English Standard Version
therefore the Lord will strike with a scab the heads of the daughters of Zion, and the LORD will lay bare their secret parts.
King James Bible
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.
American Standard Version
therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will lay bare their secret parts.
The Lord will make bald the crown of the head of the daughters of Sion, and the Lord will discover their hair.
English Revised Version
therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will lay bare their secret parts.
Webster's Bible Translation
Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the LORD will uncover their secret parts.
Isaiah 3:17 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
discover. Heb. made naked
or a hunchback or a dwarf or a man with a defect in his sight or an itching disease or scabs or crushed testicles.
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.
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,
In that day the Lord will take away the finery of the anklets, the headbands, and the crescents;
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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.