Isa 3:1 | KD | STEP | “For, behold, the Lord, Jehovah of hosts, takes away from Jerusalem and from Judah supporter and means of support, every support of bread and every support of water.” The divine name given here, “The Lord, Jehovah of hosts,” with which Isaiah everywhere introduces the judicial acts of God (cf., ; , ; ), is a proof that the proclamation of judgment commences afresh here. Trusting in man was the crying sin, more especially of the times of Uzziah-Jotham. The glory of the kingdom at that time carried the wrath of Jehovah within it. The outbreak of that wrath commenced in the time of Ahaz; and even under Hezekiah it was merely suspended, not changed. Isaiah foretells this outbreak of wrath. He describes how Jehovah will lay the Jewish state in ruins, by taking away the main supports of its existence and growth. “Supporter and means of support” ( mash'en and mash'enah ) express, first of all, the general idea. The two nouns, which are only the masculine and feminine forms of one and the same word (compare Mic 2:4; , and the examples from the Syriac and Arabic in Ewald, §172, c ), serve to complete the generalization: fulcra omne genus (props of every kind, omnigena ). They are both technical terms, denoting the prop which a person uses to support anything, whilst mish'an signifies that which yields support; so that the three correspond somewhat to the Latin fulcrum , fultura , fulcimen . Of the various means of support, bread and wine are mentioned first, not in a figurative sense, but as the two indispensable conditions and the lowest basis of human life. Life is supported by bread and water: it walks, as it were, upon the crutch of bread, so that “breaking the staff of bread” ( ; ; ; ; ) is equivalent to physical destruction. The destruction of the Jewish state would accordingly be commenced by a removal on the part of Jehovah of all the support afforded by bread and water, i.e., all the stores of both. And this was literally fulfilled, for both in the Chaldean and Roman times Jerusalem perished in the midst of just such terrible famines as are threatened in the curses in Lev 26, and more especially in Deut 28; ; and in both cases the inhabitants were reduced to such extremities, that women devoured their own children ( ; Josephus, Wars of Jews , vi. 3, 3, 4). It is very unjust, therefore, on the part of modern critics, such as Hitzig, Knobel, and Meier, to pronounce a gloss, and, in fact, a false one. Gesenius and Umbreit retracted this suspicion. The construction of the v. is just the same as that of ; and it is Isaiah’s custom to explain his own figures, as we have already observed when comparing Isa 1:7. and with what preceded them. “Every support of bread and every support of water” are not to be regarded in this case as an explanation of the general idea introduced before, “supporters and means of support,” but simply as the commencement of the detailed expansion of the idea. For the enumeration of the supports which Jehovah would take away is continued in the next two verses.

‏ Isaiah 3:1

Isa 3:1 “For, behold, the Lord, Jehovah of hosts, takes away from Jerusalem and from Judah supporter and means of support, every support of bread and every support of water.” The divine name given here, “The Lord, Jehovah of hosts,” with which Isaiah everywhere introduces the judicial acts of God (cf., Isa 1:24; Isa 10:16, Isa 10:33; Isa 19:4), is a proof that the proclamation of judgment commences afresh here. Trusting in man was the crying sin, more especially of the times of Uzziah-Jotham. The glory of the kingdom at that time carried the wrath of Jehovah within it. The outbreak of that wrath commenced in the time of Ahaz; and even under Hezekiah it was merely suspended, not changed. Isaiah foretells this outbreak of wrath. He describes how Jehovah will lay the Jewish state in ruins, by taking away the main supports of its existence and growth. “Supporter and means of support” (mash'en and mash'enah) express, first of all, the general idea. The two nouns, which are only the masculine and feminine forms of one and the same word (compare Mic 2:4; Nah 2:11, and the examples from the Syriac and Arabic in Ewald, §172, c), serve to complete the generalization: fulcra omne genus (props of every kind, omnigena). They are both technical terms, denoting the prop which a person uses to support anything, whilst mish'an signifies that which yields support; so that the three correspond somewhat to the Latin fulcrum, fultura, fulcimen. Of the various means of support, bread and wine are mentioned first, not in a figurative sense, but as the two indispensable conditions and the lowest basis of human life. Life is supported by bread and water: it walks, as it were, upon the crutch of bread, so that “breaking the staff of bread” (Lev 26:26; Eze 4:16; Eze 5:16; Eze 14:13; Psa 105:16) is equivalent to physical destruction. The destruction of the Jewish state would accordingly be commenced by a removal on the part of Jehovah of all the support afforded by bread and water, i.e., all the stores of both. And this was literally fulfilled, for both in the Chaldean and Roman times Jerusalem perished in the midst of just such terrible famines as are threatened in the curses in Lev 26, and more especially in Deut 28; ; and in both cases the inhabitants were reduced to such extremities, that women devoured their own children (Lam 2:20; Josephus, Wars of Jews, vi. 3, 3, 4). It is very unjust, therefore, on the part of modern critics, such as Hitzig, Knobel, and Meier, to pronounce Isa 3:1 a gloss, and, in fact, a false one. Gesenius and Umbreit retracted this suspicion. The construction of the v. is just the same as that of Isa 25:6; and it is Isaiah’s custom to explain his own figures, as we have already observed when comparing Isa 1:7. and Isa 1:23 with what preceded them. “Every support of bread and every support of water” are not to be regarded in this case as an explanation of the general idea introduced before, “supporters and means of support,” but simply as the commencement of the detailed expansion of the idea. For the enumeration of the supports which Jehovah would take away is continued in the next two verses.