Isaiah 3

Having contrasted Zion’s glorious destiny with the present pride of God’s covenant people in chapter 2, Isaiah 3 brings the consequences into sharp focus: the removal of leadership, societal collapse, and the shame of those who exalt themselves.

Chapter 3 Resources

Overview

Isaiah 3 further develops the themes of judgment and restoration, focusing on the consequences of the covenant people’s rebellion and the leadership's failure. The chapter opens with a prophetic declaration of God's judgment, where He will remove the support of the nation, from the mighty warriors to the young and vulnerable. The people will be left without leaders and without the means to protect themselves, highlighting the consequences of their moral and spiritual decay.

Isaiah also introduces a glimpse into the social chaos that will ensue, where injustice and oppression will prevail, and the very foundations of society will crumble. The chapter shifts to a portrayal of the proud and haughty behavior of the daughters of Zion, who are consumed with vanity and indulgence. Their external adornment stands in stark contrast to their inner corruption, and they are warned of the judgment that will strip away their superficial beauty.

The chapter ends with a vision of the aftermath of judgment, where God will cleanse His covenant people, but only after humbling them and bringing them to repentance. Isaiah 3 paints a clear picture of the contrast between the pride and decadence of the present and the eventual purification that will restore the true glory of God's people.

Historical Context

Historical Context of Isaiah 1

Isaiah 3 continues the prophetic indictment of God's covenant people, declaring the specific forms of judgment that will come upon them for their rebellion. Likely delivered during the reigns of Jotham or Ahaz (circa 735–725 BCE), this chapter outlines the social unraveling that results from rejecting God's order. The chapter speaks of Yahweh removing “the stay and the staff” — bread, water, leadership, and protection — resulting in national collapse. Instead of noble rulers, the people will be ruled by immature and oppressive leaders, a divine reversal that mirrors their spiritual corruption.

This period in Judah’s history was marked by deepening instability: the Northern Kingdom (Israel) was nearing its destruction by Assyria (722 BCE), and Judah, rather than learning from her sister’s fall, was following the same pattern of pride, materialism, and idolatry. Assyrian pressure was mounting across the region, and kings like Ahaz responded by turning to foreign alliances rather than relying on God (2 Kings 16:7–9). The result was a society where justice was perverted, the poor were oppressed, and women and elites flaunted luxury while the foundations of the nation crumbled. Isaiah 3 portrays how sin doesn’t just bring personal guilt — it disintegrates the moral and social fabric of a people, leaving them vulnerable to both internal chaos and external conquest.

Breakdown

Chapter 3 Overview

(v1) Divine Judgment Announced on Judah and Jerusalem
(v2–5) Social and Political Collapse
(v6–7) Desperation for Leadership
(v8–12) The Cause and Effects of National Ruin
(v13–15) The Lord’s Legal Accusation
(v16–24) The Judgment on the Proud Daughters of Zion
(v25–26) The Fall of Jerusalem
(4:1) Aftermath of Judgment – Social Reproach

Breakdown

(Isaiah 3:1) Divine Judgment Announced on Judah and Jerusalem

(v1) The Lord, Yahweh of Hosts, removes all support and sustenance from Jerusalem and Judah — bread and water, but also leadership and security.

(Isaiah 3:2–5) Social and Political Collapse

(v2–3) Leaders removed: Judges, prophets, elders, warriors — all societal pillars will be taken away.
(v4) Youthful or incompetent rulers will take their place, leading to disorder.
(v5) Chaos will ensue: People will oppress each other; social hierarchy and respect will disintegrate.

(Isaiah 3:6–7) Desperation for Leadership

(v6) In the vacuum of leadership, people will grasp at anyone with basic resources, asking them to rule.
(v7) But even those approached will refuse, seeing the hopelessness of the situation.

(Isaiah 3:8–12) The Cause and Effects of National Ruin

(v8) Jerusalem's downfall is due to blatant rebellion and defiance against the Lord.
(v9) Their sin is open, like Sodom's; they do not hide it — leading to self-inflicted ruin.
(v10) A word of comfort: The righteous will be preserved and rewarded.
(v11) But the wicked face destruction — their deeds will return upon them.
(v12) Misguided leaders and immature rulers cause the people to err and destroy their paths.

(Isaiah 3:13–15) The Lord’s Legal Accusation

(v13) The Lord arises to prosecute His case against His people.
(v14) He accuses the elders and princes of plundering the poor and crushing His vineyard.
(v15) The question rings: Why do you grind the faces of the poor? declares the Lord.

(Isaiah 3:16–24) The Judgment on the Proud Daughters of Zion

(v16) The women of Zion are condemned for their haughtiness and seductive behavior.
(v17) The Lord will humble and afflict them physically.
(v18–23) A long list of luxurious ornaments will be stripped away — symbolic of the removal of vanity and false glory.
(v24) Instead of beauty and perfume: stench, shame, and branding — a reversal of status.

(Isaiah 3:25–26) The Fall of Jerusalem

(v25) Men will fall by the sword — war and loss.
(v26) The city will mourn and sit desolate on the ground — a symbol of humiliation and sorrow.

Themes

Themes from Isaiah Chapter 3

1. Divine Judgment and Removal of Support

Collapse of Structure: God removes the pillars of society — both physical sustenance (bread and water) and social stability (leaders and wise men) (Isaiah 3:1–3).
God as Judge: The chapter emphasizes that it is the Lord who is orchestrating the removal, underlining divine sovereignty over societal order (Isaiah 3:13).

2. Social Chaos and Leadership Crisis

Inversion of Order: Without righteous leadership, children and the inexperienced take power, leading to oppression and disrespect among citizens (Isaiah 3:4–5).
Desperation: People will plead for leadership from anyone, even those unqualified, indicating a total breakdown in confidence and order (Isaiah 3:6–7).
Failed Leaders: Those in charge lead the people astray and destroy the way of truth (Isaiah 3:12).

3. Public Sin and National Accountability

Sins on Display: Like Sodom, Judah openly flaunts its rebellion without shame (Isaiah 3:8–9).
Accountability for the Wicked: The wicked are warned their deeds will return upon them (Isaiah 3:11).
Contrast with the Righteous: A remnant of the righteous is affirmed — they will eat the fruit of their works (Isaiah 3:10).

4. Economic and Moral Exploitation

Oppression of the Poor: Elders and princes are rebuked for devouring the vineyard and grinding the faces of the poor (Isaiah 3:14–15).
Corruption at the Top: The leadership is not only inept but also abusive, targeting the vulnerable for personal gain.

5. Vanity and the Judgment on the Daughters of Zion

Pride and Seduction: The women of Zion are condemned for walking haughtily and seductively, reflecting spiritual and cultural decay (Isaiah 3:16).
Loss of Luxury: A detailed list of ornaments symbolizes how materialism and vanity will be stripped away in judgment (Isaiah 3:18–23).
Humiliation: Beauty will be replaced by shame — stench for perfume, branding for beauty (Isaiah 3:24).

6. National Mourning and Desolation

Defeat and Loss: The mighty will fall in battle, leaving the city broken and mourning (Isaiah 3:25–26).
Shame and Social Reproach: The aftermath includes social disgrace so deep that women will beg to be associated with a man just to remove their reproach (Isaiah 4:1).

Literary Structure

Literary Chiasmus for Isaiah Chapter 3

A. The Lord removes all support from Judah and Jerusalem (v1)
B. Collapse of leadership and rise of chaos (v2–5)
C. Desperate search for someone to lead (v6–7)
D. The cause: public sin and rebellion against Yahweh (v8–9)
E. Blessing for the righteous, woe for the wicked (v10–11)
D'. The cause: failed leaders who lead people astray (v12)
C'. The Lord rises to judge elders and princes (v13–15)
B'. Judgment on the proud daughters of Zion (v16–24)
A'. Zion humiliated and left in mourning (v25–26; 4:1)

Unit

Chapter Units Macro and Micro

Isaiah 1–39: Trouble at Home (Macro Unit)

Isaiah 3 continues the prophetic indictment within the first major division of Isaiah (chapters 1–39), often called the "Book of Judgment." This chapter highlights the internal collapse of God’s covenant people, not through foreign conquest alone, but through divine withdrawal. The Lord removes the very structures that sustain society — food, leadership, and order — exposing how pride, injustice, and corruption have eroded the foundations of the nation.

This judgment is not arbitrary; it is the just response to a covenant broken. The real crisis is not Assyria or any external threat — it is what happens when God’s people trust in human strength, exalt pride, and exploit the vulnerable. Isaiah 3 underscores the central message of this macro unit: the downfall of God’s people comes from within, and until they are humbled and purified, restoration cannot begin.

Isaiah 1–5: Judgment and Promise (Micro Unit)

Within the opening unit of Isaiah (chapters 1–5), Isaiah 3 serves as a penetrating case study in what covenant failure looks like at the societal level. Chapter 1 opened with a sweeping charge of rebellion; chapter 2 contrasted the future glory of Zion with the present arrogance of His people. Now, chapter 3 brings that indictment down to earth — showing how divine judgment touches daily life: leadership fails, oppression increases, vanity is exposed, and public shame replaces security.

God’s people are not merely being punished — they are being shown the natural consequences of breaking covenant trust. As justice is abandoned, social order unravels. And yet, woven throughout is the assurance that the righteous will be preserved. This chapter continues to build the crescendo of moral accountability that climaxes in chapter 5 with the parable of the vineyard, while preparing the way for the vision of God’s holiness and commissioning of the prophet in chapter 6.

Chapter 3
Verse by Verse

Isaiah 3:1

1 For behold, the Lord Yahweh of Hosts
is removing from Jerusalem and from Judah
support and staff—
every support of bread, and every support of water.

Hebrew

Hebrew (MT)
כִּי הִנֵּה הָאָדוֹן יְהוָה צְבָאוֹת מֵסִיר מִירוּשָׁלִַם וּמִיהוּדָה מַשְׁעֵן וּמַשְׁעֵנָה כֹּל מִשְׁעַן־לֶחֶם וְכֹל מִשְׁעַן־מָיִם

Transliteration
Kiy hinëhFor behold - כִּי הִנֵּה Kiy hinëhכִּי = for, because. הִנֵּה = behold—calls attention to a solemn decree. häädônThe Lord - הָאָדוֹן häädônPrefix ה = the. Root: אָדוֹן (adon), lord, master—divine title. y'hwäh tz'väôtYahweh of Hosts - יְהוָה צְבָאוֹת y'hwäh tz'väôtיְהוָה = Yahweh, sacred name. צְבָאוֹת = hosts, armies—divine commander. mêsiyrIs removing - מֵסִיר mêsiyrRoot: סוּר (sur), to turn aside, remove—act of judgment and withdrawal. miY'rûshäläimFrom Jerusalem - מִירוּשָׁלַ‍ִם miY'rûshäläimPrefix מִן = from. Root: יְרוּשָׁלַ‍ִם (Yerushalayim), Jerusalem—city of covenant. ûmiY'hûdähAnd from Judah - וּמִיהוּדָה ûmiY'hûdähPrefix ו = and. Prefix מִן = from. Root: יְהוּדָה (Yehudah), Judah—southern kingdom. mash'enSupport - מַשְׁעֵן mash'enRoot: שָׁעַן (shaʿan), to lean on, support—symbol of internal structure (food, order, governance). ûmash'enähAnd staff - וּמַשְׁעֵנָה ûmash'enähPrefix ו = and. Feminine form. Same root: שָׁעַן—external support, stability removed. KōlAll - כֹּל KōlAll, every—comprehensive removal. mish'an lechemSupport of bread - מִשְׁעַן לֶחֶם mish'an lechemמִשְׁעַן = support (root: שָׁעַן). לֶחֶם = bread—symbol of food supply and provision. w'kōl mish'an mäyimAnd all support of water - וְכֹל מִשְׁעַן מָיִם w'kōl mish'an mäyimמִשְׁעַן = support. מָיִם = water—total physical sustenance removed as judgment.

Strong's Concordance
For
כִּי֩ (kî)
Conjunction
Strong's 3588: A relative conjunction

behold,
הִנֵּ֨ה (hin·nêh)
Interjection
Strong's 2009: Lo! behold!

the Lord
הָאָד֜וֹן (hā·’ā·ḏō·wn)
Article | Noun - masculine singular
Strong's 113: Sovereign, controller

GOD
יְהוָ֣ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

of Hosts
צְבָא֗וֹת (ṣə·ḇā·’ō·wṯ)
Noun - common plural
Strong's 6635: A mass of persons, reg, organized for, war, a campaign

is about to remove
מֵסִ֤יר (mê·sîr)
Verb - Hifil - Participle - masculine singular
Strong's 5493: To turn aside

from Jerusalem
מִירוּשָׁלִַ֙ם֙ (mî·rū·šā·lim)
Preposition-m | Noun - proper - feminine singular
Strong's 3389: Jerusalem -- probably 'foundation of peace', capital city of all Israel

and Judah
וּמִ֣יהוּדָ֔ה (ū·mî·hū·ḏāh)
Conjunctive waw, Preposition-m | Noun - proper - masculine singular
Strong's 3063: Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelites

both supply
מַשְׁעֵ֖ן (maš·‘ên)
Noun - masculine singular
Strong's 4937: A support, a protector, sustenance

and support:
וּמַשְׁעֵנָ֑ה (ū·maš·‘ê·nāh)
Conjunctive waw | Noun - feminine singular
Strong's 4938: Support, sustenance, a walking-stick

the whole
כֹּ֚ל (kōl)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

supply
מִשְׁעַן־ (miš·‘an-)
Noun - masculine singular construct
Strong's 4937: A support, a protector, sustenance

of bread
לֶ֔חֶם (le·ḥem)
Noun - masculine singular
Strong's 3899: Food, bread, grain

and water,
מָֽיִם׃ (mā·yim)
Noun - masculine plural
Strong's 4325: Water, juice, urine, semen

Translations

KJV – For, behold, the Lord, the Lord of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread, and the whole stay of water,

2 Nephi 13 – For behold, the Lord, the Lord of Hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole staff of bread, and the whole stay of water—

BSB – For behold, the Lord GOD of Hosts is about to remove from Jerusalem and Judah both supply and support: the whole supply of food and water,

ESV – 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;

NIV – See now, the Lord, the Lord Almighty, is about to take from Jerusalem and Judah both supply and support: all supplies of food and all supplies of water,

NASB – For behold, the Lord God of armies is going to remove from Jerusalem and Judah both supply and support, the entire supply of bread and the entire supply of water;

BST – Behold now, the Lord, the Lord of hosts, will take away from Jerusalem and from Judea the mighty man and mighty woman, the strength of bread, and the strength of water,

YLT – For, lo, the Lord, Jehovah of Hosts, Is turning aside from Jerusalem, And from Judah, stay and staff, Every stay of bread, and every stay of water.

Alter – For, look, the Master, LORD of Armies, is about to take away from Jerusalem and from Judah staff and stay, every staff of bread and every staff of water,

Parallelism

A. Jerusalem and Judah
B. Staff of bread – Staff of water
C. Lord – LORD of Hosts

Synonymous Parallelism

A. Jerusalem and Judah:
A classic pairing representing the whole covenant people, encompassing both the capital city and the broader southern kingdom.
B. Staff of bread – Staff of water:
"Staff" (מִשְׁעֵן, mish'en) metaphorically refers to that which supports life. Bread and water represent the bare essentials, and their parallel mention emphasizes the total removal of sustenance.

Antithetic Parallelism

Implied contrast between divine provision and divine judgment:
Though not in a line-for-line format, the conceptual antithesis lies in the reversal: what the LORD once provided (support, sustenance), He now removes. It contrasts God’s nurturing role with His judicial role.

Literary Devices

Double Divine Title – “The Lord, the LORD of Hosts”:
The repetition and intensification of divine names convey absolute authority and martial power. “LORD of Hosts” (יְהוָה צְבָאוֹת) suggests command over heavenly armies, framing the removal of support as an act of sovereign war or judgment.
Metaphor – “Staff” of bread and water:
The “staff” evokes imagery of a walking aid or crutch—that which keeps someone upright. Removing it means collapse, both physically and societally.
Foreshadowing:
This verse sets the stage for the detailed list of social, political, and economic collapse that follows in vv.2–7. It’s the divine stripping away of the structures of society.

Thematic Significance

Judgment as Withdrawal:
God’s judgment begins not with violence but with withdrawal—the removal of provision, stability, and order. The people will feel the weight of divine absence.
Total Dependency on God:
The essentials of survival—bread and water—are shown to be under divine control. Their loss reminds the people of their utter dependence on the LORD, even for life itself.
Transition to Civil Collapse:
This verse is the introductory blow to the detailed unraveling of Jerusalem’s society in chapter 3. It begins with the loss of daily necessities and proceeds to the loss of leadership, justice, and morality.

Wordlinks

Lord (הָאָדוֹן – hāʾādôn)

Root: אָדוֹן – ʾādôn – lord, master

Isaiah 3:1 – The Lord, the LORD of Hosts
Isaiah 1:24 – Therefore says the Lord, the LORD of Hosts, the Mighty One of Israel
Isaiah 10:33 – The Lord, the LORD of Hosts, will lop off the boughs

This double-title emphasizes ultimate authority — this is not just judgment by circumstance; it is decreed by the King of heaven.

LORD of Hosts (יְהוָה צְבָאוֹת – YHWH Tzevaʾôt)

YHWH = covenant name of God
Tzevaʾôt = hosts, armies, angelic forces

A title used throughout Isaiah for the God of angel armies, the Commander of all creation.

Removing (מֵסִיר – mēsîr)

Root: סוּר – sûr – to turn aside, remove, depart

Isaiah 3:1 – The Lord is removing
Isaiah 1:25 – I will turn my hand against you and remove your dross
Isaiah 10:27 – The yoke shall be removed because of the anointing

This verb marks an active divine action — taking away provision, support, protection.

Support (מַשְׁעֵן וּמַשְׁעֵנָה – mashʿēn ûmashʿēnāh)

Root: שָׁעַן – shāʿan – to lean on, support

Two forms used:

מַשְׁעֵן – mashʿēn = staff, support (masculine)
מַשְׁעֵנָה – mashʿēnāh = crutch, support (feminine)

Together: every kind of human support — military, social, economic.

Isaiah 3:1 – All supports are removed
Isaiah 10:20 – The remnant of Israel will no longer lean on him who struck them
Isaiah 36:6 – Behold, you are trusting in Egypt, that broken reed of a staff

Supply of bread (כֹּל מִשְׁעַן לֶחֶם – kol mishʿan leḥem)

לֶחֶם – leḥem = bread, food

Isaiah 3:1 – All bread support is removed
Isaiah 30:20 – Though the Lord gives you the bread of adversity

This is a judgment of famine — a removal of basic provision.

Supply of water (וְכֹל מִשְׁעַן מַיִם – wĕkhol mishʿan māyim)

מַיִם – māyim = water

Isaiah 3:1 – All water support is removed
Isaiah 41:17 – When the poor and needy seek water and there is none… I will open rivers

Isaiah 3:2

2 A mighty man, and a man of war,
a judge, and a prophet,
and a diviner, and an elder—

Hebrew

Hebrew
גִּבּוֹר וְאִישׁ מִלְחָמָה שׁוֹפֵט וְנָבִיא וְקֹסֵם וְזָקֵן

Transliteration
gibôrThe mighty man - גִּבּוֹר gibôrRoot: גָּבַר (gavar), to prevail, be strong—military strength and leadership. w'ish mil'chämähAnd the man of war - וְאִישׁ מִלְחָמָה w'ish mil'chämähו = and. אִישׁ = man. Root: מִלְחָמָה (milchamah), war—military class, defenders. shofëţThe judge - שֹׁפֵט shofëţRoot: שָׁפַט (shafat), to judge—represents justice system and leadership. w'näviAnd the prophet - וְנָבִיא w'näviו = and. Root: נָבִיא (navi), prophet—divine spokesman, spiritual leadership. w'qôsëmAnd the diviner - וְקֹסֵם w'qôsëmו = and. Root: קָסַם (qasam), to divine—unauthorized seers or false prophets. w'zäqënAnd the elder - וְזָקֵן w'zäqënו = and. Root: זָקֵן (zaqen), elder—leader by age, experience, or office.

Strong's Concordance
the mighty man
גִּבּ֖וֹר (gib·bō·wr)
Adjective - masculine singular
Strong's 1368: Powerful, warrior, tyrant

and the warrior,
וְאִ֣ישׁ (wə·’îš)
Conjunctive waw | Noun - masculine singular construct
Strong's 376: A man as an individual, a male person

the judge
שׁוֹפֵ֥ט (šō·w·p̄êṭ)
Verb - Qal - Participle - masculine singular
Strong's 8199: To judge, pronounce sentence, to vindicate, punish, to govern, to litigate

and the prophet,
וְנָבִ֖יא (wə·nā·ḇî)
Conjunctive waw | Noun - masculine singular
Strong's 5030: A spokesman, speaker, prophet

the soothsayer
וְקֹסֵ֥ם (wə·qō·sêm)
Conjunctive waw | Verb - Qal - Participle - masculine singular
Strong's 7080: To distribute, determine by lot, magical scroll, to divine

and the elder,
וְזָקֵֽן׃ (wə·zā·qên)
Conjunctive waw | Adjective - masculine singular
Strong's 2205: Old

Translations

KJV – The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,

2 Nephi 13 – The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient;

BSB – the mighty man and the warrior, the judge and the prophet, the soothsayer and the elder,

ESV – the mighty man and the soldier, the judge and the prophet, the diviner and the elder,

NIV – the hero and the warrior, the judge and the prophet, the diviner and the elder,

NASB – The mighty man and the warrior, the judge and the prophet, the diviner and the elder,

BST – the great and mighty man, the warrior and the judge, and the prophet, and the counsellor, and the elder,

YLT – Hero and man of war, judge and prophet, And diviner and elder,

Alter – warrior and fighting man, judge and prophet and wizard and elder,

Parallelism

A. Mighty man – Man of war
B. Judge – Prophet
C. Diviner – Elder

This verse presents a triplet of pairs, each joined by function or influence within society, and each representing a critical pillar of national structure.

Synonymous Parallelism

A. Mighty man – Man of war:
Both represent military strength and national defense. The “mighty man” may suggest a general or warrior-hero; the “man of war” is a professional soldier. Together, they represent the loss of martial protection.
B. Judge – Prophet:
These two were responsible for justice and spiritual guidance. The judge upheld civil righteousness; the prophet conveyed divine will. Their removal means both legal order and divine instruction will cease.
C. Diviner – Elder:
Though the “diviner” was outside covenant norms (often condemned in Torah), Isaiah includes him as part of the social structure the people had come to rely on. The “elder” represents traditional leadership and communal wisdom. Their loss signals spiritual confusion and generational breakdown.

Antithetic Parallelism

Implied contrast to what should sustain society:
This list reflects the very pillars that ought to uphold a nation—strength, justice, prophecy, leadership—and indicates that none of them will remain. What once supported the people now vanishes, fulfilling the judgment introduced in v.1.

Literary Devices

Catalogue/List Structure:
The verse is part of a prophetic inventory, a device used to emphasize totality. Each role removed represents a critical function of a healthy society.
Chiastic Movement (Subtle):
There’s a possible progression from military (mighty/warrior) → legal and spiritual (judge/prophet) → illicit spiritual and traditional authority (diviner/elder), showing the whole spectrum of leadership is affected.
Tension Between Sacred and Profane:
The inclusion of “prophet” and “diviner” side by side may be intentional irony—both were consulted, but one was ordained of God, the other forbidden. Their joint removal reflects the collapse of both true and false guidance.

Thematic Significance

Total Leadership Vacuum:
Society’s entire leadership infrastructure is stripped: military, judicial, prophetic, spiritual, and communal. This isn’t just punishment—it’s deconstruction.
Warning Against Misplaced Trust:
The people relied on human roles rather than on the LORD (cf. 2:22). Their removal forces a confrontation with that false sense of security.
Judgment as Disintegration:
The nation doesn’t fall in one blow. It unravels from the top down—the very offices and institutions that once stabilized it are systematically removed.

Wordlinks

Mighty man (גִּבּוֹר – gibôr)

Root: גָּבַר – gāvar – to be strong, prevail

Isaiah 3:2 – Gibôr is removed
Isaiah 9:6 – Messiah is called “El-Gibôr” (Mighty God)
Isaiah 10:33 – The lofty will be cut down, and the gibborîm brought low

Symbol of military strength, influence, and cultural heroism
→ Removed.

Man of war (אִישׁ מִלְחָמָה – ʾîsh milḥāmāh)

אִישׁ – ʾîsh = man
מִלְחָמָה – milḥāmāh = war

Isaiah 3:2 – Warriors removed
Isaiah 13:4 – A tumult on the mountains, like a great multitude… the LORD of Hosts is mustering an army for battle
Isaiah 42:13 – The LORD will march out like a warrior

Earthly warriors = no help when divine judgment comes.

Judge (שֹׁפֵט – shōphēt)

Root: שָׁפַט – shāphat – to judge, govern

Isaiah 3:2 – Judges removed
Isaiah 1:23 – Your judges are rebels
Isaiah 1:26 – I will restore your judges as at the first

True justice is lost when God removes righteous judges — part of the covenant curse.

Prophet (נָבִיא – nāvîʾ)

Root: נָבָא – nāvāʾ – to prophesy

Isaiah 3:2 – Prophets removed
Isaiah 9:15 – The elder and honored man is the head, and the prophet who teaches lies is the tail
Isaiah 28:7 – The prophets stagger with strong drink

Removal of true prophets = silence of revelation, a deep spiritual famine.

Diviner (קוֹסֵם – qôsēm)

Root: קָסַם – qāsam – to practice divination (forbidden in Torah)

Isaiah 3:2 – Even diviners removed
Isaiah 44:25 – He frustrates the signs of diviners
Isaiah 8:19 – Should not a people inquire of their God? Why consult the dead?

Even false spiritual leaders are swept away — the system is emptied.

Elder (זָקֵן – zāqēn)

Root: זָקֵן – zāqēn – old, aged, elder

Isaiah 3:2 – Elders removed
Isaiah 3:14 – The LORD enters into judgment with the elders
Isaiah 37:2 – The elders of the priests put on sackcloth

Removal of elders = loss of counsel, memory, wisdom — society loses its anchor.

Isaiah 3:3

3 A commander of fifty, and one honored in face,
and a counselor, and a wise craftsman,
and one skilled in charms.

Hebrew

Hebrew
שַׂר־חֲמִשִּׁים וּנְשׂוּא פָנִים וְיוֹעֵץ וַחֲכַם חֲרָשִׁים וּנְבוֹן לָחַשׁ

Transliteration
sar chamiššiyMThe captain of fifty - שַׂר חֲמִשִּׁים sar chamiššiyMשַׂר = chief, commander. Root: חֲמִשִּׁים (chamishim) = fifty—military structure and authority. ûn'sû faniyMAnd the honored - וּנְשׂוּא פָנִים ûn'sû faniyMו = and. נְשׂוּא = lifted, exalted. פָנִים = face, presence—those held in esteem. w'yôëtzAnd the counselor - וְיוֹעֵץ w'yôëtzו = and. Root: יָעַץ (yaʿatz), to advise—governance, wisdom. wachaCham charäshiyMAnd the skilled craftsman - וַחֲכַם חֲרָשִׁים wachaCham charäshiyMו = and. חָכָם = wise. חָרָשִׁים = craftsmen, artisans—skill-based roles. ûn'vôn lachashAnd the expert enchanter - וּנְבוֹן לָחַשׁ ûn'vôn lachashו = and. נָבוֹן = discerning, skilled. לָחַשׁ = whisper, spell—refers to sorcery or secret influence.

Strong's Concordance

the commander
שַׂר־ (śar-)
Noun - masculine singular construct
Strong's 8269: Chieftain, chief, ruler, official, captain, prince

of fifty
חֲמִשִּׁ֖ים (ḥă·miš·šîm)
Number - common plural
Strong's 2572: Fifty

and the dignitary,
וּנְשׂ֣וּא (ū·nə·śū)
Conjunctive waw | Verb - Qal - QalPassParticiple - masculine singular construct
Strong's 5375: To lift, carry, take

the counselor,
וְיוֹעֵ֛ץ (wə·yō·w·‘êṣ)
Conjunctive waw | Verb - Qal - Participle - masculine singular
Strong's 3289: To advise, to deliberate, resolve

the cunning
וַחֲכַ֥ם (wa·ḥă·ḵam)
Conjunctive waw | Adjective - masculine singular construct
Strong's 2450: Wise

magician,
חֲרָשִׁ֖ים (ḥă·rā·šîm)
Noun - masculine plural
Strong's 2798: Ge-harashim -- 'craftsmen', a man of Judah

and the clever
וּנְב֥וֹן (ū·nə·ḇō·wn)
Conjunctive waw | Verb - Nifal - Participle - masculine singular construct
Strong's 995: To separate mentally, understand

enchanter.
לָֽחַשׁ׃ (lā·ḥaš)
Noun - masculine singular
Strong's 3908: A whisper, a private prayer, an incantation, an amulet

Translations

KJV – The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.

2 Nephi 13 – The captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator.

BSB – the commander of fifty and the dignitary, the counselor, the cunning magician, and the clever enchanter.

ESV – the captain of fifty and the man of rank, the counselor and the skillful magician and the expert in charms.

NIV – the captain of fifty and the man of rank, the counselor, skilled craftsman and clever enchanter.

NASB – The captain of fifty and the esteemed person, the counselor and the expert artisan, and the skillful enchanter.

BST – the captain of fifty also, and the honourable counsellor, and the wise artificer, and the intelligent hearer.

YLT – Head of fifty, and accepted of faces, And counsellor, and the wise of artificers, And the intelligent of charmers.

Alter – commander of fifty and notable and councillor and craftsman and caster of spells.

Parallelism

A. Captain of fifty – Honorable man
B. Counselor – Cunning artisan
C. Eloquent orator (completes the triad)

This verse continues the catalogue of leadership and social roles, arranged in three pairs (with the last unpaired for emphasis).

Synonymous Parallelism

A. Captain of fifty – Honorable man:
The "captain of fifty" represents mid-level military leadership, while the "honorable man" refers to social rank or prestige. Together, they signify command, respect, and societal order.
B. Counselor – Cunning artisan:
The "counselor" offers strategic wisdom or policy guidance; the "cunning artisan" (skilled craftsman) represents technical and artistic intelligence. Their removal reflects the loss of both intellectual and creative guidance.
C. Eloquent orator:
This figure, though unpaired, represents persuasive communication—perhaps a public speaker, statesman, or teacher. His isolation draws attention to the collapse of civil discourse and reasoned leadership.

Antithetic Parallelism

Implied contrast between former influence and coming absence:
While not formally antithetical, the implication is that those who once guided, shaped, or inspired society will now be absent, and chaos will fill the vacuum.

Literary Devices

Catalogue Form – Structured Dismantling:
The ongoing list builds tension. This methodical stripping away of essential roles shows judgment by deprivation rather than direct destruction.
Climactic Placement – “Eloquent orator” last:
By placing the orator at the end, Isaiah may be drawing attention to the collapse of persuasion, vision, or rhetorical leadership—a subtle but devastating societal loss.
Chiasm of Skill and Station:
The arrangement pairs rank (captain, honorable man), wisdom (counselor), and skill (artisan, orator), showing the removal of all types of capacity: physical, intellectual, artistic, and rhetorical.
Irony:
The people had trusted in these human figures (cf. 2:22), yet none of them will remain to lead, inspire, or save.

Thematic Significance

Collapse of Societal Infrastructure:
Every stratum of leadership—from commanders to craftsmen—is dismantled. The implication is that no one will be left to stabilize the people.
Loss of Wisdom and Creativity:
Not only is force removed, but so is wisdom, skill, and voice. A silent, disoriented society will remain—no ideas, no vision, no direction.
Judgment through Systemic Unraveling:
God’s judgment targets not just individuals but the entire ecosystem of leadership, exposing how dependent the people were on human institutions instead of divine governance.

Wordlinks

Captain of fifty (שַׂר חֲמִשִּׁים – sar ḥămishshîm)

שַׂר – sar = chief, ruler
חֲמִשִּׁים – ḥămishshîm = fifty

Isaiah 3:3 – Mid-level military or civic leader
2 Kings 1 – "Captain of fifty" is a military rank
Isaiah 10:33 – God will lop off branches — symbolically cutting off leaders

Represents the middle tier of governance, now also removed.

Dignitary / Honorable Man (וּנְשׂוּא פָנִים – ûnĕśû pānîm)

נָשָׂא פָנִים – nāśāʾ pānîm = literally “to lift the face” = to show favor, honor
Nĕśû pānîm = “respected, honored one”

Isaiah 3:3 – The honored man is taken
Isaiah 9:15 – The elder and honored man is the head
Isaiah 13:2 – Raise a banner on a bare hilltop, call out the nobles

The social elite, respected by appearance or status, are gone.

Counselor (יוֹעֵץ – yōʿētz)

Root: יָעַץ – yāʿatz – to advise

Isaiah 3:3 – The counselor is removed
Isaiah 9:6 – Messiah is called Wonderful Counselor
Isaiah 19:11 – The counselors of Pharaoh give foolish counsel

Without true counselors, society loses wisdom and guidance.

Cunning craftsman (חֲכַם חֲרָשִׁים – ḥākham ḥărāshîm)

חָכָם – ḥākhām = wise
חָרָשׁ – ḥārāsh = artisan, engraver, craftsman

Isaiah 3:3 – Skilled workers gone
Isaiah 40:20 – A skilled craftsman selects wood for an idol
Isaiah 44:11–13 – Craftsmen who shape gods with tools

Represents the creative economy, builders, technologists — now cut off.

Eloquent orator (נָבוֹן לָחַשׁ – nāvôn lāḥash)

נָבוֹן – nāvôn = discerning, intelligent
לָחַשׁ – lāḥash = whisper, incantation, soft speech

Interpretation:

Possibly: skilled public speaker, orator, or even magician/charmer

Isaiah 3:3 – The discerning speaker is removed
Isaiah 8:19 – People whisper and mutter (diviners)
Isaiah 29:4 – Your voice shall come from the ground like a ghostly whisper

Whether viewed as an eloquent voice of reason or a cultic whisperer, this figure represents social influence — and even that is removed.

Isaiah 3:4

4 And I will set youths as their rulers,
and the mischievous shall rule over them.

Hebrew

Hebrew
וְנָתַתִּי נְעָרִים שָׂרֵיהֶם וְתַעֲלוּלִים יִמְשְׁלוּ־בָם

Transliteration
w'nätätiyAnd I will give - וְנָתַתִּי w'nätätiyו = and. Root: נָתַן (natan), to give—divine appointment, intentional judgment. n'äriymYouths - נְעָרִים n'äriymRoot: נַעַר (naʿar), youth, adolescent—immature leadership. särëyhemTo be their rulers - שָׂרֵיהֶם särëyhemRoot: שַׂר (sar), prince, ruler. Suffix -הֶם = their—immature rulers appointed over them. w'ta'aluliyMAnd children - וְתַעֲלוּלִים w'ta'aluliyMו = and. Root: תַּעֲלוּל (taʿalul), a caprice, childish whim—reckless or mocking behavior. yimsh'lû vämShall rule over them - יִמְשְׁלוּ בָם yimsh'lû vämRoot: מָשַׁל (mashal), to rule, govern—rule by those unfit for leadership. בָם = over them.

Strong's Concordance
“I will make
וְנָתַתִּ֥י (wə·nā·ṯat·tî)
Conjunctive waw | Verb - Qal - Conjunctive perfect - first person common singular
Strong's 5414: To give, put, set

mere lads
נְעָרִ֖ים (nə·‘ā·rîm)
Noun - masculine plural
Strong's 5288: A boy, lad, youth, retainer

their leaders,
שָׂרֵיהֶ֑ם (śā·rê·hem)
Noun - masculine plural construct | third person masculine plural
Strong's 8269: Chieftain, chief, ruler, official, captain, prince

and children
וְתַעֲלוּלִ֖ים (wə·ṯa·‘ă·lū·lîm)
Conjunctive waw | Noun - masculine plural
Strong's 8586: Caprice, vexation, a tyrant

will rule
יִמְשְׁלוּ־ (yim·šə·lū-)
Verb - Qal - Imperfect - third person masculine plural
Strong's 4910: To rule, have dominion, reign

over them.”
בָֽם׃ (ḇām)
Preposition | third person masculine plural
Strong's Hebrew

Translations

KJV – And I will give children to be their princes, and babes shall rule over them.

2 Nephi 13 – And I will give children unto them to be their princes, and babes shall rule over them.

BSB – “I will make mere lads their leaders, and children will rule over them.”

ESV – And I will make boys their princes, and infants shall rule over them.

NIV – “I will make mere youths their officials; children will rule over them.”

NASB – And I will make mere boys their leaders, And mischievous children will rule over them,

BST – And I will make youths their princes, and mockers shall have dominion over them.

YLT – And I have made youths their heads, And sucklings rule over them.

Alter – And I shall make lads their commanders and babes shall rule them.

Parallelism

A. Boys as princes – Infants as rulers
This is a tight synonymous parallelism, with slight intensification from boys to infants, and from princes to ruling.

Synonymous Parallelism

A. Boys – Infants:
These two terms together emphasize inexperience, immaturity, and lack of capacity. The pairing intensifies the point: leadership will be placed in the hands of those utterly unfit to govern.
Princes – Rule over them:
The role of "prince" implies formal authority, while “rule” emphasizes actual governance. The pairing underlines the absurdity and danger of juvenile governance.

Antithetic Parallelism

Implied contrast between proper leadership and what will replace it:
The entire verse stands in sharp contrast to the leaders listed in vv.2–3 (mighty men, judges, counselors, artisans). Their removal leaves a power vacuum filled by the least qualified—a reversal of natural order.

Literary Devices

Irony:
This is a classic case of satirical inversion. Instead of wise elders, skilled counselors, or experienced warriors, children and babies now lead—highlighting the judgment of societal breakdown.
Hyperbole (possible):
While it may not imply literal infants, the exaggerated image stresses that those lacking wisdom, maturity, or stability will ascend to power.
Judgment as Devolution:
Rather than destroying the people outright, God’s judgment comes through humiliation: immature and unfit rulers, creating chaos and suffering.
Divine Action – “I will make…”
The LORD Himself is the agent of this reversal. The collapse of leadership is not merely political misfortune—it is divine decree.

Thematic Significance

Inversion of Order:
This verse shows the complete breakdown of social and covenantal structure. Where elders and wise men once ruled, now rule is in the hands of children—echoing covenant curses (cf. Leviticus 26:17, Ecclesiastes 10:16).
Leadership as Judgment:
Bad leadership is not random; it is a manifestation of divine justice. The immaturity of rulers reflects the spiritual immaturity of the people.
Loss of Glory:
Judah’s former glory in leadership and wisdom (e.g., Solomon’s court) is now replaced with foolishness, instability, and confusion.

Wordlinks

I will make (וְנָתַתִּי – wĕnātattî)

Root: נָתַן – nātan – to give, appoint

Isaiah 3:4 – God actively appoints this judgment
Isaiah 1:26 – I will restore your judges
Isaiah 22:21 – I will clothe him with your robe, and I will commit authority to his hand

This is not passive — God gives immature rulers as part of the judgment.

Boys / youths (נְעָרִים – nĕʿārîm)

Root: נַעַר – naʿar – youth, boy, servant

Isaiah 3:4 – Boys become rulers
Isaiah 11:6 – A little child shall lead them (positive contrast)
Ecclesiastes 10:16 – Woe to you, O land, when your king is a child

Here, youth represents lack of experience, wisdom, and restraint — a curse, not a blessing.

Princes / rulers (שָׂרֵיהֶם – śārêhem)

Root: שַׂר – sar – ruler, prince

Used throughout Isaiah for leaders, e.g.:

Isaiah 1:23 – Your princes are rebels
Isaiah 3:14 – The LORD will enter into judgment with the elders and princes of His people

Now, princes are children — symbolic of chaos and failed authority.

Infants / babes (תַּעֲלוּלִים – taʿălûlîm)

Root: עָלַל – ʿālal – to act childishly, play

Rare word – only appears here and in:

Isaiah 3:12 – “As for My people, children are their oppressors…”

Refers not just to age, but to immature, capricious behavior
→ Leaders with no moral compass.

Shall rule (יִמְשְׁלוּ – yimshĕlû)

Root: מָשַׁל – māshal – to rule, govern

Isaiah 3:4 – Infants will rule
Genesis 3:16 – “He shall rule over you”
Isaiah 14:2 – Strangers will rule over their oppressors

This is an inversion of divine order — those unfit to lead are now in charge.

Isaiah 3:5

5 And the people shall oppress one another—
man against man, and each against his neighbor;
the youth will be insolent toward the elder,
and the despised toward the honored.

Hebrew

Hebrew
וְנִגַּשׂ הָעָם אִישׁ בְּאִישׁ וְאִישׁ בְּרֵעֵהוּ יִרְהֲבוּ הַנַּעַר בַּזָּקֵן וְהַנִּקְלֶה בַּנִּכְבָּד

Transliteration
w'niGas häämAnd the people will be oppressed - וְנִגַּשׂ הָעָם w'niGas häämו = and. Root: נָגַשׂ (nagas), to oppress, drive hard. הָעָם = the people—internal social pressure and oppression. iysh B'iyshEach by man - אִישׁ בְּאִישׁ iysh B'iyshRoot: אִישׁ (ish), man. בְּ = against—interpersonal breakdown and aggression. w'iysh B'rëëhûAnd man by his neighbor - וְאִישׁ בְּרֵעֵהוּ w'iysh B'rëëhûרֵעַ (reʿa), neighbor, companion—collapse of communal bonds and mutual respect. yir'hávûThey shall behave proudly - יִרְהֲבוּ yir'hávûRoot: רָהַב (rahav), to act arrogantly, storm—chaotic pride and rebellion. haNaarThe child - הַנַּעַר haNaarPrefix ה = the. Root: נַעַר (naʿar), youth—immature, inexperienced person rising against order. BaZäqënAgainst the elder - בַּזָּקֵן BaZäqënב = against. Root: זָקֵן (zaqen), elder—breakdown of generational respect. w'haNiq'lehAnd the base - וְהַנִּקְלֶה w'haNiq'lehו = and. Prefix ה = the. Root: קָלָה (qalal), to be vile or despised—low status. BaNikh'BädAgainst the honorable - בַּנִּכְבָּד BaNikh'Bädב = against. Root: כָּבֵד (kaved), to be heavy, honored—status inversion.

Strong's Concordance
The people
הָעָ֔ם (hā·‘ām)
Article | Noun - masculine singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

will oppress one another,
וְנִגַּ֣שׂ (wə·nig·gaś)
Conjunctive waw | Verb - Nifal - Conjunctive perfect - third person masculine singular
Strong's 5065: To drive, to tax, harass, tyrannize

man
אִ֥ישׁ (’îš)
Noun - masculine singular
Strong's 376: A man as an individual, a male person

against man,
בְּאִ֖ישׁ (bə·’îš)
Preposition-b | Noun - masculine singular
Strong's 376: A man as an individual, a male person

neighbor
וְאִ֣ישׁ (wə·’îš)
Conjunctive waw | Noun - masculine singular
Strong's 376: A man as an individual, a male person

against neighbor;
בְּרֵעֵ֑הוּ (bə·rê·‘ê·hū)
Preposition-b | Noun - masculine singular construct | third person masculine singular
Strong's 7453: Friend, companion, fellow

the young
הַנַּ֙עַר֙ (han·na·‘ar)
Article | Noun - masculine singular
Strong's 5288: A boy, lad, youth, retainer

will rise up
יִרְהֲב֗וּ (yir·hă·ḇū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 7292: To urge severely, importune, embolden, capture, act insolently

against the old,
בַּזָּקֵ֔ן (baz·zā·qên)
Preposition-b, Article | Adjective - masculine singular
Strong's 2205: Old

and the base
וְהַנִּקְלֶ֖ה (wə·han·niq·leh)
Conjunctive waw, Article | Verb - Nifal - Participle - masculine singular
Strong's 7034: To be lightly esteemed or dishonored

against the honorable.
בַּנִּכְבָּֽד׃ (ban·niḵ·bāḏ)
Preposition-b, Article | Verb - Nifal - Participle - masculine singular
Strong's 3513: To be heavy, weighty, or burdensome

Translations

KJV – And the people shall be oppressed, every one by another, and every one by his neighbour: the child shall behave himself proudly against the ancient, and the base against the honourable.

2 Nephi 13 – And the people shall be oppressed, every one by another, and every one by his neighbor; the child shall behave himself proudly against the ancient, and the base against the honorable.

BSB – The people will oppress one another, man against man, neighbor against neighbor; the young will rise up against the old, and the base against the honorable.

ESV – And the people will oppress one another, every one his fellow and every one his neighbor; the youth will be insolent to the elder, and the despised to the honorable.

NIV – People will oppress each other—man against man, neighbor against neighbor. The young will rise up against the old, the nobody against the honored.

NASB – And the people will be oppressed, Each one by another, and each one by his neighbor; The youth will assault the elder, And the contemptible person will assault the one honored.

BST – And the people shall fall, man upon man, and every man upon his neighbor: the child shall insult the elder man, and the base the honourable.

YLT – And the people hath exacted – man upon man, Even a man on his neighbour, Enlarge themselves do the youths against the aged, And the lightly esteemed against the honoured.

Alter – And the people shall oversee each other, one man and his fellow. The lad shall lord it over the elder, and the worthless over the honored.

Parallelism

A. Everyone by another – Everyone by his neighbor
B. Youth vs. elder – Base vs. honorable

Synonymous Parallelism

A. Everyone by another – Everyone by his neighbor:
This is intensified repetition, emphasizing mutual oppression. It suggests complete social breakdown where personal relationships become sources of strife.
B. Youth – Elder / Base – Honorable:
These are classic pairs of reversed order and disrespect. The “youth” and the “base” (i.e., lowborn, unworthy) defy and dominate the elder and honorable, highlighting a collapse of respect, hierarchy, and dignity.

Antithetic Parallelism

B. Youth vs. elder – Base vs. honorable:
These pairs are antithetical in nature: the lower is elevated above the higher, the immature over the wise, the dishonorable over the respected. It’s a social inversion brought on by divine judgment.

Literary Devices

Repetition – “Everyone by another… by his neighbor”:
This repetition paints a picture of universal mutual oppression, suggesting no refuge, no solidarity—just conflict and distrust.
Inversion and Irony:
The natural order of society is flipped upside-down: elders are mocked, and nobility is undermined. The irony is biting: those once honored are now targets of contempt.
Climactic Build:
Following verse 4 (infantile rulers), verse 5 shows the inevitable outcome: social chaos. What begins at the top (bad leadership) cascades downward to infect all social relationships.

Thematic Significance

Judgment Through Social Breakdown:
This is no foreign invasion—it’s an internal collapse. When respect, order, and mutual responsibility vanish, society turns against itself.
Loss of Covenant Culture:
In the Mosaic covenant, honoring elders and showing dignity were core values (cf. Leviticus 19:32). Their reversal marks a deep spiritual and moral decay.
Reflection of Leadership Crisis:
Verse 5 is the direct social effect of verse 4: when children rule, chaos ensues, and the unworthy feel emboldened to scorn those once revered.
Mirror of End-Time Patterns:
This kind of upheaval is echoed in other prophetic and apocalyptic literature (cf. 2 Timothy 3:1–3), where social roles and honor structures collapse in the last days.

Wordlinks

Oppress (נִגַּשׂ – niggāś)

Root: נָגַשׂ – nāgaś – to press, drive, oppress

Isaiah 3:5 – The people will oppress one another
Isaiah 9:4 – You have broken the yoke of his burden, and the staff of his shoulder
Isaiah 14:2–4 – You will take up this taunt… “How the oppressor has ceased!”

Here: mutual oppression — society tears itself apart from within.

Each man his neighbor (אִישׁ בַּרֵעֵהוּ – ʾîsh barēʿēhû)

Root: רֵעַ – rēaʿ – friend, companion, neighbor

Isaiah 3:5 – Everyone turns on his neighbor
Isaiah 19:2 – I will stir up Egyptian against Egyptian; brother will fight against brother, neighbor against neighbor

An echo of covenantal collapse: when love of neighbor dies, only violence remains.

Youth / boy (נַעַר – naʿar)

Already seen in Isaiah 3:4
Now shown not only ruling, but also disrespecting elders

Also:
Isaiah 11:6 – A little child shall lead them (positive form)
Here, negative reversal: not childlike purity, but immaturity and pride.

Behave arrogantly (יִתְפָּאֶר – yitpāʾēr)

Root: פָּאַר – pāʾar – to boast, glorify oneself

Isaiah 3:5 – Youth will act proudly toward elders
Isaiah 10:15 – Shall the axe boast over the one who hews with it?
Isaiah 13:11 – I will put an end to the arrogance of the proud

This is the spirit of Babylon — boasting and pride replacing humility and honor.

Elder / old man (זָקֵן – zāqēn)

As in 3:2 — the elders were once valued
Now, they are disrespected by the young

Isaiah 37:2 – The elders of the priests put on sackcloth
Isaiah 47:6 – You showed no mercy; even on the aged you laid a heavy yoke

Base / despised (נִקְלֶה – niqlê)

Root: קָלָה – qālāh – to be vile, lightly esteemed

Isaiah 3:5 – The base will rise up
Isaiah 23:9 – To bring low all the glory of the proud
Isaiah 13:11 – I will punish the world for its evil and the wicked for their iniquity

Social reversal: the unworthy claim power and dishonor the worthy.

Honorable / glorious (נִכְבָּד – nikbād)

Root: כָּבֵד – kāvēd – heavy, weighty, honored

Isaiah 3:5 – The base against the honorable
Isaiah 5:13 – Their honorable men are famished
Isaiah 43:4 – You are precious and honored in My sight

True honor is now treated with contempt — another covenantal inversion.

Isaiah 3:6

6 For a man will seize his brother,
of his father’s house, saying:
“You have a cloak—be our leader,
and let this stumbling block be under your hand.”

Hebrew

Hebrew
כִּי־יִתְפֹּשׂ אִישׁ בְּאָחִיו בֵּית אָבִיו שִׂמְלָה לְכָה קָצִין תִּהְיֶה־לָּנוּ וְהַמַּכְשֵׁלָה הַזֹּאת תַּחַת יָדֶךָ

Transliteration
KiyFor - כִּי KiyBecause—for cause or result. yit'PosShall seize - יִתְפֹּשׂ yit'PosRoot: תָּפַשׂ (taphas), to seize, grasp—desperation for leadership. iyshA man - אִישׁ iyshMan—representative individual in crisis. B'ächiywHis brother - בְּאָחִיו B'ächiywב = of, toward. Root: אָח (ach), brother—social collapse leads to familial grasping. BëytIn the house - בֵּית BëytRoot: בַּיִת (bayit), house—place of family origin or inheritance. äviywOf his father - אָבִיו äviywRoot: אָב (av), father. Suffix -יו = his—clan or ancestral home. sim'läh l'khähYou have clothing - שִׂמְלָה לְךָ sim'läh l'khähשִׂמְלָה = garment. לְךָ = to you—you appear qualified simply because you're clothed. qätziyn Tih'yeh-LänûBe our ruler - קָצִין תִּהְיֶה לָנוּ qätziyn Tih'yeh-Länûקָצִין = leader, official. תִּהְיֶה = you will be. לָנוּ = for us—plea for leadership from desperation. w'haMakh'shëläh haZotAnd let this ruin - וְהַמַּכְשֵׁלָה הַזֹּאת w'haMakh'shëläh haZotהַמַּכְשֵׁלָה = stumbling, collapse. הַזֹּאת = this one—refers to societal failure. Tachat yädekhäBe under your hand - תַּחַת יָדֶךָ Tachat yädekhäתַּחַת = under. יָדֶךָ = your hand—appeal for someone to assume responsibility or control.

A man
אִ֤ישׁ (’îš)
Noun - masculine singular
Strong's 376: A man as an individual, a male person

will seize
יִתְפֹּ֨שׂ (yiṯ·pōś)
Verb - Qal - Imperfect - third person masculine singular
Strong's 8610: To manipulate, seize, chiefly to capture, wield, to overlay, to use unwarrantably

his brother
בְּאָחִיו֙ (bə·’ā·ḥîw)
Preposition-b | Noun - masculine singular construct | third person masculine singular
Strong's 251: A brother, )

within his father’s
אָבִ֔יו (’ā·ḇîw)
Noun - masculine singular construct | third person masculine singular
Strong's 1: Father

house:
בֵּ֣ית (bêṯ)
Noun - masculine singular construct
Strong's 1004: A house

“You have a cloak—
שִׂמְלָ֣ה (śim·lāh)
Noun - feminine singular
Strong's 8071: A dress, a mantle

you be
תִּֽהְיֶה־ (tih·yeh-)
Verb - Qal - Imperfect - second person masculine singular
Strong's 1961: To fall out, come to pass, become, be

our leader!
קָצִ֖ין (qā·ṣîn)
Noun - masculine singular
Strong's 7101: A magistrate, other leader

Take charge
יָדֶֽךָ׃ (yā·ḏe·ḵā)
Noun - feminine singular construct | second person masculine singular
Strong's 3027: A hand

of this
הַזֹּ֖את (haz·zōṯ)
Article | Pronoun - feminine singular
Strong's 2063: Hereby in it, likewise, the one other, same, she, so much, such deed, that,

heap of rubble.”
וְהַמַּכְשֵׁלָ֥ה (wə·ham·maḵ·šê·lāh)
Conjunctive waw, Article | Noun - feminine singular
Strong's 4384: Something overthrown, a stumbling block

Translations

KJV – When a man shall take hold of his brother of the house of his father, saying, Thou hast clothing, be thou our ruler, and let this ruin be under thy hand:

2 Nephi 13 – When a man shall take hold of his brother of the house of his father, and shall say: Thou hast clothing, be thou our ruler, and let not this ruin come under thy hand—

BSB – A man will seize his brother within his father’s house: “You have a cloak—you be our leader! Take charge of this heap of rubble.”

ESV – For a man will take hold of his brother in the house of his father, saying: “You have a cloak; you shall be our leader, and this heap of ruins shall be under your rule”;

NIV – A man will seize one of his brothers in his father’s house, and say, “You have a cloak, you be our leader; take charge of this heap of ruins!”

NASB – When a man lays hold of his brother in his father’s house, saying, “You have a cloak, you shall be our ruler! And these ruins will be under your authority,”

BST – For a man shall lay hold of his brother, as one of his father's household, saying, Thou hast raiment, be thou our ruler, and let my meat be under thee.

YLT – When one layeth hold on his brother, [Of] the house of his father, [by] the garment, `Come, a ruler thou art to us, And this ruin [is] under thy hand.'

Alter – Should a man take hold of his brother in his father’s house: “You have a cloak. You shall be our captain and this stumbling block under your hand.”

Parallelism

A. Man – Brother
B. You have a cloak – Be our leader
C. Be our leader – Take charge of this ruin!

Synonymous Parallelism

A. Man – Brother / in his father’s house:
The scene is deeply personal and familial. The appeal to a brother within the household shows how desperate leadership has become—even kinship is not exempt from social collapse.
B. You have a cloak – Be our leader:
This pairing is almost satirical. A mere outer garment (possibly a sign of slight wealth or decency) becomes the sole qualification for leadership. It suggests that no true leaders remain, so any external appearance of stability is enough.
C. Be our leader – Take charge of this ruin!:
These phrases mirror each other but escalate: “lead us” becomes “take responsibility for our collapse.” It underscores the hopeless state of the nation.

Antithetic Parallelism

Implied contrast between appearance and capability:
A cloak is an outward symbol, yet it is treated as the qualification to govern a ruined society. The verse contrasts appearance with substance, pointing to the absurdity and desperation of the situation.

Literary Devices

Irony:
The man is chosen not for wisdom, strength, or virtue, but for owning a cloak. This is a cutting critique of leadership standards and societal desperation.
Hyperbole/Satirical Exaggeration:
The request that someone take charge of “this ruin” (literally, this stumbling block or wreckage) exaggerates the extent of collapse and the futility of the plea.
Dialogue Within Narrative:
The verse includes a direct quote, increasing the immediacy and emotional tension. It shows real people in panic, not just abstract prophecy.
Imagery – Cloak and Ruin:
The contrast between the minimal asset (cloak) and the massive burden (governance of ruin) emphasizes the mismatch between appearance and responsibility.

Thematic Significance

Leadership Vacuum and Desperation:
Society is so broken that people grasp for anyone, even within their own family, to take control—highlighting the disintegration of public trust and leadership.
Breakdown of Institutions:
The appeal happens inside the father’s house, traditionally a place of order and inheritance. That even households are seeking governance points to a nationwide collapse.
Absurdity of Human Solutions Without God:
People are trying to solve divine judgment with human improvisation—selecting leaders based on cloaks rather than character.
Foreshadowing Rejection:
The next verse (v.7) shows that even this pathetic plea for help is rejected. No one wants to take responsibility for what God is tearing down.

Wordlinks

Man (אִישׁ – ʾîsh) & Brother (אָחִיו – ʾāḥîw)

Even family members are pressured to take charge
This is not based on merit — just desperation

Isaiah 3:6 – A man seizes his brother
Isaiah 19:2 – Brother will fight against brother
Isaiah 58:7 – Do not turn away from your own flesh and blood

Takes hold (יַתְפֵּשׂ – yatpēś)

Root: תָּפַשׂ – tāphas – to seize, grab

Used for forceful taking, not respectful request
→ This is a demand, not an invitation

Father’s house (בֵּית אָבִיו – bêth ʾāvîw)

Symbol of tribal, clan leadership
But even there, no one wants to lead
→ Patriarchal structures fail

Cloak (כְּסוּת – kĕsût)

Basic garment, sometimes outer robe
Symbolic of status or minimal sufficiency

Isaiah 3:6 – "You have a cloak — be our ruler!"
Isaiah 59:6 – Their works are worthless garments
Also: Exodus 22:26 – Return the cloak to your neighbor before nightfall

Owning a cloak now = being seen as qualified to lead — a tragic irony.

Leader / Ruler (קָצִין – qātzîn)

Root: קָצָה – qātzāh – to cut, assign
Refers to a chieftain, commander, official

Isaiah 3:6 – “You be our qātzîn”
Isaiah 1:10 – Hear the word of the LORD, you rulers of Sodom
Isaiah 22:3 – All your leaders have fled together

The true leaders are gone — replaced by anyone who has a cloak.

Ruin / Wreckage (מַכְשֵׁלָה – makshēlâ)

Root: כָּשַׁל – kāshal – to stumble, fall, collapse

Isaiah 3:6 – “This ruin is under your hand”
Isaiah 5:27 – None will stumble
Isaiah 8:14–15 – Many will stumble, fall, be broken

Makshēlâ = stumbling-block, wreckage, downfall — a society that is tripping over itself

Under your hand (תַּחַת יָדֶךָ – taḥath yādekā)

Symbolic of delegating responsibility or rule

Isaiah 3:6 – “You take charge of this mess!”
Isaiah 36:9 – How then can you repel one officer of the least of my master’s servants?
Isaiah 22:21 – I will commit your authority into his hand

Isaiah 3:7

7 He will raise his voice on that day, saying:
“I will not be a binder—
and in my house is neither bread nor cloak.
Do not make me a leader over the people.”

Hebrew

Hebrew
יִשָּׂא בַיּוֹם הַהוּא לֵאמֹר לֹא־אֶהְיֶה חֹבֵשׁ וּבְבֵיתִי אֵין לֶחֶם וְאֵין שִׂמְלָה לֹא תְשִׂימֻנִי קְצִין עָם

Transliteration
yiSäHe shall lift up (his voice)Root: נָשָׂא (nasa), to lift, raise—gesture of protest or declaration. vaYôm hahûIn that dayבַּיּוֹם = in the day. הַהוּא = that—marks the prophesied moment of societal collapse. lëmorSayingInfinitive of אָמַר (amar), to say—introduces direct speech. lo-eh'yehI will not beלֹא = not. אֶהְיֶה = I will be—denial of responsibility. chovëshA healerRoot: חָבַשׁ (chavash), to bind or bandage—used here metaphorically as a restorer or leader. ûv'vëytiyIn my houseו = and. בְּ = in. Root: בַּיִת (bayit), house. י = my—no resources in his personal domain. ëyn lechemThere is no breadאֵין = there is not. לֶחֶם = bread—lack of provision or sustenance. w'ëyn sim'lähAnd no clothingו = and. אֵין = there is not. שִׂמְלָה = garment—lacking visible authority or status. lo t'siymuniyDo not appoint meלֹא = not. תְשִׂימוּנִי = you shall appoint me—refusal of leadership responsibility. q'tziyn ämA ruler of the peopleקָצִין = leader, commander. עָם = people—public office being declined.

Strong's Concordance
On that
הַה֤וּא ׀ (ha·hū)
Article | Pronoun - third person masculine singular
Strong's 1931: He, self, the same, this, that, as, are

day
בַיּ֨וֹם (ḇay·yō·wm)
Preposition-b, Article | Noun - masculine singular
Strong's 3117: A day

he will cry aloud:
יִשָּׂא֩ (yiś·śā)
Verb - Qal - Imperfect - third person masculine singular
Strong's 5375: To lift, carry, take

“I am
אֶהְיֶ֣ה (’eh·yeh)
Verb - Qal - Imperfect - first person common singular
Strong's 1961: To fall out, come to pass, become, be

not
לֹא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

a healer.
חֹבֵ֔שׁ (ḥō·ḇêš)
Verb - Qal - Participle - masculine singular
Strong's 2280: To wrap firmly, to stop, to rule

I have no
אֵ֥ין (’ên)
Adverb
Strong's 369: A non-entity, a negative particle

food
לֶ֖חֶם (le·ḥem)
Noun - masculine singular
Strong's 3899: Food, bread, grain

or clothing
שִׂמְלָ֑ה (śim·lāh)
Noun - feminine singular
Strong's 8071: A dress, a mantle

in my house.
וּבְבֵיתִ֕י (ū·ḇə·ḇê·ṯî)
Conjunctive waw, Preposition-b | Noun - masculine singular construct | first person common singular
Strong's 1004: A house

Do not
לֹ֥א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

make me
תְשִׂימֻ֖נִי (ṯə·śî·mu·nî)
Verb - Qal - Imperfect - second person masculine plural | first person common singular
Strong's 7760: Put -- to put, place, set

leader
קְצִ֥ין (qə·ṣîn)
Noun - masculine singular construct
Strong's 7101: A magistrate, other leader

of the people!”
עָֽם׃ (‘ām)
Noun - masculine singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

Translations

KJV – In that day shall he swear, saying, I will not be an healer; for in my house is neither bread nor clothing: make me not a ruler of the people.

2 Nephi 13 – In that day shall he swear, saying: I will not be a healer; for in my house there is neither bread nor clothing; make me not a ruler of the people.

BSB – On that day he will cry aloud: “I am not a healer. I have no food or clothing in my house. Do not make me leader of the people!”

ESV – In that day he will speak out, saying: “I will not be a healer; in my house there is neither bread nor cloak; you shall not make me leader of the people.”

NIV – But in that day he will cry out, “I have no remedy. I have no food or clothing in my house; do not make me the leader of the people.”

NASB – He will protest on that day, saying, “I will not be your healer, For in my house there is neither bread nor cloak; You should not appoint me ruler of the people.”

BST – And he shall answer in that day, and say, I will not be thy ruler; for I have no bread in my house, nor raiment: I will not be the ruler of this people.

YLT – He lifteth up, in that day, saying: `I am not a binder up, And in my house is neither bread nor garment, Ye do not make me a ruler of the people.'

Alter – He shall speak out on that day, saying, “I will be no dresser of wounds when there is no bread nor cloak in my house. You shall not make me the people’s captain.”

Parallelism

A. I will not be your healer – Do not make me your leader
B. No bread – No cloak

Synonymous Parallelism

A. Healer – Leader:
The term “healer” here functions metaphorically for one who restores or governs. This pairing equates leadership with healing, emphasizing that true governance should bring restoration—yet the speaker explicitly disclaims that role.
B. Bread – Cloak:
These are both symbols of basic provision and status. Their absence signals that the speaker is not only materially unqualified, but socially unfit to lead.

Antithetic Parallelism

Implied contrast between the people’s need and the man’s refusal:
The plea in verse 6 is met with a firm and emotional rejection. The man is not willing to rule even in a time of total collapse—highlighting the depth of societal dysfunction.

Literary Devices

Irony:
The same cloak that made him seem worthy (v.6) is now denied as being in his possession. This underlines the absurdity of judging fitness to lead based on superficial appearance.
Metaphor – “Healer”:
“Healer” suggests restoration, repair, salvation. The man’s refusal acknowledges that the damage is too great and beyond his power to fix.
Direct Speech:
The inclusion of a personal declaration adds immediacy and emotional resonance. It shows the real fear and helplessness that pervades the people.
Negative Progression – From Hope to Rejection:
Following the hopeful (though desperate) appeal of v.6, this verse delivers a crushing reversal—even the reluctant candidate won’t lead.

Thematic Significance

Complete Collapse of Leadership and Willingness:
Not only are qualified leaders gone (vv.2–3), and unqualified ones promoted (v.4), but now even the barely-adequate reject the responsibility. The national will to recover is gone.
Poverty and Powerlessness:
“Neither bread nor cloak” speaks to both material poverty and symbolic emptiness. There’s no provision, no authority, no dignity left to lead with.
Judgment Not Just on Leaders—But the Whole Society:
Everyone is implicated—no one steps up, and no one can. It is a judgment on the spiritual and civic barrenness of the people.
God Alone Can Lead:
The verse implicitly underscores the message that human leadership has failed completely. Only the LORD—repeatedly called the “Holy One of Israel”—can ultimately restore the nation.

Wordlinks

In that day (בַּיּוֹם הַהוּא – bayyôm hahûʾ)

This phrase runs through Isaiah as a signal of judgment and reversal.

Isaiah 2:11, 17, 20; 3:18 – “In that day…” = time of reckoning

Cry out (יִשָּׂא – yissāʾ)

Root: נָשָׂא – nāśāʾ – to lift up, raise voice, cry

Here: he cries out loudly in protest

Healer / binder (חֹבֵשׁ – ḥōvēsh)

Root: חָבַשׁ – ḥāvash – to bind, bandage, wrap

Isaiah 3:7 – “I will not be your healer”
Isaiah 30:26 – On that day the Lord binds up the fracture of His people and heals
Isaiah 61:1 – He has sent me to bind up the brokenhearted

The man denies being a restorer or repairer of the national ruin.

Bread (לֶחֶם – leḥem)

Already removed in Isaiah 3:1
Here, the man confirms it: “I have no bread”
= No resources, no capacity to lead

Cloak (כְּסוּת – kĕsût)

Mentioned in v.6
Now the man disclaims it — even the outer appearance of stability is gone.

Isaiah 3:8

8 For Jerusalem has stumbled,
and Judah has fallen,
because their tongue and their deeds are against Yahweh—
to defy the eyes of His glory.

Hebrew

Hebrew
כִּי כָשְׁלָה יְרוּשָׁלִַם וִיהוּדָה נָפָל כִּי־לְשׁוֹנָם וּמַעַלְלֵיהֶם אֶל־יְהוָה לַמְרוֹת עֵנֵי כְבוֹדוֹ

Transliteration
KiyForכִּי = because—for explanation or cause. khäsh'läh y'rûshälaimJerusalem has stumbledRoot: כָּשַׁל (kashal), to stumble, fall—spiritual and moral failure. wiyhûdäh näfälAnd Judah has fallenנָפַל (naphal), to fall—collapse, defeat, or spiritual ruin. Kiy-l'shônämBecause their tongueלְשׁוֹנָם = their tongue—refers to speech, declarations, public discourse. ûmaal'lëyhemAnd their actionsRoot: עָלַל (ʿalal), to deal severely or arrogantly—deeds of rebellion. el-y'hwähAre against Yahwehאֶל יְהוָה = toward Yahweh—directed in defiance or opposition. lam'rôtTo provokeRoot: מָרָה (marah), to rebel, provoke—brazen defiance. ënëy kh'vôdôThe eyes of His gloryעֵינֵי כְבוֹדוֹ = the eyes of His glory—divine presence, omniscient judgment.

Strong's Concordance
For
כִּ֤י (kî)
Conjunction
Strong's 3588: A relative conjunction

Jerusalem
יְר֣וּשָׁלִַ֔ם (yə·rū·šā·lim)
Noun - proper - feminine singular
Strong's 3389: Jerusalem -- probably 'foundation of peace', capital city of all Israel

has stumbled
כָשְׁלָה֙ (ḵā·šə·lāh)
Verb - Qal - Perfect - third person feminine singular
Strong's 3782: To totter, waver, to falter, stumble, faint, fall

and Judah
וִיהוּדָ֖ה (wî·hū·ḏāh)
Conjunctive waw | Noun - proper - masculine singular
Strong's 3063: Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelites

has fallen
נָפָ֑ל (nā·p̄āl)
Verb - Qal - Perfect - third person masculine singular
Strong's 5307: To fall, lie

because
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

they spoke
לְשׁוֹנָ֤ם (lə·šō·w·nām)
Noun - common singular construct | third person masculine plural
Strong's 3956: The tongue

and acted
וּמַֽעַלְלֵיהֶם֙ (ū·ma·‘al·lê·hem)
Conjunctive waw | Noun - masculine plural construct | third person masculine plural
Strong's 4611: A deed, practice

against
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

the LORD,
יְהוָ֔ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

defying
לַמְר֖וֹת (lam·rō·wṯ)
Preposition-l | Verb - Hifil - Infinitive construct
Strong's 4784: To be contentious or rebellious

His glorious
כְבוֹדֽוֹ׃ (ḵə·ḇō·w·ḏōw)
Noun - masculine singular construct | third person masculine singular
Strong's 3519: Weight, splendor, copiousness

presence.
עֵנֵ֥י (‘ê·nê)
Noun - cdc
Strong's 5869: An eye, a fountain

Translations

KJV – For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the Lord, to provoke the eyes of his glory.

2 Nephi 13 – For Jerusalem is ruined, and Judah is fallen, because their tongues and their doings have been against the Lord, to provoke the eyes of his glory.

BSB – For Jerusalem has stumbled and Judah has fallen because they spoke and acted against the LORD, defying His glorious presence.

ESV – For Jerusalem has stumbled, and Judah has fallen, because their speech and their deeds are against the Lord, defying his glorious presence.

NIV – Jerusalem staggers, Judah is falling; their words and deeds are against the Lord, defying his glorious presence.

NASB – For Jerusalem has stumbled and Judah has fallen, Because their speech and their actions are against the Lord, To rebel against His glorious presence.

BST – For Jerusalem is ruined, and Judea has fallen, and their tongues have spoken with iniquity, disobedient as they are towards the Lord.

YLT – For stumbled hath Jerusalem, and Judah hath fallen, For their tongue and their doings [are] against Jehovah, To provoke the eyes of His glory.

Alter – For Jerusalem has stumbled and Judah has fallen. For their tongue and their acts are against the LORD to defy His glorious gaze.

Parallelism

A. Jerusalem has stumbled – Judah has fallen
B. They speak and act against the LORD – Defy His glorious presence

Synonymous Parallelism

A. Jerusalem – Judah / Stumbled – Fallen:
The parallel of city and kingdom signifies the entire covenant community. “Stumbled” and “fallen” are paired to show a complete moral and societal collapse, both partial and total.
B. Speak and act – Defy:
“Speak” and “act” represent the totality of human conduct—words and deeds. The phrase “defy His glorious presence” intensifies the offense: it is not just disobedience, but deliberate rebellion against the visible and majestic presence of God.

Antithetic Parallelism

Implied contrast between divine glory and human rebellion:
The people stand in opposition to what should have humbled them: the glorious presence of the LORD. Their pride contrasts starkly with God’s majesty.

Literary Devices

Cause and Effect Structure:
“For… because…” clearly outlines the cause of judgment: sin that is not hidden or passive, but openly defiant.
Personification – Jerusalem and Judah:
These geopolitical entities are personified as moral agents who stumble and fall due to their guilt.
Glorious Presence (כְּבוֹד עֵינָיו):
This phrase literally means “the eyes of His glory” or “His glorious gaze,” suggesting both majesty and omniscient judgment. It implies that nothing is hidden from Him.
Verbal Intensity – "Defy":
The Hebrew root (מרה) indicates rebellion or provocation. It is more than sin—it is deliberate resistance.

Thematic Significance

Sin is the Root Cause of Collapse:
Unlike the previous verses that describe symptoms (failed leadership, societal breakdown), this verse identifies the disease: rebellion against the LORD.
Visible Defiance Before Glory:
Their rebellion occurs in front of God's revealed majesty, indicating a high-handed, conscious offense—not ignorance or accident.
Covenantal Betrayal:
The fall of Jerusalem and Judah is not merely political—it is the judgment of a covenant people who rejected their covenant God.
Justification for Divine Judgment:
This verse serves as the foundation for all that comes before and after. Everything—leadership collapse, social chaos, and coming punishment—flows from this rejection of God.

Wordlinks

Stumbled (כָּשַׁל – kāshal)

Root: to trip, falter, collapse morally or spiritually

Isaiah 3:8 – Jerusalem has stumbled
Isaiah 5:27 – None will stumble
Isaiah 8:14–15 – Many shall stumble, fall, be broken

Stumbling here = moral failure, not just misfortune.

Judah (יְהוּדָה – Yĕhûdāh)

The southern kingdom
Parallel with Jerusalem in judgment

Isaiah 1:1 – Vision concerning Judah and Jerusalem
Isaiah 7:17 – Days come upon Judah unlike any before

Fallen (נָפַל – nāphal)

Root: to fall, collapse, be overthrown

Isaiah 3:8 – Judah has fallen
Isaiah 14:12 – How you have fallen from heaven, O Lucifer
Isaiah 21:9 – Babylon is fallen, is fallen

Falling = full-scale national collapse.

Speech (לְשׁוֹנָם – lĕshônām)

Root: לָשׁוֹן – lāshôn – tongue, speech

Isaiah 3:8 – Their tongue is against the LORD
Isaiah 6:5 – I am a man of unclean lips
Isaiah 57:4 – Against whom do you open your mouth wide?

Speech = a major sign of rebellion.

Actions / Deeds (מַעֲלְלֵיהֶם – maʿălĕlêhem)

Root: עָלַל – ʿālal – to act, especially in a depraved or excessive way

Isaiah 3:8 – Their deeds are against the LORD
Isaiah 59:6 – Their works are evil
Isaiah 66:18 – I know their works and their thoughts

Together with speech, this shows total rebellion: word and action.

Against the LORD (אֶל־יְהוָה – el-YHWH)

Literally: directed toward YHWH
They are not neutral — their behavior is in God's face

Isaiah 1:2 – They have rebelled against Me
Isaiah 65:3 – A people who continually provoke Me to My face

Defying (מָרוּ – māru)

Root: מָרָה – mārah – to rebel, defy

Isaiah 3:8 – They rebelled against His glory
Isaiah 1:20 – If you rebel, you will be devoured
Isaiah 63:10 – They rebelled and grieved His Holy Spirit

This word is often used of covenant treason.

His glorious presence (עֵין כְּבוֹדוֹ – ʿên kevôdô)

Literally: the eye (face) of His glory
Can mean either:

In His sight (defying Him to His face)
Or: Against His glorious manifestation (like in the temple)

Isaiah 2:10, 2:19, 2:21 – Men hide from the splendor of His majesty
Isaiah 6:3 – The whole earth is full of His glory

This is outright rebellion against God’s visible authority and covenant presence.

🔥 Prophetic Insight:

Isaiah 3:9

9 The expression of their faces testifies against them,
and their sin, like Sodom, they declare—
they do not conceal it.
Woe to their soul,
for they have repaid themselves with evil.

Hebrew

Hebrew
הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם וְחַטָּאתָם כִּסְדֹם הִגִּידוּ לֹא כִחֵדוּ אוֹי לְנַפְשָׁם כִּי־גָמְלוּ לָהֶם רָעָה

Transliteration
haKärat P'nëyhemThe expression of their facesהַכֶּרֶת פְּנֵיהֶם = recognition or expression of their faces—reveals guilt or pride. än'täh BämTestifies against themRoot: עָנָה (anah), to answer, respond—here: to testify against. w'chaŢätämAnd their sinחַטָּאתָם = their sin. Root: חָטָא (chata), to miss the mark—moral failure. Kiš'domLike Sodomכִּסְדֹם = like Sodom—symbol of flagrant, defiant wickedness. hiGiydûThey declareRoot: נָגַד (nagad), to declare, make known—shameless broadcast of sin. lo khichëdûThey do not hideכִּחֵדּוּ = they did not conceal. Root: כָּחַד (kachad), to hide, deny. ôy l'naf'shämWoe to their soulאוֹי לְנַפְשָׁם = woe to their soul—divine lament over self-inflicted ruin. Kiy-gäm'lû lähem räähFor they have rewarded evil to themselvesגָּמַל (gamal), to deal fully, recompense—judgment earned by their own actions.

Strong's Concordance
The expression
הַכָּרַ֤ת (hak·kā·raṯ)
Noun - feminine singular construct
Strong's 1971: Respect, partiality

on their faces
פְּנֵיהֶם֙ (pə·nê·hem)
Noun - masculine plural construct | third person masculine plural
Strong's 6440: The face

testifies against them,
עָ֣נְתָה (‘ā·nə·ṯāh)
Verb - Qal - Perfect - third person feminine singular
Strong's 6030: To answer, respond

and like Sodom
כִּסְדֹ֥ם (kis·ḏōm)
Preposition-k | Noun - proper - feminine singular
Strong's 5467: Sodom -- a Canaanite city near the Dead Sea

they flaunt
הִגִּ֖ידוּ (hig·gî·ḏū)
Verb - Hifil - Perfect - third person common plural
Strong's 5046: To be conspicuous

their sin;
וְחַטָּאתָ֛ם (wə·ḥaṭ·ṭā·ṯām)
Conjunctive waw | Noun - feminine singular construct | third person masculine plural
Strong's 2403: An offence, its penalty, occasion, sacrifice, expiation, an offender

they do not
לֹ֣א (lō)
Adverb - Negative particle
Strong's 3808: Not, no

conceal it;
כִחֵ֑דוּ (ḵi·ḥê·ḏū)
Verb - Piel - Perfect - third person common plural
Strong's 3582: To secrete, by act, word, to destroy

woe
א֣וֹי (’ō·w)
Interjection
Strong's 188: Lamentation, Oh!

to them,
לְנַפְשָׁ֔ם (lə·nap̄·šām)
Preposition-l | Noun - feminine singular construct | third person masculine plural
Strong's 5315: A soul, living being, life, self, person, desire, passion, appetite, emotion

for
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

they have brought
גָמְל֥וּ (ḡā·mə·lū)
Verb - Qal - Perfect - third person common plural
Strong's 1580: To deal fully or adequately with, deal out to, wean, ripen

disaster
רָעָֽה׃ (rā·‘āh)
Adjective - feminine singular
Strong's 7451: Bad, evil

upon themselves.
לָהֶ֖ם (lā·hem)
Preposition-l | Pronoun - third person masculine plural
Strong's 1992: They

Translations

KJV – The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.

2 Nephi 13 – The show of their countenance doth witness against them, and doth declare their sin to be even as Sodom, and they cannot hide it. Wo unto their souls, for they have rewarded evil unto themselves!

BSB – The expression on their faces testifies against them, and like Sodom they flaunt their sin; they do not conceal it. Woe to them, for they have brought disaster upon themselves.

ESV – For the look on their faces bears witness against them; they proclaim their sin like Sodom; they do not hide it. Woe to them! For they have brought evil on themselves.

NIV – The look on their faces testifies against them; they parade their sin like Sodom; they do not hide it. Woe to them! They have brought disaster upon themselves.

NASB – The expression of their faces testifies against them, And they display their sin like Sodom; They do not even conceal it. Woe to them! For they have done evil to themselves.

BST – Wherefore now their glory has been brought low, and the shame of their countenance has withstood them, and they have proclaimed their sin as Sodom, and made it manifest.

YLT – The appearance of their faces witnessed against them, And their sin, as Sodom, they declared, They have not hidden! Wo to their soul, For they have done to themselves evil.

Alter – The look of their face bears witness against them, and their offense is like Sodom. They have told it, they did not hide it. Alas for them, for they have paid themselves back with evil.

Parallelism

A. The look on their faces – They parade their sin
B. They do not hide it – Woe to them
C. They have brought disaster upon themselves (stands as conclusion)

Synonymous Parallelism

A. The look on their faces – They parade their sin:
These lines combine to show that guilt is both visible and shameless. Their facial expression and their actions are aligned: they are proud of their rebellion, not ashamed.
B. They do not hide it – Woe to them:
The failure to conceal sin shows brazen defiance. The woe is a natural, prophetic consequence—not a curse imposed, but a result of their own exposure.

Antithetic Parallelism

C. Sinful pride – Self-inflicted ruin:
There is a strong antithesis between the people’s pride in sin and the disaster they bring on themselves. What they boast in becomes their undoing.

Literary Devices

Personification – “The look on their faces testifies…”:
The face becomes a witness, a legal metaphor suggesting that judgment needs no trial—their guilt is self-evident.
Allusion – “Like Sodom”:
A direct reference to Genesis 19, invoking a society characterized by flagrant, public, and unrepentant wickedness. It evokes the certainty and severity of judgment.
Prophetic Woe – “Woe to them!” (אוֹי לְנַפְשָׁם):
A classic lament and warning, but here it is earned—the prophet doesn’t announce a vague threat but reveals that their own actions have summoned destruction.
Climactic Inversion – “They have brought disaster upon themselves”:
Rather than being innocent victims, they are shown to be self-destructive agents, reversing any possible claim of injustice in divine judgment.

Thematic Significance

Shamelessness in Sin:
The people do not merely sin—they celebrate and display it, echoing the moral decay that precedes covenantal collapse in many prophetic passages.
Moral Inversion:
What should provoke shame instead becomes a point of pride, signaling a deep inversion of moral order.
Just Judgment:
God’s punishment is not arbitrary—the people have authored their own ruin. This aligns with the theme of divine justice seen throughout Isaiah.
Echoes of Covenant Curses:
The concept that disaster comes by one's own hand is found throughout Deuteronomy and the Prophets (cf. Deut. 32:35–36, Hosea 13:9).

Wordlinks

Expression on their faces (הַכָּרַת פְּנֵיהֶם – hakkārat pĕnêhem)

הַכָּרַת – hakkārat = recognition, visible sign
פְּנֵיהֶם – pĕnêhem = their faces

Isaiah 3:9 – Their faces reveal their guilt
Isaiah 13:8 – Faces are aflame
Isaiah 29:15 – Woe to those who hide their plans from the LORD

Here, there is no hiding — shameless sin is written openly.

Testifies (עָנְתָה – ʿāntāh)

Root: עָנָה – ʿānah – to answer, testify, respond

Their own faces testify against them
= Their guilt is self-evident

Sin (חַטָּאתָם – ḥattātām)

Root: חָטָא – ḥāṭāʾ – to miss the mark, sin

Isaiah 3:9 – They parade their sin
Isaiah 1:4 – A sinful nation, a people heavy with iniquity
Isaiah 59:12 – Our sins testify against us

Like Sodom (כִּסְדֹם – kisĕdōm)

One of Isaiah’s most cutting comparisons
Sodom = archetype of blatant, arrogant, and violent sin

Isaiah 1:10 – Hear the word of the LORD, you rulers of Sodom
Isaiah 13:19 – Babylon will be like Sodom and Gomorrah
Isaiah 65:7 – They burned incense on the mountains and provoked Me

Their sin is not only Sodom-like in substance, but also in shameless display.

They do not hide it (לֹא כִחֵדוּ – lōʾ kiḥēdû)

Root: כָּחַד – kāḥad – to conceal, cover

Isaiah 3:9 – They refuse to cover their sin
Isaiah 28:15 – We have made lies our refuge and hidden under falsehood
Isaiah 29:15 – Woe to those who seek deep to hide their counsel

This verse: the opposite of hypocrisy — not secret sin, but celebrated sin.

Woe (אוֹי – ʾôy)

A prophetic curse formula

Isaiah 3:9 – Woe to them!
Isaiah 5:8, 11, 18, 20, 21, 22 – Repeated woes upon the wicked
Isaiah 10:1 – Woe to those who make unjust laws

They have brought disaster (גָּמְלוּ רָעָה – gāmĕlû rāʿāh)

Root:

גָּמַל – gāmal = to deal, to bring upon
רָעָה – rāʿāh = evil, disaster

Literal: “They have dealt evil to themselves”
= They are self-destructing through sin

Isaiah 59:18 – He will repay them for their deeds
Isaiah 65:7 – I will measure into their lap their own iniquities

Isaiah 3:10

10 Say to the righteous, that it is good,
for the fruit of their deeds they shall eat.

Hebrew

Hebrew
אִמְרוּ צַדִּיק כִּי־טוֹב כִּי־פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ

Transliteration
im'rûSayRoot: אָמַר (amar), to say—introduces a divine message or proclamation. tzaDiyqTo the righteousצַדִּיק = righteous one. Root: צָדַק (tsadaq), to be just, morally upright—covenantally loyal. Kiy-ţôvThat it is goodכִּי טוֹב = that it is good. Root: טוֹב (tov), good—blessed, favorable, in harmony with God’s will. Kiy-f'riy maal'lëyhemFor the fruit of their doingsפְּרִי = fruit. מַעֲלָלֵיהֶם = their deeds. Root: עָלַל (ʿalal), to act, deal—reaping the outcome of their righteous actions. yokhëlûThey shall eatיֹאכֵלוּ = they shall eat. Root: אָכַל (akal), to consume—enjoying the harvest of their righteousness.

Strong's Concordance
Tell
אִמְר֥וּ (’im·rū)
Verb - Qal - Imperative - masculine plural
Strong's 559: To utter, say

the righteous
צַדִּ֖יק (ṣad·dîq)
Adjective - masculine singular
Strong's 6662: Just, righteous

it will be well
ט֑וֹב (ṭō·wḇ)
Adjective - masculine singular
Strong's 2896: Pleasant, agreeable, good

for them,
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

for they will enjoy
יֹאכֵֽלוּ׃ (yō·ḵê·lū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 398: To eat

the fruit
פְרִ֥י (p̄ə·rî)
Noun - masculine singular construct
Strong's 6529: Fruit

of their labor.
מַעַלְלֵיהֶ֖ם (ma·‘al·lê·hem)
Noun - masculine plural construct | third person masculine plural
Strong's 4611: A deed, practice

Translations

KJV – Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.

2 Nephi 13 – Say unto the righteous that it is well with them; for they shall eat the fruit of their doings.

BSB – Tell the righteous it will be well with them, for they will enjoy the fruit of their labor.

ESV – Tell the righteous that it shall be well with them, for they shall eat the fruit of their deeds.

NIV – Tell the righteous it will be well with them, for they will enjoy the fruit of their deeds.

NASB – Say to the righteous that it will go well for them, For they will eat the fruit of their actions.

BST – Woe to their soul, for they have devised an evil counsel against themselves, saying against themselves, Let us bind the just, for he is burdensome to us: therefore shall they eat the fruits of their works.

YLT – Say ye to the righteous, that [it is] good, Because the fruit of their doings they eat.

Alter – One says: it is good for the righteous, for the fruit of his deeds he enjoys.

Parallelism

A. Tell the righteous – It will be well with them
B. They will enjoy – the fruit of their deeds

Synonymous Parallelism

A. Tell the righteous – It will be well with them:
A direct and encouraging affirmation. The righteous, in contrast to the wicked in verse 9, are publicly acknowledged and comforted. This parallel comforts by certainty: not just general well-being, but a divine proclamation that it will be well.
B. Enjoy – Fruit of their deeds:
This expresses the principle of reaping what is sown—a Hebrew wisdom motif (cf. Proverbs 11:18). “Fruit” is both literal and metaphorical, representing the natural consequence and reward of righteous living.

Antithetic Parallelism

Contrast with the wicked (verse 9 and verse 11):
While this verse stands alone in tone, it is antithetic in context. The wicked expose their sin and bring disaster; the righteous quietly do good and inherit peace. The juxtaposition emphasizes that judgment is not indiscriminate.

Literary Devices

Direct Address – “Tell the righteous”:
The imperative frames the verse as a divine encouragement delivered through the prophet. It gives the verse a tone of urgency and assurance.
Reward Language – “Fruit of their deeds”:
This metaphor reinforces the idea that righteousness is productive, not futile. It has tangible benefits even in times of judgment.
Moral Causality:
This is a clear expression of divine justice: good leads to good. It balances the prophetic message of doom with a thread of hope for the faithful remnant.

Thematic Significance

Justice for the Righteous Amid Judgment:
Even as society collapses around them, the righteous are seen, known, and rewarded by God. This reinforces the prophetic theme that judgment is precise and righteous, not sweeping and indiscriminate.
Hope for the Remnant:
This verse speaks directly to the faithful remnant—those few who remain true in a corrupt nation. It offers comfort and motivation to endure.
Fruits of Righteousness:
The metaphor suggests not only reward but also nourishment and abundance. The righteous don’t just survive—they flourish by the integrity of their actions.

Wordlinks

Tell (אִמְרוּ – ʾimrû)

Root: אָמַר – ʾāmar – to say, declare

Isaiah 3:10 – A prophetic message: Say to the righteous…
This is a direct address, a message of reassurance amid crisis.

Righteous (צַדִּיק – tzaddîq)

Root: צָדַק – tzādaq – to be just, righteous, vindicated

Isaiah 3:10 – “Tell the righteous…”
Isaiah 26:2 – Open the gates that the righteous nation may enter
Isaiah 57:1 – The righteous perish, and no one lays it to heart

Important: “Righteous” here = those who act with justice, not just believe
→ They will not share in the judgment on the wicked.

It is well / good (כִּי־טוֹב – kî ṭôv)

Literally: “For it is good”
This is covenant blessing language
→ God rewards righteousness with tov — goodness, peace, wholeness.

Fruit of their deeds

כִּי־פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ – kî pĕrî maʿălĕlêhem yōʾkhêlû

פְּרִי – pĕrî = fruit
מַעַלְלֵיהֶם – maʿălĕlêhem = their deeds, actions
יֹאכֵלוּ – yōʾkhêlû = they will eat

Compare:

Isaiah 1:19 – If you are willing and obedient, you will eat the good of the land
Isaiah 3:11 – The wicked will also eat — but the fruit of their own evil deeds

Isaiah 3:11

11 Woe to the wicked! [It is] bad—
for the recompense of his hands shall be done to him.

Hebrew

Hebrew
אוֹי לְרָשָׁע רָע כִּי־גְמוּל יָדָיו יֵעָשֶׂה לּוֹ

Transliteration
ôy l'räshäWoe to the wickedאוֹי לָרָשָׁע = woe to the wicked. Root: רָשָׁע (rasha), morally guilty, lawless—condemned by their actions. räIt is evilרַע = evil, bad—root: רַע (ra), moral ruin, opposition to good. Kiy-g'mûlFor the rewardגְּמוּל = recompense, reward—root: גָּמַל (gamal), to repay or deal fully. yädäywOf his handsיָדָיו = his hands. Symbol of action and responsibility—what one does or builds. yëäseh LôShall be done to himיַעֲשֶׂה לוֹ = it shall be done to him—justice or divine consequence.

Strong's Concordance
Woe
א֖וֹי (’ō·w)
Interjection
Strong's 188: Lamentation, Oh!

to the wicked;
לְרָשָׁ֣ע (lə·rā·šā‘)
Preposition-l | Adjective - masculine singular
Strong's 7563: Wrong, an, bad person

disaster is
רָ֑ע (rā‘)
Adjective - masculine singular
Strong's 7451: Bad, evil

upon them!
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

For they will be repaid
גְמ֥וּל (ḡə·mūl)
Noun - masculine singular construct
Strong's 1576: Treatment, an act, service, requital

with what their hands
יָדָ֖יו (yā·ḏāw)
Noun - fdc | third person masculine singular
Strong's 3027: A hand

have done.
יֵעָ֥שֶׂה (yê·‘ā·śeh)
Verb - Nifal - Imperfect - third person masculine singular
Strong's 6213: To do, make

Translations

KJV – Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.

2 Nephi 13 – Wo unto the wicked, for they shall perish; for the reward of their hands shall be upon them!

BSB – Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done.

ESV – Woe to the wicked! It shall be ill with him, for what his hands have dealt out shall be done to him.

NIV – Woe to the wicked! Disaster is upon them! They will be paid back for what their hands have done.

NASB – Woe to the wicked! It will go badly for him, For what he deserves will be done to him.

BST – Woe to the transgressor! evils shall happen to him according to the works of his hands.

YLT – Wo to the wicked — evil, Because the deed of his hand is done to him.

Alter – Alas, for the wicked, there is evil, for as his hands have done, it will be done to him.

Parallelism

A. Woe to the wicked – Disaster is upon them
B. What their hands have done – Will be done to them

Synonymous Parallelism

A. Woe – Disaster:
The prophetic woe (אוֹי) signals deep lament and impending doom, and “disaster” (רָעָה) confirms the consequence. Together they reinforce the certainty and severity of judgment.
B. What their hands have done – Will be done to them:
A clear expression of reciprocal justice—a person’s own deeds return upon them. This is a poetic reinforcement of the lex talionis principle: measure for measure, action for consequence.

Antithetic Parallelism

Contrast with the righteous in verse 10:
Verse 10 promises peace and reward to the righteous; verse 11 delivers the inverse to the wicked. This deliberate placement creates a moral polarity: both groups receive just recompense, but in opposite directions.

Literary Devices

Woe Oracle:
A traditional prophetic form that begins with “Woe” (אוֹי), often signaling a divine pronouncement of inescapable judgment (cf. Isaiah 5:8–23, Amos 5:18).
Poetic Justice – “What their hands have done”:
The use of “hands” emphasizes personal responsibility—the judgment is not abstract; it is earned by specific, individual actions.
Reversal – Deed Meets Consequence:
What they inflicted on others, or what they thought was hidden, now comes back upon them. This adds a moral symmetry to divine justice.

Thematic Significance

Justice as Recompense:
This verse confirms a central prophetic principle: God is not arbitrary. The wicked are not victims of fate, but of their own corruption.
Moral Order Maintained:
Even in judgment, the universe operates with moral coherence. The righteous are rewarded, the wicked are punished—each according to their deeds.
Covenant Accountability:
As a covenant people, Judah is judged according to its own choices. Verse 11 serves as both warning and indictment: divine justice will mirror human behavior.
Echoes of Wisdom Literature:
The concept of reaping what one sows is prominent in Proverbs and Psalms (cf. Proverbs 1:31; Psalm 7:16). Isaiah aligns with that tradition while deepening it with prophetic weight.

Wordlinks

Woe (אוֹי – ʾôy)

Classic prophetic formula of doom
Used repeatedly in Isaiah to mark judgment declarations

Isaiah 5:8, 11, 18, 20, 21, 22 – Series of “Woe” statements
Isaiah 10:1 – Woe to those who make unjust laws

Here: “Woe to the wicked!” is personal and direct.

Wicked (רָשָׁע – rāshāʿ)

Root: to be guilty, criminal, morally wrong

Isaiah 3:11 – Woe to the wicked
Isaiah 13:11 – I will punish the world for its evil, and the wicked for their iniquity
Isaiah 48:22 – There is no peace for the wicked
Isaiah 57:20 – The wicked are like the troubled sea

Rāshāʿ = not just someone who sins, but one who is unrepentantly opposed to righteousness

It will go badly / evil (רָע – rāʿ)

The mirror of verse 10's "טוֹב – ṭôv" (good)

Isaiah 3:11 – It will go badly
Isaiah 45:7 – I create peace and calamity (rāʿ)
Isaiah 65:12 – You chose that in which I do not delight (rāʿ)

The wicked reverse the covenant, so the covenant reverses back on them.

What his hands have done (יְדָיו עָשְׂתָה – yĕdāw ʿāsāh)

יְדָיו – yĕdāw = his hands
עָשְׂתָה – ʿāsāh = have done

Isaiah 3:11 – He reaps the work of his own hands
Isaiah 59:6 – Their hands are defiled with blood
Isaiah 64:6 – All our righteous acts are as filthy rags

Symbolic of personal responsibility: his own actions return upon him.

Shall be done to him (יֵעָשֶׂה לוֹ – yēʿāśeh lô)

Passive construction: it shall be done to him
= Divine justice — what you sow, you will reap

Isaiah 59:18 – According to their deeds, so He will repay
Isaiah 65:6–7 – I will not keep silent, but will repay into their lap

Isaiah 3:12

12 My people—children are their oppressors,
and women rule over them;
My people—your leaders mislead you,
and the way of your paths they swallow up.

Hebrew

Hebrew
עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ ס

Transliteration
aMiyMy peopleעַמִּי = my people. Root: עַם (am), people, nation—covenantal identity. nog'säywTheir oppressorsנֹגְשָׂיו = his oppressors. Root: נָגַשׂ (nagas), to drive or oppress—external domination. m'ôlëlAre childrenמוֹעֵלֵל = child, infant. Root: עוֹלֵל (ʿôlēl), immature—unfit leadership. w'näshiym mäsh'lû vôAnd women rule over himוְנָשִׁים מָשְׁלוּ בוֹ = women rule over him. Root: מָשַׁל (mashal), to rule—reversal of societal order. aMiyMy peopleעַמִּי = my people—repeated for emphasis and grief. m'aSH'reykhäThose who lead youמְאַשְּׁרֶיךָ = your leaders. Root: אָשַׁר (ashar), to go straight or guide—used ironically here. mat'iymCause you to errRoot: תָּעָה (taʿah), to wander, mislead—spiritual and moral misguidance. w'derekh' or'choteykhä BiLëûAnd destroy the wayוְדֶרֶךְ אֹרְחֹתֶיךָ = and the way of your paths. אֹרַח (orach), path, habit. בִּלְעוּ = they swallow, devour—complete ruin of the right way.

Strong's Concordance
Youths
מְעוֹלֵ֔ל (mə·‘ō·w·lêl)
Verb - Piel - Participle - masculine singular
Strong's 5768: A suckling

oppress
נֹגְשָׂ֣יו (nō·ḡə·śāw)
Verb - Qal - Participle - masculine plural construct | third person masculine singular
Strong's 5065: To drive, to tax, harass, tyrannize

My people,
עַמִּי֙ (‘am·mî)
Noun - masculine singular construct | first person common singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

and women
וְנָשִׁ֖ים (wə·nā·šîm)
Conjunctive waw | Noun - feminine plural
Strong's 802: Woman, wife, female

rule
מָ֣שְׁלוּ (mā·šə·lū)
Verb - Qal - Perfect - third person common plural
Strong's 4910: To rule, have dominion, reign

over them.
ב֑וֹ (ḇōw)
Preposition | third person masculine singular
Strong's Hebrew

O My people,
עַמִּי֙ (‘am·mî)
Noun - masculine singular construct | first person common singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

your guides
מְאַשְּׁרֶ֣יךָ (mə·’aš·šə·re·ḵā)
Verb - Piel - Participle - masculine plural construct | second person masculine singular
Strong's 833: To be straight, to go forward, be honest, proper

mislead you;
מַתְעִ֔ים (maṯ·‘îm)
Verb - Hifil - Participle - masculine plural
Strong's 8582: To vacillate, reel, stray

they turn you
בִּלֵּֽעוּ׃ (bil·lê·‘ū)
Verb - Piel - Perfect - third person common plural
Strong's 1104: To swallow down, swallow up, engulf

from your paths.
אֹֽרְחֹתֶ֖יךָ (’ō·rə·ḥō·ṯe·ḵā)
Noun - common plural construct | second person masculine singular
Strong's 734: A well-trodden road, a caravan

Translations

KJV – As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths.

2 Nephi 13 – And my people, children are their oppressors, and women rule over them. O my people, they who lead thee cause thee to err and destroy the way of thy paths.

BSB – Youths oppress My people, and women rule over them. O My people, your guides mislead you; they turn you from your paths.

ESV – My people—infants are their oppressors, and women rule over them. O my people, your guides mislead you and they have swallowed up the course of your paths.

NIV – Youths oppress my people, women rule over them. My people, your guides lead you astray; they turn you from the path.

NASB – My people! Their oppressors treat them violently, And women rule over them. My people! Those who guide you lead you astray And confuse the direction of your paths.

BST – O my people, your exactors strip you, and extortioners rule over you: O my people, they that pronounce you blesses lead you astray, and pervert the path of your feet.

YLT – My people — its exactors [are] sucklings, And women have ruled over it. My people — thy eulogists are causing to err, And the way of thy paths swallowed up.

Alter – My people’s overseers are babes, and women rule over them. My people, those who guide you mislead you and the course of your paths they confound.

Parallelism

A. Youths oppress – Women rule
B. Leaders mislead – Turn from the path
C. My people – My people (framing repetition)

Synonymous Parallelism

A. Youths oppress – Women rule:
These lines reflect a reversal of traditional societal structures in the ancient Near East, where youth and women were not expected to hold leadership roles. This is not a devaluation of women or youth, but a poetic signal of disorder and inversion—an image of immaturity and instability dominating where maturity and wisdom should prevail.
B. Leaders mislead – Turn from the path:
These statements are semantically equivalent: those in charge are causing spiritual and moral deviation. “Turning from the path” evokes covenantal imagery, where the path is often the way of the LORD (cf. Isaiah 2:3).

Antithetic Parallelism

Implied contrast between God’s order and Judah’s corruption:
The verse portrays leaders who should guide righteously, yet instead they lead the people astray—the opposite of their divine role. It implicitly contrasts God's ideal leadership with Judah’s present reality.

Literary Devices

Repetition – “My people” (twice):
This emphasizes covenantal identity. God’s grief is not distant or objective—it is personal and relational. He still calls them My people, even as He laments their oppression.
Irony – Misleading leaders:
Those who should provide clarity and direction are the very ones causing confusion and ruin.
Imagery – “Turn from the path”:
This phrase uses the metaphor of a journey, common in wisdom and prophetic literature. Being turned from the path suggests being led into darkness, danger, or destruction.
Inversion:
The mention of youths and women ruling is not a critique of age or gender per se, but a symbolic image of how the nation’s leadership is immature, chaotic, and disordered.

Thematic Significance

Corrupt Leadership as Judgment:
The failure of Judah’s leaders is presented as both a symptom and a tool of divine judgment. When wise leaders are removed (vv.2–3), immature and misleading ones take their place.
The People Are Misled, Not Just Sinful:
While the people are responsible for their rebellion, this verse highlights the compounded guilt of their leaders, who actively drive them off course.
The Path as Covenant Faithfulness:
To leave the path is to abandon the way of the LORD, reinforcing that this is not just civil unrest—it is spiritual apostasy.
Echo of Previous Verses:
This verse ties together the themes from earlier in the chapter:
- The removal of sound leaders (v.2–3)
- Children ruling (v.4)
- Social chaos (v.5)
- Self-chosen ruin (v.9, v.11)
- Now: misleading leaders completing the collapse

Wordlinks

My people (עַמִּי – ʿammî)

This is covenantal language
Even in judgment, the LORD calls them “My people”

Isaiah 1:3 – “Israel does not know, My people do not understand”
Isaiah 5:13 – “Therefore My people go into exile for lack of knowledge”

Infants are their oppressors (נְעָרִים נֹגְשָׂיו – nĕʿārîm nogĕśāv)

נְעָרִים – nĕʿārîm = boys, youths, children
נֹגְשָׂיו – nogĕśāv = his oppressors, taskmasters (root: נָגַשׂ – nāgaś)

This mirrors Isaiah 3:4: “I will make boys their princes”
Now, those boys are also oppressors

Compare:

Isaiah 9:4 – You have broken the rod of the oppressor
Isaiah 10:27 – The burden shall be taken from your shoulder

The immature not only rule — they crush and mistreat.

Women rule over them (וּנָשִׁים מָשְׁלוּ בּוֹ – ûnāshîm māshĕlû bô)

נָשִׁים – nāshîm = women
מָשַׁל – māshal = to rule

This is not a comment on gender worth, but on role reversal in covenant culture.
The phrase likely denotes weak, inverted leadership, possibly effeminate or manipulated rulers.

Compare:

Isaiah 19:16 – In that day Egypt will be like women, trembling
Jeremiah 50:37 – A sword against her treasures… that they may become women

Symbolically: those who should protect are too soft or incapable.

Your guides mislead you (מַאְשְׁרֶיךָ מַתְעִים – maʾshĕrekā matʿîm)

מַאְשְׁרֶיךָ – maʾshĕrekā = those who lead you in the path (from אֶשֶׁר – path)
מַתְעִים – matʿîm = cause to go astray, lead off the road (root: תָּעָה – tāʿâ)

They’re not neutral — they are intentionally misleading, sending the people off the path.

Isaiah 9:16 – The leaders of this people cause them to err
Isaiah 28:7 – The priests and prophets stumble in judgment

They swallow your paths (בִּלְעוּ דֶרֶךְ מַעְגְּלֹתֶיךָ – bilʿû derekh maʿggĕlōteykā)

בִּלְעוּ – bilʿû = they swallow, engulf, devour
דֶרֶךְ – derekh = way, road
מַעְגְּלֹתֶיךָ – maʿggĕlōteykā = your paths, ways of life

A poetic phrase: the false leaders consume the people's moral road
→ They don't just mislead — they destroy the way itself

Compare:

Isaiah 59:8 – The way of peace they know not
Isaiah 30:11 – Get out of the way! Turn aside from the path

Isaiah 3:13

13 Yahweh stands to contend,
and stands to judge peoples.

Hebrew

Hebrew
נִצָּב לָרִיב יְהוָה וְעֹמֵד לָדִין עַמִּים

Transliteration
niTZävStands up to contendנִצָּב = stands, takes a stand. Root: נָצַב (natzav), to station oneself firmly—Yahweh’s judicial posture. läriyvTo pleadלָרִיב = to contend, plead a case. Root: רִיב (riv), legal contention—courtroom imagery. y'hwähYahwehיְהוָה = the covenant name—He who is, the Eternal. w'omëdAnd standsוְעֹמֵד = and stands, arises. Root: עָמַד (amad), to rise or take a position—active engagement. lädiynTo judgeלָדִין = to judge. Root: דִּין (din), to decide, govern, vindicate or convict—legal authority. aMiymThe peoplesעַמִּים = peoples, nations. Root: עַם (am), people—can refer to Israel or broader nations.

Strong's Concordance
The LORD
יְהוָ֑ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

arises
נִצָּ֥ב (niṣ·ṣāḇ)
Verb - Nifal - Participle - masculine singular
Strong's 5324: To take one's stand, stand

to contend;
לָרִ֖יב (lā·rîḇ)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 7378: To toss, grapple, to wrangle, controversy, to defend

He stands
וְעֹמֵ֖ד (wə·‘ō·mêḏ)
Conjunctive waw | Verb - Qal - Participle - masculine singular
Strong's 5975: To stand, in various relations

to judge
לָדִ֥ין (lā·ḏîn)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 1777: A straight course, sail direct

the people.
עַמִּֽים׃ (‘am·mîm)
Noun - masculine plural
Strong's 5971: A people, a tribe, troops, attendants, a flock

Translations

KJV – The Lord standeth up to plead, and standeth to judge the people.

2 Nephi 13 – The Lord standeth up to plead, and standeth to judge the people.

BSB – The LORD arises to contend; He stands to judge the people.

ESV – The Lord has taken his place to contend; he stands to judge peoples.

NIV – The Lord takes his place in court; he rises to judge the people.

NASB – The Lord arises to contend, And stands to judge the people.

BST – But now the Lord will stand up for judgement, and will enter into judgement with his people.

YLT – Jehovah hath stood up to plead, And He is standing to judge the peoples.

Alter – The LORD is stationed to plead in court, and stands to judge peoples.

Parallelism

A. The LORD rises to contend – He stands to judge the people

This is a clear example of synonymous parallelism, with each line reinforcing and intensifying the imagery of God taking action as both prosecutor and judge.

Synonymous Parallelism

Rises to contend – Stands to judge:
These are judicial metaphors, portraying the LORD as entering a courtroom setting. “Contend” (from the Hebrew רִיב, riv) refers to bringing a legal case, often used in prophetic texts where God initiates a covenant lawsuit (cf. Micah 6:1–2). “Stands to judge” emphasizes His authority and readiness to execute divine justice.

Antithetic Parallelism

Implied contrast between passive patience and active judgment:
The LORD is no longer waiting—He rises and stands, signaling a shift from forbearance to intervention. This is the moment when divine patience gives way to action.

Literary Devices

Anthropomorphism – Rises, Stands:
The use of human posture to describe divine action creates a dramatic courtroom scene. These gestures signal intent, power, and readiness, much like a judge rising to issue a verdict.
Legal Imagery – “Contend” and “Judge”:
This draws from covenantal legal tradition, especially Deuteronomy and the prophets, where the LORD brings charges against Israel for violating the covenant.
Poetic Tension – Movement from stillness to action:
The verbs “rises” and “stands” suggest that God has been observing but is now ready to intervene. There is a dramatic buildup to the judgment that follows.

Thematic Significance

God as Covenant Prosecutor and Judge:
This is not random wrath—it is a judicial response to covenant violations. God contends, not in anger alone, but in righteousness and legal authority.
Transition to Divine Verdicts:
This verse marks a turning point in the chapter—from a description of societal collapse and sin to direct divine confrontation and sentencing.
Accountability of the Whole People:
God rises “to judge the people,” not just leaders or elites. The whole community is now summoned to answer for their condition.
Visual of Divine Authority:
The verse invites the reader to envision a heavenly courtroom, where silence falls and judgment begins. It conveys urgency and solemnity.

Wordlinks

The LORD arises (נִצָּב לָרִיב יְהוָה – niṣṣāv lārîv YHWH)

נִצָּב – niṣṣāv = stands up, takes a stand (root: נָצַב – nātzab)
לָרִיב – lārîv = to contend, plead, prosecute (root: רִיב – rîv)
יְהוָה – YHWH = the LORD (covenant name)

God is no longer watching passively — He rises to litigate, like a covenant prosecutor.

Compare:

Isaiah 1:18 – “Come, let us reason together” (rîv – legal setting)
Isaiah 34:8 – The LORD has a day of vengeance, a year of recompense for Zion’s cause
Micah 6:1–2 – “The LORD has a controversy (rîv) with His people”

This is courtroom language: Yahweh steps in as both judge and plaintiff.

He stands to judge the people (וְעֹמֵד לָדִין עַמִּים – wĕʿōmēd lādîn ʿammîm)

וְעֹמֵד – wĕʿōmēd = stands (parallel to נִצָּב — emphasis on readiness and authority)
לָדִין – lādîn = to judge, execute justice (root: דִּין – dîn)
עַמִּים – ʿammîm = peoples, nations (often used interchangeably with “Israel” depending on context)

This isn’t passive judgment — it is active intervention.
God is stepping in to hold people accountable, beginning with His own covenant people.

Isaiah 3:14

14 Yahweh will come in judgment,
with the elders of His people and His princes;
but you—you have devoured the vineyard,
the plunder of the poor is in your houses.

Hebrew

Hebrew
יְהוָה בְּמִשְׁפָּט יָבוֹא עִם־זִקְנֵי עַמּוֹ וְשָׂרָיו וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם

Transliteration
y'hwähYahwehיְהוָה = the covenant name—'He who is,' the Eternal Judge. B'mish'Päţ yävôWill enter into judgmentבְּמִשְׁפָּט יָבוֹא = in judgment He will come. Root: שָׁפַט (shafat), to judge, govern, vindicate or condemn. im-ziq'nëyWith the eldersעִם זִקְנֵי = with the elders. Root: זָקֵן (zaqen), elder, aged—leaders with authority and responsibility. aMôOf His peopleעַמּוֹ = His people. Root: עַם (am), people—covenantal identity. w'säräywAnd His princesשָׂרָיו = His rulers. Root: שַׂר (sar), prince, commander—those in charge of governance. w'aTemAnd youאַתֶּם = you (plural, emphatic)—direct rebuke to the accused. Biar'Tem haKeremHave devoured the vineyardRoot: בָּעַר (baʿar), to consume, burn. Vineyard symbolizes Israel (cf. Isaiah 5). G'zëlat heäniyThe plunder of the poorגְּזֵלַת הֶעָנִי = the spoil of the poor. גָּזַל (gazal), to rob, plunder—social injustice and theft from the needy. B'väTëykhemIs in your housesבְּבָתֵיכֶם = in your houses. Root: בַּיִת (bayit), house—unjust wealth hoarded in private homes.

Strong's Concordance
The LORD
יְהוָה֙ (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

brings
יָב֔וֹא (yā·ḇō·w)
Verb - Qal - Imperfect - third person masculine singular
Strong's 935: To come in, come, go in, go

this charge
בְּמִשְׁפָּ֣ט (bə·miš·pāṭ)
Preposition-b | Noun - masculine singular
Strong's 4941: A verdict, a sentence, formal decree, divine law, penalty, justice, privilege, style

against
עִם־ (‘im-)
Preposition
Strong's 5973: With, equally with

the elders
זִקְנֵ֥י (ziq·nê)
Adjective - masculine plural construct
Strong's 2205: Old

and leaders
וְשָׂרָ֑יו (wə·śā·rāw)
Conjunctive waw | Noun - masculine plural construct | third person masculine singular
Strong's 8269: Chieftain, chief, ruler, official, captain, prince

of His people:
עַמּ֖וֹ (‘am·mōw)
Noun - masculine singular construct | third person masculine singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

“You
וְאַתֶּם֙ (wə·’at·tem)
Conjunctive waw | Pronoun - second person masculine plural
Strong's 859: Thou and thee, ye and you

have devoured
בִּֽעַרְתֶּ֣ם (bi·‘ar·tem)
Verb - Piel - Perfect - second person masculine plural
Strong's 1197: To kindle, consume, to be, brutish

the vineyard;
הַכֶּ֔רֶם (hak·ke·rem)
Article | Noun - masculine singular
Strong's 3754: A garden, vineyard

the plunder
גְּזֵלַ֥ת (gə·zê·laṯ)
Noun - feminine singular construct
Strong's 1500: Robbery, plunder

of the poor
הֶֽעָנִ֖י (he·‘ā·nî)
Article | Adjective - masculine singular
Strong's 6041: Poor, afflicted, humble

is in your houses.
בְּבָתֵּיכֶֽם׃ (bə·ḇāt·tê·ḵem)
Preposition-b | Noun - masculine plural construct | second person masculine plural
Strong's 1004: A house

Translations

KJV – The Lord will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.

2 Nephi 13 – The Lord will enter into judgment with the ancients of his people and the princes thereof; for ye have eaten up the vineyard and the spoil of the poor in your houses.

BSB – The LORD brings this charge against the elders and leaders of His people: “You have devoured the vineyard; the plunder of the poor is in your houses.”

ESV – The Lord will enter into judgment with the elders and princes of his people: “It is you who have devoured the vineyard, the spoil of the poor is in your houses.”

NIV – The Lord enters into judgment against the elders and leaders of his people: “It is you who have ruined my vineyard; the plunder from the poor is in your houses.”

NASB – The Lord enters into judgment with the elders and leaders of His people, “It is you who have devoured the vineyard; the goods stolen from the poor are in your houses.”

BST – The Lord himself shall enter into judgement with the elders of the people, and with their rulers: but why have ye set my vineyard on fire, and why is the spoil of the poor in your houses?

YLT – Jehovah into judgment doth enter With elders of His people, and its heads: ‘And ye, ye have consumed the vineyard, Plunder of the poor [is] in your houses.’

Alter – The LORD shall come in judgment with His people’s elders and commanders. As for you, you have ravaged the vineyard, what is robbed from the poor—in your homes.

Parallelism

A. Elders and princes
B. Devoured the vineyard – Plunder of the poor is in your houses

Synonymous Parallelism

A. Elders – Princes:
These represent the leadership class—both spiritual and political authorities. Together, they signify those entrusted with covenantal stewardship over the people.
B. Devoured the vineyard – Plunder of the poor is in your houses:
These two lines reflect the same moral offense from different angles: the exploitation of the people, especially the vulnerable. The vineyard symbolizes Israel itself (cf. Isaiah 5:1–7), while the “plunder of the poor” highlights economic injustice.

Antithetic Parallelism

Implied contrast between responsibility and betrayal:
Elders and princes were expected to protect the vineyard (i.e., the nation), but instead they have devoured it. Rather than guarding the poor, they have robbed them.

Literary Devices

Covenantal Lawsuit – “The LORD enters into judgment”:
This is a continuation of the legal imagery from v.13. God takes the role of divine prosecutor and judge, now addressing the accused directly.
Metaphor – Vineyard:
A powerful symbol for God’s people throughout Isaiah. To “devour the vineyard” is not only abuse of power—it is sacrilege, a violation of divine trust (cf. Isaiah 5:1–7).
Metonymy – “Plunder of the poor in your houses”:
Their homes represent their corruption—places where stolen goods, gained through oppression, are stored. It reveals the intimate involvement of the leaders in systemic injustice.
Accusation Format:
The Lord does not merely describe the situation—He accuses. This heightens the sense of legal consequence and moral gravity.

Thematic Significance

Leadership as Covenant Violation:
This verse charges Israel’s leaders with covenantal betrayal. Their exploitation of the people is tantamount to devouring what belongs to God.
Social Injustice as Religious Offense:
This isn't just bad governance—it’s spiritual corruption. Economic exploitation is viewed as an offense against the LORD Himself.
God’s Care for the Poor:
The verse reveals God's particular concern for the oppressed. The leaders’ abuse is not only injustice—it is an affront to divine mercy.
Prophetic Confrontation of Elites:
Isaiah boldly confronts those in power. The prophetic role is not just prediction but accountability, especially of those entrusted with responsibility.

Wordlinks

The LORD will enter into judgment (יָבוֹא בְּמִשְׁפָּט – yāvô bĕmishpāṭ)

יָבוֹא – yāvô = He will come
בְּמִשְׁפָּט – bĕmishpāṭ = in judgment, legal proceedings

This is a legal trial — part of the divine covenant lawsuit pattern.

Isaiah 1:18 – “Come now, let us reason (rîv)”
Isaiah 33:22 – The LORD is our judge (shôphet)

Elders (זִקְנֵי – ziqnê) and Princes (שָׂרָיו – śārāyw)

The ruling class — those with responsibility to guide and guard
But instead of leading in righteousness, they exploited their position

Isaiah 1:23 – Your princes are rebels, companions of thieves
Isaiah 9:15–16 – The elder and the nobleman are the head… the leaders cause the people to err

You have devoured (בִּעַרְתֶּם – biʿartem)

Root: בָּעַר – bāʿar = to consume, burn, devour

They are not cultivating the vineyard — they’re eating it
→ The Lord’s inheritance becomes their personal feast

Isaiah 5:1–7 – The Song of the Vineyard: God planted a vineyard and expected good fruit, but found bloodshed
This verse anticipates that chapter — but places the blame on the leaders

Vineyard (הַכֶּרֶם – hakkérem)

Symbol of Israel as God's covenant people
Used throughout Isaiah (and Jesus repeats it in parables)

Isaiah 5:7 – “The vineyard of the LORD of Hosts is the house of Israel”
Isaiah 27:2–6 – A pleasant vineyard, sing of it

By devouring the vineyard, these leaders are violating the covenant trust.

Plunder of the poor (גְּזֵלַת הֶעָנִי – gĕzēlat heʿānî)

גְּזֵלָה – gĕzēlāh = robbery, spoil, unjust gain
הֶעָנִי – heʿānî = the poor, the afflicted

This shows the social crime at the heart of the judgment:

The leaders are robbing the defenseless and hoarding the wealth.

Isaiah 10:2 – “To rob the needy of justice and take what is right from the poor”
Isaiah 58:7 – “Share your bread with the hungry…”

In your houses (בְּבָתֵּיכֶם – bĕvātêkhem)

They have turned their homes into storehouses of injustice
This is not just external oppression — it's brought into the family domain.

Isaiah 3:15

15 What is this to you, that you crush My people,
and grind the face of the poor?
[Declare] the Lord Yahweh of Hosts.

Hebrew

Hebrew
מַלָּכֶם [מַּה־לָּכֶם] תְּדַכְּאוּ עַמִּי וּפְנֵי עֲנִיִּים תִּטְחָנוּ נְאֻם־אֲדֹנָי יְהוִה צְבָאוֹת ס

Transliteration
maLäkhemWhat do you meanמַה לָּכֶם = what to you? A rebuke: Why are you doing this? Root: לָכֶם (lakhem) = to you. T'daK'ûYou crushתְּדַכְּאוּ = you crush, oppress. Root: דָּכָא (daka), to press down—used of crushing the weak. aMiyMy peopleעַמִּי = my people. Root: עַם (am)—covenantal term for Israel. ûf'nëyAnd grind the facesוּפְנֵי = and the face(s) of. Root: פָּנִים (panim), face. Symbol of identity, dignity. ániYiymOf the poorעֲנִיִּים = poor ones. Root: עָנִי (aniy), afflicted, humble—those oppressed socially or economically. Tiţ'chänûYou grind downתִּטְחֲנוּ = you grind. Root: טָחַן (tachan), to grind, pulverize—metaphor for exploitation. n'um-ádonäySays the Lordנְאֻם אֲדֹנָי = declaration of the Lord—formal prophetic announcement. y'hwih tz'väôtYahweh of Hostsיְהוִה צְבָאוֹת = Yahweh of armies. Title of divine command and judgment.

Strong's Concordance
Why
לָּכֶם֙‪‬ (lā·ḵem)
Preposition | second person masculine plural
Strong's 4480: A part of, from, out of

do you crush
תְּדַכְּא֣וּ (tə·ḏak·kə·’ū)
Verb - Piel - Imperfect - second person masculine plural
Strong's 1792: To crumble, to bruise

My people
עַמִּ֔י (‘am·mî)
Noun - masculine singular construct | first person common singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

and grind
תִּטְחָ֑נוּ (tiṭ·ḥā·nū)
Verb - Qal - Imperfect - second person masculine plural
Strong's 2912: To grind meal, to be a, concubine

the faces
וּפְנֵ֥י (ū·p̄ə·nê)
Conjunctive waw | Noun - common plural construct
Strong's 6440: The face

of the poor?”
עֲנִיִּ֖ים (‘ă·nî·yîm)
Adjective - masculine plural
Strong's 6041: Poor, afflicted, humble

declares
נְאֻם־ (nə·’um-)
Noun - masculine singular construct
Strong's 5002: An oracle

the Lord
אֲדֹנָ֥י (’ă·ḏō·nāy)
Noun - proper - masculine singular
Strong's 136: The Lord

GOD
יְהוִ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3069: YHWH

of Hosts.
צְבָאֽוֹת׃ (ṣə·ḇā·’ō·wṯ)
Noun - common plural
Strong's 6635: A mass of persons, reg, organized for, war, a campaign

Translations

KJV – What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.

2 Nephi 13 – What mean ye? Ye beat my people to pieces, and grind the faces of the poor, saith the Lord God of Hosts.

BSB – “Why do you crush My people and grind the faces of the poor?” declares the Lord GOD of Hosts.

ESV – “What do you mean by crushing my people, by grinding the face of the poor?” declares the Lord God of hosts.

NIV – “What do you mean by crushing my people and grinding the faces of the poor?” declares the Lord, the Lord Almighty.

NASB – “What do you mean by crushing My people And oppressing the face of the poor?” Declares the Lord God of armies.

BST – Why do ye wrong my people, and shame the face of the poor?

YLT – What — to you? ye bruise My people, And the faces of the poor ye grind.' An affirmation of the Lord, Jehovah of Hosts.

Alter – Why should you crush my people and grind down the face of the poor? Word of the Master LORD of Armies.

Parallelism

A. Crushing My people – Grinding the faces of the poor
B. What do you mean – Declares the Lord, the LORD of Hosts (framing device)

Synonymous Parallelism

A. Crushing – Grinding the faces:
These violent verbs are intensified synonyms, forming a graphic image of oppression. “Crushing” connotes destruction of strength; “grinding the faces” suggests humiliating, dehumanizing abuse. Together they depict brutal exploitation.
My people – the poor:
This reinforces that the oppressed are still God’s own. The poor are not nameless—they are under divine protection and covenantally identified.

Antithetic Parallelism

Implied contrast between divine expectation and human cruelty:
The Lord entrusted leaders with care and justice, but instead they deliver violence and humiliation. This is a moral reversal—those meant to lift others up have ground them down.

Literary Devices

Rhetorical Question – “What do you mean?”
This opening line is not seeking information; it is an accusation cloaked in question form, expressing divine outrage and incredulity.
Imagery – “Grinding the faces of the poor”:
A vivid, almost grotesque image. It evokes both physical violence and social degradation, portraying the oppressors as crushing dignity itself.
Divine Title – “Lord, the LORD of Hosts (אֲדֹנָי יְהוָה צְבָאוֹת):
This is one of the strongest formulations of divine authority in the Hebrew Bible. It underscores that this declaration comes from the absolute Sovereign and the Commander of heavenly armies, adding legal, military, and moral weight to the charge.

Thematic Significance

Direct Confrontation of Oppression:
God’s judgment is not vague—it targets specific injustices. The verse stands as one of the clearest condemnations of social and economic violence in all of Isaiah.
Divine Identification with the Poor:
God refers to the abused as My people, revealing His personal solidarity with the oppressed. Hurting the poor is not just unjust—it is a personal offense against God.
Power and Responsibility:
Leaders have used their power not to build but to destroy the weak. This reversal of covenantal expectation brings swift and direct judgment.
Moral Vision of Isaiah:
This verse distills one of Isaiah’s key themes: God cares deeply about justice, and abuse of the vulnerable will not go unpunished.

Wordlinks

What do you mean (מַה־לָּכֶם – mah lākem)

Literally: “What is it to you?”
A shaming question: how can you possibly justify this?

Compare:

Isaiah 22:1 – “What troubles you now?”
Micah 3:1–3 – “You who hate the good and love the evil…”

Crushing / trampling (תִּרְמְצוּ – tirmĕṣû)

Root: רָמַץ – rāmaṣ – to crush, trample, oppress violently

Only used a few times — implies brutality, like stomping someone underfoot.

Isaiah 63:3 – “I have trodden the winepress alone…” (similar image of trampling judgment)

My people (עַמִּי – ʿammî)

God is personally invested — these are His people, and He takes their suffering personally.

Isaiah 1:3 – “My people do not understand”
Isaiah 5:13 – “My people go into exile for lack of knowledge”
Isaiah 40:1 – “Comfort, comfort My people…”

This isn’t abstract injustice — it’s covenant betrayal.

Grinding (תִּטְחֲנוּ – tiṭḥănû)

Root: טָחַן – ṭāḥan – to grind, pulverize
Used here metaphorically — grinding someone’s face into the ground

→ Signifies humiliation, dehumanization, and abuse of power

Faces of the poor (פְּנֵי עֲנִיִּים – pĕnê ʿăniyyîm)

פְּנֵי – pĕnê = face, presence, identity
עֲנִיִּים – ʿăniyyîm = poor, humble, afflicted

This image is deeply visceral — the powerful are rubbing the faces of the poor into the dirt.

Isaiah 10:2 – “To rob the poor of their rights”
Isaiah 58:6–7 – True fast is to break the yoke and feed the hungry

Declares the Lord GOD of Hosts

(נְאֻם אֲדֹנָי יְהוִה צְבָאוֹת – nĕʾum ʾădōnāy YHWH tsevāʾôt)
This is formal, emphatic authority

אֲדֹנָי – ʾădōnāy = Lord, Master
יְהוָה – YHWH = the covenant name
צְבָאוֹת – tsevāʾôt = of armies, angelic hosts

= “This is the word of the Supreme Commander of heaven’s armies.”

Used when God is pronouncing sentence with full divine force.

Isaiah 3:16

16 And Yahweh said:
“Because the daughters of Zion have become haughty,
and walk with outstretched necks,
flirting with their eyes,
mincing as they go,
and with their feet they jingle.”

Hebrew

Hebrew
וַיֹּאמֶר יְהוָה יַעַן כִּי גָבְהוּ בְּנוֹת צִיּוֹן וַתֵּלַכְנָה *נְטוּוֹת [נְטוּיוֹת] גָּרוֹן וּמְשַׂקְּרוֹת עֵינָיִם הָלוֹךְ וְטָפֹף תֵּלַכְנָה וּבְרַגְלֵיהֶם תְּעַכַּסְנָה

Transliteration
waYomer y'hwähAnd Yahweh saidוַיֹּאמֶר יְהוָה = and Yahweh said. Root: אָמַר (amar), to speak, declare. yaan KiyBecauseיַעַן כִּי = because—introduces cause for coming judgment. gäv'hû B'nôt tziYônThe daughters of Zion are haughtyגָּבַהּ (gavah), to be high, exalted—prideful, arrogant posture. waTëlakh'nähAnd walkוַתֵּלַכְנָה = and they walk (fem. plural). Root: הָלַךְ (halakh), to walk, live—behavioral tone. n'ţûôt GärônWith stretched necksנְטוּיוֹת גָּרוֹן = outstretched necks. Root: נָטָה (natah), to stretch, extend—symbol of vanity or pride. ûm'saQ'rôt ëynäyimAnd seductive eyesוּמְשַׂקְּרוֹת עֵינַיִם = and ogling/seducing eyes. Root: שָׁקַר (shaqar), to flirt, deceive—suggests intentional allure. hälôkh' w'ţäfof Tëlakh'nähWalking and mincingהָלוֹךְ וְטָפֹף תֵּלַכְנָה = walking and tripping/light-footed. Root: טָפַף (tafaf), to mince—stylized or flirtatious walking. ûv'rag'lëyhemAnd with their feetוּבְרַגְלֵיהֶן = and with their feet. Root: רֶגֶל (regel), foot—symbol of walk and conduct. T'aKaš'nähThey make tinkling soundsתְּעַכַּשְׁנָה = they cause to clink, jingle—root: עָכַשׁ (akash), to clatter, tinkle—evoking imagery of ornamented steps.

The LORD
יְהוָ֗ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3069: YHWH

says,
וַיֹּ֣אמֶר (way·yō·mer)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 559: To utter, say

“Because
יַ֚עַן (ya·‘an)
Adverb
Strong's 3282: Heed, purpose, to indicate the reason, cause

the daughters
בְּנ֣וֹת (bə·nō·wṯ)
Noun - feminine plural construct
Strong's 1323: A daughter

of Zion
צִיּ֔וֹן (ṣî·yō·wn)
Noun - proper - feminine singular
Strong's 6726: Zion -- a mountain in Jerusalem, also a name for Jerusalem

are haughty—
גָֽבְהוּ֙ (ḡā·ḇə·hū)
Verb - Qal - Perfect - third person common plural
Strong's 1361: To soar, be lofty, to be haughty

walking
וַתֵּלַ֙כְנָה֙ (wat·tê·laḵ·nāh)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person feminine plural
Strong's 1980: To go, come, walk

with heads
גָּר֔וֹן (gā·rō·wn)
Noun - masculine singular
Strong's 1627: Neck, throat

held high
נְטוּי֣וֹת (nə·ṭū·yō·wṯ)
Verb - Qal - QalPassParticiple - feminine plural
Strong's 5186: To stretch out, spread out, extend, incline, bend

and wanton
וּֽמְשַׂקְּר֖וֹת (ū·mə·śaq·qə·rō·wṯ)
Conjunctive waw | Verb - Piel - Participle - feminine plural
Strong's 8265: To ogle, blink coquettishly

eyes,
עֵינָ֑יִם (‘ê·nā·yim)
Noun - cd
Strong's 5869: An eye, a fountain

prancing
הָל֤וֹךְ (hā·lō·wḵ)
Verb - Qal - Infinitive absolute
Strong's 1980: To go, come, walk

and skipping
וְטָפֹף֙ (wə·ṭā·p̄ōp̄)
Conjunctive waw | Verb - Qal - Infinitive absolute
Strong's 2952: To trip, take small quick steps

as they go,
תֵּלַ֔כְנָה (tê·laḵ·nāh)
Verb - Qal - Imperfect - third person feminine plural
Strong's 1980: To go, come, walk

jingling
תְּעַכַּֽסְנָה׃ (tə·‘ak·kas·nāh)
Verb - Piel - Imperfect - third person feminine plural
Strong's 5913: To shake bangles, rattle, tinkle

the bracelets on their ankles—
וּבְרַגְלֵיהֶ֖ם (ū·ḇə·raḡ·lê·hem)
Conjunctive waw, Preposition-b | Noun - fdc | third person masculine plural
Strong's 7272: A foot, a step, the pudenda

Translations

KJV – 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:

2 Nephi 13 – 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—

BSB – The LORD also says: “Because the daughters of Zion are haughty—walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles—

ESV – 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,

NIV – The Lord says, “The women of Zion are haughty, walking along with outstretched necks, flirting with their eyes, strutting along with swaying hips, with ornaments jingling on their ankles.

NASB – Moreover, the Lord said, “Because the daughters of Zion are haughty And walk with heads held high and seductive eyes, And go along with mincing steps And jingle the anklets on their feet,

BST – Thus saith the Lord, Because the daughters of Sion are haughty, and have walked with an outstretched neck, and with winking of the eyes, and motion of the feet, at the same time drawing their garments in trains, and at the same time sporting with their feet:

YLT – Because that daughters of Zion have been haughty, And they walk stretching out the neck, And deceiving [with] the eyes, Walking and mincing they go, And with their feet they make a tinkling,

Alter – And the LORD said: Since Zion’s daughters are haughty, and they walk with necks thrust forth and with wanton eyes, walking with mincing steps and jingling with their feet,

Parallelism

A. Outstretched necks – Flirting eyes
B. Walking and mincing – Jingling anklets
C. Daughters of Zion – Haughty behavior (cause-effect framing)

Synonymous Parallelism

A. Outstretched necks – Flirting with their eyes:
These bodily gestures express pride and seductive vanity. The neck symbolizes self-exaltation (lifting oneself above others), while the flirtatious eyes suggest manipulation and superficial charm.
B. Walking and mincing – Jingling anklets:
These actions denote affected, theatrical movement. “Mincing” implies an exaggerated, showy gait, while jingling anklets draw auditory attention. Together they describe a display of vanity and sensuality.

Antithetic Parallelism

Implied contrast between external beauty and internal corruption:
The daughters’ elegant and seductive exterior masks the nation’s spiritual decay, setting up the contrast with the judgment to follow in the next verses. The surface is refined, but the heart is haughty.

Literary Devices

Anthropological Detail:
The verse is filled with cultural markers of femininity and fashion in ancient Judah—neck posture, eye movement, gait, and jewelry. This creates a realistic and socially specific portrait.
Irony:
What is meant to attract admiration becomes the basis for divine condemnation. Their self-glorification becomes their undoing.
Enumeration:
Isaiah lists these traits step by step, mimicking the actual motions of walking and flirting. It’s a poetic mirror of behavior, drawing the audience into a slow-motion critique.
Direct Divine Speech – “Moreover, the LORD says”:
This introduces a new indictment, transitioning from corrupt leaders (v.14–15) to the prideful elite women of Zion.

Thematic Significance

Pride as National Disease:
The focus shifts from male leaders to the elite women, showing that pride and corruption permeate every level of society—not just rulers, but also cultural influencers.
External Glamour vs. Internal Ruin:
The verse critiques external performance and vanity, highlighting that spiritual rot is often masked by wealth and beauty.
Foreshadowing of Humbling Judgment:
The seductive pride and display that are described here set up the humiliation and stripping that will follow in vv.17–24, showing God’s intent to reverse their self-exaltation.
Divine Ownership of Zion:
“Daughters of Zion” reminds us these are not just women, but covenant people, part of a spiritual nation—and their behavior carries theological consequence.

Wordlinks

Daughters of Zion (בְּנוֹת צִיּוֹן – bĕnôt Tziyyôn)

Symbolic for the women of Jerusalem, and more broadly the spirit of the city
This address highlights the feminized identity of Zion as Yahweh’s bride, now unfaithful

Compare:

Isaiah 1:8 – The daughter of Zion is left like a shack
Isaiah 4:4 – The Lord will wash away the filth of the daughters of Zion
Lamentations 1:6 – From daughter Zion all her splendor has departed

Are haughty (גָּבְהוּ – gāvĕhû)

Root: גָּבַהּ – gāvah = to be high, lifted up, arrogant
Parallel to:

Isaiah 2:11, 17 – “The haughty looks of man shall be brought low”

Their posture reflects internal pride
They elevate themselves, seeking admiration, not the Lord.

Outstretched necks (נְטוּיוֹת גָּרוֹן – nĕṭûyôt gārôn)

Literally: “extended throats” — a posture of vanity and pride
This is not humility — it's performative elevation of self

Seductive eyes (מְשַׂקְּרוֹת עֵינָיִם – mĕśaqĕrôt ʿênayim)

Root: שָׂקַר – sāqar (hapax legomenon – rare form)

Likely meaning: flashing, flirting, deceitful eyes
Some translations: "wanton," "flirtatious," "rolling their eyes"

The idea: the eyes are used to manipulate and draw attention

Mincing as they go (הָלוֹךְ וְטָפוֹף – hālôk wĕṭāfôph)

הָלוֹךְ – hālôk = walking
טָפוֹף – ṭāfôph = short, affected steps (mincing, tripping)

It's a theatrical walk — not just motion, but performance
They strut like on a stage or runway

Tinkling feet (בְּרַגְלֵיהֶן תְּעַכְסְנָה – bĕraglêhen tĕʿakĕsnah)

Root: עָכַס – ʿākhas = to clink or jingle (possibly anklets or jewelry that makes noise)

They draw attention even with their steps — everything is about being seen
These women are portrayed as symbols of Zion's obsession with outward show and sensuality

Isaiah 3:17

17 Therefore the Lord will strike the scalp of the daughters of Zion,
and Yahweh will expose their nakedness.

Hebrew

Hebrew
וְשִׂפַּח אֲדֹנָי קָדְקֹד בְּנוֹת צִיּוֹן וַיהוָה פָּתְהֵן יְעָרֶה ס

Transliteration
w'siPachAnd the Lord will strike with a scabRoot: סָפַח (safach), to afflict, smite, scab over—indicates disease or curse. Used metaphorically for judgment. ádonäyThe Lordאֲדֹנָי = Lord (title of sovereignty)—often used in judgment contexts. qäd'qodThe crown of the headקָדְקֹד = crown, scalp, top of the head—symbol of honor, now disgraced. B'nôt tziYônOf the daughters of Zionבְּנוֹת צִיּוֹן = daughters of Zion—often symbolic of the covenant people. wayhwähAnd Yahwehיְהוָה = Yahweh—the personal covenant name. Pät'hënWill uncoverפָּתַח (pathach), to open—can imply exposure, shame, or vulnerability. y'ärehTheir secret partsיְעָרֶה = will make bare. Root: עָרָה (ʿarah), to uncover—often used for judgment, humiliation, or shame.

Strong's Concordance
the Lord
אֲדֹנָ֔י (’ă·ḏō·nāy)
Noun - proper - masculine singular
Strong's 136: The Lord

will bring sores
וְשִׂפַּ֣ח (wə·śip·paḥ)
Conjunctive waw | Verb - Piel - Conjunctive perfect - third person masculine singular
Strong's 5596: To join, attach to

on the heads
קָדְקֹ֖ד (qā·ḏə·qōḏ)
Noun - masculine singular construct
Strong's 6936: Head, crown of the head

of the daughters
בְּנ֣וֹת (bə·nō·wṯ)
Noun - feminine plural construct
Strong's 1323: A daughter

of Zion,
צִיּ֑וֹן (ṣî·yō·wn)
Noun - proper - feminine singular
Strong's 6726: Zion -- a mountain in Jerusalem, also a name for Jerusalem

and the LORD
וַיהוָ֖ה (Yah·weh)
Conjunctive waw | Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

will make their foreheads
פָּתְהֵ֥ן (pā·ṯə·hên)
Noun - feminine singular construct | third person feminine plural
Strong's 6596: A hole, hinge, the female pudenda

bare.
יְעָרֶֽה׃ (yə·‘ā·reh)
Verb - Piel - Imperfect - third person masculine singular
Strong's 6168: To be, bare, to empty, pour out, demolish

Translations

KJV – 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.

2 Nephi 13 – 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.

BSB – the Lord will bring sores on the heads of the daughters of Zion, and the LORD will make their foreheads bare.

ESV – therefore the Lord will strike with a scab the heads of the daughters of Zion, and the Lord will lay bare their secret parts.

NIV – Therefore the Lord will bring sores on the heads of the women of Zion; the Lord will make their scalps bald.

NASB – The Lord will afflict the scalp of the daughters of Zion with scabs, And the Lord will make their foreheads bare.

BST – therefore the Lord will humble the chief daughters of Sion, and the Lord will expose their form in that day;

YLT – The Lord also hath scabbed The crown of the head of daughters of Zion, And Jehovah their simplicity exposeth.

Alter – the Master shall blight the pates of Zion’s daughters and expose their private parts.

Parallelism

A. Strike with a scab – Expose their secret parts
B. Heads of the daughters of Zion – Their secret parts
This verse forms a two-part poetic judgment, both lines describing humiliation and desecration through contrasting imagery: the head (place of pride) and the private body (place of modesty).

Synonymous Parallelism

A. Strike with a scab – Expose their secret parts:
Both lines portray divine acts of humiliation. A "scab" is a visible wound, disfiguring what was once proud and adorned (cf. v.16). Exposing “secret parts” represents public shame, the undoing of their sensual display.
B. Heads – Secret parts:
This downward movement from the head to the hidden reflects a total stripping of dignity, from the topmost symbol of pride to the most intimate areas of privacy. It is complete disgrace.

Antithetic Parallelism

Contrast between pride and judgment:
The proud display of beauty in verse 16 is met with shameful exposure and disfigurement in verse 17. The very parts once exalted are now targets of divine humiliation.

Literary Devices

Irony – From Adornment to Affliction:
The women adorned their heads and bodies to attract attention; now those same features are marked by disease and shame.
Metonymy – “Heads” and “Secret parts”:
These body parts stand for pride and modesty, respectively. Their mention here shows how God targets the entire scope of their self-glorying.
Judgment Language – “Strike” and “Expose”:
These are intentional and active verbs, indicating that God is not passive. He is executing justice directly, not merely allowing natural consequences.
Euphemism – “Secret parts” (פֹּתֵיהֶם):
A deliberately restrained Hebrew term pointing to nakedness or private body parts, underscoring public shame and desecration without crude language.

Thematic Significance

Reversal of Pride:
Verse 17 is a divine reversal of verse 16. What was flaunted is now disfigured and dishonored. God undoes the visual and sensual pride of His people.
Body as Symbol of Spiritual Condition:
Just as the body was used to project arrogance, so now it becomes the canvas of judgment. Their physical shame mirrors their spiritual nakedness before the LORD.
Violation of Covenant Modesty:
In covenantal terms, nakedness is shame (cf. Genesis 3:7, Revelation 3:18). This exposure implies that the covenantal covering has been removed—God is no longer protecting them.
God as the Active Judge:
The LORD is not distant—He directly acts to confront, wound, and expose, emphasizing the personal nature of the offense and the judgment.

Wordlinks

Strike with a scab (וְשִׂפַּח אֲדֹנָי קָדְקֹד – wĕsippaḥ ʾădōnāy qodqōd)

שִׂפַּח – sippaḥ = to scab, afflict, cause a festering wound
קָדְקֹד – qodqōd = crown of the head, scalp, top of the skull

God afflicts the very crown — their glory — with shame and sickness
→ A reversal of honor

Compare:

Deuteronomy 28:27 – “The LORD will strike you with boils… and scabs”
Isaiah 1:6 – “From the sole of the foot even to the head… wounds and sores”

This echoes covenant curse language from the Torah.

Heads of the daughters of Zion (קָדְקֹד בְּנוֹת צִיּוֹן – qodqōd bĕnôt Tziyyôn)

The same proud “necks” from verse 16 now receive judgment
→ From elevated posture to humiliation

Lay bare their secret parts (וַיהוָה פָּתָה סְפָתֵיהֶם – YHWH pāṭāh sĕpātêhem)

Let’s clarify the Hebrew here:

פָּתָה – pāṭāh = to expose, lay bare, open up
סֵפֶה / סְפָה – sĕpāh (pl. sĕpātêhem) = uncertain root, likely meaning private parts, genital area, or skirts

This expression means their most intimate parts will be shamed and exposed
→ Symbol of complete humiliation and loss of protection

Compare:

Nahum 3:5 – “I will lift up your skirts over your face…”
Isaiah 47:2–3 – Babylon shall be exposed and her nakedness uncovered

This is not just physical exposure — it’s spiritual disgrace.

Isaiah 3:18

18 In that day the Lord will remove
the splendor of the anklets,
and the headbands,
and the crescent ornaments.

Hebrew

Hebrew
בַּיּוֹם הַהוּא יָסִיר אֲדֹנָי אֵת תִּפְאֶרֶת הָעֲכָסִים וְהַשְּׁבִיסִים וְהַשַּׂהֲרֹנִים

Transliteration
BaYôm hahûIn that dayבַּיּוֹם הַהוּא = in that day. Eschatological marker—time of judgment or divine intervention. yäšiyrThe Lord will take awayיַסִּיר = he will remove. Root: סוּר (sur), to turn aside, remove—often denotes divine stripping away of privilege or blessing. ádonäyThe Lordאֲדֹנָי = Lord—title of sovereignty and authority in judgment. ët Tif'eret häákhäšiymThe beauty of the ankletsתִּפְאֶרֶת הָעֲכָסִים = the beauty/glory of the anklets. Root: עָכַס (ʿakas), to fetter or bind—jewelry as a symbol of luxury. w'haSH'viyšiymAnd the headbandsוְהַשְּׁבִיסִים = the headbands, headdresses. Root: שָׁבַס (shavas), uncertain—likely ornate coverings. w'haSahároniymAnd the crescentsוְהַשַּׂהֲרֹנִים = the crescents. Root: סָהֲרָה (sahar), moon—ornamental moon-shaped jewelry, likely symbolic of foreign worship or vanity.

Strong's Concordance
In that
הַה֜וּא (ha·hū)
Article | Pronoun - third person masculine singular
Strong's 1931: He, self, the same, this, that, as, are

day
בַּיּ֨וֹם (bay·yō·wm)
Preposition-b, Article | Noun - masculine singular
Strong's 3117: A day

the Lord
אֲדֹנָ֗י (’ă·ḏō·nāy)
Noun - proper - masculine singular
Strong's 136: The Lord

will take away
יָסִ֣יר (yā·sîr)
Verb - Hifil - Imperfect - third person masculine singular
Strong's 5493: To turn aside

the finery
תִּפְאֶ֧רֶת (tip̄·’e·reṯ)
Noun - feminine singular construct
Strong's 8597: Beauty, glory

of [their] anklets
הָעֲכָסִ֛ים (hā·‘ă·ḵā·sîm)
Article | Noun - masculine plural
Strong's 5914: A fetter, an anklet

and headbands
וְהַשְּׁבִיסִ֖ים (wə·haš·šə·ḇî·sîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 7636: A netting for, the hair

and crescents,
וְהַשַּׂהֲרֹנִֽים׃ (wə·haś·śa·hă·rō·nîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 7720: A round pendant for, the neck

Translations

KJV – 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,

2 Nephi 13 – In that day the Lord will take away the bravery of their tinkling ornaments, and cauls, and round tires like the moon;

BSB – In that day the Lord will take away their finery: their anklets and headbands and crescents;

ESV – In that day the Lord will take away the finery of the anklets, the headbands, and the crescents;

NIV – In that day the Lord will snatch away their finery: the bangles and headbands and crescent necklaces,

NASB – On that day the Lord will take away the beauty of their anklets, headbands, crescent ornaments,

BST – and the Lord will take away the glory of their raiment, the curls and the fringes, and the crescents,

YLT – 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,

Alter – On that day the Master shall take away the splendid ankle bells and the headgear

Parallelism

A. The Lord will take away – The finery
B. Anklets – Headbands – Crescents (enumerative parallelism)

This verse introduces a judgment catalog—a structured list of ornaments to be removed, symbolizing the stripping away of pride, luxury, and false security.

Synonymous Parallelism

A. The Lord will take away – The finery:
This implies a deliberate divine act against what they value most. "Finery" represents not just material beauty but the vanity and status attached to it. To "take away" is not random loss, but targeted judgment.
B. Anklets – Headbands – Crescents:
These are the first of many adornments listed in the following verses. Each one contributes to the image of excessive, outward-focused living, disconnected from inward holiness.

Antithetic Parallelism

Implied contrast between divine judgment and human decoration:
The verse begins the process of reversing external glory with shame and exposure. What was flaunted will be removed—by divine hand.

Literary Devices

Enumerative Device:
This verse opens a poetic inventory of elite fashion and status symbols, forming an extended list (vv.18–23). The piling up of items emphasizes the depth of materialism and how thoroughly God will strip it away.
Synecdoche – “Finery” as a symbol of identity:
These accessories represent more than fashion—they signify cultural pride, sensual power, and social rank. Their removal is not just economic—it is symbolic judgment.
Temporal Marker – “In that day”:
This prophetic formula (בַּיּוֹם הַהוּא) signals a future act of divine intervention, often linked to the Day of the LORD motif, emphasizing the certainty and solemnity of the judgment.

Thematic Significance

Stripping of Vanity:
The removal of these ornaments signifies God's judgment against prideful display, targeting false sources of identity and worth.
Reversal of Feminine Power Symbols:
In this culture, jewelry and adornment were tied to status, allure, and social influence. Their removal is a humbling, reducing the proud daughters of Zion to a state of exposure and loss.
From Adornment to Ashes:
This verse sets the tone for the coming verses (vv.19–23), where God removes every item of self-glorification. The message: no external glamour can cover internal rebellion.
God as Owner and Judge:
That the LORD "will take away" shows He claims authority over their possessions and appearance. What He gave for blessing, He now removes as discipline.

Wordlinks

1. In that day (בַּיּוֹם הַהוּא – bayyôm hāhû)

Classic Isaiah phrase = Day of the LORD, a day of divine intervention
This connects to:

Isaiah 2:11, 17, 20 – “In that day the LORD alone will be exalted…”

→ The day when human pride is stripped, and God is revealed

2. The Lord will take away (יָסִיר אֲדֹנָי – yāsîr ʾădōnāy)

יָסִיר – yāsîr = to remove, take away
This begins a list of removals (used again in vv.19–23)

He is not just punishing — He is purging
→ Removing the false glory that masks inner corruption

3. Beauty / finery (תִּפְאֶרֶת – tifʾeret)

Root: פָּאַר – pāʾar = beauty, splendor, glory
Often used of God’s glory, but here it refers to external vanity

Contrast:

Isaiah 4:2 – The Branch of the LORD will be beauty and glory
But now: their false glory is removed

4. Anklets (הָעֲכָסִים – hāʿăkāsîm)

Ornaments worn on the ankles — often with bells or charms to attract attention
→ Same “tinkling feet” from v.16

Symbol of sensuality, pride in walking
Now: stripped away

5. Headbands (הַשְּׁבִיסִים – hashshĕvîsîm)

Root unclear, but likely ribbons, sashes, or bands for the forehead or hair
→ Head adornment = symbol of status

6. Crescent ornaments (הַשַּׁהֲרֹנִים – hashaḥărōnîm)

Literally: “little moons” — likely moon-shaped jewelry
Often worn as necklaces or forehead pieces

Note: also associated with idolatry in some contexts
→ Judges 8:21, 26 – Midianites wore crescent ornaments
Could symbolize foreign influence or even pagan spiritualism

Isaiah 3:19

19 the pendants,
and the bracelets,
and the veils.

Hebrew

Hebrew
הַנְּטִיפוֹת וְהַשֵּׁירוֹת וְהָרְעָלוֹת

Transliteration
haN'ţiyfôtThe pendantsהַנְּטִיפוֹת = the pendants. Root: נָטַף (nataf), to drip—likely drop-shaped ornaments hanging from ears or necklaces. w'haSHëyrôtAnd the braceletsוְהַשֵּׁירוֹת = and the bracelets. Root: שִׁיר (shir), loop, bracelet—circular ornament worn on arms or ankles. w'här'älôtAnd the veilsוְהָרְעָלוֹת = and the veils, head coverings. Root: רָעַל (raʿal), to tremble or quiver—veil associated with allure or mystery.

Strong's Concordance
[their] pendants,
הַנְּטִיפ֥וֹת (han·nə·ṭî·p̄ō·wṯ)
Article | Noun - feminine plural
Strong's 5188: A pendant for, the ears

bracelets,
וְהַשֵּׁיר֖וֹת (wə·haš·šê·rō·wṯ)
Conjunctive waw, Article | Noun - feminine plural
Strong's 8285: A wrist-band

and veils,
וְהָֽרְעָלֽוֹת׃ (wə·hā·rə·‘ā·lō·wṯ)
Conjunctive waw, Article | Noun - feminine plural
Strong's 7479: Probably a veil

Translations

KJV – The chains, and the bracelets, and the mufflers,

2 Nephi 13 – The chains and the bracelets, and the mufflers;

BSB – their pendants, bracelets, and veils;

ESV – the pendants, the bracelets, and the scarves;

NIV – the earrings and bracelets and veils,

NASB – dangling earrings, bracelets, veils,

BST – and the chains, and the ornaments of their faces,

YLT – Of the drops, and the bracelets, and the mufflers,

Alter – and the crescents and the pendants and the bracelets and the veils

Parallelism

A. Pendants – Bracelets – Veils
This verse continues the enumerative parallelism introduced in verse 18—a list of luxurious ornaments, all slated for removal by divine judgment.

Synonymous Parallelism

Each item in this list represents external adornment. The repetition of similar types of jewelry emphasizes the theme of vanity and outward display. These are not necessary items but symbols of wealth, status, and seduction.

Antithetic Parallelism

Implied contrast (carried over from v.18): between the adorned woman of Zion and the coming stripped, humiliated figure. These beautiful accessories will soon give way to scabs (v.17), sackcloth (v.24), and mourning.

Literary Devices

List Structure:
The piling up of luxurious items builds a crescendo of excess, exposing how deeply Judah's daughters have invested in surface-level identity.
Synecdoche:
These individual items stand for an entire lifestyle of worldliness and pride. The removal of pendants, bracelets, and veils suggests the loss of feminine dignity and protection.
Implied Irony:
The very items that were meant to attract and impress are now cataloged for removal—their abundance becomes evidence against them.

Thematic Significance

Vanity as Judgment Target:
God's judgment doesn’t merely fall on abstract sin—it targets the tangible signs of pride. Every detail matters.
Stripping Away False Identity:
These ornaments reflect a false sense of worth based on appearance and materialism, not covenantal faithfulness. Their removal symbolizes the loss of deceptive self-presentation.
Foreshadowing Humiliation:
By listing what will be taken away, the prophet prefaces the coming shame and mourning that will replace elegance and joy (cf. v.24).

Wordlinks

Earrings (הַנְּטִפ֥וֹת – hannĕṭîfôṯ)

Root: נָטַף – nāṭaf = to drip, drop
→ Literally: “droplets” — possibly pendants, dangling earrings, or drip-shaped jewelry

This form implies:

Ornaments designed to sparkle and sway
Jewelry meant to attract attention

Compare:

Proverbs 25:12 – “Like an earring of gold… is a wise reprover” (positive use)
But here: these draped adornments are part of the Lord’s removal list

Bracelets (וְהַשְּׁרֻשִּׁים – wĕhashshĕrushîm)

Root: שָׁרַשׁ – shārash = uncertain, possibly “linked” or “chain-like”
→ Likely chain bracelets or armlets worn on wrists or upper arms

Compare:

Genesis 24:22 – The servant gives bracelets to Rebekah
In that context: a gift of betrothal
In this context: ornamental excess turned into judgment

Veils (וְהָרְעָלוֹת – wĕhārĕʿālôṯ)

Root: רָעַל – rāʿal = to tremble or quiver, possibly “veil” or “fine covering”

Most likely refers to:

Face veils or scarves used to enhance mystery or allure
Could also represent Eastern-style elegance, now condemned

Symbolically:

Hiding the face = concealing true identity
Now God will remove the covering

Isaiah 3:20

20 the headdresses,
and the ankle chains,
and the sashes,
and the perfume boxes,
and the amulets.

Hebrew

Hebrew
הַפְּאֵרִים וְהַצְּעָדוֹת וְהַקִּשֻּׁרִים וּבָתֵּי הַנֶּפֶשׁ וְהַלְּחָשִׁים

Transliteration
haP'ëriymThe headbandsהַפְּאֵרִים = the headbands, tiaras. Root: פָּאַר (paʾar), to adorn or glorify—symbols of honor now subject to judgment. w'haTZ'ädôtAnd the ankle chainsוְהַצְּעָדוֹת = and the ankle chains. Root: צָעַד (tsaʿad), to stride—jewelry associated with dainty walking. w'haQiSHuriymAnd the girdlesוְהַקִּשֻּׁרִים = and the sashes or girdles. Root: קָשַׁר (qashar), to bind, tie—symbolic of waist ornaments. ûväTëy haNefeshAnd the perfume boxesוּבָתֵּי הַנֶּפֶשׁ = and houses of the soul. Interpreted as scent boxes or amulets—possibly linked to charms or personal spirits. w'haL'chäshiymAnd the amuletsוְהַלְּחָשִׁים = and the amulets, charms. Root: לָחַשׁ (lachash), to whisper, enchant—suggests superstitious or magical elements.

Strong's Concordance
[their] headdresses,
הַפְּאֵרִ֤ים (hap·pə·’ê·rîm)
Article | Noun - masculine plural
Strong's 6287: An embellishment, fancy head-dress

ankle chains,
וְהַצְּעָדוֹת֙ (wə·haṣ·ṣə·‘ā·ḏō·wṯ)
Conjunctive waw, Article | Noun - feminine plural
Strong's 6807: A march, an, ankle-chain

and sashes,
וְהַקִּשֻּׁרִ֔ים (wə·haq·qiš·šu·rîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 7196: Bands, sashes

[their] perfume
הַנֶּ֖פֶשׁ (han·ne·p̄eš)
Article | Noun - feminine singular
Strong's 5315: A soul, living being, life, self, person, desire, passion, appetite, emotion

bottles
וּבָתֵּ֥י (ū·ḇāt·tê)
Conjunctive waw | Noun - masculine plural construct
Strong's 1004: A house

and charms;
וְהַלְּחָשִֽׁים׃ (wə·hal·lə·ḥā·šîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 3908: A whisper, a private prayer, an incantation, an amulet

Translations

KJV – The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,

2 Nephi 13 – The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the ear-rings;

BSB – their headdresses, ankle chains, and sashes; their perfume bottles and charms;

ESV – the headdresses, the armlets, the sashes, the perfume boxes, and the amulets;

NIV – the headdresses and anklets and sashes, the perfume bottles and charms,

NASB – headdresses, ankle chains, sashes, perfume boxes, amulets,

BST – and the array of glorious ornaments, and the armlets, and the bracelets, and the wreathed work, and the finger-rings, and the ornaments for the right hand,

YLT – Of the bonnets, and the ornaments of the legs, And of the bands, And of the perfume boxes, and the amulets,

Alter – and the necklaces and the armlets and the sashes and the amulets and the charms,

Parallelism

A. Headbands – Armlets – Sashes
B. Perfume boxes – Amulets

This continues the enumerative synonymous parallelism seen in the previous verses. The items listed are decorative, symbolic, and often associated with status, sensuality, or superstition.

Synonymous Parallelism

A. Headbands – Armlets – Sashes:
These are all items of external adornment, worn prominently on the body to indicate fashion, wealth, or nobility. Together, they represent an obsession with appearance and presentation.
B. Perfume boxes – Amulets:
These go beyond appearance: perfume boxes evoke luxury and sensuality, while amulets point to superstition or talismanic protection. Their pairing suggests both indulgence and misplaced trust.

Antithetic Parallelism

Implied contrast between finery and judgment:
As in previous verses, these symbols of comfort, pride, and control are set in contrast to the humiliation and suffering that God will soon bring (cf. vv.17, 24).

Literary Devices

Accumulation/List:
The list style continues to create a feeling of opulence and excess. The sheer number of items underscores how deeply Judah’s elite women are immersed in vanity.
Irony – Perfume and Amulets:
Items meant to attract favor and ward off harm will not protect in the day of judgment. This is a critique of trust in material and mystical trappings over reliance on the LORD.
Cultural Detail:
The inclusion of perfume boxes and amulets reflects practices common in the ancient Near East, where both fragrance and magical objects were part of elite feminine culture. Isaiah critiques not just fashion, but ideological trust in external powers.

Thematic Significance

Condemnation of Sensuality and Superstition:
The judgment targets not just wealth, but the culture of sensual indulgence and occult reliance. The amulets especially imply a departure from covenantal trust in Yahweh.
Loss of Control and Identity:
Sashes and headbands indicate self-presentation and control over one’s image. Their removal suggests a loss of dignity, influence, and societal standing.
Moral and Spiritual Diagnosis:
This isn’t just about fashion—it’s about a spiritual disease reflected in the body and behavior. Isaiah catalogs these things to show how deeply corrupted the culture has become, even in its private habits and personal decor.

Wordlinks

Headdresses (הַפְּאֵרִים – happĕʾērîm)

Root: פְּאֵר – peʾēr = adornment, glory, turban

May refer to decorative turbans or tiaras
A symbol of dignity, status, or beauty

Compare:

Isaiah 61:3 – “a garland (peʾēr) for ashes” — a reversal into glory
→ But here: the false glory will be removed

Leg ornaments (וְהַצְּעָדוֹת – wĕhaṣṣĕʿādôṯ)

Root: צָעַד – tsaʿad = to step, march
→ Probably refers to ankle chains or leg bands
Used to accentuate the walk — echoing v.16’s “mincing as they go”

Symbol:

Deliberate sensuality
Attention-grabbing movement

Sashes (וְהַקִּשֻּׁרוֹת – wĕhaqqishshurôṯ)

Root: קָשַׁר – qāshar = to bind, tie, fasten
→ Decorative belts, waistbands, or bodice ties
Indicates attention to fashion and figure

In contrast to the righteous girdle of truth (Isaiah 11:5), this is self-centered wrapping

Perfume bottles (וּבָתֵּי הַנֶּפֶשׁ – ûbattê hannefesh)

Literally: “houses of the soul”

Probably scent bottles, amulets, or incense holders
May also imply sensual objects tied to charm or seduction

Compare:

“Soul” (nephesh) here is not about righteousness, but desire and appetite

→ They’ve made their soul a scent to attract, rather than to commune with God

Charms (וְהַלְּחָשִׁים – wĕhallĕḥāshîm)

Root: לָחַשׁ – lāḥash = to whisper, enchant
→ Likely amulets, magic charms, or occult objects
Symbol of superstition or syncretism

Compare:

Isaiah 8:19 – They “whisper and mutter” to familiar spirits
This may show foreign spiritual influence or reliance on magical protection

Isaiah 3:21

21 the rings,
and the nose-jewels.

Hebrew

Hebrew
הַטַּבָּעוֹת וְנִזְמֵי הָאָף

Transliteration
haŢaBäôtThe ringsהַטַּבָּעוֹת = the rings. Root: טָבַע (tavaʿ), to sink or impress—rings as engraved ornaments or signets. w'niz'mëy hääfAnd nose jewelsוְנִזְמֵי הָאַף = and the nose rings. Root: נֶזֶם (nezem), ring or jewel worn in the nose—common among women in the ANE.

Strong's Concordance
[their] signet rings
הַטַּבָּע֖וֹת (haṭ·ṭab·bā·‘ō·wṯ)
Article | Noun - feminine plural
Strong's 2885: A seal, signet, a ring of any kind

and nose
הָאָֽף׃ (hā·’āp̄)
Article | Noun - masculine singular
Strong's 639: The nose, nostril, the face, a person, ire

rings,
וְנִזְמֵ֥י (wə·niz·mê)
Conjunctive waw | Noun - masculine plural construct
Strong's 5141: A ring (worn as an ornament)

Translations

KJV – The rings, and nose jewels,

2 Nephi 13 – The rings, and nose jewels;

BSB – their signet rings and nose rings;

ESV – the signet rings and nose rings;

NIV – the signet rings and nose rings,

NASB – finger rings, nose rings,

BST – and the ear-rings, and the garments with scarlet borders,

YLT – Of the seals, and of the nose-rings,

Alter – the finger-rings and the nose-rings,

Parallelism

A. Rings – Nose rings

This is a brief example of synonymous parallelism, pairing two closely related items of ornamental jewelry, worn on different parts of the body but both functioning as symbols of beauty, wealth, and possibly marital or cultural identity.

Synonymous Parallelism

Rings – Nose rings:
Both are symbols of status and adornment, frequently used in the ancient Near East to signify social position, especially among women. Their pairing reinforces the theme of external embellishment.

Antithetic Parallelism

Implied contrast to divine values:
While these ornaments were culturally prized, their removal reflects God’s rejection of superficial beauty and pride. The contrast is not stated, but it builds on the context of divine judgment against vanity and excess.

Literary Devices

Minimalist Enumeration:
Unlike the multi-item lists in the previous verses, this line is terse, creating a staccato rhythm that emphasizes the inevitability of loss—even the smallest details of fashion will not be spared.
Synecdoche – Rings:
These small items represent larger systems of identity and luxury. Their inclusion signals that nothing is too minor to escape divine scrutiny.
Cultural Symbolism – Nose rings:
In biblical culture, nose rings were often given as gifts of betrothal or honor (cf. Genesis 24:47). Their removal may symbolize the dissolution of covenantal fidelity—not just to husbands, but to God.

Thematic Significance

Totality of Judgment:
Even these tiny adornments are listed for removal. The judgment is comprehensive, targeting every token of pride, from anklets to nose rings.
Collapse of Social Symbols:
Jewelry often signifies belonging, covenant, and identity. Their removal indicates the undoing of social and spiritual bonds—no beauty, no status, no identity apart from the LORD will stand.
Preparation for Reversal:
These verses prepare the way for the great reversal in verse 24, where Isaiah summarizes how all these items of pride will be replaced by shame and mourning.

Wordlinks

1. The rings (הַטַּבָּעוֹת – hattabbaʿôt)

Root: טָבַע – ṭāvaʿ = to imprint or stamp

טַּבָּעַת – tabbaʿat = ring, especially signet ring

Used in the Bible as:

A symbol of authority (Genesis 41:42 – Pharaoh gives Joseph his ring)
A wedding or identity ornament (Song of Songs 8:6 – “seal upon your heart”)

In Isaiah 3:21, these rings likely refer to finger rings, representing:

Wealth
Personal identity
Power or prestige

But God is removing them, stripping away every token of self-worth not rooted in Him.

2. Nose jewels (וְנֶזֶם הָאָף – wĕnezem hāʾāph)

נֶזֶם – nezem = ring, often worn in the nose or ear
הָאָף – hāʾāph = the nose

Nose rings were common in ancient Near Eastern cultures:

Genesis 24:47 – Abraham’s servant gives Rebekah a nose ring
A symbol of betrothal, beauty, and feminine charm

Here, though, it’s part of what God is removing, because:

Adornment without covenant is nothing but a shell.
When the inward is corrupt, the outward becomes offensive.

Isaiah 3:22

22 the festal robes,
and the mantles,
and the purses,
and the wraps.

Hebrew

Hebrew
הַמַּחֲלָצוֹת וְהַמַּעֲטָפוֹת וְהַמִּטְפָּחוֹת וְהָחֲרִיטִים

Transliteration
haMachálätzôtThe festival robesהַמַּחֲלָצוֹת = the fine robes or cloaks. Root: חָלַץ (chalatz), to draw off or arm—luxurious garments worn in public display. w'haMaáţäfôtAnd the mantlesוְהַמַּעֲטָפוֹת = and the mantles, outer wraps. Root: עָטַף (ʿataf), to wrap or envelop—suggesting flowing outer garments. w'haMiţ'PächôtAnd the shawlsוְהַמִּטְפָּחוֹת = and the shawls or veils. Root: טָפַח (ṭafach), to spread—suggests face coverings or wraps. w'hächáriyţiymAnd the pursesוְהַחֲרִיטִים = and the purses or handbags. Root: חָרַט (charat), to engrave or purse (by form)—small decorative containers.

Strong's Concordance
[their] festive robes,
הַמַּֽחֲלָצוֹת֙ (ham·ma·ḥă·lā·ṣō·wṯ)
Article | Noun - feminine plural
Strong's 4254: Robe of state

capes,
וְהַמַּ֣עֲטָפ֔וֹת (wə·ham·ma·‘ă·ṭā·p̄ō·wṯ)
Conjunctive waw, Article | Noun - feminine plural
Strong's 4595: An overtunic

cloaks,
וְהַמִּטְפָּח֖וֹת (wə·ham·miṭ·pā·ḥō·wṯ)
Conjunctive waw, Article | Noun - feminine plural
Strong's 4304: A wide cloak

and purses,
וְהָחֲרִיטִֽים׃ (wə·hā·ḥă·rî·ṭîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 2754: Cut out, a pocket

Translations

KJV – The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,

2 Nephi 13 – The changeable suits of apparel, and the mantles, and the wimples, and the crisping-pins;

BSB – their festive robes, capes, cloaks, and purses;

ESV – the festal robes, the mantles, the cloaks, and the handbags;

NIV – the fine robes and the capes and cloaks, the purses

NASB – festive robes, outer garments, shawls, purses,

BST – and the garments with purple grounds, and the shawls to be worn in the house, and the Spartan transparent dresses,

YLT – Of the costly apparel, and of the mantles, And of the coverings, and of the purses,

Alter – the robes and the wraps and the shawls and the purses,

Parallelism

A. Festive robes – Capes – Cloaks
B. Purses (linked by enumeration but distinct in function)

This is an example of enumerative synonymous parallelism, with three items of fine outerwear followed by an accessory that supports their lifestyle.

Synonymous Parallelism

Festive robes – Capes – Cloaks:
These terms overlap in meaning as various forms of luxurious garments worn for celebration or status. Their grouping reinforces the visual display of wealth, dignity, and occasion. The “festive” aspect highlights the contrast with the coming mourning and humiliation (cf. v.24).
Purses:
While slightly different in function, purses are still symbols of wealth and material convenience, reinforcing the focus on luxury and abundance.

Antithetic Parallelism

Implied contrast between celebration and ruin:
These garments evoke joy, prosperity, and occasion, but their coming removal (implied by v.18) foreshadows a state of grief, scarcity, and disgrace.

Literary Devices

Enumeration for Emphasis:
The list format reinforces the sheer volume of excess. These are not survival garments—they are statements of fashion and class.
Irony – Festive Attire in a Time of Judgment:
The imagery of party wear and accessorizing is ironic in a passage leading up to disfigurement, sackcloth, and baldness (v.24). It underscores the deep disconnect between Judah’s self-image and her spiritual condition.
Synecdoche – Clothing as Identity:
The mention of outer garments symbolizes more than fashion—it speaks to how the daughters of Zion present themselves to the world and where they place their value.

Thematic Significance

Judgment Targets Surface Identity:
God's judgment doesn't just touch behaviors; it strips away facades. These robes and cloaks represent image management, which is rendered void before divine holiness.
Luxury as Blindness:
These festive items illustrate that Judah’s elite continued to celebrate and beautify themselves while the nation suffered spiritual decay and social injustice (cf. vv.14–15).
Reversal in the Day of the LORD:
What was once worn in pride will soon be removed or replaced with mourning attire. These verses set up the climax in verse 24, where the full reversal of beauty into shame occurs.

Wordlinks

1. Festive robes (הַמַּחֲלָצוֹת – hamaḥălāṣôṯ)

Root: חָלַץ – ḥālaṣ = to equip, to draw off
→ Garments for ceremony or grandeur, possibly outer robes or mantles worn for show

Meaning:

These were robes used for celebration, formal occasions, or elite identity
Symbol of prestige

2. Cloaks / outer garments (וְהַמַּעֲטָפוֹת – wĕhamaʿăṭāfôṯ)

Root: עָטַף – ʿāṭaph = to wrap, envelop
→ Likely outer wraps, capes, or mantles

Compare:

Isaiah 59:17 – The LORD wraps Himself in a cloak of zeal
But here: the cloaks are merely decoration, not symbols of righteousness

3. Shawls / kerchiefs (וְהַמִּטְפָּחוֹת – wĕhamiṭpāḥôṯ)

Root: טָפַח – ṭāfaḥ = to spread, extend
→ Likely head coverings, scarves, or face veils
Garments that frame the appearance, suggesting beauty or mystery

4. Purses / handbags (וְהַחֲרִיטִים – wĕhaḥărîtîm)

Root: חָרַט – ḥāraṭ = to engrave, inscribe; noun form = pouch, bag
→ Small bags likely used to carry money, perfumes, or charms

Compare:

Could also be tied to wealth display
Proverbs 1:13–14 – “We shall all have one purse”

Here, it's another layer of external showiness and luxury

Isaiah 3:23

23 and the mirrors,
and the linen garments,
and the tiaras,
and the shawls.

Hebrew

Hebrew
וְהַגִּלְיֹנִים וְהַסְּדִינִים וְהַצְּנִיפוֹת וְהָרְדִידִים

Transliteration
w'haGil'yoniymAnd the mirrorsוְהַגִּלְיוֹנִים = and the mirrors. Root: גָּלָה (galah), to reveal or uncover—possibly polished metal plates for reflection. w'haŠ'diyniymAnd the fine linenוְהַשְּׁדִינִים = and the linen garments or undergarments. Root: שָׁדַן (shadan), possibly related to smooth or luxurious fabric. w'haTZ'niyfôtAnd the turbansוְהַצְּנִיפוֹת = and the turbans, headdresses. Root: צָנַף (tzanaf), to wrap around—used of priestly and royal attire. w'här'diydiymAnd the veilsוְהָרְדִידִים = and the veils or cloaks. Root: רָדַד (radad), to spread out—symbolic of modesty or nobility.

Strong's Concordance
and [their] mirrors,
וְהַגִּלְיֹנִים֙ (wə·hag·gil·yō·nîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 1549: A tablet for, writing, a mirror

linen garments,
וְהַסְּדִינִ֔ים (wə·has·sə·ḏî·nîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 5466: A wrapper, shirt

tiaras,
וְהַצְּנִיפ֖וֹת (wə·haṣ·ṣə·nî·p̄ō·wṯ)
Conjunctive waw, Article | Noun - masculine plural
Strong's 6797: A head-dress

and shawls.
וְהָרְדִידִֽים׃ (wə·hā·rə·ḏî·ḏîm)
Conjunctive waw, Article | Noun - masculine plural
Strong's 7289: A wide wrapper, large veil

Translations

KJV – And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.

2 Nephi 13 – And it shall come to pass, instead of sweet smell there shall be stink; and instead of a girdle, a rent; and instead of well set hair, baldness; and instead of a stomacher, a girding of sackcloth; burning instead of beauty.

BSB – Instead of fragrance there will be a stench; instead of a belt, a rope; instead of styled hair, baldness; instead of fine clothing, sackcloth; instead of beauty, shame.

ESV – Instead of perfume there will be rottenness; and instead of a belt, a rope; and instead of well-set hair, baldness; and instead of a rich robe, a skirt of sackcloth; and branding instead of beauty.

NIV – Instead of fragrance there will be a stench; instead of a sash, a rope; instead of well-dressed hair, baldness; instead of fine clothing, sackcloth; instead of beauty, branding.

NASB – Now it will come about that instead of balsam oil there will be a stench; instead of a belt, a rope; instead of well-set hair, a plucked-out scalp; instead of fine clothes, a robe of sackcloth; and branding instead of beauty.

BST – And there shall be instead of a sweet smell, dust; and instead of a girdle, thou shalt gird thyself with a rope; and instead of a golden ornament for the head, thou shalt have baldness on account of thy works; and instead of a tunic with a scarlet ground, thou shalt gird thyself with sackcloth.

YLT – And it hath been, instead of spice is muck, And instead of a girdle, a rope, And instead of curled work, baldness, And instead of a stomacher a girdle of sackcloth.

Alter – For instead of perfume, rot shall be, and instead of sashes, rope, and instead of beaten-work, baldness, and instead of rich nobles, girding of sackcloth, for instead of beauty, shame.

Parallelism

A. Mirrors – Fine linen garments
B. Turbans – Veils

This is enumerative synonymous parallelism, closing the extended list (vv.18–23) of luxury items worn by the daughters of Zion.

Synonymous Parallelism

Mirrors – Fine linen garments:
“Mirrors” symbolize self-focus and vanity, instruments for curating one’s appearance. “Fine linen” refers to expensive, elegant clothing, often associated with status, refinement, and ceremonial significance.
Turbans – Veils:
Both are head coverings—often used for distinction, beauty, and modesty in ancient Israelite society. They represent a woman’s public presence and dignity.

Antithetic Parallelism

Implied contrast with the coming shame (v.24):
These items that conceal, decorate, and elevate will be replaced by baldness, branding, and sackcloth—a total inversion of identity and appearance.

Literary Devices

List Climax:
This verse completes the poetic inventory with accessories that relate to beauty, identity, and visibility—ending with the mirror, the quintessential object of self-reflection and self-adoration.
Synecdoche – Apparel as Persona:
These garments and accessories are symbolic of the whole social persona projected by the elite women. God’s removal of these is a judgment on the cultivated illusion.
Alliteration (in Hebrew):
The Hebrew words in this verse (like ra'ot for mirrors and tzenifot for veils) contribute to the musicality of the list, reinforcing the poetic style even as the tone remains severe.

Thematic Significance

Final Stroke of Vanity:
The inclusion of mirrors shows that this judgment reaches even to the tools of self-regard. It is a complete stripping away of both substance and appearance.
Collapse of Constructed Identity:
These head coverings and fine garments represent a constructed identity, and their removal signals a divine undoing of false security and pride.
Precursor to Reversal (v.24):
The accumulation of these objects amplifies the impact of what comes next—instead of fragrance, stench; instead of beauty, branding. The total collapse of external pride is imminent.

Wordlinks

1. Mirrors (וְהַגְּלִיּוֹנוֹת – wĕhaggĕlîyyōnôṯ)

Root: גָּלָה – gālāh = to reveal, uncover
Noun form likely from a polished surface or plate used for reflection
→ Bronze or metal mirrors (not glass) — handheld, used to admire beauty

Compare:

Exodus 38:8 – The bronze basin for the tabernacle was made from the mirrors of the women

In Isaiah, these symbolize vanity and self-focus

2. Fine linen (וְהַסְּדִינִים – wĕhassĕdînîm)

Root: סָדִין – sādîn = fine fabric, linen sheet
→ Undergarments or luxury fabric, often from Egypt

Compare:

Proverbs 31:24 – The virtuous woman makes linen garments and sells them
Here: it’s used not for righteousness, but sensuality and luxury

3. Turbans (וְהַצְּנִיפוֹת – wĕhaṣṣĕnîpôṯ)

Root: צָנַף – tsānaf = to wrap, wind
→ Elaborate headdresses or crowns
Used for:

Priests (Exodus 28:39)
Nobility (Ezekiel 21:26)

But in Isaiah 3:23, it's a corrupt copy of true glory
→ God will remove it because it no longer signifies holiness

4. Shawls / veils (וְהָרְדִידִים – wĕhārĕdîdîm)

Root: uncertain; likely from רָדַד – rādad = to spread out
→ Flowing scarves, veils, or outer drapes — possibly ceremonial

Symbolic of:

Feminine beauty
Layered status
→ Final decorative covering

Isaiah 3:24

24 And it shall be:
instead of fragrance, stench
and instead of a sash, a rope
and instead of well-set hair, baldness,
and instead of a fine robe, a girding of sackcloth
Instead of beauty, burning.

Hebrew

Hebrew
וְהָיָה תַחַת בֹּשֶׂם מַק יִהְיֶה וְתַחַת חֲגוֹרָה נִקְפָּה וְתַחַת מַעֲשֶׂה מִקְשֶׁה קָרְחָה וְתַחַת פְּתִיגִיל מַחֲגֹרֶת שָׂק כִּי־תַחַת יֹפִי

Transliteration
w'häyähAnd it shall beוְהָיָה = and it shall be. Root: הָיָה (hayah), to be, become—prophetic future. tachat BosemInstead of perfumeתַּחַת בֹּשֶׂם = instead of perfume. Root: בָּשַׂם (basam), fragrance—symbol of luxury and femininity. maqA stenchמַק = rottenness, decay. Symbol of humiliation and uncleanness. yih'yehWill beיִהְיֶה = it will be. Root: הָיָה (hayah)—same as earlier, future tense verb. w'tachat chágôrähAnd instead of a beltוְתַחַת חֲגוֹרָה = and instead of a belt. Root: חָגַר (chagar), to gird—associated with honor. niq'PähA ropeנִקְפָּה = a rope or binding cord—crude replacement for decorated garments. w'tachat maáseh miq'shehAnd instead of a finely woven workוְתַחַת מַעֲשֵׂה מִקְשֶׁה = and instead of a product of embroidery or latticework. qär'chähBaldnessקָרְחָה = baldness. Root: קָרֵחַ (qareach), bald—symbol of mourning or shame. w'tachat P'tiygiylAnd instead of a sashוְתַחַת פְּתִיגִיל = and instead of a rich robe or sash. Root uncertain—likely decorative garment. machágoret säqA girding of sackclothמַחֲגוֹרֶת שָׂק = a girdle of sackcloth. Root: שַׂק (saq), sack—used in mourning, humiliation. Kiy-tachat yofiyBurning instead of beautyכִּי תַחַת יֹפִי = for instead of beauty. Symbolic reversal—shame replaces glory. 'Burning' (implied, may be omitted in MT) points to scar or branding.

Instead of
תַ֨חַת (ṯa·ḥaṯ)
Preposition
Strong's 8478: The bottom, below, in lieu of

fragrance
בֹּ֜שֶׂם (bō·śem)
Noun - masculine singular
Strong's 1314: Fragrance, spicery, the balsam plant

there will be
וְהָיָה֩ (wə·hā·yāh)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's 1961: To fall out, come to pass, become, be

a stench;
מַ֣ק (maq)
Noun - masculine singular
Strong's 4716: A melting, putridity

instead of
וְתַ֨חַת (wə·ṯa·ḥaṯ)
Conjunctive waw | Preposition
Strong's 8478: The bottom, below, in lieu of

a belt,
חֲגוֹרָ֤ה (ḥă·ḡō·w·rāh)
Noun - feminine singular
Strong's 2290: A belt, girdle

a rope;
נִקְפָּה֙ (niq·pāh)
Noun - feminine singular
Strong's 5364: An encircling rope

instead of
וְתַ֨חַת (wə·ṯa·ḥaṯ)
Conjunctive waw | Preposition
Strong's 8478: The bottom, below, in lieu of

styled
מַעֲשֶׂ֤ה (ma·‘ă·śeh)
Noun - masculine singular
Strong's 4639: An action, a transaction, activity, a product, property

hair,
מִקְשֶׁה֙ (miq·šeh)
Noun - masculine singular
Strong's 4748: Something turned, a curl

baldness;
קָרְחָ֔ה (qā·rə·ḥāh)
Noun - feminine singular
Strong's 7144: Baldness, bald spot

instead of
וְתַ֥חַת (wə·ṯa·ḥaṯ)
Conjunctive waw | Preposition
Strong's 8478: The bottom, below, in lieu of

fine clothes,
פְּתִיגִ֖יל (pə·ṯî·ḡîl)
Noun - masculine singular
Strong's 6614: A figured mantle for, holidays

sackcloth;
מַחֲגֹ֣רֶת (ma·ḥă·ḡō·reṯ)
Noun - feminine singular construct
Strong's 4228: Girding, cincture

instead of
תַ֖חַת (ṯa·ḥaṯ)
Preposition
Strong's 8478: The bottom, below, in lieu of

beauty,
יֹֽפִי׃ (yō·p̄î)
Noun - masculine singular
Strong's 3308: Beauty

branding.
כִּי־ (kî-)
Noun - masculine singular
Strong's 3587: A burning, branding

Translations

BSB – Instead of fragrance there will be a stench; instead of a belt, a rope; instead of styled hair, baldness; instead of fine clothing, sackcloth; instead of beauty, shame.

NIV – Instead of fragrance there will be a stench; instead of a sash, a rope; instead of well-dressed hair, baldness; instead of fine clothing, sackcloth; instead of beauty, branding.

YLT – And it hath been, instead of spice is muck, And instead of a girdle, a rope, And instead of curled work, baldness, And instead of a stomacher a girdle of sackcloth.

Alter – For instead of perfume, rot shall be, and instead of sashes, rope, and instead of beaten-work, baldness, and instead of rich nobles, girding of sackcloth, for instead of beauty, shame.

Parallelism

This verse uses emphatic antithetic parallelism—a structured series of “instead of” (תַּחַת) statements. Each pair contrasts former elegance with coming humiliation.

A. Fragrance ↔ Stench
B. Sash ↔ Rope
C. Styled hair ↔ Baldness
D. Fine clothing ↔ Sackcloth
E. Beauty ↔ Branding

Antithetic Parallelism

Each line contrasts a symbol of wealth, beauty, or dignity with its degrading opposite:

A. Fragrance – Stench:
The pleasing, cultivated scent of luxury is replaced by offensive odor, likely from mourning, disease, or captivity.
B. Sash – Rope:
A decorative sash becomes a binding rope, possibly implying captivity or restraint.
C. Styled Hair – Baldness:
In ancient Israel, baldness was a sign of mourning, shame, or affliction (cf. Micah 1:16).
D. Fine Clothing – Sackcloth:
Sackcloth, worn during mourning or repentance, replaces luxury garments—symbolizing total reversal of fortune.
E. Beauty – Branding:
Instead of physical beauty, the women will bear branding marks, likely referring to being marked as captives or slaves.

Literary Devices

Chiastic and Climactic Structure:
The verse moves from scent → garment → hair → garment → skin—covering the body from outer atmosphere to innermost shame. It builds to the deepest violation: physical branding.
Repetition – “Instead of” (תַּחַת):
This intensifies the judgment by emphasizing divine reversal. The repeated pattern reveals deliberate undoing—God actively strips away every external pride.
Irony:
Every point of feminine pride—smell, clothing, hair, fashion, beauty—is targeted for shame, revealing the futility of self-glorification apart from covenantal faithfulness.
Metonymy – Branding for Captivity:
Branding (מַכְוֶה) here stands for humiliation and loss of freedom, a reversal of personal dignity and social status.

Thematic Significance

Total Reversal of Fortune:
The daughters of Zion, once symbols of elegance and societal grace, become examples of divine humiliation. This is not random suffering, but measured recompense.
Judgment of Pride:
Every item removed was part of an identity built on appearance, not righteousness. God’s justice strips away all false coverings.
Embodied Judgment:
The body becomes the site of justice—no longer adorned, but exposed, marked, and broken. This gives the prophecy visceral force.
Divine Ownership of Beauty:
Beauty is a gift, not a shield. When used arrogantly or to oppress others (cf. vv.14–15), it becomes a cause for divine action, not protection.

Wordlinks

Instead of fragrance (וְהָיָה תַּחַת־בֹּשֶׂם – wĕhāyāh taḥat bōśem)

→ בֹּשֶׂם – bōśem = sweet perfume, balsam, spice
Used in love, ritual, and status (see Song of Songs 1:12)

Replaced by:

Stench (מַק – maq) = rot, decay, foul smell

The sweet aroma of self becomes the foul odor of judgment

Instead of a sash (וְתַ֛חַת חֲגוֹרָ֖ה – wĕtaḥat ḥăgōrāh)

→ חֲגוֹרָה – ḥăgōrāh = sash, belt (often elegant or ornate)

Replaced by:

Rope (נִקְפָּה – niqpāh) = rope, cord, possibly crude or binding

Fashion becomes bondage

Instead of styled hair (וְתַ֛חַת מַעֲשֵׂ֥ה מִקְשֶׁ֖ה – wĕtaḥat maʿăśê miqshê)

→ Literally: “work of braiding” = elaborate hairstyle

Replaced by:

Baldness (קָרְחָה – qārḥāh) = shaven head, disgrace in ancient culture

Compare:

Isaiah 15:2 – “Moab will wail… every head bald”
Baldness = mourning, shame, loss of identity

Instead of fine clothing (וְתַ֛חַת פְּתִיגִ֥יל – wĕtaḥat pĕṭîgîl)

→ פְּתִיגִיל – pĕṭîgîl = fine robe, flowing garment (hapax legomenon – rare)

Replaced by:

Sackcloth (מַחֲגוֹרֶת – maḥăgōret) = garment of mourning, repentance

Used in:

Isaiah 22:12 – “Weeping and wearing sackcloth”
Jonah 3:5 – Even the king wore sackcloth to repent

Instead of beauty (וְכִי – wĕkî)

→ From כִּי – kî = but/indeed; in context, introduces final reversal

Replaced by:

Branding / burn mark (כִּי מַכֵּה – kî makkêh)
Root: מָכָה – mākhâ = strike, wound
→ Likely refers to a scar, welt, or brand — a mark of slavery or disgrace

Isaiah 3:25

25 Your mighty ones shall fall by the sword
and your warriors in battle

Hebrew

Hebrew
מְתַיִךְ בַּחֶרֶב יִפֹּלוּ וּגְבוּרָתֵךְ בַּמִּלְחָמָה

Transliteration
m'tayikh'Your men shall fallמְתַיִךְ = your men. Root: מֵת (met), to die—plural form with suffix; used for male defenders or husbands. BacherevBy the swordבַּחֶרֶב = by the sword. Root: חֶרֶב (cherev), sword—symbol of war, divine judgment, or destruction. yiPolûThey shall fallיִפֹּלוּ = they shall fall. Root: נָפַל (naphal), to fall—used for death in battle or divine overthrow. ûg'vûrätëkh'And your mighty onesוּגְבוּרָתֵךְ = and your warriors. Root: גְּבוּרָה (gevurah), strength or might—refers to the elite or protectors. BaMil'chämähIn the battleבַּמִּלְחָמָה = in the war. Root: מִלְחָמָה (milchamah), battle—lit. from לָחַם (lacham), to fight or consume.

Strong's Concordance
Your men
מְתַ֖יִךְ (mə·ṯa·yiḵ)
Noun - masculine plural construct | second person feminine singular
Strong's 4962: An adult, a man

will fall
יִפֹּ֑לוּ (yip·pō·lū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 5307: To fall, lie

by the sword,
בַּחֶ֣רֶב (ba·ḥe·reḇ)
Preposition-b, Article | Noun - feminine singular
Strong's 2719: Drought, a cutting instrument, as a, knife, sword

and your warriors
וּגְבוּרָתֵ֖ךְ (ū·ḡə·ḇū·rā·ṯêḵ)
Conjunctive waw | Noun - feminine singular construct | second person feminine singular
Strong's 1369: Force, valor, victory

in battle.
בַּמִּלְחָמָֽה׃ (bam·mil·ḥā·māh)
Preposition-b, Article | Noun - feminine singular
Strong's 4421: A battle, war

Translations

KJV – Thy men shall fall by the sword, and thy mighty in the war.

2 Nephi 13 – Thy men shall fall by the sword and thy mighty in the war.

BSB – Your men will fall by the sword, and your warriors in battle.

ESV – Your men shall fall by the sword and your mighty men in battle.

NIV – Your men will fall by the sword, your warriors in battle.

NASB – Your men will fall by the sword and your mighty ones in battle.

BST – And thy most beautiful son whom thou lovest shall fall by the sword; and your mighty men shall fall by the sword, and shall be brought low.

YLT – For instead of glory, thy men by sword do fall, And thy might in battle.

Alter – Your men shall fall by the sword, your valor, in battle.

Parallelism

A. Your men will fall by the sword – Your warriors in battle

This is synonymous parallelism, where the second line intensifies and narrows the first: from “your men” (general population) to “your warriors” (military elite).

Synonymous Parallelism

Men – Warriors:
This pairing broadens the impact. It’s not only soldiers—all males of strength and standing will fall, from citizen to soldier.
Fall by the sword – In battle:
These are complementary phrases describing violent death in war. The general “fall by the sword” becomes specific: they will die on the battlefield, indicating total defeat.

Antithetic Parallelism

Implied contrast with verse 24 (beauty/branding):
Where the women of Zion are stripped and humiliated, now the men are slaughtered. Together, they portray a complete societal collapse—both external adornment and military power are destroyed.

Literary Devices

Synecdoche – Men and Warriors:
These terms represent all of Judah’s strength and defense. Their fall signals national vulnerability and exposure.
Judgment Language – “Fall by the sword”:
A standard phrase in prophetic literature (cf. Ezekiel 6:11, Amos 9:10), symbolizing covenantal consequences for rebellion and injustice.
Meter and Brevity:
The verse is short and forceful—a poetic strike, mimicking the suddenness and finality of war.

Thematic Significance

Consequences of Leadership Failure:
This connects directly back to verses 14–15: leaders devour the people, and now the people are devoured by war. The abuse of the weak leads to the loss of the strong.
Collapse of Protection:
Judah’s men—those expected to defend—are cut down, showing that no external defense can save a spiritually bankrupt nation.
National Judgment:
The verse shifts from individual punishment (vv.16–24) to national consequences. Isaiah weaves together the personal and political, showing that sin and pride ripple outward.
Fulfillment of Covenant Warnings:
This fulfills warnings from Deuteronomy 28:25, 30–33: if the people break covenant, they will be defeated in war and lose their protectors.

Wordlinks

Your men shall fall by the sword

(גְּבָרַיִךְ בַּחֶרֶב יִפֹּלוּ – gĕvārayikh baḥerev yippōlû)

גְּבָרַיִךְ – gĕvārayikh = your men, your warriors (from גֶּבֶר – gever, man of strength)
– The plural possessive “your” is feminine, addressed to Zion/Jerusalem
בַּחֶרֶב – baḥerev = by the sword
יִפֹּלוּ – yippōlû = they shall fall (from נָפַל – nāphal)

This is not metaphorical. It's literal warfare:
– Zion’s husbands, sons, and leaders will fall in battle.
– It connects back to covenant curses in Leviticus 26 and Deuteronomy 28.

Compare:

Isaiah 1:20 – “You will be devoured by the sword”
Isaiah 13:15 – “Whoever is found will be thrust through”
Isaiah 31:8 – Assyria will fall by the sword

And your mighty in battle

(וְגִבּוֹרַיִךְ בַּמִּלְחָמָה – wĕgibbōrayikh bammilḥāmāh)

גִּבּוֹרַיִךְ – gibbōrayikh = your mighty men (root גִּבּוֹר – gibbōr, strong/heroic)
– Often refers to warriors, champions
בַּמִּלְחָמָה – bammilḥāmāh = in the battle

This echoes:

Isaiah 5:25 – God’s anger burns against His people
Isaiah 13:4 – A great army is assembling
Isaiah 22:3 – “All your leaders have fled together…”

Isaiah 3:26

26 Her gates shall mourn and lament
she shall be emptied
and she shall sit on the ground

Hebrew

Hebrew
וְאָנוּ וְאָבְלוּ פְּתָחֶיהָ וְנִקָּתָה לָאָרֶץ תֵּשֵׁב

Transliteration
w'änûAnd her gates shall lamentוְאָנָה = and she shall lament. Root: אָנָה (anah), to mourn, wail—often used for intense public grief. w'äv'lûAnd mournוְאָבֵל = and she shall mourn. Root: אָבַל (aval), to mourn or grieve—used for personal and national loss. P'tächeyhäHer gatesפְּתָחֶיהָ = her gates. Root: פֶּתַח (petach), opening or gate—symbolic of access, honor, or defense. w'niQätähAnd she shall be desolateוְנִקְּתָה = and she shall be emptied/desolate. Root: נָקָה (naqah), to be clean, empty, or purged—here in the sense of being left alone. TëshëvShe shall sitתֵּשֵׁב = she shall dwell/sit. Root: יָשַׁב (yashav), to sit or dwell—often symbolizing vulnerability or submission. lääretzOn the groundלָאָרֶץ = to the earth. Root: אֶרֶץ (eretz), land, ground—sitting on the ground indicates mourning, humiliation, or defeat.

Strong's Concordance
And the gates [of Zion]
פְּתָחֶ֑יהָ (pə·ṯā·ḥe·hā)
Noun - masculine plural construct | third person feminine singular
Strong's 6607: An opening, door, entrance way

will lament
וְאָנ֥וּ (wə·’ā·nū)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 578: To groan

and mourn;
וְאָבְל֖וּ (wə·’ā·ḇə·lū)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person common plural
Strong's 56: To bewail

destitute,
וְנִקָּ֖תָה (wə·niq·qā·ṯāh)
Conjunctive waw | Verb - Nifal - Conjunctive perfect - third person feminine singular
Strong's 5352: To be, clean, to be bare, extirpated

she will sit
תֵּשֵֽׁב׃ (tê·šêḇ)
Verb - Qal - Imperfect - third person feminine singular
Strong's 3427: To sit down, to dwell, to remain, to settle, to marry

on the ground.
לָאָ֥רֶץ (lā·’ā·reṣ)
Preposition-l, Article | Noun - feminine singular
Strong's 776: Earth, land

Translations

KJV – And her gates shall lament and mourn; and she being desolate shall sit upon the ground.

2 Nephi 13 – And her gates shall lament and mourn; and she shall be desolate, and shall sit upon the ground.

BSB – And the gates of Zion will lament and mourn; destitute, she will sit on the ground.

ESV – And her gates shall lament and mourn; empty, she shall sit on the ground.

NIV – The gates of Zion will lament and mourn; destitute, she will sit on the ground.

NASB – And her gates will lament and mourn, and she will sit deserted on the ground.

BST – And the stores of your ornaments shall mourn, and thou shalt be left alone, and shalt be levelled with the ground.

YLT – And lamented and mourned have her openings, Yea, she hath been emptied, on the earth she sitteth!

Alter – And her gates shall mourn and lament, and stripped, she shall sit on the ground.

Parallelism

A. Her gates will lament and mourn
B. She will sit on the ground, desolate

This verse exhibits synthetic and personifying parallelism, where the first line uses metaphor and personification, and the second delivers the consequential image—Zion herself, brought low.

Synonymous and Synthetic Parallelism

A. Gates – Lament and Mourn:
Gates, as symbols of the city's public life, leadership, and strength, are personified as grieving. This poetic device conveys that the entire society—especially its center of justice and authority—has been broken.
B. She – Sit on the ground, desolate:
“She” refers to Zion or Jerusalem, the feminine image of the city. Sitting on the ground reflects mourning, humiliation, and defeat (cf. Lamentations 2:10, Job 2:13). “Desolate” confirms the total devastation.

Antithetic Parallelism

Implied contrast with Zion’s former glory:
The exalted, proud Zion from earlier verses (with luxurious daughters and strong warriors) is now mourning in silence. What once stood tall now sits in the dust—a complete reversal.

Literary Devices

Personification – “Gates will lament and mourn”:
Gates cannot mourn, but Isaiah personifies them to show that the public and civic identity of the city itself is in anguish. This device emphasizes total collapse, not just individual suffering.
Symbolism – Sitting on the ground:
A profound biblical image of mourning, surrender, and powerlessness. It represents national defeat, female mourning, and ritual grief.
Alliteration and Rhythm (in Hebrew):
The parallel structure and short clause rhythm evoke the solemn tone of funeral poetry.

Thematic Significance

Total Civic and Religous Collapse:
The “gates” crying out signals that public justice, economy, and leadership have failed. The entire infrastructure is grieving.
Zion as Mourning Woman:
The feminine image of Zion sitting desolate echoes prophetic tradition (e.g., Lamentations 1:1). It portrays the covenant city as a widow, abandoned and devastated (cf. Isaiah 54:6).
End of Chapter Arc – From Pride to Dust:
Isaiah 3 begins with the removal of leadership and support (v.1), catalogs excessive pride and social injustice, and ends with the once-beautiful city sitting in silence and shame. The chapter traces the full arc of divine judgment on pride and covenantal unfaithfulness.
Preparation for Hope:
While this verse closes with desolation, it sets the stage for the messianic promise and redemption themes that begin to emerge in Isaiah 4.

Wordlinks

Lament (וְאָֽנְתוּ – wəʾāntû)

Root: אנן / אנח – to groan, mourn, sigh
Definition: Often conveys a deep emotional groaning in grief or affliction.

🔹 Isaiah Cross-References:

Isaiah 16:7 – “Therefore shall Moab wail (יֵילִיל) for Moab; everyone shall mourn (יֵילִיל)” — synonymous parallel
Isaiah 19:8 – “The fishers also shall mourn” (וְאָֽנְנוּ)
Isaiah 29:2 – “Yet I will distress Ariel, and there shall be mourning and sorrow”
Isaiah 51:11 – Contrast: “Gladness and joy shall overtake them; and sorrow and sighing shall flee away” (וַאֲנָחָה – same root idea)

Mourn (וְאָֽבְלוּ – wəʾāvəlû)

Root: אבל – to mourn, grieve
Definition: Mourning over loss, often in formal lamentation.

Isaiah Cross-References:

Isaiah 19:8 – “They that cast angle into the brooks shall mourn (יֵאָבֵלוּ)”
Isaiah 24:4 – “The earth mourneth (אָבְלָה) and fadeth away”
Isaiah 24:7 – “The new wine mourneth, the vine languisheth”
Isaiah 33:9 – “The earth mourneth and languisheth”
Isaiah 61:2–3 – “To comfort all that mourn (אֲבֵלִים)… to give them beauty for ashes”

Gates (פְּתָחֶיהָ – pəṭāḥeihā)

Root: פתח – to open, gate, entrance
Definition: Often symbolic of leadership, community, justice, or city life

Isaiah 14:31 – “Howl, O gate (שַׁעַר); cry, O city…”
Isaiah 26:2 – “Open ye the gates, that the righteous nation may enter in”
Isaiah 60:11 – “Thy gates shall be open continually”
Isaiah 62:10 – “Go through, go through the gates…”

(Note: פתח is less common than שַׁעַר for “gate” in Isaiah, but here emphasizes “openings” or “doorways” that now wail)

Sit (תֵּשֵׁב – tēšēḇ)

Root: ישב – to sit, dwell, remain
Definition: Often denotes dwelling, ruling, or being settled, but can also imply humiliation when associated with mourning.

🔹 Isaiah Cross-References:

Isaiah 1:21 – “The faithful city that once sat full of justice…”
Isaiah 47:1 – “Come down, and sit in the dust, O virgin daughter of Babylon… Sit on the ground”
Isaiah 52:2 – “Shake thyself from the dust… O captive daughter of Zion: sit”
Isaiah 57:15 – “Thus says the High and Lofty One… who dwells (שֹׁכֵן) in eternity” (cognate)

Desolate / Emptied (וְנִקְתָּה – wənīqtāh)

Root: נקי / נקה – to be clean, empty, purged, guiltless
Definition: In this context, it likely means “stripped, left empty or purged”

Isaiah 13:5 – “They come from a far country… to destroy the whole land” (implied purging)
Isaiah 4:4 – “When the Lord shall have washed away the filth… and purged the blood of Jerusalem” (וּבָעָר)

(Note: נקה appears rarely in Isaiah. This usage is vivid and poetic — portraying the woman/city as stripped of everything and left bare on the ground*)

Chapter 2

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Admin

10 days ago

What are your comments on Isaiah chapter 3? Please share your comments, they help us to know how you are receiving the material.

Last edited 10 days ago by Admin

ryates36

The written verse 25 does not match the audio recording. It is missing the last few sentences of the written verse.

Reply to ryates36

Good call! Fixed 🙂

Last edited 9 days ago by Admin

On the cause and effects of national ruin (Isaiah 3:8–12), our family sees on a daily basis how important the Ten Commandments are for a civilized society. Two days ago, I saw a bumper sticker reading “Make lying wrong again”. I personally feel in my heart to preach only the Sinai Covenant to people, even the covenant people of the Lord. But the hubris of most people is just too great. Isaiah has definately made a difference in how our family is now understanding the Gospel of Jesus Christ. Performing righteousness has taken on a whole new meaning for us.

Isaiah 3

Chapter 3 Resources

Overview

Historical Context

Breakdown

Chapter 3 Overview

Breakdown

(Isaiah 3:1) Divine Judgment Announced on Judah and Jerusalem

(Isaiah 3:2–5) Social and Political Collapse

(Isaiah 3:6–7) Desperation for Leadership

(Isaiah 3:8–12) The Cause and Effects of National Ruin

(Isaiah 3:13–15) The Lord’s Legal Accusation

(Isaiah 3:16–24) The Judgment on the Proud Daughters of Zion

(Isaiah 3:25–26) The Fall of Jerusalem

Themes

Themes from Isaiah Chapter 3

1. Divine Judgment and Removal of Support

2. Social Chaos and Leadership Crisis

3. Public Sin and National Accountability

4. Economic and Moral Exploitation

5. Vanity and the Judgment on the Daughters of Zion

6. National Mourning and Desolation

Literary Structure

Unit

Chapter Units Macro and Micro

Isaiah 1–39: Trouble at Home (Macro Unit)

Isaiah 1–5: Judgment and Promise (Micro Unit)

Chapter 3 Verse by Verse

Isaiah 3:1

Hebrew

Translations

Parallelism

Parallelism

Synonymous Parallelism

Antithetic Parallelism

Literary Devices

Thematic Significance

Wordlinks

Lord (הָאָדוֹן – hāʾādôn)

LORD of Hosts (יְהוָה צְבָאוֹת – YHWH Tzevaʾôt)

Removing (מֵסִיר – mēsîr)

Support (מַשְׁעֵן וּמַשְׁעֵנָה – mashʿēn ûmashʿēnāh)

Supply of bread (כֹּל מִשְׁעַן לֶחֶם – kol mishʿan leḥem)

Supply of water (וְכֹל מִשְׁעַן מַיִם – wĕkhol mishʿan māyim)

Isaiah 3:2

Hebrew

Translations

Parallelism

Parallelism

Synonymous Parallelism

Antithetic Parallelism

Literary Devices

Thematic Significance

Wordlinks

Mighty man (גִּבּוֹר – gibôr)

Man of war (אִישׁ מִלְחָמָה – ʾîsh milḥāmāh)

Judge (שֹׁפֵט – shōphēt)

Prophet (נָבִיא – nāvîʾ)

Diviner (קוֹסֵם – qôsēm)

Elder (זָקֵן – zāqēn)

Isaiah 3:3

Hebrew

Translations

Parallelism

Parallelism

Synonymous Parallelism

Antithetic Parallelism

Literary Devices

Thematic Significance

Wordlinks

Captain of fifty (שַׂר חֲמִשִּׁים – sar ḥămishshîm)

Dignitary / Honorable Man (וּנְשׂוּא פָנִים – ûnĕśû pānîm)

Counselor (יוֹעֵץ – yōʿētz)

Cunning craftsman (חֲכַם חֲרָשִׁים – ḥākham ḥărāshîm)

Eloquent orator (נָבוֹן לָחַשׁ – nāvôn lāḥash)

Isaiah 3:4

Hebrew

Translations

Parallelism

Parallelism

Chapter 3
Verse by Verse