Yesaya 3:18-23

3:18 ¹ At that time ²  the sovereign master will remove their beautiful ankle jewelry, ³  neck ornaments, crescent shaped ornaments, 3:19 earrings, bracelets, veils, 3:20 headdresses, ankle ornaments, sashes, sachets, ⁴  amulets, 3:21 rings, nose rings, 3:22 festive dresses, robes, shawls, purses, 3:23 garments, vests, head coverings, and gowns. ⁵ 

Yesaya 3:1

A Coming Leadership Crisis

3:1 Look, the sovereign Lord who commands armies ⁶ 

is about to remove from Jerusalem ⁷  and Judah

every source of security, including ⁸ 

all the food and water, ⁹ 

1 Timotius 2:9

Conduct of Women

2:9 Likewise ¹⁰  the women are to dress ¹¹  in suitable apparel, with modesty and self-control. ¹²  Their adornment must not be ¹³  with braided hair and gold or pearls or expensive clothing,

[3:18]  ¹ sn The translation assumes that the direct quotation ends with v. 17. The introductory formula “in that day” and the shift from a poetic to prosaic style indicate that a new speech unit begins in v. 18.

[3:18]  ² tn Or “in that day” (KJV).

[3:18]  ³ tn Or “the beauty of [their] ankle jewelry.”

[3:20]  ⁴ tn Heb “houses of breath.” HALOT 124 s.v. בַּיִת defines them as “scent-bottles”; cf. NAB, NRSV “perfume boxes.”

[3:23]  ⁵ tn The precise meaning of many of the words in this list is uncertain.

[3:23]  sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor.

[3:1]  ⁶ tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.

[3:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:1]  ⁸ tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.

[3:1]  ⁹ tn Heb “all the support of food, and all the support of water.”

[2:9]  ¹⁰ tc ‡ Most witnesses have καὶ τάς (kai tas; so D¹ Ψ 1881 Ï) or simply καί (א² D* F G 6 365 1739 pc) after ὡσαύτως (Jwsautw"). A few important witnesses lack such words (א* A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA²⁷ has the καί in brackets, indicating doubts as to its authenticity.

[2:9]  ¹¹ tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”

[2:9]  ¹² tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ¹³ tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.