El panorama
Isaías 3 abre con “For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah…”, cambia cerca del versículo 13 con “The LORD standeth up to plead, and standeth to judge the people.” y termina con “And her gates shall lament and mourn; and she being desolate shall sit upon the ground.”. Estos puntos trazan el movimiento propio del capítulo desde su inicio hasta su conclusión.
Las Escrituras junto al resumen
Isaías · Versión King James · 26Isaías 3:1-7
Versículos 1–7: For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem…
Isaías 3:1–7 abre con “For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay…” y llega a “In that day shall he swear, saying, I will not be an healer; for in my house is neither bread…” en su último versículo. Ese recorrido desarrolla Entra en la crisis histórica, la infidelidad al pacto y el llamado divino que dan urgencia al mensaje de Isaías.
Contexto que da vida al pasaje
“For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah the stay and the staff, the…” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.
“The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,” Los términos propios de esta línea incluyen ancient, judge, mighty. Su relación con los versículos 1 y 3 permite comprobar su función dentro del pasaje.
Isaías 3:1-7
Versión King James1For, 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,
2The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,
3The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator.
4And I will give children to be their princes, and babes shall rule over them.
5And 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.
6When 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:
7In 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.
Isaías 3:8-14
Versículos 8–14: For Jerusalem is ruined, and Judah is fallen: because their tongue and…
Isaías 3:8–14 abre con “For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against…” y llega a “The LORD will enter into judgment with the ancients of his people, and the princes thereof: for…” en su último versículo. Ese recorrido desarrolla Entra en la crisis histórica, la infidelidad al pacto y el llamado divino que dan urgencia al mensaje de Isaías.
Contexto que da vida al pasaje
“For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD , to provoke…” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.
“The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe…” Nombrar a Sodom y Woe mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.
Isaías 3:8-14
Versión King James8For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD , to provoke the eyes of his glory.
9The 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.
10Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.
11Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.
12As 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.
13The LORD standeth up to plead, and standeth to judge the people.
14The 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.
Isaías 3:15-21
Versículos 15–21: What mean ye that ye beat my people to pieces, and grind the faces of…
Isaías 3:15–21 abre con “What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord…” y llega a “The rings, and nose jewels,” en su último versículo. Ese recorrido desarrolla Entra en la crisis histórica, la infidelidad al pacto y el llamado divino que dan urgencia al mensaje de Isaías.
Contexto que da vida al pasaje
Este bloque contiene 1 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.
“What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.” La pregunta hace que el pasaje avance con más calma. Observa quién debe responder, qué presupone y si las líneas siguientes ofrecen una respuesta.
Isaías 3:15-21
Versión King James15What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.
16Moreover 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:
17Therefore 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.
18In 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,
19The chains, and the bracelets, and the mufflers,
20The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,
21The rings, and nose jewels,
Isaías 3:22-26
Versículos 22–26: The changeable suits of apparel, and the mantles, and the wimples, and…
Isaías 3:22–26 abre con “The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,” y llega a “And her gates shall lament and mourn; and she being desolate shall sit upon the ground.” en su último versículo. Ese recorrido desarrolla Entra en la crisis histórica, la infidelidad al pacto y el llamado divino que dan urgencia al mensaje de Isaías.
Contexto que da vida al pasaje
“The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,” Los términos propios de esta línea incluyen apparel, changeable, crisping. Su relación con los versículos 23 permite comprobar su función dentro del pasaje.
Isaías 3:22-26
Versión King James22The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,
23The glasses, and the fine linen, and the hoods, and the vails.
24And 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.
25Thy men shall fall by the sword, and thy mighty in the war.
26And her gates shall lament and mourn; and she being desolate shall sit upon the ground.
Detalles que vale la pena notar
La imagen inicial
Isaiah 3:1 comienza con “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…”
Dónde cambia el capítulo
Isaiah 3:15 forma un giro natural: “What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord GOD of hosts.”
La nota final
Isaiah 3:26 deja al lector con “And her gates shall lament and mourn; and she being desolate shall sit upon the ground.”
Un recorrido de palabras por el capítulo
Las palabras LORD, people, instead, stay, ancient, bread ayudan a revelar las preocupaciones que se repiten en el capítulo.
Primero el texto
Donde difieren los lectores
El resumen comienza con lo que dice el pasaje y cómo se relacionan sus partes. No supone que una denominación ya haya resuelto cada pregunta. Toda dependencia de una tradición, teoría literaria o reconstrucción histórica se identifica con claridad.
El texto KJV aparece primero. Las conclusiones interpretativas se identifican, y las diferencias se presentan cuando ayudan a explicar por qué las comunidades serias no siempre llegan a la misma respuesta.
Las notas interpretativas comparativas de este capítulo están en preparación. Hasta que las notas revisadas estén listas, esta página separa el texto KJV del resumen y la aplicación sin afirmar que todos los lectores serios coinciden en cada cuestión.