Isaiah 3 Women and Children Rule Over

Isaiah.3.Women.and. Children.Rule.Over.Them. The spirit OF Christ defined Messiah's rule in The Church of Christ both inclusively and exclusively in the prophets.  Jesus of Nazareth made these prophecies more certain and Apostles like Peter left us a "memory" of their eye--and ear--witness of the risen Christ. The WORD or LOGOS is defined as the Regulative Principle and the EXCLUSIVE resource for conducting A School of the Word.  The command is to PREACH that Word by READING it for comfort and doctrine. Jesus defines no religious observations other than that which Christ had defined for the Church in the Wilderness.

These are quick study notes which you can confirm for yourself since "church" has been turned into a theater for holy entertainment which automatically defines the effeminate performers such as rhetoricians, singers, instrument players or actors. The BEAST is defined as A new style of music or drama and its requirement of A Massed Multitude.

-Isaiah III.1  For, behold, the Lord, Yahweh of Hosts, takes away from Jerusalem and from Judah supply and support, The whole supply of bread, And the whole supply of water; [2]  The mighty man, The man of war, The judge, The prophet, The diviner, The elder, [3]  The captain of fifty, The honorable man, The counselor, The skilled craftsman, And the clever enchanter. [4]  I will give boys to be their princes, And children shall rule over them
Isaiah 3:1 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 of water,
-Isaiah 3.I . ecce enim Dominator Deus exercituum auferet ab Hierusalem et ab Iuda validum et fortem omne robur panis et omne robur aquae
Isaiah 3:2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient,

Is. 3:3 The captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent orator. 

-Isaiah 3.3 principem super quinquaginta et honorabilem vultu et consiliarium sapientem de architectis et prudentem eloquii mystici

-Consĭlĭārĭus , a, um, adj. consilium,
A. T. t., an assessor, aid in a court of justice, Suet. Tib. 55; id. Claud. 12
B.  Of the augur as the interpreter of the divine will: “consiliarius atque administer Jovis,” Cic. Leg. 3, 19, 43.
-Săpĭo , īvi or ĭi (sapui, Aug. Civ. Dei, 1, 10; id. Ep. 102, 10; but sapivi, Nov. ap. Prisc. p. 879 P.; id. ap. Non. 508, 21: I. “saPisti,” Mart. 9, 6, 7: “sapisset,” Plaut. Rud. 4, 1, 8), 3, v. n. and a. [kindr. with opos, saphēs, and sophos]
- etc.; or in singing, “Kirkēs . .. aeidousēs opi kalē” Od.10.221, cf. 5.61; “
also of cicadae, “opa leirioessan hieisi” Il.3.152 epos, eipein.)
of flutes, “aulōn phtheggomenōn himeroessan opa”
-ops etc.; or in singing, “Kirkēs . .. aeidousēs opi kalē” Od.10.221, cf. 5.61; “
also of cicadae, “opa leirioessan hieisi” Il.3.152 epos, eipein.)
of flutes, “aulōn phtheggomenōn himeroessan opa” T
-Aeidō  of all kinds of vocal sounds, crow as cocks, hoot as owls, Arat.1000; croak as frogs, Arist. Mir.835b3, Thphr.Sign.3.5, etc.; hoi tettiges khamothen asontai Stes. ap.Arist.Rh.1412a23:—of other sounds, twang, of the bow-string, Od.21.411; whistle, of the wind through a tree, Mosch.Fr.1.8; ring, of a stone when struck, Theoc.7.26:—prov., prin nenikēkenai adein 'to crow too soon
1. c. acc. rei, sing of, chant, “mēnin aeide” Il.1.1; “paiēona” 1.473; klea andrōn, noston, 9.189, Od.1.326; “ton Boiōtion nomon” S.Fr.966: c. gen. (sc. melos), sing an air of . .
II. Trop.
1. To taste or smell of, savor of, i. e.,
a. To resemble (late Lat.): “patruos,” Pers. 1, 11
b. To suggest, be inspired by: “quia non sapis ea quae Dei sunt,” Vulg. Matt. 16, 23; id. Marc. 8, 33
c. Altum or alta sapere, to be high-minded or proud: “noli altum sapere,” Vulg. Rom. 11, 20: “non alta sapientes,” id. ib. 12, 16
Matthew 16:23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.
Mark 8:33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
-Sophos , ē, on, A.skilled in any handicraft or art, clever, poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.),
mostly abs., but c. acc. rei, E.Ba.655, Pl.Phlb.17c, etc.; also en oiōnois, kithara, E. IT662, 1238 (lyr.)
II. of things, cleverly devised, wise, “nomos” Hdt.1.196 (Sup.);
-Archĭtectus , a crafty man

-Iacchus  i, m., = Iakkhos.
A poetic and mystical appellation of Bacchus, Verg. E. 7, 61; id. G. 1, 166; Cic. Leg. 2, 14, 34; Cat. 64, 251; Ov. M. 4, 15II. Poet. transf., like Bacchus, wine: “(Silenum) Inflatum hesterno venas, ut semper, Iaccho,” Verg. E. 6, 15: multo madefactus

-Mystĭcus , a, um, adj., = mustikos,
I. of or belonging to secret rites or mysteries, mystic, mystical (poet.): “mystica sacra Dindymenes,” Mart. 8, 81, 1: “vannus Iacchi,” Verg. G. 1, 166: “vitis,” Tib. 3, 6, 1: “lampas,” Stat. Th. 8, 765.—In plur. subst.: mystĭ-ca , ōrum, n., things pertaining to secret rites, Lampr. Alex. Sev. 26; Inscr. Orell. 2353.—Hence, adv.: mystĭcē , mystically (post-class.), Sol. 32; Ambros. in Luc. 7, § 9. 

-Orgi-a , iτn, ta,
A. secret rites, secret worship, practised by the initiated, a post-Hom. word ; used of the worship of Demeter at Eleusis, h.Cer.273,476. Ar.Ra.386, Th.948 ; of the rites of the Cabeiri and Demeter Achaia, Hdt.2.51,5.61; of Orpheus, Id.2.81; of Eumolpus, App.Anth.1.318 ; of Cybele, E.Ba.78 (lyr.): most freq. of the rites of Dionysus, Hdt.2.81, E.Ba.34, al., Theoc.26.13.

II. generally, rites, sacrifices, SIG57.4 (Milet., v B. C.), A.Th.179 (lyr.), S.Tr.765, Ant.1013 ; “orgia Mousōn” Ar.Ra.356.
cogn. with erdō, rhezō, cf. ergon, orgeōn.
Propheta and prŏphētes , ae, m., = prophκtκs, I. a foreteller, soothsayer, prophet
Hariolus I. a soothsayer, prophet, prophetess  Chresmodotes one who gives oracles,

Hariolus   I. a soothsayer, prophet, prophetess  Chresmodotes one who gives oracles, pophet, soothsayer

-Elŏquĭum , ii, n. id..
I. In Aug. poets, and their imitators among prose writers, for eloquentia, eloquence, * 
II. In late Lat., declaration, communication in gen., Diom. p. 413 P.; Mamert. Pan. Maxim. 9: “eloquia pulchritudinis,” fine words, Vulg. Gen. 49, 21; id. Prov. 4, 20 al used with Ignis.
-Horace poetry. Let the chorus sustain the part and manly character of an actor: nor let them sing any thing between the acts which is not conducive to, and fitly coherent with, the main design. Let them both patronize the good, and give them friendly advice, and regulate the passionate, and love to appease thou who swell [with eros or wrath]:

The flute (not as now, begirt with brass and emulous of the trumpet, but) slender and of simple form, with few stops, was of service to accompany and assist the chorus, and with its tone was sufficient to fill the rows that were not as yet too crowded, where an audience, easily numbered, as being small and sober, chaste and modest, met together. But when the victorious Romans began to extend their territories, and an ampler wall encompassed the city, and their genius was indulged on festivals by drinking wine in the day-time without censure; a greater freedom arose both to the numbers [of poetry], and the measure [of music].
For what taste could an unlettered clown and one just dismissed from labors have,  when in company with the polite;
        the base, with the man of honor?
Thus the musician added new movements and a luxuriance to the ancient art, and strutting backward and forward, drew a length of train over the stage; thus likewise new notes were added to the severity of the lyre, and precipitate eloquence produced an unusual language [in the theater]: and the sentiments [of the chorus, then] expert in teaching useful things and prescient of futurity, differ hardly from the oracular Delphi.
Delphis , Delphis, a priestess of the Delphic Apollo,
Mysticus, mustikos Vannus  mystica Iacchi, fan borne about in the Bacchic festival, Verg. G. 1, 166 .
See this See Strabo and the Musical Vile pervert connection

9) Strabo Geography 10.3.13  
We have the testimony of the poets in favour of these opinions. Pindar, in the Dithyrambus, which begins in this manner; “‘formerly the dithyrambus used to creep upon the ground, long and trailing.’” After mentioning the hymns, both ancient and modern, in honour of Bacchus, he makes a digression, and says, “‘for thee, O Mother, resound the large circles of the cymbals, and the ringing crotala; for thee, blaze the torches of the yellow pine;’” where he combines with one another the rites celebrated among the Greeks in honour of Dionysus with those performed among the Phrygians in honour of the mother of the gods. Euripides, in the Bacchζ, does the same thing, con joining, from the proximity of the countries,1 Lydian and Phrygian customs.

. “"Then forsaking Tmolus, the rampart of Lydia, my maidens, my pride, [whom I took from among barbarians and made the partners and companions of my way, raise on high the tambourine of Phrygia, the tambourine of the great mother Rhea,] my invention. ‘Blest and happy he who, initiated into the sacred rites of the gods, leads a pure life; who celebrating the orgies of the Great Mother Cybele, who brandishing on high the thyrsus and with ivy crowned, becomes Dionysus' worshipper. Haste, Bacchanalians, haste, and bring Bromius Dionysus down from the Phrygian mountains to the wide plains of Greece.’

Corybantes (Phrygian
castrate priests of Cybele) in their caverns
     invented this hide-stretched circlet, (tambourine) and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's [Eve, Zoe] hands placed its resounding noise, to accompany the shouts of the Bacchae, (ev-ah!) Mother and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, (Triennial Festivals) in whom Dionysus takes delight. Bacchae And in the Palamedes the Chorus says,

Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother
in the
Iacchic revels of tambourines. [halal]

"This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin,
wicked demon, who also is called Satan,
         who then spoke to her through the

and who works even to this day
in those men that are
possessed by him
invokes as Eve." (Theophilus, p. 105)

Is. 3:4 And I will give children to be their princes, and babes shall rule over them.
Isaiah 3:4 et dabo pueros principes eorum et effeminati dominabuntur eis
-1 Kings 14:[22]  10. and will utterly sweep away the house of Jeroboam, as a man sweeps away dung, until it be all gone. Judah did that which was evil in the sight of Yahweh, and they provoked him to jealousy with their sins which they committed, above all that their fathers had done. [23]  For they also built them high places, and pillars, and Asherim, on every high hill, and under every green tree; [24]  and there were also sodomites in the land: they did according to all the abominations of the nations which Yahweh drove out before the children of Israel.

        dominabuntur Ruler,
        MARK Women or the Effeminate as  oratio,
        MARK Women or effeminate who are consilium the person who forms the purpose, 
        MARK Women or the effeminate who Teach Over  aedĭfĭco  in a religious sense, to build up,
      instruct, edify.

Isaiah 3:12 As for my people, children are their oppressors, and women rule over them.
        O my people,
they that lead thee cause thee to err, and destroy the way of thy paths.

mŭlĭer as a term of reproach, a woman, i. e. a coward, poltroon: arbĭtror to make a decision,
give judgment or sentence: OR mŭlĭĕro, to make womanish, render effeminate

Boys: -Effeminoto make womanish, effeminate, to enervate: “fortitudinis praecepta“illa elocutio
res ipsas effeminat,”  “mollis, luxuriosus, dissolutus): ne quid effeminatum aut molle sit,”
Cic. Off. 1, 35, 129; cf. id. Tusc. 4, 30: “intolerabile est servire impuro, impudico, effeminato, 

“illa elocutio res ipsas effeminat,” Quint. 8 prooλm. § 20.— ēlŏcūtĭo  I. Transf., in rhet. lang., oratorical delivery, elocution; “furialis illa vox, religiosis altaribus effeminata,”that submits to unnatural lust: “pathicus,” Suet. Aug. 68; Cinaedos: a sodomite, catamite, one who dances publicly
Matt. 11:8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft [Catamites] clothing are in kings’ houses.
Matt. 11:16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,
Matt. 11:17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.
Cic. Planc. 35.86 When no one knew what were the feelings of those men who by means of their armies, and their arms, and their riches, were the most powerful men in the state, then that voice,    
    rendered insane
by its infamous debaucheries,

    made effeminate by its attendance on holy altars,
    kept crying out in a most ferocious manner that both these men
         and the consuls were acting in concert with him.
Needy men were armed against the rich,  abandoned men against the good, slaves against their masters.
Rĕlĭgĭōsus Eccl. Lat., of or belonging to the clergy, clerical (opp. saecularis)
Per-sŏno    A. To sound through and through, to resound: “cum domus cantu et cymbalis personaret,” Cic. Pis. 10, 22: “ut cotidiano cantu vocum et nervorum et tibiarum nocturnisque conviviis tota vicinitas personet,”
A.  To fill with sound or noise, to make resound
B.  To make a sound on a musical instrument, to sound, play: “citharā Iopas Personat,” “cymbalis,” Vulg. 1 Par. 16, 5: “buccinis,” 
C. To sound or blow upon an instrument (post-class.): “personavit classicum,” gave the signal for attack,
        Histrio, stage-player, actor, mimus, II. Transf., a boaster: “histrionis est parvam rem attollere,”
                ragoediarum histrionis,  Hilarus comoediarum histrio,
        Scaena, 1. Of a place like a scene of a theatreVerg. A. 1, 164.—, display of eloquence.
Outlawed in Romans 15 so that everyone can "use one mind and one mouth" to teach "that which is written for our learning or Scripture.

Romans 15:1 We then that are strong ought to bear the infirmities of the weak,
        and not to please [Scaena,] ourselves.

Romans 15:2 Let every one of us please his neighbour for his good to edification.

THE WEAK GREEK;   -Asthen-ēs , es,  weak in the mind 5. Insignificant, “ouk asthenestatos sophistēs Hellēnōn” Hdt.4.95; paltry, “a. sophisma” A.Pr.1011;
Plat. Rep. 493d  that it is wisdom to have learned to know the moods and the pleasures of the motley multitude in their assembly, whether about painting or music or, for that matter, politics?
For if a man associates with these and offers and exhibits to them his poetry
        or any other product of his craft or any political. service,
        and grants the mob authority over himself more than is unavoidable,
        the proverbial necessity of Diomede
        will compel him to give the public what it likes,
        but that what it likes is really good and honorable,
have you ever heard an
attempted proof of this that is not simply ridiculous?

Suneimi A.ibo) go or come together, assemble
(eimi 3. attend, associate with, a teacher, X.Mem.1.2.8,24, etc.; also of the teacher, Id.Cyr.3.1.14, Pl.Tht.151a, etc.; of a fellowpupil, “emoi sunōn pote peri mathēmata” hoi sunontes
followers, partisans, associates, disciples, Antipho 5.68, Pl.Ap.25e, Tht.168a,
Luke 8:4] When a great multitude came together, and people from every city were coming to him, he spoke by a parable.

sullog-os , ho, A.assembly, concourse, meeting of persons, whether legal or riotous,
II. metaph., collectedness, presence of mind, “sullogon psukhēs labe” E.HF626.

, , (ekklētosA.assembly duly summoned, less general than sullogos, Th.2.22, Pl.Grg.456b, etc ; e. sunageirein, sunagein, sullegein, athroizein, call an assembly
II. in LXX, the Jewish congregation, De. 31.30,al.
2. in NT, the Church, as a body of Christians, Ev.Matt. 16.18, 1 Ep.Cor.11.22 ; “ kat' oikon tinos e.” Ep.Rom.16.5 ; as a building
3. = psēphisma, anagignōskomenēs e. Philostr.VS2.1.11.
    anagignōskō , later anagi_nōskō :

Isa 3:5  And 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.

Tŭmultŭor , Esp. of oratory, to storm, rant, talk at random, etc
Per-turbo “clamore perturbari  confused visions, perverted truths: “reliquos

Is. 3:6 When 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:

Is. 3:7 In 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.

Is. 3:8 For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.

Is. 3:9 Ά The 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.

Is. 3:10 Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.

Is. 3:11 Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.

Isa 3:12 As 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.

The renderings of Isaiah 3:12 in KJV (1611) and The Geneva Bible (1599) are similar; but KJV omits the Reformers’ Notes:

Because the wicked people were more addicted to their princes than to the commandments of God, he shows that he would give them such princes, by whom they would have no help, but they would be manifest tokens of his wrath, because they would be fools and effeminate. [spelling modernized & italics added]

Effeminate. The New Strong’s Concordance gives both ‘ishshah & nashiym as the Hebrew word translated “women” in the KJV of Isaiah 3:12; and says ‘ishshah is the feminine of ‘iysh, a man as a male person, or ‘enowsh, a mortal. Is this why the Reformers said, in their margin notes in The Geneva Bible, that Isaiah 3:12 referred to princes who were effeminate?

5953.  ALAL, aw-lal΄to effect thoroughly; specifically, to glean (also figuratively); by implication (in a bad sense) to overdo, i.e. maltreat, be saucy to, pain, impose (also literal): abuse, affect, x child, defile, do, glean, mock, practise, thoroughly, work (wonderfully).
5954 THRUSTING youself, 5955 Grape Gleaning.
chALAL wound, profane, play flute, take inheritance, gather the grapes, playe on an instruments, pollute PROSTITUTE

Women oppressors 

And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors. Is.14:2

That thou shalt take up this proverb against the king of Babylon, and say, How hath the oppressor ceased! the golden city ceased! Is.14:4

He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. Is.53:7

Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. Is.58:3

Naga (h5060) naw-gah'; a prim. root; prop. to touch, i. e. lay the hand upon (for any purpose; euphem., to lie with a woman); by impl. to reach (fig. to arrive, acquire); violently, to strike (punish, defeat, destroy, etc.): - beat, (* be able to) bring (down), cast, come (nigh), draw near (nigh), get up, happen, join, near, plague, reach (up), smite, strike, touch.

Nagan (h5059) naw-gan'; a prim. root; prop. to thrum, i. e. beat a tune with the fingers; espec. to play on a stringed instrument; hence (gen.) to make music: - player on instruments, sing to the stringed instruments, melody, ministrel, play (-er, -ing..

Is.23:16 Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered.

Eze.33:32 And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not.

Nagash (h5066) naw-gash'; a prim. root; to be or come (causat. bring) near (for any purpose); euphem. to lie with a woman; as an enemy, to attack; relig. to worship; causat. to present; fig. to adduce an argument; by reversal, to stand back: - (make to) approach (nigh), bring (forth, hither, near), (cause to) come (hither, near, nigh), give place, go hard (up), (be, draw, go) near (nigh), offer, overtake, present, put, stand. 


'Ishshah (h802) ish-shaw'; fem. of 376 or 582; irregular plur. nashym , naw-sheem'; a woman (used in the same wide sense as 582): - [adulter]ess, each, every, female, * many, / none, one, / together, wife, woman. Often unexpressed in English

'Enowsh (h582) en-oshe'; from 605; prop. a mortal (and thus differing from the more dignified 120); hence a man in gen. (singly or collect.): - another, * [blood-] thirsty, certain, chap [-man], divers, fellow, * in the flower of their age, husband, (certain, mortal) man, people, person, servant, some (* of them), / stranger, those, / their trade. It is often unexpressed in the Engl. Version, especially when used in apposition with another word. Comp. 376.


2 Pet 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation.

Epilusis (g1955)ep-il'-oo-sis; from 1956; explanation, i.e. application: - interpretation.
(g1956) ep-ee-loo'-o; from 1909 and 3089; to solve further, i.e. (fig.) to explain, decide: - determine, expound.

Epi-lusis , eτs, hκ,

A. release from, e. phobτn [fear] didou A.Th.134 (lyr.): abs., exemption from banishment, [purgatory?].
2. . solution,
sophismatτn  explanation, 2 Ep.Pet.1.20,  2 Pet 3
4. . spell, Magic:

2 Peter III. This is now, beloved, the second letter that I have written to you; and in both of them
        I stir up your sincere mind by reminding you; [2]  that you should 
        remember the words which were spoken before by the holy prophets,
        and the commandments of us, the apostles of the Lord and Savior:
  knowing this first, that in the last days mockers will come, [Magikos, magi
        walking after their own lusts,
[4]  and saying, "Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation."
4.  spell, Magic:

Isa 3:13 The Lord standeth up to plead, and standeth to judge the people.

Isa 3:14The 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. 


răpīna ,

Isa 3:15 What mean ye that ye beat my people to pieces,
        and grind the faces of the poor? saith the Lord God of hosts.

Isa 3:16 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: 

plaudo (plōdo , Varr. ap. Non. 478, 5, and Quint. 6, 1, 52), si, sum, 3, v. a. and n
1.  to execute a choral dance, stamping with the feet the hands in token of approbation, to applaud, clap (class.): “manus suas in plaudendo consumere,” Cic. Att. 16, 2, 3: “huic ita plausum est, ut salvā re publicā Pompeio plaudi solebat,” id. ib. 2, 19, 3.—In the theatre, at the close of the piece: nunc, spectatores, Jovis summi causā clare plaudite,

Isa 3:17 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. 

nūdo , āvi, ātum, 1, v. a. nudus, make naked or bare; to strip, bare, lay bare, expose to view, uncover (syn.: exuo, detego, revelo).

Isaiah 3:18 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,

ornātus , ūs (B. In partic., a decoration, ornament: “aedilitatis,” Cic. Dom. 43, 111: “afferre ornatum orationi,” id. Or. 39, 134.— Of the world, corresp. to the Gr. kosmos, Cic. Ac. 2, 38, 119: “hic tantus caeli ornatus,” id. N. D. 2, 44, 115; cf. Plin. 2, 4, 3, § 8: “caeli et terra et omnis ornatus eorum,” Vulg. Gen. 2, 1.

The chains, and the bracelets, and the mufflers, Isa 3:19

The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings, Isa 3:20

The rings, and nose jewels, Isa 3:21

The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, Isa 3:22

The glasses, and the fine linen, and the hoods, and the vails. Isa 3:23 T

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. Isa 3:24

Thy men shall fall by the sword, and thy mighty in the war. Isa 3:25

And her gates shall lament and mourn; and she being desolate shall sit upon the ground. Isa 3:26

 11.19.13 10.31.14 xx 

<img src="cgi-bin/Count.cgi?df=piney/counter_Isaiah.3.Women.and.Children.Rule.Over.Them.html.dat">