TRV
Translation
King James Version
¶ 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:
KJV (with Strong's)
Complete Jewish Bible
Moreover ADONAI says: "Because Tziyon's women are so proud, walking with their heads in the air and throwing seductive glances, moving with mincing steps and jingling their anklets
Berean Standard Bible
The LORD also says: “Because the daughters of Zion are haughty— walking with heads held high and wanton eyes, prancing and skipping as they go, jingling the bracelets on their ankles—
American Standard Version
Moreover Jehovah said, Because the daughters of Zion are haughty, and walk with outstretched necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet;
World English Bible Messianic
Moreover the LORD said, “Because the daughters of Zion are haughty, and walk with outstretched necks and flirting eyes, walking to trip as they go, jingling ornaments on their feet;
Geneva Bible (1599)
The Lord also saith, Because the daughters of Zion are hautie, and walke with stretched out neckes, and with wandering eyes, walking and minsing as they goe, and making a tinkeling with their feete,
Young's Literal Translation
`Because that daughters of Zion have been haughty, And they walk stretching out the neck, And deceiving with the eyes, Walking and mincing they go, And with their feet they make a tinkling,
In the KJVVerse 17,724 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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John ChrysostomAD 407
Homily on the Gospel of Matthew 89
But shouldest thou enter into a church, thou geest forth, without getting anything but countless leers, and revilings, and curses, not from the beholders only, but also from the prophet. For straightway Isaiah, that hath the fullest voice of all, as soon as he hath seen thee, will cry out, "These things saith the Lord against the princely daughters of Sion; because they walked with a lofty neck, and with winkings of the eyes, and in their walking, trailing their garments, and mincing at the same time with their feet; the Lord shall take off their bravery, and instead of a sweet smell there shall be dust, and instead of a stomacher, thou shalt gird thyself with a cord." These things for thy gorgeous array. For not to them only are these words addressed, but to every woman that doeth like them.
JeromeAD 420
Commentary on Isaiah
(Verse 16) The Lord will make bare the top of the daughters of Zion, and will uncover their hair, and shame will be their adornment. This will also happen to us whose sins are hidden, when that which is written is fulfilled: Nothing hidden that will not be revealed (Luke 8:17). For as long as we are protected by hair and the garment of ignorance, people think of us as whitewashed tombs (Matthew 23), but inside we are full of dead bones, and we appear to have some cleanliness. But when what is hidden is revealed, all the hair will be removed, and ugly baldness will be seen by all.
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 3:16 presents a scathing prophetic indictment from the LORD against the "daughters of Zion," the elite women of Jerusalem, whose outward display of pride and moral decadence serves as a vivid symptom of Judah's spiritual corruption. The verse meticulously details their arrogant postures, provocative gazes, affected walk, and the ostentatious jingle of their ankle ornaments, portraying not merely a fashion critique but a profound spiritual indictment against the nation's pervasive vanity, self-exaltation, and disregard for God's righteous standards, signaling impending divine judgment.
CONTEXT
Literary Context: Isaiah 3:16 is embedded within a significant prophetic oracle (Isaiah 2-5) that outlines God's impending judgment upon Judah and Jerusalem. This section follows a majestic vision of future eschatological glory and universal worship centered on God's mountain in Isaiah 2:1-5. The abrupt shift to a stark portrayal of present sin and divine wrath highlights the profound contrast between God's ideal for His people and their current rebellious state. Chapter 3, in particular, details the societal breakdown, the removal of competent leadership, and the pervasive moral decay that has gripped the nation. While earlier verses address the male leadership and the general populace, Isaiah 3:16-24 specifically targets the women of Jerusalem, whose excessive adornment and proud conduct are presented as a quintessential manifestation of the national sin. This detailed focus on their behavior serves as a concrete example of the "haughtiness of man" and "loftiness of men" that God promises to bring low on the "day of the LORD," as declared in Isaiah 2:11. The passage underscores that sin permeates all levels of society, from leaders to the most visible members of the elite.
Historical & Cultural Context: The prophecies of Isaiah were delivered during a tumultuous period in Judah's history, spanning the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah (c. 740-681 BC). This era, particularly under Uzziah, was characterized by relative prosperity and political stability, which often led to increased social stratification, materialism, and a corresponding decline in moral and spiritual integrity. Jerusalem, as the capital, was the epicenter of wealth, influence, and cultural trends. The "daughters of Zion" would have been the elite, aristocratic women of the city, whose fashion choices and public demeanor set societal standards. Their elaborate attire, including anklets, headbands, and other ornaments, was not merely for personal beauty but served as a public display of wealth, social status, and, as indicated here, often a lack of modesty or discretion. In the ancient Near East, while adornment was common, excessive and provocative display, particularly by women, was often associated with moral laxity or a disregard for traditional virtues. The "wanton eyes" and "mincing" steps described would have been culturally understood as signs of immodesty, self-absorption, and a challenge to the expected virtuous conduct of women in a covenant community.
Key Themes: Isaiah 3:16 powerfully contributes to several overarching themes in the book of Isaiah. A primary theme is Divine Judgment Against Pride and Arrogance. The haughty demeanor and self-exalting display of the women symbolize the nation's collective pride and self-sufficiency, which stands in direct opposition to God's sovereignty and holiness. This echoes the broader message of Isaiah 2:12, where the "day of the LORD" is specifically directed against all that is proud and lofty. Another crucial theme is Spiritual Decay Manifested Outwardly. The women's superficiality, vanity, and immodest conduct are not presented as isolated personal failings but as clear symptoms of a deeper, pervasive spiritual rebellion against God's covenant and His moral law. Their preoccupation with external appearance reflects an internal emptiness and a turning away from true righteousness and humility before God. This aligns with the prophet's consistent call for genuine repentance and a transformation of the heart, as articulated in Isaiah 1:16-17. Finally, the passage vividly illustrates the theme of Reversal of Fortunes and Humiliation. The detailed description of their finery in this verse and the subsequent verses (Isaiah 3:18-23) sets the stage for the severe judgment where these very symbols of pride and status will be stripped away, leading to shame, destitution, and mourning, a direct and ironic consequence of their sin.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:16 masterfully employs several potent Literary Devices to convey its message of divine indictment and societal decay. Foremost is vivid Imagery, which paints a detailed and sensory picture of the "daughters of Zion." Phrases like "stretched forth necks," "wanton eyes," "mincing" steps, and "making a tinkling with their feet" engage the reader's visual and auditory senses, making the women's proud and provocative demeanor palpable and their sin concrete. Symbolism is heavily at play, as the outward behaviors and elaborate adornments are not merely superficial fashion choices but profound symbols of the inner spiritual corruption and moral decay pervasive within the nation. Their haughty posture and self-display symbolize Judah's collective pride and defiant spirit against God. The "tinkling" anklets, while literal ornaments, symbolize their excessive materialism and vanity, which have supplanted a humble and righteous walk before God. This use of Synecdoche is also evident, where the specific, prominent behavior of these elite women stands in for the broader spiritual sickness and moral depravity afflicting Jerusalem and Judah as a whole. The verse also utilizes a form of Metonymy, where the physical attributes (necks, eyes, feet) and their associated actions are used to represent the underlying character traits of arrogance, immodesty, and self-indulgent vanity. The cumulative effect of these devices is a powerful and memorable condemnation of a society that has prioritized outward show over inward righteousness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:16 serves as a profound theological statement on the nature of sin, particularly the insidious forms of pride, vanity, and self-exaltation, and God's unwavering opposition to such attitudes. It profoundly illustrates that God's judgment penetrates beyond superficial appearances to the very heart, where true spiritual decay originates. The behavior of the "daughters of Zion" is not merely a social impropriety but a clear manifestation of a deeper spiritual rebellion against God's covenant and a deliberate rejection of His moral standards. This passage underscores the timeless biblical principle that pride invariably precedes a fall, and that genuine beauty and worth are found in humility, inner character, and godliness, rather than in ostentatious displays or self-aggrandizing attitudes. It highlights God's profound concern for justice, righteousness, and moral integrity within His covenant people, and His unwavering resolve to bring righteous judgment upon those who persist in rebellion and moral corruption. The severe judgment described in the subsequent verses (Isaiah 3:17-24) underscores the gravity of God's response to such spiritual and moral depravity, demonstrating that what is highly esteemed among humanity is often an abomination in God's holy sight.
REFLECTION AND APPLICATION
Isaiah 3:16 offers a timeless and piercing mirror for self-examination, compelling us to look beyond the superficial and critically assess the true condition of our hearts. In a contemporary world often consumed by outward appearance, the relentless pursuit of social media validation, and the accumulation of material possessions, this verse stands as a potent and sobering reminder that God values humility, inner character, and a spirit devoted to Him above all external displays. It prompts us to deeply reflect on whether our actions, our attitudes, our choices, and even our outward presentation are genuinely driven by a desire for self-exaltation and worldly approval, or by an authentic, heartfelt desire to honor God and selflessly serve others. The "daughters of Zion" faced judgment not merely for their specific fashion choices, but for the haughty, wanton, and self-absorbed spirit that those choices vividly revealed. This powerful indictment calls us, as believers, to diligently cultivate a spirit of genuine modesty, profound humility, and sincere godliness, recognizing that true and lasting beauty emanates from a heart transformed and renewed by Christ, rather than from fleeting external adornments or self-aggrandizing displays. Ultimately, our "walk"—encompassing our behavior, attitudes, and daily choices—should consistently reflect our deep devotion to God, not our devotion to self.
Questions for Reflection
FAQ
What does "daughters of Zion" refer to in this verse?
Answer: The "daughters of Zion" refers specifically to the women of Jerusalem, particularly those from the aristocratic or wealthy classes. "Zion" (H6726, Tsîyôwn) is a poetic and theological term often used to refer to Jerusalem, the capital city and spiritual center of Judah. In this prophetic context, these women symbolize the widespread moral and spiritual decay prevalent in the city and nation, with their outward pride and vanity serving as a vivid reflection of a deeper societal problem that has turned away from God's covenant.
Why is God so concerned with their manner of walking and dressing?
Answer: God's concern, as revealed in this passage, is not merely with superficial fashion trends or social etiquette, but with the profound heart attitudes that these outward behaviors reveal. The "stretched forth necks," "wanton eyes," "mincing" steps, and "tinkling" anklets were not just personal choices; they were public, deliberate displays of haughtiness (H1361, gâbahh), immodesty, and excessive materialism. These actions symbolized a spirit of arrogance, self-indulgence, and a blatant disregard for the modesty and humility expected of God's covenant people. The prophet Isaiah consistently condemns the pride and idolatry that manifest in various forms throughout society, and here, the women's conduct is presented as a clear and visible symptom of a nation that has profoundly turned away from God and enthusiastically embraced worldly values, as powerfully highlighted in Isaiah 2:11.
CHRIST-CENTERED FULFILLMENT
While Isaiah 3:16 directly condemns the pervasive pride and vanity of the women of Jerusalem, its ultimate theological trajectory and profound fulfillment point unmistakably towards Christ. This passage vividly exposes humanity's inherent tendency towards self-exaltation, superficiality, and outward show—a pervasive sin that Jesus Christ perfectly countered through His exemplary life of profound humility and ultimate self-sacrifice. Unlike the "daughters of Zion" who walked with "stretched forth necks" in arrogant display, Jesus, the eternal Son of God, "made himself nothing, taking the very nature of a servant, being made in human likeness" (Philippians 2:7). His earthly "walk" was characterized by unparalleled obedience, selfless service, and a complete disregard for worldly status, fleeting external appearances, or superficial display, culminating in His ultimate act of humility and redemptive obedience on the cross (Philippians 2:8). Furthermore, the severe judgment pronounced on the proud in Isaiah foreshadows the righteous judgment that will inevitably come upon all who reject God's holy ways. Yet, it simultaneously magnifies the boundless grace and transformative power found exclusively in Christ. Through His atoning work, believers are divinely empowered to put off the "old self, which is being corrupted by its deceitful desires," and to "put on the new self, created to be like God in true righteousness and holiness" (Ephesians 4:22-24). This profound spiritual transformation involves cultivating the inner beauty of a "gentle and quiet spirit," which is "of great worth in God's sight" (1 Peter 3:3-4), standing in stark contrast to the "wanton eyes" and "tinkling feet" of the unrepentant. Thus, Isaiah 3:16, while a specific historical indictment, serves as a dark backdrop against which the perfect humility, pristine purity, and redemptive power of Christ shine even more brilliantly, offering salvation, true adornment, and genuine life to all who turn to Him in faith.