TRV
Translation
King James Version
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.
Complete Jewish Bible
Adonai will strike the crown of the heads of Tziyon's women with sores, and ADONAI will expose their private parts."
Berean Standard Bible
the Lord will bring sores on the heads of the daughters of Zion, and the LORD will make their foreheads bare.”
American Standard Version
therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will lay bare their secret parts.
World English Bible Messianic
therefore the Lord brings sores on the crown of the head of the women of Zion, and the LORD will make their scalps bald.”
Geneva Bible (1599)
Therefore shall the Lord make the heades of the daughters of Zion balde, and the Lord shall discouer their secrete partes.
Young's Literal Translation
The Lord also hath scabbed The crown of the head of daughters of Zion, And Jehovah their simplicity exposeth.
See also
In the KJVVerse 17,725 of 31,102
Study This Verse
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 17) On that day the Lord will take away the ornament of the shoes. On which day? The Jews believe it to be the captivity of Babylon. We are more convinced that it is when they were captured by the Romans and lost all their clothing, gems, gold, jewelry, and various furnishings. Or, by the metaphor of women, it is said that all the adornment of cities was destroyed. Understand the ornaments of cities in the streets and porticoes, in the marketplace and gymnasiums, and in public walls. But if we consider this in relation to the state of souls, let us remember that when he is going to eat the flesh of the lamb and celebrate the Passover, his feet are shod, and as we pass through the wilderness, neither clothes nor shoes are consumed. What are these shoes? Those of which the Apostle writes to the Ephesians: Shod your feet in preparation for the Gospel of peace (Eph. 6:15). These are the shoes of souls that are destined to be lost when they walk with their necks extended and drag their clothes with their feet, and instead of the cleanliness of a matron, they sweep the filth 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 3:17 delivers a severe divine judgment against the proud and self-indulgent "daughters of Zion," representing the elite women of Jerusalem. As a direct consequence of their arrogance, vanity, and moral corruption, the Lord declares that He will inflict them with a loathsome skin disease and expose them to public shame, stripping away their beauty, honor, and social standing. This prophetic warning underscores God's unwavering opposition to human pride and His commitment to righteous judgment, revealing the inevitable humiliation that follows unrepentant sin and self-exaltation.
CONTEXT
Literary Context: This verse is an integral part of Isaiah's broader prophecy concerning Judah and Jerusalem, specifically within a section (Isaiah 3:1-15) that details the societal collapse and divine judgment upon the nation's corrupt leaders and people. Immediately preceding Isaiah 3:17, verse 16 vividly describes the haughtiness, elaborate attire, and provocative demeanor of the "daughters of Zion," setting the stage for the direct and humiliating punishment outlined here. The judgment in verse 17 is a direct, ironic reversal of their prideful self-adornment, turning their sources of perceived beauty and status into instruments of disgrace. This segment of Isaiah highlights the pervasive moral decay from the top of society (leaders) to its influential segments (elite women), demonstrating that no one is exempt from God's righteous scrutiny and judgment for their rebellion against His covenant. The overall message of Isaiah 3 is one of impending desolation and the stripping away of all that Judah prides itself on.
Historical & Cultural Context: The prophecy is set in the pre-exilic period of ancient Judah, likely during the 8th century BCE, a time marked by increasing social stratification, economic disparity, and moral decline. The "daughters of Zion" refer to the wealthy and influential women of Jerusalem's aristocracy who, as described in Isaiah 3:16, were characterized by their ostentatious display of wealth, elaborate fashion, and arrogant demeanor. In ancient Near Eastern societies, a woman's appearance, particularly her hair, clothing, and overall modesty, was inextricably linked to her honor, social status, and protection. Public nakedness or the exposure of "secret parts" was the ultimate form of degradation and shame, often inflicted upon conquered enemies as a deliberate act of humiliation. This signified utter defeat, enslavement, and the complete loss of dignity, protection, and social standing. This imagery would have resonated deeply with the original audience, conveying the profound severity of God's judgment.
Key Themes: Isaiah 3:17 contributes significantly to several major themes within the book of Isaiah and broader biblical theology. Firstly, it powerfully illustrates the theme of Divine Judgment on Pride, emphasizing God's unwavering opposition to human arrogance and vanity. The punishment is a precise, ironic reversal of their self-exaltation, turning their perceived sources of beauty and honor into instruments of profound disgrace, echoing the principle that pride goes before destruction, and a haughty spirit before a fall. Secondly, the verse highlights Humiliation as Punishment, where God's judgment aims not merely to inflict pain but to strip away outward beauty, honor, and social standing, exposing the inner moral decay. The "scab" and exposure of "secret parts" are designed to inflict public shame, reflecting the depth of their spiritual and moral corruption. Lastly, it underscores the Consequences of Sin, serving as a stark warning about the inevitable repercussions of spiritual and moral corruption, especially when accompanied by self-importance and disregard for God's covenant. This passage reinforces the consistent biblical message that God's justice will prevail, and unrepentant rebellion will inevitably lead to severe consequences.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:17 employs several potent Literary Devices to convey its message of judgment. Symbolism is prominent, with the "scab" symbolizing disfigurement, disease, and the stripping away of outward beauty, directly contrasting with the women's pride in their appearance. The "discovery of their secret parts" is a powerful symbol of ultimate humiliation, public shame, and the complete loss of honor and protection, often associated with conquest and enslavement. Metonymy is used in "daughters of Zion," which stands for the elite women of Jerusalem, highlighting their identity within the covenant community and making the judgment more specific and impactful. The verse also utilizes Irony, as the very things the women pride themselves on—their elaborate hairstyles and fine clothing—are targeted for disfigurement and removal, turning their sources of vanity into instruments of their downfall. Finally, the direct, active verbs ("smite," "discover") underscore the Divine Agency in this judgment, emphasizing that this is not a random misfortune but a deliberate act of God's justice against their sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:17 profoundly articulates God's character as a holy and just sovereign who will not tolerate unrepentant pride and moral corruption, especially within His covenant people. It reinforces the biblical truth that true beauty and worth are not found in outward adornment or social status, but in inner character and a humble heart before God. The judgment against the "daughters of Zion" serves as a powerful reminder that God sees beyond superficial appearances and will expose the spiritual nakedness of those who prioritize self-exaltation over righteousness. This divine act of stripping away their pride and exposing their shame is a form of disciplinary justice, designed to bring about repentance and a recognition of their utter dependence on the Lord, rather than their own perceived glory. It underscores that all human glory is fleeting and ultimately subject to the scrutiny and judgment of the Almighty, serving as a timeless warning against the dangers of vanity and spiritual arrogance.
REFLECTION AND APPLICATION
Isaiah 3:17 offers timeless and challenging lessons for contemporary believers. It confronts the pervasive human tendency towards vanity, materialism, and spiritual pride, urging us to examine our hearts for any areas where we might be prioritizing outward appearance or social status over inner righteousness and humility before God. In a culture often obsessed with external beauty, fashion, and self-promotion, this verse serves as a stark reminder that God values the hidden person of the heart far above any superficial adornment. It calls us to cultivate a humble spirit, recognizing that true worth and lasting beauty emanate from a life lived in devotion to God, not from fleeting earthly possessions or accolades. Furthermore, the passage underscores the reality of divine justice; while God is merciful, He is also righteous, and unrepentant sin, especially pride, will ultimately face consequences. This should prompt introspection and a sincere desire to align our lives with God's will, seeking His glory rather than our own, and trusting in His grace for transformation.
Questions for Reflection
FAQ
What does "daughters of Zion" mean in this context?
Answer: In Isaiah 3:17, "daughters of Zion" refers to the wealthy and influential women of Jerusalem's elite. While "Zion" can refer to the entire city or people of Jerusalem, here it specifically targets the aristocratic women whose pride, vanity, and moral corruption are detailed in Isaiah 3:16. The judgment against them highlights that even the most privileged members of society are accountable to God and not exempt from His righteous scrutiny.
Why is "smite with a scab" such a severe punishment?
Answer: To "smite with a scab" (a loathsome, disfiguring skin disease) is a severe punishment because it directly attacks the women's pride in their physical appearance, particularly their elaborate hairstyles and beauty. In ancient society, such a disease would cause disfigurement, social ostracization, and public shame, turning their sources of vanity into sources of repulsion. It's an ironic and fitting judgment that strips away their perceived beauty and status, reflecting the inner corruption that God sees.
What does it mean for the Lord to "discover their secret parts"?
Answer: To "discover their secret parts" means to expose them to public nakedness and utter humiliation. In the ancient Near East, this was a profound act of degradation, often inflicted upon conquered enemies as a symbol of complete defeat, enslavement, and the loss of all honor, dignity, and protection. It signifies the stripping away of all their outward coverings and perceived security, leaving them utterly vulnerable and shamed before all. This imagery is also used elsewhere in the prophets to describe the shame of Jerusalem, such as in Lamentations 1:8.
CHRIST-CENTERED FULFILLMENT
While Isaiah 3:17 is a stark prophecy of judgment, its themes find profound Christ-centered fulfillment, not in Christ experiencing such judgment for Himself, but in His redemptive work that addresses the very sin of pride and its consequences. The "daughters of Zion" sought glory and honor through outward appearance, ultimately facing shame. Christ, by contrast, willingly emptied Himself of divine glory (Philippians 2:5-8) and endured the ultimate shame and public exposure on the cross, becoming a curse for us (Galatians 3:13). He, who knew no sin, became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21). The nakedness and public humiliation threatened upon the daughters of Zion, symbolizing the exposure of their sin, were fully borne by Christ, who was stripped bare, not for His own pride, but to cover our spiritual nakedness with His righteousness. Through His sacrifice, those who humble themselves and trust in Him are not smitten with a scab of judgment or exposed in shame, but are clothed in His perfect righteousness and given true, lasting honor that transcends all earthly vanity (Revelation 7:9). He is the true Lamb of God who takes away the sin of the world, including the sin of pride and self-exaltation (John 1:29).