Isaiah 3:17
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.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTeedTTBWESTSK
EXPOSITORY (ENGLISH BIBLE)
(17) The Lord will smite with a scab . . .—The words point partly to diseases, such as leprosy, causing baldness, engendered by misery and captivity, partly to the brutal outrage of the Assyrian invaders, stripping off the costly garments and leaving the wearers to their nakedness. (Comp. Ezekiel 16:37; Nahum 3:5.)

Isaiah 3:17. Therefore the Lord will smite, &c. — Will humble the head of the daughters of Zion; and Jehovah will expose their nakedness. Thus Bishop Lowth renders the verse, observing, that “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, which was 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. This is always mentioned as the hardest part of the lot of captives. Nahum, denouncing the fate of Nineveh, paints it in very strong colours,” Nahum 3:5-6.3:16-26 The prophet reproves and warns the daughters of Zion of the sufferings coming upon them. Let them know that God notices the folly and vanity of proud women, even of their dress. The punishments threatened answered the sin. Loathsome diseases often are the just punishment of pride. It is not material to ask what sort of ornaments they wore; many of these things, if they had not been in fashion, would have been ridiculed then as now. Their fashions differed much from those of our times, but human nature is the same. Wasting time and money, to the neglect of piety, charity, and even of justice, displease the Lord. Many professors at the present day, seem to think there is no harm in worldly finery; but were it not a great evil, would the Holy Spirit have taught the prophet to expose it so fully? The Jews being overcome, Jerusalem would be levelled with the ground; which is represented under the idea of a desolate female seated upon the earth. And when the Romans had destroyed Jerusalem, they struck a medal, on which was represented a woman sitting on the ground in a posture of grief. If sin be harboured within the walls, lamentation and mourning are near the gates.Therefore the Lord will smite with a scab - There is some diversity of rendering to this expression. The Septuagint reads it: 'The Lord will humble the principal daughters of Zion' - those who belong to the court, or to the families of the princes. The Chaldee, 'The Lord will prostrate the glory of the daughters of Zion.' The Syriac is the same. The Hebrew word שׂפח s'ı̂phach, translated 'will smite with a scab,' means to "make bald," particularly to make the hair fall off by sickness. Our translation conveys the idea essentially, that is, that God would visit them with disease that would remove the hair which they regarded as so great an ornament, and on which they so much prided themselves. Few things would be so degrading and humiliating as being thus made bald. The description in this verse means, that God would humble and punish them; that they who so adorned themselves, and who were so proud of their ornaments, would be divested of their joyful attire, and be borne naked into captivity in a foreign land. 17. smite with a scab—literally, "make bald," namely, by disease.

discover—cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isa 47:3; compare with Isa 20:4).

Will smite with a scab the crown of the head; will by sending scabs, or by other ways, take off the hair of their head, which is a woman’s glory, 1 Corinthians 11:15, and which doubtless ministered to their pride and wantonness. Others render it, he will make bald, &c. Discover their secret parts, by giving her into the power of those enemies that shall either strip her of all her raiments, not leaving her sufficient to cover her nakedness; or otherwise abuse her by such immodest and contemptuous actions. Compare Isaiah 47:3 Ezekiel 16:37 23:10,26. Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion,.... This is opposed to the lifting up of their heads in that haughty manner they did, and to the binding, and plaiting, and curling of their hair, which now will fall off, through the scab or leprosy upon them, or must be obliged to be shaven off.

And the Lord will discover their secret parts; the Vulgate Latin renders it, "their hair", which is their glory, 1 Corinthians 11:6. The Targum is, "and the Lord shall take away their glory". The Syriac and Arabic versions render it "their sex", that which distinguishes their sex; of which Aben Ezra and Kimchi interpret it; than which nothing could be more distressing and intolerable, being worse than baldness of the head, and yet common with captives; and the Septuagint render it "their habit": the meaning is, they shall be stripped of their fine apparel, and be clothed in rags, so that their nakedness shall be seen. An enumeration of the several particulars follows.

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.
EXEGETICAL (ORIGINAL LANGUAGES)
17. smite with a scab] In Heb. a single verb formed from the noun found in Leviticus 13:2; Leviticus 13:6 ff. (the law of leprosy).Verse 17. - Therefore the Lord will smite with a seal. Thus destroying their beauty by producing baldness (comp. ver. 24; and for the meaning "smite with a scab," see Leviticus 13:2; Leviticus 14:56). The prophet's meaning is evident enough. But inasmuch as it is the curse of sin to distort the knowledge of what is most obvious and self-evident, and even to take it entirely away, the prophet dwells still longer upon the fact that all sinning is self-destruction and self-murder, placing this general truth against its opposite in a palillogical Johannic way, and calling out to his contemporaries in Isaiah 3:10, Isaiah 3:11 : "Say of the righteous, that it is well with him; for they will enjoy the fruit of their doings. Woe to the wicked! it is ill; for what his hands have wrought will be done to him." We cannot adopt the rendering "Praise the righteous," proposed by Vitringa and other modern commentators; for although âmar is sometimes construed with the accusative of the object (Psalm 40:11; Psalm 145:6, Psalm 145:11), it never means to praise, but to declare (even in Psalm 40:11). We have here what was noticed from Genesis 1:4 onwards - namely, the obvious antiptsis or antiphonsis in the verbs ראה (cf., Isaiah 22:9; Exodus 2:2), ידע (1 Kings 5:17), and אמר (like λέγειν, John 9:9): dicite justum quod bonus equals dicite justum esse bonum (Ewald, 336, b). The object of sight, knowledge, or speech, is first of all mentioned in the most general manner; then follows the qualification, or more precise definition. טוב, and in Isaiah 3:11 רע (רע without the pause), might both of them be the third pers. pret. of the verbs, employed in a neuter sense: the former signifying, it is well, viz., with him (as in Deuteronomy 5:30; Jeremiah 22:15-16); the latter, it is bad (as in Psalm 106:32). But it is evident from Jeremiah 44:17 that הוּא טוב and הוּא רע may be used in the sense of καλῶς (κακῶς) ἔχει, and that the two expressions are here thought of in this way, so that there is no לו to be supplied in either case. The form of the first favours this; and in the second the accentuation fluctuates between אוי tiphchah לרשׁע munach, and the former with merka, the latter tiphchah. At the same time, the latter mode of accentuation, which is favourable to the personal rendering of רע, is supported by editions of some worth, such as Brescia 1494, Pesaro 1516, Venice 1515, 1521, and is justly preferred by Luzzatto and Br. The summary assertions, The righteous is well, the wicked ill, are both sustained by their eventual fate, in the light of which the previous misfortune of the righteous appears as good fortune, and the previous good fortune of the wicked as misfortune. With an allusion to this great difference in their eventual fate, the word "say," which belongs to both clauses, summons to an acknowledgment of the good fortune of the one and the misfortune of the other. O that Judah and Jerusalem would acknowledge their to their own salvation before it was too late! For the state of the poor nation was already miserable enough, and very near to destruction.
Links
Isaiah 3:17 Interlinear
Isaiah 3:17 Parallel Texts


Isaiah 3:17 NIV
Isaiah 3:17 NLT
Isaiah 3:17 ESV
Isaiah 3:17 NASB
Isaiah 3:17 KJV

Isaiah 3:17 Bible Apps
Isaiah 3:17 Parallel
Isaiah 3:17 Biblia Paralela
Isaiah 3:17 Chinese Bible
Isaiah 3:17 French Bible
Isaiah 3:17 German Bible

Bible Hub
Isaiah 3:16
Top of Page
Top of Page