the Week of Proper 10 / Ordinary 15
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THE MESSAGE
Isaiah 3:18
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
On that day the Lord will strip their finery: ankle bracelets, headbands, crescents,
In that day the Lord will take away the beauty of their anklets, the headbands, the crescent necklaces,
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,
In that day the Lord will take away the finery of the anklets, the headbands, and the crescents;
On that day the Lord will take away the beauty of their anklets, headbands, crescent ornaments,
At that time the Lord will take away everything that makes them proud: their beautiful ankle bracelets, their headbands, their necklaces shaped like the moon,
In that day the Lord will take away the beauty of their anklets, [braided] caps, crescent [head] ornaments,
In that day the Lord will take away the beauty of their anklets, the headbands, the crescent necklaces,
In that day shall the Lorde take away the ornament of the slippers, and the calles, and the round tyres,
In that day the Lord will remove the beauty of their anklets, headbands, crescent ornaments,
In that day the Lord will take away the finery of their anklets and headbands and crescents,
When that day comes, I will take away from those women all the fine jewelry they wear on their ankles, heads, necks, ears, arms, noses, fingers, and on their clothes. I will remove their veils, their belts, their perfume, their magic charms, their royal robes, and all their fancy dresses, hats, and purses.
On that day Adonai will take away their finery — their anklets, medallions and crescents,
In that day the Lord will take away the ornament of anklets, and the little suns and crescents,
Then the Lord will take away everything they are proud of: the beautiful ankle bracelets, the necklaces that look like the sun and the moon,
In that day the LORD will take away the beauty of their apparel;
A day is coming when the Lord will take away from the women of Jerusalem everything they are so proud of—the ornaments they wear on their ankles, on their heads, on their necks,
In that day the Lord will take away the finery of the anklets and the headbands and the crescent necklaces,
In that day the Lord will take away the beauty of the ankle bracelets, and the headbands, and the crescents,
In that daye shal the LORDE take awaye the gorgiousnes of their apparel, and spanges, cheynes, partlettes,
In that day the Lord will take away the beauty of their anklets, and the cauls, and the crescents;
In that day the Lord will take away the glory of their foot-rings, and their sun-jewels, and their moon-ornaments,
In that day the Lord will take away the bravery of their anklets, and the fillets, and the crescents;
In that day the Lord will take away the brauery of their tinckling ornaments about their feete, and their caules, and their round tyres like the Moone.
In that day shall the Lord take away the gorgiousnesse of the attire about their feete, & the caules, and the rounde tires [after the fashion of the moone.]
and the Lord will take away the glory of their raiment, the curls and the fringes, and the crescents,
In that day the Lord will take away the bravery of their anklets, and the cauls, and the crescents;
In that dai the Lord schal take awei the ournement of schoon, and goldun litle bellis lijk the moone,
In that day the Lord will take away the beauty of their anklets, and the cauls, and the crescents;
In that day the Lord will take away the show of [their] tinkling ornaments [about their feet], and [their] cauls, and [their] round tires like the moon.
At that time the sovereign master will remove their beautiful ankle jewelry, neck ornaments, crescent shaped ornaments,
In that day the Lord will take away the finery: The jingling anklets, the scarves, and the crescents;
On that day of judgment the Lord will strip away everything that makes her beautiful: ornaments, headbands, crescent necklaces,
In that day the Lord will take away the beauty of their ankle chains, headbands, moon-like objects,
In that day the Lord will take away the finery of the anklets, the headbands, and the crescents;
In that day, will My Lord remove the finery - of the anklets, and the little suns and the little moons;
In that day the Lord will take away the ornaments of shoes, and little moons,
In that day the Lord will take away the finery of the anklets, the headbands, and the crescents;
In that day doth the Lord turn aside The beauty of the tinkling ornaments, And of the embroidered works, And of the round tires like moons,
In that day the Lord will take away the beauty of their anklets, headbands, crescent ornaments,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
tinkling ornaments: Isaiah 3:16
cauls: or, networks, Shevisim probably the rich embroidered kerchiefs used to bind on their caps on the head, described by Lady M. W. Montague, Let. 32.
round tires: Judges 8:21, *marg.
Reciprocal: 2 Kings 9:30 - tired Esther 2:3 - their things Song of Solomon 1:10 - thy cheeks Ezekiel 23:40 - and deckedst Hosea 2:9 - take Zephaniah 1:8 - strange 1 Timothy 2:9 - not 1 Peter 3:3 - that
Cross-References
God told the serpent: "Because you've done this, you're cursed, cursed beyond all cattle and wild animals, Cursed to slink on your belly and eat dirt all your life. I'm declaring war between you and the Woman, between your offspring and hers. He'll wound your head, you'll wound his heel."
Naked I came from my mother's womb, naked I'll return to the womb of the earth. God gives, God takes. God's name be ever blessed.
So don't return us to mud, saying, "Back to where you came from!" Patience! You've got all the time in the world—whether a thousand years or a day, it's all the same to you. Are we no more to you than a wispy dream, no more than a blade of grass That springs up gloriously with the rising sun and is cut down without a second thought? Your anger is far and away too much for us; we're at the end of our rope. You keep track of all our sins; every misdeed since we were children is entered in your books. All we can remember is that frown on your face. Is that all we're ever going to get? We live for seventy years or so (with luck we might make it to eighty), And what do we have to show for it? Trouble. Toil and trouble and a marker in the graveyard. Who can make sense of such rage, such anger against the very ones who fear you?
The perverse travel a dangerous road, potholed and mud-slick; if you know what's good for you, stay clear of it.
But that's not the end of it. This country that used to be covered with fine vineyards—thousands of them, worth millions!—will revert to a weed patch. Weeds and thornbushes everywhere! Good for nothing except, perhaps, hunting rabbits. Cattle and sheep will forage as best they can in the fields of weeds—but there won't be a trace of all those fertile and well-tended gardens and fields.
Here's another Message from God to the people of Judah and Jerusalem: "Plow your unplowed fields, but then don't plant weeds in the soil! Yes, circumcise your lives for God's sake. Plow your unplowed hearts, all you people of Judah and Jerusalem. Prevent fire—the fire of my anger— for once it starts it can't be put out. Your wicked ways are fuel for the fire.
A Harvest Story At about that same time Jesus left the house and sat on the beach. In no time at all a crowd gathered along the shoreline, forcing him to get into a boat. Using the boat as a pulpit, he addressed his congregation, telling stories. "What do you make of this? A farmer planted seed. As he scattered the seed, some of it fell on the road, and birds ate it. Some fell in the gravel; it sprouted quickly but didn't put down roots, so when the sun came up it withered just as quickly. Some fell in the weeds; as it came up, it was strangled by the weeds. Some fell on good earth, and produced a harvest beyond his wildest dreams. "Are you listening to this? Really listening?" The disciples came up and asked, "Why do you tell stories?" He replied, "You've been given insight into God's kingdom. You know how it works. Not everybody has this gift, this insight; it hasn't been given to them. Whenever someone has a ready heart for this, the insights and understandings flow freely. But if there is no readiness, any trace of receptivity soon disappears. That's why I tell stories: to create readiness, to nudge the people toward receptive insight. In their present state they can stare till doomsday and not see it, listen till they're blue in the face and not get it. I don't want Isaiah's forecast repeated all over again: Your ears are open but you don't hear a thing. Your eyes are awake but you don't see a thing. The people are blockheads! They stick their fingers in their ears so they won't have to listen; They screw their eyes shut so they won't have to look, so they won't have to deal with me face-to-face and let me heal them. "But you have God-blessed eyes—eyes that see! And God-blessed ears—ears that hear! A lot of people, prophets and humble believers among them, would have given anything to see what you are seeing, to hear what you are hearing, but never had the chance. "Study this story of the farmer planting seed. When anyone hears news of the kingdom and doesn't take it in, it just remains on the surface, and so the Evil One comes along and plucks it right out of that person's heart. This is the seed the farmer scatters on the road. "The seed cast in the gravel—this is the person who hears and instantly responds with enthusiasm. But there is no soil of character, and so when the emotions wear off and some difficulty arrives, there is nothing to show for it. "The seed cast in the weeds is the person who hears the kingdom news, but weeds of worry and illusions about getting more and wanting everything under the sun strangle what was heard, and nothing comes of it. "The seed cast on good earth is the person who hears and takes in the News, and then produces a harvest beyond his wildest dreams." He told another story. "God's kingdom is like a farmer who planted good seed in his field. That night, while his hired men were asleep, his enemy sowed thistles all through the wheat and slipped away before dawn. When the first green shoots appeared and the grain began to form, the thistles showed up, too. "The farmhands came to the farmer and said, ‘Master, that was clean seed you planted, wasn't it? Where did these thistles come from?' "He answered, ‘Some enemy did this.' "The farmhands asked, ‘Should we weed out the thistles?' "He said, ‘No, if you weed the thistles, you'll pull up the wheat, too. Let them grow together until harvest time. Then I'll instruct the harvesters to pull up the thistles and tie them in bundles for the fire, then gather the wheat and put it in the barn.'" Another story. "God's kingdom is like a pine nut that a farmer plants. It is quite small as seeds go, but in the course of years it grows into a huge pine tree, and eagles build nests in it." Another story. "God's kingdom is like yeast that a woman works into the dough for dozens of loaves of barley bread—and waits while the dough rises." All Jesus did that day was tell stories—a long storytelling afternoon. His storytelling fulfilled the prophecy: I will open my mouth and tell stories; I will bring out into the open things hidden since the world's first day. Jesus dismissed the congregation and went into the house. His disciples came in and said, "Explain to us that story of the thistles in the field." So he explained. "The farmer who sows the pure seed is the Son of Man. The field is the world, the pure seeds are subjects of the kingdom, the thistles are subjects of the Devil, and the enemy who sows them is the Devil. The harvest is the end of the age, the curtain of history. The harvest hands are angels. "The picture of thistles pulled up and burned is a scene from the final act. The Son of Man will send his angels, weed out the thistles from his kingdom, pitch them in the trash, and be done with them. They are going to complain to high heaven, but nobody is going to listen. At the same time, ripe, holy lives will mature and adorn the kingdom of their Father. "Are you listening to this? Really listening? "God's kingdom is like a treasure hidden in a field for years and then accidentally found by a trespasser. The finder is ecstatic—what a find!—and proceeds to sell everything he owns to raise money and buy that field. "Or, God's kingdom is like a jewel merchant on the hunt for excellent pearls. Finding one that is flawless, he immediately sells everything and buys it. "Or, God's kingdom is like a fishnet cast into the sea, catching all kinds of fish. When it is full, it is hauled onto the beach. The good fish are picked out and put in a tub; those unfit to eat are thrown away. That's how it will be when the curtain comes down on history. The angels will come and cull the bad fish and throw them in the garbage. There will be a lot of desperate complaining, but it won't do any good." Jesus asked, "Are you starting to get a handle on all this?" They answered, "Yes." He said, "Then you see how every student well-trained in God's kingdom is like the owner of a general store who can put his hands on anything you need, old or new, exactly when you need it." When Jesus finished telling these stories, he left there, returned to his hometown, and gave a lecture in the meetinghouse. He made a real hit, impressing everyone. "We had no idea he was this good!" they said. "How did he get so wise, get such ability?" But in the next breath they were cutting him down: "We've known him since he was a kid; he's the carpenter's son. We know his mother, Mary. We know his brothers James and Joseph, Simon and Judas. All his sisters live here. Who does he think he is?" They got their noses all out of joint. But Jesus said, "A prophet is taken for granted in his hometown and his family." He didn't do many miracles there because of their hostile indifference.
For instance, a person who has been around for a while might well be convinced that he can eat anything on the table, while another, with a different background, might assume he should only be a vegetarian and eat accordingly. But since both are guests at Christ's table, wouldn't it be terribly rude if they fell to criticizing what the other ate or didn't eat? God, after all, invited them both to the table. Do you have any business crossing people off the guest list or interfering with God's welcome? If there are corrections to be made or manners to be learned, God can handle that without your help.
Gill's Notes on the Bible
In that day the Lord will take away the bravery of [their] tinkling ornaments [about their feet],.... With which they made a tinkling as they went, Isaiah 3:16 it being about the shoe, and made a noise; or seeing the word used signifies "stocks", and is so rendered Proverbs 7:22, it may design some sort of attire about the feet, as golden chains, as the Talmudists say t, which being fastened to both, directed their motion in walking, and prevented them taking too large steps: or rather these may intend some ornaments of the feet, used by the eastern nations; which, according to Golius, as related by De Dieu on the place, were plates of gold, one or two fingers broad, and sometimes four, which were put about the ankles of infants of rich families; not to make a tinkling, nor to direct their walk, but for ornament, and to distinguish them from the meaner sort. The Targum renders it, "the ornament of the shoes"; these were put about the place where the shoes were tied; and in the Talmud u the word is explained by קורדיקייה, "shoes"; which the gloss interprets of wooden shoes: the Septuagint, Syriac, and Arabic versions, are, "the ornament of their clothing"; as if this was the general name for the particulars that follow:
and [their] cauls: the attire of the head, of network: the word is used in the Misnah v for the ornament of cauls; which was, as one of their commentators w says, a picture made upon the caul for ornament; it was placed upon the forehead, and reached from ear to ear; and it was made by itself, so that it might be removed, and put upon another caul. Under these cauls they plaited their hair; hence the Septuagint render the word "the plaiting and the curls"; and to the same purpose the Syriac and Arabic versions.
And [their] round tires like the moon; these were not tires for the head, as our version suggests; much less were they clasps, buckles, or strings for the shoes, in the form of a half moon; such as were the "lunuloe" which the Roman senators had on their feet, to distinguish them from the common people; and were used by Evander and the Arcadians, to show that they sprung from the moon; which custom the noblemen of Rome followed; and some say x they put them under their feet, see Revelation 12:1 but these were ornaments wore about the necks, such as those which were found upon the necks of the kings of Midian, and even upon the necks of their camels, Judges 8:21 where the same word is used as here; they were no other than bracelets, necklaces, or golden chains, in the form of the moon; and the word is in the Talmud y rendered עונקייה, "chains". See also footnote z.
t T. Bab. Sabbat, fol. 63. 2. Maimon. in Misn. Sabbat, c. 6. sect. 4. u T. Hieros. Sabbat, fol. 8. 2. v Misn. Sabbat, c. 28. sect. 10. & Negaim, c. 11. sect. 11. w Bartenora in Misn. Sabbat, ib. x Vid. Scacch, Sacrer. Eleaochr. Myrothec. 1. c. 49. col. 248. y T. Hieros. Sabbat, fol. 8. 2. z Vid. Bynaeus de Calceis Heb. l. 1. c. 9.
Barnes' Notes on the Bible
In that day - That is, in the time when he would inflict this exemplary punishment on them - probably the calamitous times of the Babylonian captivity.
The Lord will take away - By the agents that he shall choose to employ in this work. - The prophet proceeds to specify the various ornaments that composed the female apparel in his time. It is not easy to describe them particularly, nor is it necessary. The “general” meaning of the passage is plain: and it is clear from this, that they greatly abounded in ornaments.
The bravery - This word “we” apply to valor or courage. The word here used, however, meaus “ornament, adorning,” or “glory.”
Of their tinkling ornaments - This is the same word which is used in Isaiah 3:16, and refers to the chains or clasps with which they ornamented their feet and ankles, and which made a tinkling noise as they walked.
And their cauls - Margin, ‘net-works.’ The Septuagint is the same. It is commonly supposed to mean “caps of net-work” worn on the head. According to others, the word refers to small “suns” or “spangles” worn on the hair, answering to the following word “moons.” ‘The caul is a strap, or girdle, about four inches long, which is placed on the top of the head, and which extends to the brow, in a line with the nose. The one I have examined is made of gold, and has many joints; it contains forty-five rubies, and nine pearls, which give it a net-work appearance.’ - “Roberts.”
Their round tires like the moon - Hebrew “moons.” This refers to small ornaments in the shape of crescents, or half-moons, commonly worn on the neck. They were also sometimes worn by men, and even by camels; Judges 8:21 (margin), Judges 8:26. It is probable that these ornaments might originally have had some reference to the moon as an object of worship, but it does not appear that they were so worn by the females of Judea - They are still worn by the females of Arabia. - “Rosenmuller.” Roberts says of such ornaments in India, ‘The crescent is worn by Parvati and Siva, from whom proceed the lingam, and the principal impurities of the system. No dancing girl is in full dress without her round tires like the moon.’ This ornament is still found under the name of “chumarah.” ‘The chumarah, which signifies moon, is a splendid ornament worn by the women of western Asia in front of their head-dresses. It is usually made of gold, set with precious stones and pearls. They are sometimes made of the crescent form, but the most common are such as the engraving represents. They often have Arabic characters inscribed upon them, and sometimes a sentence from the Koran is used by the Mahometan women of Arabia Felix.’
Clarke's Notes on the Bible
Verse Isaiah 3:18. Ornaments about their feet - "The ornaments of the feet rings"] The late learned Dr. Hunt, professor of Hebrew and Arabic in the University of Oxford, has very well explained the word עכס both verb and noun, in his very ingenious Dissertation on Proverbs 7:22-23. The verb means to skip, to bound, to dance along; and the noun, those ornaments of the feet which the Eastern ladies wore; chains or rings, which made a tinkling sound as they moved nimbly in walking. Eugene Roger, Description de la Terre Sainte, Liv. ii. ch. 2, speaking of the Arabian women, of the first rank in Palestine, says, - "Au lieu de brasselets elles ont de menottes d'argent, qu'elles portent aux poignets et aux pieds; ou sont attachez quantite de petits annelets d'argent, qui font un cliquetis comme d'une cymbale, lorsqu'elles cheminent ou se mouvent quelque peu." See Dr. Hunt's Dissertation; where he produces other testimonies to the same purpose from authors of travels. Hindoo women of ill fame wear loose ornaments one above another on their ankles, which at every motion make a tinkling noise. See WARD.
And their cauls - "the net-works"] I am obliged to differ from the learned Schroederus almost at first setting out. He renders the word שביסים shebisim by soliculi, little ornaments, bullae, or studs, in shape representing the sun, and so answering to the following word שהרנים saharonim, lunulae, crescents. He supposes the word to be the same with שמישים shemishim, the י yod in the second syllable making the word diminutive, and the letter מ mem being changed for ב beth, a letter of the same organ. How just and well founded his authorities for the transmutation of these letters in the Arabic language are, I cannot pretend to judge; but as I know of no such instance in Hebrew, it seems to me a very forced etymology. Being dissatisfied with this account of the matter, I applied to my good friend above mentioned, the late Dr. Hunt, who very kindly returned the following answer to my inquiries: -
"I have consulted the Arabic Lexicons, as well MS. as printed, but cannot find שביסים shebisim in any of them, nor any thing belonging to it; so that no help is to be had from that language towards clearing up the meaning of this difficult word. But what the Arabic denies, the Syriac perhaps may afford; in which I find the verb שבש shabas, to entangle or interweave, an etymology which is equally favourable to our marginal translation, net-works, with שבץ shabats, to make chequer work, or embroider, (the word by which Kimchi and others have explained שביס shabis;) and has moreover this advantage over it, that the letters ש sin and ס samech are very frequently put for each other, but צ tsaddi and ס samech scarcely ever. Aben Ezra joins שביסים shebisim and עכסים achasim, which immediately precedes it, together; and says that שביס shabis was the ornament of the legs, as עכס eches was of the feet. His words are, שביס תכשיט של שוקים כמו עכס של רגלים - L."
