The word לִחָשִׁים
is derived from the verb לחַשׁ
signifying to whisper, and then to conjure, to charm (see Note on ver.
3); and here probably denotes precious stones worn by the females as amulets or charms. The word is often used to denote charming serpents—from their hissing—and it has been supposed probable that these amulets were
small images of serpents. There is no doubt that such ornaments were worn by
Oriental females. ‘These ornaments seem to have been amulets, often gems and precious stones, or plates of gold and
silver, on which certain magic formulas were inscribed, which were worn
suspended from the neck or ears by Oriental females.’—Gesenius. (Albert Barnes, Notes on the Old Testament:
Isaiah, 2 vols. [London: Blackie & Son, 1851], 1:107)
This is the image
following the above commentary:
Per note on Isa
3:3:
And the eloquent orator. נְבוֹן לָחַשׁ nĕbhōn lâhhăsh. Literally, skilled or learned in
whispering, in conjuration, in persuasion. The word לַחַשׁ lāhhăsh denotes properly a whispering, sighing, or calling for help; (Isa.
26:16, ‘they have poured out a prayer,’ לַחַשׁ—a
secret speech, a feeble sigh for aid.) It is applied to the charm of the
serpent—the secret breathing or gentle noise by which the charm is supposed to
be effected; Ps. 58:6; Jer. 8:17; Eccl. 10:11. In ver. 20 of this chapter it
denotes a charm or amulet worn by females; see Note on that verse. It is also
applied to magic, or conjuration—because this was usually done by gentle
whispering, or incantation; see Note, ch. 8:19. From this use of the word, it
comes to denote one that influences another; one who persuades him in any way,
as an orator does by argument and entreaty. Ancient orators also probably
sometimes used a species of recitative, or measured cadence, not unlike that
employed by those who practised incantations. Jerome says that it means here,
‘a man who is learned, and acquainted with the law, and the prophets.’ Chaldee,
‘The prudent in council.’ It may be
used in a good sense here; but if so, it is probably the only place where the
word is so used in the Old Testament. A prophecy similar to this occurs in Hos.
3:4: ‘For the children of Israel shall abide many days without a king, and
without a prince, and without a sacrifice, and without an image, and without an
ephod, and without teraphim.’ (Albert Barnes, Notes on the Old
Testament: Isaiah, 2 vols. [London: Blackie & Son, 1851], 1:98)
