TRV
Translation
King James Version
The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,
Berean Standard Bible
their headdresses, ankle chains, and sashes; their perfume bottles and charms;
American Standard Version
the headtires, and the ankle chains, and the sashes, and the perfume-boxes, and the amulets;
World English Bible Messianic
the headdresses, the ankle chains, the sashes, the perfume bottles, the charms,
Geneva Bible (1599)
The tyres of the head, and the sloppes, and the head bandes, and the tablets, and the earings,
Young's Literal Translation
Of the bonnets, and the ornaments of the legs, And of the bands, And of the perfume boxes, and the amulets,
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 18-21.) And necklaces, and torcs, and pendants, and bracelets, and headbands, and diadems, and girdles, and brooches, and perfume vials, and earrings, and rings and gems hanging from the forehead. It describes the necklaces of women, and through these the insignia of cities: or, according to the anagoge, the various ornaments of virtues. Women have tiny bulla-shaped pendants that resemble the moon, which we transfer to the ornaments of the Church, which is illuminated by the sun of justice. Also, the necklaces that hang down to the chest signify understanding and the principal (ruling) faculty of the mind in the heart. And the necklaces indicate all ornaments in one word: and the good works of the bracelets, which Rebecca received in her marriage (Gen. XXIV): and the miters, the ornaments of the head, to distinguish judgment of each person: and the foot-straps, with which our step is adorned, so that we may hear: Your foot shall not stumble (Ps. XC); and: He shall keep my feet from sliding (Ps. LV); and the little walls, which are woven of gold and silver threads, signify sense and the words of the Scriptures: and the sweet-smelling ointments, so that we may be a good odor of Christ (II Cor. II, 15); and the earrings, so that we may not hear the judgment of blood, but the words of the Lord saying: He who has ears to hear, let him hear (Luke VIII, 18); and the rings, with which we are signed for the Lord's army, which God the Father has signed. Where it is said to the prince of Tyre, 'You are the seal of likeness' (Ezek. 28:12). Also, the prodigal son received a ring, a robe, and jewels hanging on his forehead, which decorate our faces (Luke 15). And concerning the ornament of his head, we also read in the psalm: 'Like precious oil upon the head, which runs down upon the beard, the beard of Aaron' (Ps. 133:1). Although the Septuagint, Aquila, Symmachus, and Theodotion interpret all of these things in different ways, we have woven together what we could from the Hebrew and their translations, and we do not wish to dwell any longer on each one, lest the explanation be trivial and cause annoyance to the discerning reader.
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 3:20 continues the prophet's detailed inventory of the extravagant and ostentatious adornments worn by the proud "daughters of Zion" in Jerusalem. This verse, part of a larger prophetic judgment against the societal and spiritual decay of Judah, meticulously lists specific items of finery—bonnets, leg ornaments, headbands, tablets, and earrings—that God declares He will strip away. This act symbolizes the impending humiliation, desolation, and profound loss of status that will befall the people as a direct consequence of their arrogance, materialism, and spiritual rebellion against the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:20, along with the surrounding verses, makes prominent use of Enumeration (or listing), meticulously detailing a wide array of specific articles of clothing and jewelry. This exhaustive list serves to emphasize the sheer volume and excess of the women's adornments, highlighting their vanity and the depth of their materialism. This enumeration also builds a powerful cumulative effect, underscoring the comprehensive nature of the judgment that will strip away every item of their pride. Furthermore, these items function as powerful Symbolism. The "bonnets," "ornaments of the legs," "headbands," "tablets," and "earrings" are not just material objects; they symbolize the women's haughtiness, their misplaced identity in outward appearance, and their reliance on worldly status rather than on God. The prophetic act of stripping these away symbolizes the impending humiliation, the profound loss of their societal standing, and the desolation that will replace their current glory. There is also a strong element of Irony in that the very objects intended to bring them honor, admiration, and a sense of security will ultimately become the instruments of their shame and the stark evidence of their downfall.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:20, within its broader context, serves as a profound theological statement on the insidious dangers of vanity, materialism, and the spiritual emptiness that so often accompanies an excessive focus on outward appearance. It underscores God's righteous judgment against pride and self-sufficiency, reminding us that true worth, enduring security, and genuine identity are not found in fleeting possessions or ephemeral social status, but in a humble and obedient relationship with the sovereign Creator. The passage challenges believers across all generations to critically examine their hearts and priorities, ensuring that their identity is rooted firmly in divine approval rather than human applause or the relentless accumulation of worldly goods. It issues a stark warning against the idolatry of self and possessions, which invariably diverts attention and devotion from the Lord, leading to spiritual decay and ultimately, divine discipline.
REFLECTION AND APPLICATION
Isaiah 3:20 stands as a timeless and piercing warning against the seductive power of materialism and the deceptive nature of outward appearances. In a world increasingly driven by consumerism, the relentless pursuit of social media validation, and the pervasive pressure for external perfection, this passage calls us to a radical re-evaluation of our deepest priorities. It challenges us to honestly ask where our true security and identity truly lie: in the fleeting trends and perishable possessions of this world, or in the enduring character and eternal promises of God. True beauty, as the Scriptures consistently affirm, is not found in what we wear, what we own, or how we are perceived by others, but in the cultivation of a humble, godly character that authentically reflects the image of Christ. This passage compels us to prioritize spiritual wealth—the fruit of the Spirit, including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—over the accumulation of material goods, and to seek God's glory above our own fleeting desires and worldly acclaim.
Questions for Reflection
FAQ
Was all adornment forbidden in ancient Israel, or is Isaiah condemning something specific?
Answer: Isaiah is not condemning all adornment in general, as jewelry and fine clothing were common and often seen as blessings and signs of favor in ancient Israel (e.g., when Abraham's servant adorned Rebekah in Genesis 24:53). Instead, Isaiah is condemning the excessive, prideful, and idolatrous use of such items by the "daughters of Zion." Their lavish display was a symptom of their haughtiness, spiritual rebellion, and misplaced trust in worldly wealth and status rather than in God. The detailed list highlights the extent of their vanity and the depth of their spiritual decay, which warranted divine judgment. The issue was the heart behind the adornment, not the adornment itself.
What is the significance of "tablets" and "earrings" potentially being amulets?
Answer: The Hebrew terms for "tablets" (battey hannefesh, literally "houses of the soul") and "earrings" (lachashim, which can also mean "charms" or "incantations") suggest that these items were not merely decorative. "Tablets" may have been small containers for perfumes or scents, but the "soul" connotation strongly hints at a deeper, possibly superstitious, meaning, perhaps believed to contain or influence one's vitality or breath. "Earrings" being associated with "charms" or "amulets" indicates that they might have been worn for magical protection or good luck, reflecting a syncretistic practice where the women relied on pagan superstitions alongside or instead of exclusive trust in Yahweh. This further underscores the spiritual corruption and covenant infidelity Isaiah is addressing.
How does this passage apply to men, not just women?
Answer: While Isaiah 3:16-24 specifically addresses the "daughters of Zion" and their adornments, the underlying principles apply universally to all people, regardless of gender. The core message is a profound warning against pride, materialism, vanity, and placing ultimate value in external appearances or worldly possessions. Men can be equally susceptible to these temptations, whether through extravagant clothing, luxury vehicles, status symbols, an overemphasis on physical appearance, or the pursuit of power and recognition. The passage calls all believers to cultivate inner character, humility, and a heart devoted entirely to God, rather than seeking identity or security in fleeting outward displays, as beautifully articulated in 1 Samuel 16:7.
CHRIST-CENTERED FULFILLMENT
Isaiah 3:20, with its stark portrayal of divine judgment against pride and materialism, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. While the daughters of Zion sought glory in outward adornment and worldly status, Jesus, the eternal Son of God, profoundly emptied Himself of divine glory, taking on the humble form of a servant and humbling Himself even to the ignominious death on a cross (Philippians 2:5-8). He was stripped not of luxurious finery, but of His very garments before His crucifixion, enduring ultimate shame and nakedness so that we, who were spiritually impoverished and exposed, might be clothed in His perfect righteousness (2 Corinthians 5:21). The judgment pronounced upon the proud and materialistic in Isaiah powerfully foreshadows the righteous judgment against all sin, a judgment that Jesus, the spotless Lamb of God, bore on our behalf, thereby offering forgiveness, reconciliation, and eternal life. In Christ, our true beauty, worth, and identity are no longer found in outward display or fleeting worldly status, but in being "clothed with Christ" through saving faith (Galatians 3:27). He calls us to radically seek first His Kingdom and His righteousness (Matthew 6:33), transforming our hearts from within, so that our lives authentically reflect His humble, self-sacrificial love, rather than the transient and deceptive vanity of this fallen world.