{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"ISA","commentaryId":"jamieson-fausset-brown","name":"Isaiah","commonName":"Isaiah","introduction":"ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; Kg2 21:16; Heb 11:37). Ch2 32:32 seems to imply that Isaiah survived Hezekiah; but \"first and last\" is not added, as in Ch2 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.\n\nHis WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.\n\nHis CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, \"the remnant shall return\" [Isa 7:3, Margin], and Maher-shalal-hash-baz, \"speeding to the spoil, he hasteth to the prey\" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.\n\nHis GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.\n\nHis HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, Ch2 26:22; also of Hezekiah, Ch2 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.\n\nThe INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, \"concerning Judah and Jerusalem\" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, \"concerning Israel\" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. \"The Holy One of Israel,\" occurring but three times elsewhere in the Old Testament [Kg2 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 (\"comforted\"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.\n\nThe DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies \"veiled historical descriptions,\" recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.\n\nRationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.\n\nThe USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who \"calls the things that are not as though they were.\" Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.\n\nThe CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.\n\nHis SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.\n\nOf VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).\n\nThe VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, \"to be called\" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: \"the remnant of olive trees,\" &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.\n\nThe CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.\n\nThe EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: \"He is not so much a prophet as an evangelist.\" Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.\n\nHis STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.\n\nThe FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.\n\nJUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently. \n\n\n\nNext: Isaiah Chapter 1\n\n","order":23,"numberOfChapters":66,"sha256":"05afbc35163ce25bd06467062226b36d66e6285d8ca85b4815540db57d9466be","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":1},"lastChapterNumber":66,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/66.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":66},"totalNumberOfVerses":1200},"chapter":{"number":3,"content":[{"type":"verse","number":2,"content":["Fulfilled (Kg2 24:14). \n\nprudent--the Hebrew often means a \"soothsayer\" (Deu 18:10-14); thus it will mean, the diviners, on whom they rely, shall in that day fail. It is found in a good sense (Pro 16:10), from which passage the Jews interpret it a king; \"without\" whom Israel long has been (Hos 3:4). \n\nancient--old and experienced (Kg1 12:6-8).\n\n"]},{"type":"verse","number":3,"content":["captain of fifty--not only captains of thousands, and centurions of a hundred, but even semi-centurions of fifty, shall fail. \n\nhonourable--literally, \"of dignified aspect.\" \n\ncunning--skilful. The mechanic's business will come to a standstill in the siege and subsequent desolation of the state; artisans are no mean \"stay\" among a nation's safeguards. \n\neloquent orator--rather, as Vulgate, \"skilled in whispering,\" that is, incantation (Psa 58:5). See Isa 8:19, below; and on \"prudent,\" see on Isa 3:2.\n\n"]},{"type":"verse","number":4,"content":["children--in ability for governing; antithesis to the \"ancient\" (see Isa 3:12; Ecc 10:16). \n\nbabes--in warlike might; antithesis to \"the mighty\" and \"man of war.\"\n\n"]},{"type":"verse","number":5,"content":["The anarchy resulting under such imbecile rulers (Isa 3:4); unjust exactions mutually; the forms of respect violated (Lev 19:32). \n\nbase--low-born. Compare the marks of \"the last days\" (Ti2 3:2).\n\n"]},{"type":"verse","number":6,"content":["Such will be the want of men of wealth and ability, that they will \"take hold of\" (Isa 4:1) the first man whom they meet, having any property, to make him \"ruler.\" \n\nbrother--one having no better hereditary claim to be ruler than the \"man\" supplicating him. \n\nThou hast clothing--which none of us has. Changes of raiment are wealth in the East (Kg2 5:5). \n\nruin--Let our ruined affairs be committed to thee to retrieve.\n\n"]},{"type":"verse","number":7,"content":["swear--literally, \"lift up,\" namely, his hand; the gesture used in solemn attestation. Or, his voice, that is, answer; so Vulgate. \n\nhealer--of the body politic, incurably diseased (Isa 1:6). \n\nneither . . . clothing--so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad indeed, when none among men, naturally ambitious, is willing to accept office.\n\n"]},{"type":"verse","number":8,"content":["Reason given by the prophet, why all shrink from the government. \n\neyes of his glory--to provoke His \"glorious\" Majesty before His \"eyes\" (compare Isa 49:5; Hab 1:13). The Syriac and LOWTH, by a slight change of the Hebrew, translate, \"the cloud of His glory,\" the Shekinah.\n\n"]},{"type":"verse","number":9,"content":["show--The Hebrew means, \"that which may be known by their countenances\" [GESENIUS and WEISS]. But MAURER translates, \"Their respect for person\"; so Syriac and Chaldee. But the parallel word \"declare\" favors the other view. KIMCHI, from the Arabic, translates \"their hardness\" (Job 19:3, Margin), or impudence of countenance (Jer 3:3). They have lost not only the substance of virtue, but its color. \n\nwitness--literally, \"corresponds\" to them; their look answers to their inner character (Hos 5:5). \n\ndeclare-- (Jde 1:13). \"Foaming out their own shame\"; so far from making it a secret, \"glorying\" in it (Phi 3:19). \n\nunto themselves--Compare \"in themselves\" (Pro 1:31; Pro 8:36; Jer 2:19; Rom 1:27).\n\n"]},{"type":"verse","number":10,"content":["The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath [BENGEL]. (See Isa 1:19-20). \n\nfruit of doings-- (Pro 1:31) in a good sense (Gal 6:8; Rev 22:14). Not salvation by works, but by fruit-bearing faith (Isa 45:24; Jer 23:6). GESENIUS and WEISS translate, Declare as to the righteous that, &c. MAURER, \"Say that the righteous is blessed.\"\n\n"]},{"type":"verse","number":11,"content":["ill--antithesis to \"well\" (Isa 3:10); emphatic ellipsis of the words italicized. \"Ill!\" \n\nhands--his conduct; \"hands\" being the instrument of acts (Ecc 8:12-13).\n\n"]},{"type":"verse","number":12,"content":["(See Isa 3:4). \n\noppressors--literally, \"exactors,\" that is, exacting princes (Isa 60:17). They who ought to be protectors are exactors; as unqualified for rule as \"children,\" as effeminate as \"women.\" Perhaps it is also implied that they were under the influence of their harem, the women of their court. \n\nlead--Hebrew, \"call thee blessed\"; namely, the false prophets, who flatter the people with promises of safety in sin; as the political \"rulers\" are meant in the first clause. \n\nway of thy paths-- (Jer 6:16). The right way set forth in the law. \"Destroy\"--Hebrew, \"Swallow up,\" that is, cause so utterly to disappear that not a vestige of it is left.\n\n"]},{"type":"verse","number":13,"content":["standeth up--no longer sitting in silence. \n\nplead--indignant against a wicked people (Isa 66:16; Eze 20:35).\n\n"]},{"type":"verse","number":14,"content":["ancients--Hence they are spoken of as \"taken away\" (Isa 3:1-2). \n\nvineyard--the Jewish theocracy (Isa 5:1-7; Psa 80:9-13). \n\neaten up--\"burnt\"; namely, by \"oppressive exactions\" (Isa 3:12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Mat 21:34-41). \n\nspoil . . . houses-- (Mat 23:14).\n\n"]},{"type":"verse","number":15,"content":["What right have ye to beat, &c. (Psa 94:5; Mic 3:2-3). \n\ngrind--by exactions, so as to leave them nothing. \n\nfaces--persons; with the additional idea of it being openly and palpably done. \"Presence,\" equivalent to \"face\" (Hebrew).\n\n"]},{"type":"verse","number":16,"content":["Because the daughters of Zion are haughty, &c.--Luxury had become great in Uzziah's prosperous reign (Ch2 26:5). \n\nstretched forth--proudly elevated (Psa 75:5). \n\nwanton--rather, \"making the eyes to glance about,\" namely, wantonly (Pro 6:13) [MAURER]. But LOWTH, \"falsely setting off the eyes with paint.\" Women's eyelids in the East are often colored with stibium, or powder of lead (see on Job 42:14; Jer 4:30, Margin). \n\nmincing--tripping with short steps. \n\ntinkling--with their ankle-rings on both feet, joined by small chains, which sound as they walk, and compel them to take short steps; sometimes little bells were attached (Isa 3:18, Isa 3:20).\n\n"]},{"type":"verse","number":17,"content":["smite with a scab--literally, \"make bald,\" namely, by disease. \n\ndiscover--cause them to suffer the greatest indignity that can befall female captives, namely to be stripped naked, and have their persons exposed (Isa 47:3; compare with Isa 20:4).\n\n"]},{"type":"verse","number":18,"content":["bravery--the finery. \n\ntinkling--(See Isa 3:16). \n\ncauls--network for the head. Or else, from an Arabic root, \"little suns,\" answering to the \"tires\" or neck-ornaments, \"like the moon\" (Jdg 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.\n\n"]},{"type":"verse","number":19,"content":["chains--rather, pendants, hanging about the neck, and dropping on the breast. \n\nmufflers--veils covering the face, with apertures for the eyes, close above and loosely flowing below. The word radically means \"tremulous,\" referring to the changing effect of the spangles on the veil.\n\n"]},{"type":"verse","number":20,"content":["bonnets--turbans. \n\nornaments of the legs--the short stepping-chains from one foot to another, to give a measured gait; attached to the \"tinkling ornaments\" (Isa 3:16). \n\nheadbands--literally, \"girdles.\" \n\ntablets--rather, \"houses of the breath,\" that is, smelling boxes [Vulgate]. \n\nearrings--rather, amulets suspended from the neck or ears, with magic formulÃ&brvbr inscribed; the root means to \"whisper\" or \"conjure.\"\n\n"]},{"type":"verse","number":21,"content":["nose jewels--The cartilage between the nostrils was bored to receive them; they usually hung from the left nostril.\n\n"]},{"type":"verse","number":22,"content":["Here begin entire articles of apparel. Those before were single ornaments. \n\nchangeable--from a root, \"to put off\"; not worn commonly; put on and off on special occasions. So, dress-clothes (Zac 3:4). \n\nmantles--fuller tunics with sleeves, worn over the common one, reaching down to the feet. \n\nwimples--that is, mufflers, or hoods. In Rut 3:15, \"veils\"; perhaps here, a broad cloak, or shawl, thrown over the head and body. \n\ncrisping pins--rather, money bags (Kg2 5:23).\n\n"]},{"type":"verse","number":23,"content":["glasses--mirrors of polished metal (Exo 38:8). But the Septuagint, a transparent, gauze-like, garment. \n\nhoods--miters, or diadems (Isa 62:3; Zac 3:5). \n\nveils--large enough to cover the head and person. Distinct from the smaller veils (\"mufflers\") above (Gen 24:65). Token of woman's subjection (Co1 11:10).\n\n"]},{"type":"verse","number":24,"content":["stink--arising from ulcers (Zac 14:12). \n\ngirdle--to gird up the loose Eastern garments, when the person walked. \n\nrent--the Septuagint, better, a \"rope,\" an emblem of poverty; the poor have nothing else to gird up their clothes with. \n\nwell-set hair-- (Pe1 3:3-4). \n\nbaldness-- (Isa 3:17). \n\nstomacher--a broad plaited girdle. \n\nsackcloth-- (Sa2 3:31). \n\nburning--a sunburnt countenance, owing to their hoods and veils being stripped off, while they had to work as captives under a scorching sun (Sol 1:6).\n\n"]},{"type":"verse","number":25,"content":["Thy men--of Jerusalem.\n\n"]},{"type":"verse","number":26,"content":["gates--The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it. \n\ndesolate . . . sit upon . . . ground--the very figure under which Judea was represented on medals after the destruction by Titus: a female sitting under a palm tree in a posture of grief; the motto, JudÃ&brvbra capta (Job 2:13; Lam 2:10, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).\n\nthat day--the calamitous period described in previous chapter. \n\nseven--indefinite number among the Jews. So many men would be slain, that there would be very many more women than men; for example, seven women, contrary to their natural bashfulness, would sue to (equivalent to \"take hold of,\" Isa 3:6) one man to marry them. \n\neat . . . own bread--foregoing the privileges, which the law (Exo 21:10) gives to wives, when a man has more than one. \n\nreproach--of being unwedded and childless; especially felt among the Jews, who were looking for \"the seed of the woman,\" Jesus Christ, described in Isa 4:2; Isa 54:1, Isa 54:4; Luk 1:25.\n\n\n\n\nNext: Isaiah Chapter 4\n\n"]}],"introduction":"(Isa. 3:1-26)\n\nFor--continuation of Isa 2:22. \n\nLord of hosts--therefore able to do as He says. \n\ndoth--present for future, so certain is the accomplishment. \n\nstay . . . staff--the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (Isa 2:7)! Fulfilled in the siege by Nebuchadnezzar and afterwards by Titus (Jer 37:21; Jer 38:9).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/ISA/3.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":3},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/4.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":4},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/ISA/2.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"ISA","chapter":2},"numberOfVerses":25}