TRV
Translation
King James Version
And her gates shall lament and mourn; and she being desolate shall sit upon the ground.
Berean Standard Bible
And the gates of Zion will lament and mourn; destitute, she will sit on the ground.
American Standard Version
And her gates shall lament and mourn; and she shall be desolate and sit upon the ground.
World English Bible Messianic
Her gates shall lament and mourn; and she shall be desolate and sit on the ground.
Geneva Bible (1599)
Then shall her gates mourne and lament, and she, being desolate, shall sit vpon the ground.
Young's Literal Translation
And lamented and mourned have her openings, Yea, she hath been emptied, on the earth she sitteth!
In the KJVVerse 17,734 of 31,102
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Commentary on Isaiah 3 verses 16–26
16 ¶ Moreover 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:
17 Therefore 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.
18 In 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,
19 The chains, and the bracelets, and the mufflers,
20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,
21 The rings, and nose jewels,
22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,
23 The glasses, and the fine linen, and the hoods, and the vails.
24 And 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.
25 Thy men shall fall by the sword, and thy mighty in the war.
26 And her gates shall lament and mourn; and she being desolate shall sit upon the ground.
The prophet's business was to show all sorts of people what they had contributed to the national guilt and what share they must expect in the national judgments that were coming. Here he reproves and warns the daughters of Zion, tells the ladies of their faults; and Moses, in the law, having denounced God's wrath against the tender and delicate woman (the prophets being a comment upon the law, Deu 28:56), he here tells them how they shall smart by the calamities that are coming upon them. Observe,
I. The sin charged upon the daughters of Zion, Isa 3:16. The prophet expressly vouches God's authority for what he said. lest it should be thought it was unbecoming in him to take notice of such things, and should be resented by the ladies: The Lord saith it. "Whether they will hear, or whether they will forbear, let them know that God takes notice of, and is much displeased with, the folly and vanity of proud women, and his law takes cognizance even of their dress." Two things that here stand indicted for - haughtiness and wantonness, directly contrary to that modesty, shamefacedness, and sobriety, with which women ought to adorn themselves, Ti1 2:9. They discovered the disposition of their mind by their gait and gesture, and the lightness of their carriage. They are haughty, for they walk with stretched-forth necks, that they may seem tall, or, as thinking nobody good enough to speak to them or to receive a look or a smile from them. Their eyes are wanton, deceiving (so the word is); with their amorous glances they draw men into their snares. They affect a formal starched way of going, that people may look at them, and admire them, and know they have been at the dancing-school, and have learned the minuet-step. They go mincing, or nicely tripping, not willing to set so much as the sole of their foot to the ground, for tenderness and delicacy. They make a tinkling with their feet, having, as some think, chains, or little bells, upon their shoes, that made a noise: they go as if they were fettered (so some read it), like a horse tramelled, that he may learn to pace. Thus Agag came delicately, Sa1 15:32. Such a nice affected mien is not only a force upon that which is natural, and ridiculous before men, men of sense; but as it is an evidence of a vain mind, it is offensive to God. And two things aggravated it here: 1. That these were the daughters of Zion, the holy mountain, who should have behaved with the gravity that becomes women professing godliness. 2. That it should seem, by the connexion, they were the wives and daughters of the princes who spoiled and oppressed the poor (Isa 3:14, Isa 3:15) that they might maintain the pride and luxury of their families.
II. The punishments threatened for this sin; and they answer the sin as face answers to face in a glass, Isa 3:17, Isa 3:18. 1. They walked with stretched-forth necks, but God will smite with a scab the crown of their head, which shall lower their crests, and make them ashamed to show their heads, being obliged by it to cut off their hair. Note, Loathsome diseases are often sent as the just punishment of pride, and are sometimes the immediate effect of lewdness, the flesh and the body being consumed by it. 2. They cared not what they laid out in furnishing themselves with great variety of fine clothes; but God will reduce them to such poverty and distress that they shall not have clothes sufficient to cover their nakedness, but their uncomeliness shall be exposed through their rags. 3. They were extremely fond and proud of their ornaments; but God will strip them of those ornaments, when their houses shall be plundered, their treasures rifled, and they themselves led into captivity. The prophet here specifies many of the ornaments which they used as particularly as if he had been the keeper of their wardrobe or had attended them in their dressing-room. It is not at all material to enquire what sort of ornaments these respectively were and whether the translations rightly express the original words; perhaps 100 years hence the names of some of the ornaments that are now in use in our own land will be as little understood as some of those here mentioned now are. Fashions alter, and so do the names of them; and yet the mention of them is not in vain, but is designed to expose the folly of the daughters of Zion; for, (1.) Many of these things, we may suppose, were very odd and ridiculous, and, if they had not been in fashion, would have been hooted at. They were fitter to be toys for children to play with than ornaments for grown people to go to Mount Zion in. (2.) Those things that were decent and convenient, as the linen, the hoods, and the veils, needed not be provided in such abundance and variety. It is necessary to have apparel and proper that all should have it according to their rank; but what occasion was there for so many changeable suits of apparel (Isa 3:22), that they might not be seen two days together in the same suit? "They must have (as the homily against excess of apparel speaks) one gown for the day, another for the night - one long, another short - one for the working day, another for the holy-day - one of this colour, another of that colour - one of cloth, another of silk or damask - one dress afore dinner, another after - one of the Spanish fashion, another Turkey - and never content with sufficient." All this, as it is an evidence of pride and vain curiosity, so must needs spend a great deal in gratifying a base lust that ought to be laid out in works of piety and charity; and it is well if poor tenants be not racked, or poor creditors defrauded to support it. (3.) The enumeration of these things intimates what care they were in about them, how much their hearts were upon them, what an exact account they kept of them, how nice and critical they were about them, how insatiable their desire was of them, and how much of their comfort was bound up in them. A maid could forget none of these ornaments, though they were ever so many (Jer 2:32), but they would report them as readily, and talk of them with as much pleasure, as if they had been things of the greatest moment. The prophet did not speak of these things as in themselves sinful (they might lawfully be had and used), but as things which they were proud of and should therefore be deprived of.
III. They were very nice and curious about their clothes; but God would make those bodies of theirs, which were at such expense to beautify and make easy, a reproach and burden to them (Isa 3:24): Instead of sweet smell (those tablets, or boxes, of perfume, houses of the soul or breath, as they are called, Isa 3:20, margin) there shall be stink, garments grown filthy with being long worn, or from some loathsome disease or plasters for the cure of it. Instead of a rich embroidered girdle used to make the clothes sit tight, there shall be a rent, a rending of the clothes for grief, or old rotten clothes rent into rags. Instead of well-set hair, curiously plaited and powdered, there shall be baldness, the hair being plucked off or shaven, as was usual in times of great affliction (Isa 15:2; Jer 16:6), or in great servitude, Eze 29:18. Instead of a stomacher, or a scarf or sash, there shall be a girding of sackcloth, in token of deep humiliation; and burning instead of beauty. Those that had a good complexion, and were proud of it, when they are carried into captivity shall be tanned and sun-burnt; and it is observed that the best faces are soonest injured by the weather. From all this let us learn, 1. Not to be nice and curious about our apparel, not to affect that which is gay and costly, nor to be proud of it. 2. Not to be secure in the enjoyment of any of the delights of sense, because we know not how soon we may be stripped of them, nor what straits we may be reduced to.
IV. They designed by these ornaments to charm the gentlemen, and win their affections (Pro 7:16, Pro 7:17), but there shall be none to be charmed by them (Isa 3:25): Thy men shall fall by the sword, and the mighty in the war, The fire shall consume them, and then the maidens shall not be given in marriage; as it is, Psa 78:63. When the sword comes with commission the mighty commonly fall first by it, because they are most forward to venture. And, when Zion's guards are cut off, no marvel that Zion's gates lament and mourn (Isa 3:26), the enemies having made themselves masters of them; and the city itself, being desolate, being emptied or swept, shall sit upon the ground like a disconsolate widow. If sin be harboured within the walls, lamentation and mourning are near the gates.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–26. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 26.) And her gates will mourn and lament, and the city itself, desolate, will sit upon the earth. Which we see with our own eyes until this day. The interpretation according to tropology is easy, that whoever gives a place to the devil and does not keep their heart guarded with all vigilance, let their gates mourn: and in the absence of the bridegroom, let them always be in mourning, and falling from the heights, let them sit in the dust of the earth.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 3:26 delivers a stark and climactic prophecy of Jerusalem's future desolation, portraying a city so utterly devastated that its very gates participate in a profound lamentation. This vivid imagery depicts the complete stripping away of the city's glory, vitality, and dignity, leaving it desolate and reduced to a posture of extreme grief and humiliation, sitting upon the ground as a symbol of utter defeat and despair. It serves as a powerful culmination of the divine judgments pronounced against Judah for its pervasive sin and rebellion against God, underscoring the severe consequences of covenant disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:26 masterfully employs several literary devices to convey its powerful message of judgment and desolation. The most prominent is Personification, where the city's "gates" are depicted as actively "lamenting and mourning," attributing profound human emotions and actions to inanimate objects. This device vividly communicates the overwhelming and pervasive nature of the sorrow that will engulf Jerusalem, suggesting that even its very infrastructure will grieve its ruin. Imagery is also central, painting a stark and vivid picture of desolation: the mournful gates, the emptied city, and the humiliating posture of "sitting upon the ground." This visual language evokes strong emotional responses, allowing the audience to grasp the depth of the impending catastrophe. Furthermore, Hyperbole is present in the intensity of the mourning, emphasizing the extreme nature of the judgment. While not literal, the idea that gates themselves would express grief underscores the unprecedented level of despair. Finally, there is an element of Metonymy, where "her gates" stand in for the entire city and its people, signifying that the judgment will affect every aspect of Jerusalem's existence and its inhabitants, from its public life to its very foundations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:26 stands as a profound theological statement on God's unwavering justice and the inevitable consequences of covenant disobedience. It underscores that God, in His holiness and righteousness, cannot tolerate unrepentant sin and rebellion, especially from His chosen people. The desolation described is not arbitrary but a direct and righteous response to Judah's deep moral corruption, pervasive social injustice, and spiritual apostasy. This prophecy serves as a stark reminder that divine privilege does not exempt from accountability; rather, it intensifies it. The lamentation and humiliation are the painful fruit of a people who have forsaken their covenant obligations and pursued pride and self-reliance instead of God's righteous ways. Ultimately, it reveals a God who, though patient and merciful, will bring about judgment to uphold His righteous character and to call His people back to Himself, even through severe chastening that strips away all false security and pride.
REFLECTION AND APPLICATION
While Isaiah's prophecy was specifically directed at ancient Judah, its underlying principles resonate powerfully across all generations and contexts. This verse serves as a sober reminder that persistent sin, pride, and societal injustice inevitably lead to devastating consequences, both for individuals and for communities. It challenges us to examine the spiritual health of our own "gates"—our public institutions, our cultural values, the integrity of our families, and the very fabric of our society. Are they vibrant centers of righteousness, justice, and compassion, or are they beginning to "lament and mourn" due to moral decay and a departure from God's standards? The image of "sitting upon the ground" is a profound call to humility, urging us to recognize our utter dependence on God and to shun the arrogance and self-sufficiency that so often precede a fall. This prophecy is not merely a historical account of judgment but a timeless warning intended to provoke introspection, genuine repentance, and a renewed commitment to living in accordance with God's righteous ways, lest we, too, experience a form of spiritual or societal desolation. It prompts us to consider where we might be building on sand rather than on the solid rock of God's truth.
Questions for Reflection
FAQ
Why are "gates" personified as lamenting in this verse?
Answer: In ancient Near Eastern cities, gates were far more than simple entrances. They were the nerve centers of urban life—places where justice was administered, commerce thrived, public announcements were made, and social life unfolded. They also represented the city's strength, security, and prosperity. By personifying the gates as "lamenting and mourning," Isaiah conveys the utter collapse of all civic functions and the pervasive nature of the sorrow. It signifies that the very essence of public life, order, and prosperity has ceased, replaced by an overwhelming and universal grief that permeates every part of the city, even its inanimate structures. This powerful imagery emphasizes the totality of the impending judgment and the complete cessation of what once made Jerusalem vibrant and secure.
What does "sitting upon the ground" signify in this context?
Answer: "Sitting upon the ground" was a widely understood and powerful cultural idiom in the ancient world, particularly in the Near East. It symbolized extreme grief, profound humiliation, utter defeat, and destitution. It was a posture adopted by mourners, captives, and those who had lost everything, signifying a complete stripping away of status, power, and comfort. For a city like Jerusalem, once glorious and proud, to be described as "sitting upon the ground" means it has been reduced to the lowest possible state, stripped of its dignity and brought to utter despair. This imagery is echoed in other biblical laments, such as when Job's friends sat with him on the ground in mourning (Job 2:13), or in the profound sorrow depicted in Lamentations 2:10, where the elders of Zion sit on the ground in silence, reflecting the city's abject state.
Is this prophecy only about ancient Jerusalem, or does it have broader relevance?
Answer: While Isaiah 3:26 is historically specific to the impending judgment upon ancient Jerusalem and Judah due to their unfaithfulness and sin, its underlying theological and moral principles possess profound and enduring relevance. The verse serves as a timeless testament to God's unchanging character of justice, His demand for righteousness, and the inevitable consequences of persistent rebellion against His ways. It illustrates that moral decay, social injustice, and spiritual apostasy—whether in an individual life, a community, or a nation—will ultimately lead to a form of "desolation" or judgment. Thus, the prophecy functions as a universal warning and a call to repentance, reminding all people that God holds them accountable for their actions and that true flourishing comes only through obedience to His divine order. The patterns of sin and their consequences, as seen in Jerusalem, are applicable to all who turn away from God's truth.
CHRIST-CENTERED FULFILLMENT
The desolate gates and the humiliated city of Jerusalem in Isaiah 3:26 find their ultimate theological fulfillment and reversal in Jesus Christ. The judgment pronounced upon Jerusalem for its sin foreshadows the universal judgment that humanity, in its deep sinfulness, rightly deserves. Humanity, apart from God, is spiritually desolate, "sitting upon the ground" in the shame and defeat of its rebellion against a holy God. However, Jesus, the Son of God, willingly entered into this state of human desolation. He became the ultimate "man of sorrows" (Isaiah 53:3), bearing the full weight of humanity's sin and its consequent judgment on the cross. He was stripped of His dignity, humiliated, and brought low, effectively "sitting upon the ground" of human sin and suffering, so that we might be lifted up and reconciled to God.
Furthermore, Jesus Himself lamented over Jerusalem, weeping over its impending destruction because it did not recognize the time of its visitation (Luke 19:41-44), thus embodying the very sorrow and lamentation that Isaiah prophesied. Yet, through His sacrificial death and glorious resurrection, Christ transforms the desolation. He offers not judgment for those who believe, but abundant life (John 10:10), and His victory over sin and death means that those who trust in Him are no longer condemned to "sit upon the ground" in despair. Instead, they are raised to new life and given a place in the New Jerusalem, the heavenly city, where the "gates" are never shut (Revelation 21:25), signifying open, eternal access to God's presence, and where "God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying" (Revelation 21:4). Thus, the lamenting gates of Isaiah 3 are ultimately replaced by the welcoming, glorious gates of Christ's eternal kingdom, a testament to His redemptive power.