take this to be the true meaning and literal rendering of the word; from שקר shakar. The Masoretes have pointed it, as if it were from שקר sakar, a different word. This arose, as I imagine, from their supposing that the word was the same with סקר sakar, Chaldee, "intueri, innuere oculis;" or that it had an affinity with the noun סיקרא sikra, which the Chaldeans, or the rabbins at least, use for stibium, the mineral which was commonly used in colouring the eyes. See Jarchi's comment on the place. Though the colouring of the eyes with stibium be not particularly here expressed, yet I suppose it to be implied; and so the Chaldee paraphrase explains it; stibio linitis oculis, "with eyes dressed with stibium." This fashion seems to have prevailed very generally among the Eastern people in ancient times; and they retain the very same to this day.
Pietro delta Valle, giving a description of his wife, an Assyrian lady born in Mesopotamia, and educated at Baghdad, whom he married in that country, (Viaggi, Tom. I., Lettera 17), says, "Her eyelashes, which are long, and, according to the custom of the East, dressed with stibium, (as we often read in the Holy Scriptures of the Hebrew women of old, Jer 4:30; Eze 23:40; and in Xenophon, of Astyages the grandfather of Cyrus, and of the Medes of that time, Cyropaed. lib. i.), give a dark, and at the same time a majestic, shade to the eyes." "Great eyes," says Sandys, Travels, p. 67, speaking of the Turkish women, "they have in principal repute; and of those the blacker they be the more amiable; insomuch that they put between the eyelids and the eye a certain black powder with a fine long pencil, made of a mineral, brought from the kingdom of Fez, and called Alcohole; which by the not disagreeable staining of the lids doth better set forth the whiteness of the eye; and though it be troublesome for a time, yet it comforteth the sight, and repelleth ill humours." Vis ejus (stibii) astringe ac refrigerare, principalis autem circa oculos; namque ideo etiam plerique Platyophthalmon id appellavere, quoniam in calliblepharis mulierum dilatat oculos; et fluxiones inhibet oculorum exulcerationesque. "It is astringent in its virtue, and refrigerant, and to be chiefly employed about the eyes, and it is called Platyophthalmon, for being put into those ointments with which women beautify their eyes, it dilates them, removes defluxions, and heals any ulcerations that may be about the eyelids." - Pliny, Nat. Hist. 33:6.
Ille supercilium madida fuligine tactum
Obliqua producit acu, pingitque trementes
Attollens oculos
Juv. Sat. 2:93.
One his eyebrows, tinged with black soot,
Lengthens with an oblique bodkin, and paints,
Lifting up his winking eyes.
"But none of those [Moorish] ladies," says Dr. Shaw, Travels, p. 294, fol., "take themselves to be completely dressed, till they have tinged the hair and edges of their eyelids with alkahol, the powder of lead ore. This operation is performed by dipping first into the powder a small wooden bodkin of the thickness of a quill; and then drawing it afterwards through the eyelids, over the ball of the eye." Ezekiel, Eze 23:40, uses the same word in the form of a verb, כחלת עניך cachalt eynayik, "thou didst dress thine eyes with alcahol;" which the Septuagint render εστιβιζου τους, οφθαλμους σου, "thou didst dress thine eyes with stibium;" just as they do when the word פוך phuch is employed: compare Kg2 9:30; Jer 4:30. They supposed, therefore, that פוך phuch and כחל cachal, or in the Arabic form, alcahol, meant the same thing; and probably the mineral used of old for this purpose was the same that is used now; which Dr. Shaw (ibid. note) says is "a rich lead ore, pounded into an impalpable powder." Alcoholados; the word משקרות meshakkeroth in this place is thus rendered in an old Spanish translation. - Sanctius. See also Russell's Nat. Hist. of Aleppo, p. 102.
The following inventory, as one may call it, of the wardrobe of a Hebrew lady, must, from its antiquity, and the nature of the subject, have been very obscure even to the most ancient interpreters which we have of it; and from its obscurity must have been also peculiarly liable to the mistakes of transcribers. However, it is rather matter of curiosity than of importance; and is indeed, upon the whole, more intelligible and less corrupted than one might have reasonably expected. Clemens Alexandrinus, Paedag. lib. ii., c. 12, and Julius Pollux, lib. vii., c. 22, have each of them preserved from a comedy of Aristophanes, now lost, a similar catalogue of the several parts of the dress and ornaments of a Grecian lady; which, though much more capable of illustration from other writers, though of later date, and quoted and transmitted down to us by two different authors, yet seems to be much less intelligible, and considerably more corrupted, than this passage of Isaiah. Salmasius has endeavored, by comparing the two quotations, and by much critical conjecture and learned disquisition, to restore the true reading, and to explain the particulars; with what success, I leave to the determination of the learned reader, whose curiosity shall lead him to compare the passage of the comedian with this of the prophet, and to examine the critic's learned labors upon it. Exercit. Plinian, p. 1148; or see Clem. Ales. as cited above, edit. Potter, where the passage, as corrected by Salmasius, is given.
Nich. Guel. Schroederus, professor of oriental languages in the University of Marpurg, has published a very learned and judicious treatise upon this passage of Isaiah. The title of it is, "Commentarius Philologico-Criti cus de Vestitu Mulierum Hebraearum ad Iesai 3 ver. 16-24. Lugd. Bat. 1745." As I think no one has handled this subject with so much judgment and ability as this author, I have for the most part followed him, in giving the explanation of the several terms denoting the different parts of dress, of which this passage consists; signifying the reasons of my dissent, where he does not give me full satisfaction.
Bishop Lowth's translation of these verses is the following: -
18. In that day will the Lord take from them the ornaments,Of the feet-rings, and the net-works, and the crescents;
19. The pendants, and the bracelets, and the veils;
20. The tires, and the fetters, and the zones, And the perfume-boxes, and the amulets;
21. The rings, and the jewels of the nostrils;
22. The embroidered robes, and the tunics, And the cloaks, and the little purses,
23. The transparent garments, and the fine linen vests, And the turbans, and the mantles.
24. And there shall be instead of perfume, a putrid ulcer;And instead of well-girt raiment, rags;And instead of high-dressed hair, baldness;And instead of a zone, a girdle of sackcloth; And sun-burnt skin, instead of beauty.
The daughters of Zion - walk - What is meant by these several kinds of action and articles of dress cannot be well conjectured. How our ancestors understood them will appear from the following, which is the translation of these verses in my old MS. Bible: -
16. The doughteris of Syon wenteh with strught out necks, and ib beckes (winking) of eegen, geeden and flappeden with hondis for joye, and geeden: and with theire feet in curyous goying geeden; - 17. the Lord schall fully make ballid the top of the boughtris of Syon: and the Lord the her of hem schal naken. And for ournemente schal be schenschip.
18. In that day, the Lord schal don awey the ournement of Schoon and hoosis: 19. and beegis, and brochis, and armeerclis, and mytris; 20. and coombis, and rybanys and reversis at the hemmys, and oynment boris and ereringis; 21. and ryngis and jemmys in the frount hongynge; 22. and chaunginge clothis, and litil pallis, and scheetis, and prynys; 23. and scheweris, and neche hercheuys, and flyetis, and roketis; 24. and ther schal be for swot smel, stynke, and for gyrdil, a litl coord; and for crisp her, ballidnesse; and for brest boond and heyr.
Some of these things are hard to be understood, though I think this version as good as that of the very learned bishop: but there is little doubt that articles of clothing and dress bore these names in the fourteenth century. |
20 The bonnets [06287], and the ornaments of the legs [06807], and the headbands [07196], and the tablets [05315] [01004], and the earrings [03908],
18 In that day [03117] the Lord [0136] will take away [05493] the bravery [08597] of their tinkling ornaments [05914] about their feet, and their cauls [07636], and their round tires like the moon [07720],
30 And when thou art spoiled [07703], what wilt thou do [06213]? Though thou clothest [03847] thyself with crimson [08144], though thou deckest [05710] thee with ornaments [05716] of gold [02091], though thou rentest [07167] thy face [05869] with painting [06320], in vain [07723] shalt thou make thyself fair [03302]; thy lovers [05689] will despise [03988] thee, they will seek [01245] thy life [05315].
14 And he called [07121] the name [08034] of the first [0259], Jemima [03224]; and the name [08034] of the second [08145], Kezia [07103]; and the name [08034] of the third [07992], Kerenhappuch [07163].
13 He winketh [07169] with his eyes [05869], he speaketh [04448] with his feet [07272], he teacheth [03384] with his fingers [0676];
5 Lift not up [07311] your horn [07161] on high [04791]: speak [01696] not with a stiff [06277] neck [06677].
5 And he sought [01875] God [0430] in the days [03117] of Zechariah [02148], who had understanding [0995] in the visions [07200] of God [0430]: and as long as [03117] he sought [01875] the LORD [03068], God [0430] made him to prosper [06743].
14 And he called [07121] the name [08034] of the first [0259], Jemima [03224]; and the name [08034] of the second [08145], Kezia [07103]; and the name [08034] of the third [07992], Kerenhappuch [07163].
13 He winketh [07169] with his eyes [05869], he speaketh [04448] with his feet [07272], he teacheth [03384] with his fingers [0676];
14 Frowardness [08419] is in his heart [03820], he deviseth [02790] mischief [07451] continually [06256]; he soweth [07971] discord [04066] [04090].
5 And he sought [01875] God [0430] in the days [03117] of Zechariah [02148], who had understanding [0995] in the visions [07200] of God [0430]: and as long as [03117] he sought [01875] the LORD [03068], God [0430] made him to prosper [06743].
8 And the daughter [01323] of Zion [06726] is left [03498] as a cottage [05521] in a vineyard [03754], as a lodge [04412] in a garden of cucumbers [04750], as a besieged [05341] city [05892].
37 Behold, therefore I will gather [06908] all thy lovers [0157], with whom thou hast taken pleasure [06149], and all them that thou hast loved [0157], with all them that thou hast hated [08130]; I will even gather [06908] them round about [05439] against thee, and will discover [01540] thy nakedness [06172] unto them, that they may see [07200] all thy nakedness [06172].
22 And if thou say [0559] in thine heart [03824], Wherefore come [07122] these things upon me? For the greatness [07230] of thine iniquity [05771] are thy skirts [07757] discovered [01540], and thy heels [06119] made bare [02554].
5 Behold, I am against thee, saith [05002] the LORD [03068] of hosts [06635]; and I will discover [01540] thy skirts [07757] upon thy face [06440], and I will shew [07200] the nations [01471] thy nakedness [04626], and the kingdoms [04467] thy shame [07036].
3 Thy nakedness [06172] shall be uncovered [01540], yea, thy shame [02781] shall be seen [07200]: I will take [03947] vengeance [05359], and I will not meet [06293] thee as a man [0120].
15 Woe [01945] unto him that giveth his neighbour [07453] drink [08248], that puttest [05596] thy bottle [02573] to him, and makest him drunken [07937] also, that thou mayest look [05027] on their nakedness [04589]!
18 And the priest [03548] shall set [05975] the woman [0802] before [06440] the LORD [03068], and uncover [06544] the woman's [0802] head [07218], and put [05414] the offering [04503] of memorial [02146] in her hands [03709], which is the jealousy [07068] offering [04503]: and the priest [03548] shall have in his hand [03027] the bitter [04751] water [04325] that causeth the curse [0779]:
9 The eye [05869] also which saw [07805] him shall see him no more [03254]; neither shall his place [04725] any more behold [07789] him.
25 When he raiseth up [07613] himself, the mighty [0352] are afraid [01481]: by reason of breakings [07667] they purify [02398] themselves.
22 He believeth [0539] not that he shall return [07725] out of darkness [02822], and he is waited [06822] for of the sword [02719].
18 Then Abigail [026] made haste [04116], and took [03947] two hundred [03967] loaves [03899], and two [08147] bottles [05035] of wine [03196], and five [02568] sheep [06629] ready dressed [06213], and five [02568] measures [05429] of parched [07039] corn, and an hundred [03967] clusters of raisins [06778], and two hundred [03967] cakes [01690] of figs, and laid [07760] them on asses [02543].
11 In that day [03117] shalt thou not be ashamed [0954] for all thy doings [05949], wherein thou hast transgressed [06586] against me: for then I will take away [05493] out of the midst [07130] of thee them that rejoice [05947] in thy pride [01346], and thou shalt no more [03254] be haughty [01361] because of my holy [06944] mountain [02022].
50 And they were haughty [01361], and committed [06213] abomination [08441] before [06440] me: therefore I took them away [05493] as I saw [07200] good.
30 And when thou art spoiled [07703], what wilt thou do [06213]? Though thou clothest [03847] thyself with crimson [08144], though thou deckest [05710] thee with ornaments [05716] of gold [02091], though thou rentest [07167] thy face [05869] with painting [06320], in vain [07723] shalt thou make thyself fair [03302]; thy lovers [05689] will despise [03988] thee, they will seek [01245] thy life [05315].
30 And when Jehu [03058] was come [0935] to Jezreel [03157], Jezebel [0348] heard [08085] of it; and she painted [07760] [06320] her face [05869], and tired [03190] her head [07218], and looked out [08259] at a window [02474].
40 And furthermore [0637], that ye have sent [07971] for men [0582] to come [0935] from far [04801], unto whom a messenger [04397] was sent [07971]; and, lo, they came [0935]: for whom thou didst wash [07364] thyself, paintedst [03583] thy eyes [05869], and deckedst [05710] thyself with ornaments [05716],
40 And furthermore [0637], that ye have sent [07971] for men [0582] to come [0935] from far [04801], unto whom a messenger [04397] was sent [07971]; and, lo, they came [0935]: for whom thou didst wash [07364] thyself, paintedst [03583] thy eyes [05869], and deckedst [05710] thyself with ornaments [05716],
30 And when thou art spoiled [07703], what wilt thou do [06213]? Though thou clothest [03847] thyself with crimson [08144], though thou deckest [05710] thee with ornaments [05716] of gold [02091], though thou rentest [07167] thy face [05869] with painting [06320], in vain [07723] shalt thou make thyself fair [03302]; thy lovers [05689] will despise [03988] thee, they will seek [01245] thy life [05315].