English Standard Version
The LORD said: Because the daughters of Zion are haughty and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet,
King James Bible
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:
American Standard Version
Moreover Jehovah said, Because the daughters of Zion are haughty, and walk with outstretched necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet;
And the Lord said: Because the daughters of Sion are haughty, and have walked with stretched out necks, and wanton glances of their eyes, and made a noise as they walked with their feet and moved in a set pace:
English Revised Version
Moreover the LORD said, 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:
Webster's Bible Translation
Moreover the LORD saith, Because the daughters of Zion are haughty, and walk with extended necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet:
Isaiah 3:16 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
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.
Treasury of Scripture Knowledge
wanton eyes. Heb. deceiving with their eyes. Or, as messakkaroth ainayim is rendered in the Targum, painting their eyes with stibium: for sakar is probably the same as the Chaldee sekar, or that import.
mincing. or, tripping nicely
Song of Solomon 3:11
Go out, O daughters of Zion, and look upon King Solomon, with the crown with which his mother crowned him on the day of his wedding, on the day of the gladness of his heart.
For behold, the Lord GOD of hosts is taking away from Jerusalem and from Judah support and supply, all support of bread, and all support of water;
And I will make boys their princes, and infants shall rule over them.
therefore the Lord will strike with a scab the heads of the daughters of Zion, and the LORD will lay bare their secret parts.
when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning.
Rise up, you women who are at ease, hear my voice; you complacent daughters, give ear to my speech.
Jump to PreviousAnkles Daughters Extended Eyes Feet Forth Full Haughty Heads Held High Making Moreover Necks Ornaments Outstretched Pride Proud Seductive Sounding Steps Stretched Stretched-Out Stretching Tinkling Trip Walk Walking Wandering Wanton Zion
Jump to NextAnkles Daughters Extended Eyes Feet Forth Full Haughty Heads Held High Making Moreover Necks Ornaments Outstretched Pride Proud Seductive Sounding Steps Stretched Stretched-Out Stretching Tinkling Trip Walk Walking Wandering Wanton Zion
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.