Yesaya 3:3

Bahasa Indonesia Sehari-hari

perwira dan orang yang terpandang, penasihat dan ahli sihir, dan orang yang paham mantera.

Parallel Translations

Alkitab Terjemahan Baru
perwira dan orang yang terpandang, penasihat dan ahli sihir, dan orang yang paham mantera.

Contextual Overview

¹ For lo, the Lorde God of hoastes doth take away from Hierusalem and Iuda all maner of stay, all stay of meate and drynke, ² The captayne and the souldiour, the iudge and the prophete, the prudent and the aged man, ³ The captayne of fiftie & the honorable, the senatour, the cunnyng artificer, and the eloquent oratour. ⁴ And I shall geue children to be their princes, and babes shall rule ouer them. ⁵ And the people shall eche one of them violently oppresse another, and euery one agaynst his neyghbour: The boy shall presume agaynst the elder, and the person of lowe degree agaynst the honorable. ⁶ Yea one shall take a friende of his owne kinrede by the bosome, and say: thou hast clothyng, thou shalt be our head, and stay this ruine with thy hande. ⁷ Then shall he sweare and say, I can not helpe you: there is neither meate nor clothyng in my house, make me no ruler of the people. ⁸ For Hierusalem and Iuda must decay: because that both their wordes and counsayles are agaynst the Lorde to prouoke the presence of his maiestie to anger.

Bible Verse Review
  from Treasury of Scripure Knowledge

captain: Exodus 18:21, Deuteronomy 1:15, 1 Samuel 8:12

the honourable man: Heb. a man eminent in countenance, Judges 8:18

eloquent orator: or, skilful of speech, Exodus 4:10, Exodus 4:14-16

Reciprocal: Genesis 34:19 - honourable Isaiah 3:14 - the ancients Isaiah 9:14 - will cut Isaiah 29:10 - rulers Lamentations 5:14 - elders Acts 18:24 - an Acts 24:1 - orator

Cross-References

Genesis 3:12
And Adam said: The woman whom thou gauest [to be] with me, she gaue me of the tree, and I dyd eate.

Genesis 3:13
And the Lord God sayd vnto the woman: Why hast thou done this? And the woman sayde: the serpent begyled me, and I dyd eate.

Genesis 3:16
But vnto the woman he sayde: I wyll very much multiplie thy sorowe, and thy griefes of chylde bearyng, In sorowe shalt thou bring foorth children: thy desire [shalbe] to thy husbande, and he shall haue the rule of thee.

Genesis 3:17
Unto Adam he sayde: Because thou hast hearkened vnto the voyce of thy wyfe, and hast eaten of the tree concernyng the whiche I commaunded thee, saying, thou shalt not eate of it, cursed is the grounde for thy sake, in sorowe shalt thou eate of it all the dayes of thy lyfe.

Genesis 20:6
And God sayde vnto him in a dreame: I wote well that thou dyddest it in the singlenesse of thy heart: I kept thee also that thou shuldest not sinne against me, and therefore suffred I thee not to touche her.

1 Chronicles 16:22
Touche not myne annoynted: and triumph not ouer my prophetes.

Job 1:11
But laye thyne hand now vpon him, and touche all that he hath, and he shall curse thee to thy face.

Job 2:5
But lay thyne hande nowe vpon hym, and touch [once] his bone and his fleshe, and he shall curse thee to thy face.

Job 19:21
Haue pitie vpon me, haue pitie vpon me, O ye my friendes, for the hande of God hath touched me.

1 Corinthians 7:1
Nowe as concernyng the thinges wherof ye wrote vnto me, it is good for a man not to touche a woman.

Gill's Notes on the Bible

The captain of fifty,.... A semi-centurion, such an one as in 2 Kings 1:9. So far should there be from being captains of thousands, and of hundreds, that there should not be one of fifty:

and the honourable man; by birth, breeding, and behaviour, through riches and greatness; and one of power and authority among the people, and in their favour and esteem:

and the counsellor; one able to give advice in matters of moment and difficulty, and in controversy between man and man; it suggests that nothing should be done with advice and counsel, with wisdom and discretion, but all tumult and sedition, as the history of these times shows: the Jews b interpret this of one that knows how to intercalate years, and fix the months: and the

cunning artificer: in any kind of metal, old, silver, brass, and iron, and in any sort of wood, and in any kind of manual and mechanical business; which would now be laid aside, shops shuts up, and all trade and business neglected and discouraged, occasioned partly by the siege without, and chiefly by their internal divisions and robberies, and by their zealots and cutthroats, which swarmed among them. The Septuagint render it, "the wise architect", or "masterbuilder"; the same word is used by the apostle in 1 Corinthians 3:10:

and the eloquent orator; who has the tongue of the learned, and can speak a word in season to the distressed; or who is able to plead at the bar the cause of the injured and oppressed, the widow and the fatherless. Aben Ezra interprets it of one that is skilful in enchanting serpents; that charms wisely, as in Psalms 58:5 it may be rendered, "one that understands enchantment" c: with the Septuagint it is a "prudent hearer"; sad is the case of a nation when men of so much usefulness are taken away from them. See 2 Kings 24:15.

b T. Bab. Chagiga & Jarchi, ut supra. (fol. 14. 1. Jarchi in loc.) c נבון לחש "intelligentem incantationis", Vatablus.

Barnes' Notes on the Bible

The captain of fifty - By this was probably denoted an officer in the army. The idea is, that the commanders of the various divisions of the army should be taken away.

The honourable man - Hebrew פנים נשׂוּא nes'û' pânı̂ym. “The man of elevated countenance.” That is, the man high in office. He was so called from the aspect of dignity which a man in office would assume. In the previous chapter, the phrase is used to denote rather the “pride” which attended such officers, than the dignity of the office itself.

And the counselor - Note, Isaiah 1:26.

The cunning artificer - Hebrew, The man wise in mechanic arts: skilled in architecture, etc.

And the eloquent orator - לחשׁ נבון n^ebôn lâchash. literally, skilled or learned in whispering, in conjuration, in persuasion. The word לחשׁ lachash denotes properly a whispering, sighing, or calling for help; (Isaiah 26:16, ‘they have poured out a prayer,’ לחשׁ lachash - a secret speech, a feeble sigh for aid.) It is applied to the charm of the serpents - the secret breathing or gentle noise by which the charm is supposed to be effected; Psalms 58:6; Jeremiah 8:17; Ecclesiastes 10:11. In Isaiah 3:20 of this chapter it denotes a charm or amulet worn by females; see the note at that verse. It is also applied to magic, or conjuration - because this was usually done by gentle whispering, or incantation; see the note at Isaiah 8:19. From this use of the word, it comes to denote one that influences another; one who persuades him in any way, as an orator does by argument and entreaty. Ancient orators also probably sometimes used a species of recitative, or measured cadence, not unlike that employed by those who practiced incantations. Jerome says that it means here, ‘a man who is learned, and acquainted with the law, and the prophets.’ Chaldee, ‘The prudent in council.’ It “may” be used in a good sense here; but if so, it is probably the only place where the word is so used in the Old Testament. A prophecy similar to this occurs in Hosea 3:4 : ‘For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim.’