TRV
Translation
World English Bible Messianic
the hand mirrors, the fine linen garments, the tiaras, and the shawls.
Young's Literal Translation
Of the mirrors, and of the linen garments, And of the hoods, and of the vails,
In the KJVVerse 17,731 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 23.) And needles, and mirrors, and linen cloths, and ribbons, and shawls. Women have needles, with which the arrangement of their hair is secured so that it does not flow too freely and become scattered. They also have mirrors, with which they contemplate their appearance and add to their adornment if anything is lacking. They have linen cloths, which are called coverings, and ribbons, with which their hair is tied, which are called ταινίας. They also have shawls, which we can call pallia: with which Rebecca herself was covered. And today also the women of Arabia and Mesopotamia cover themselves: they are called Ardishim in Hebrew, and in Greek θέριστρα: because in summer and heat they protect the bodies of women. Therefore the daughters of Zion have lost the needles, with which the rule of all precepts was strung. They have lost the mirrors, which they offered in Exodus while standing at the doors of the tabernacle to make the laver of the Lord (Exod. XXXVIII): about whom the apostle Paul also spoke: But we see now through a mirror in an enigma (I Cor. XIII, 12). They abandoned their cloaks and headbands, with which they covered their shoulders, and they restrained their wandering mind, which flowed here and there: and they sought refuge in a safe shade, with a protective canopy. We mention these things so that we do not seem to completely ignore the allegory of this place. However, it is a great labor to dwell on individual details and seek a broad explanation.
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 3:23 is a specific detail within a broader prophetic indictment against the "daughters of Zion," representing the elite women of Jerusalem, and by extension, the moral and spiritual decay of Judah during Isaiah's ministry. This verse meticulously enumerates a selection of their luxurious garments and personal adornments—including hand-mirrors, fine linen garments, ornate head-dresses, and elaborate veils—which God, through His prophet, declares will be stripped away. This divine act of removal signifies not only the impending humiliation and public shame that will befall these proud women but also the comprehensive judgment and desolation awaiting the entire nation due to its arrogance, materialism, and spiritual rebellion against the covenant Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 3:23 masterfully employs several literary devices to convey its message with striking clarity and impact. The most prominent is Enumeration, as the prophet provides a detailed, almost forensic, list of specific items of clothing and adornment. This meticulous cataloging serves to emphasize the sheer quantity and variety of luxurious possessions that characterized the "daughters of Zion," thereby underscoring the depth of their materialism and vanity. Beyond simple listing, these items function as potent Symbolism. Each item—from the hand-mirrors to the elaborate veils—symbolizes the women's pride, their excessive focus on external appearance, and their underlying spiritual emptiness. The divine act of stripping away these items, therefore, symbolizes the loss of honor, status, and beauty, representing the profound humiliation and comprehensive judgment awaiting them. Furthermore, the passage utilizes Metonymy, where the specific items of adornment stand in for the women themselves and their lifestyle. The condemnation of their attire is not merely a critique of fashion but a profound condemnation of their character and the nation's moral decay, for their outward display was a direct reflection of an inward spiritual sickness and a disregard for God's covenant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 3:23, in its stark depiction of divine judgment against material excess and pride, serves as a timeless theological statement on the nature of true worth and the devastating consequences of misplaced priorities. It underscores God's unwavering opposition to haughtiness and His steadfast commitment to justice, even when it involves His own covenant people. The passage reminds us that external beauty and worldly possessions are inherently fleeting and ultimately unable to provide lasting security, identity, or true contentment. True value, from a biblical perspective, is found not in what one possesses or how one appears, but in one's character, humility, and a genuine, obedient relationship with God. This divine perspective profoundly challenges humanity's innate tendency to seek validation and significance in transient things, calling us instead to cultivate an inner spiritual richness that endures far beyond any earthly adornment or fleeting status.
REFLECTION AND APPLICATION
The detailed inventory of luxurious items in Isaiah 3:23, and the subsequent divine promise to strip them away, holds profound and sobering contemporary relevance. In an age saturated with consumerism, pervasive social media, and an often-unhealthy emphasis on outward appearance and curated online personas, this passage serves as a powerful mirror reflecting our own priorities and potential pitfalls. It challenges us to critically examine where we derive our sense of self-worth, security, and identity. Are we, like the "daughters of Zion," investing excessively in fleeting external adornments, status symbols, or digital validation, neglecting the crucial cultivation of inner character and spiritual depth? The passage calls us to profound humility, reminding us that all we possess is a gift from God, and true beauty lies not in transient glitter but in a heart aligned with God's justice and righteousness. It prompts us to consider our stewardship of resources and time, urging us to prioritize eternal values and spiritual growth over temporal vanities and superficial pursuits.
Questions for Reflection
FAQ
Who were the "daughters of Zion" and why were they singled out for judgment?
Answer: The "daughters of Zion" (Isaiah 3:16) refer to the wealthy, aristocratic, and influential women of Jerusalem during Isaiah's time. They were singled out not because of their gender, but because their behavior—characterized by haughtiness, excessive adornment, a preoccupation with luxury, and a disdain for the poor—was emblematic of the broader spiritual and moral decay within the nation of Judah. Their outward vanity and self-indulgence were symptoms of a deeper inward spiritual emptiness and a blatant disregard for God's covenant and His calls for justice and righteousness. By focusing on them, Isaiah highlights how even those who should have been examples of piety and righteous living had fallen into pride and self-indulgence, symbolizing the nation's deep-seated rebellion against God.
What is the significance of God stripping away these specific items of clothing and adornment?
Answer: The act of stripping away these luxurious items (mirrors, fine linen, head-dresses, veils) was a deeply symbolic and culturally resonant act of judgment in the ancient Near East. In that context, clothing and adornments were direct indicators of a person's status, honor, and protection. To be stripped of them publicly meant utter humiliation, disgrace, and vulnerability. Therefore, God's promise to remove these items signifies a complete reversal of their pride and status, leading to public shame, destitution, and the loss of all that they valued. It powerfully illustrates that divine judgment would dismantle not only their material comforts but also their very identity and perceived worth, exposing their spiritual nakedness, as seen in other prophetic judgments like that in Hosea 2:3.
Does this passage condemn all forms of adornment or personal care?
Answer: No, this passage does not condemn all forms of adornment or personal care in general. Instead, it condemns the excessive, prideful, and misplaced focus on outward appearance and material possessions that characterized the "daughters of Zion." The issue was not the items themselves, but the heart attitude behind their use—vanity, haughtiness, self-absorption, and a misplaced sense of identity and security in worldly things rather than in God. The Bible elsewhere affirms the beauty of creation and appropriate adornment (e.g., Proverbs 31:22), but consistently warns against pride, materialism, and prioritizing external show over inner character, as encouraged in 1 Peter 3:3-4. The emphasis is always on the heart's posture before God.
CHRIST-CENTERED FULFILLMENT
While Isaiah 3:23 vividly portrays God's impending judgment on the superficiality and pride of ancient Judah, its ultimate fulfillment and profound resolution are found in the person and redemptive work of Jesus Christ. The "daughters of Zion" sought their identity, security, and worth in fleeting external adornments and material possessions, but Christ offers a radical and eternal alternative: a kingdom where true beauty is internal, spiritual, and imperishable, not outward and transient. He consistently taught against the accumulation of earthly treasures that are subject to decay and theft, urging His followers instead to lay up treasures in heaven (Matthew 6:19-21). Moreover, Jesus Himself exemplified a life of profound humility, emptying Himself of divine glory to take on human form and become obedient even unto death on a cross (Philippians 2:5-8). Through His atoning sacrifice, Christ bore the judgment for humanity's pride, vanity, and idolatry of worldly things, offering a path to true righteousness that is imputed by grace, not earned through outward display or self-effort. Believers are called to be adorned with the imperishable beauty of a gentle and quiet spirit (1 Peter 3:3-4) and, more profoundly, to "clothe yourselves with the Lord Jesus Christ" (Romans 13:14), finding their true identity, worth, and eternal security in their union with Him. Thus, the judgment foreshadowed in Isaiah 3:23 is ultimately resolved in Christ, who provides the means for genuine spiritual transformation, replacing human pride with divine grace and fleeting vanity with eternal glory.