Isaiah 4:1
Parallel Verses
English Standard Version
And seven women shall take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach.”

King James Bible
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

American Standard Version
And seven women shall take hold of one man in that day, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name; take thou away our reproach.

Douay-Rheims Bible
AND in that day seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel: only let us be called by thy name, take away our reproach.

English Revised Version
And seven women shall take hold of one man in that day, saving, We will eat our own bread, and wear our own apparel: only let us be called by thy name; take thou away our reproach.

Webster's Bible Translation
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.

Isaiah 4:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The prophet then proceeds to describe still further how the Lord would take away the whole of their toilet as plunder. "On that day the Lord will put away the show of the ankle-clasps, and of the head-bands, and of the crescents; the ear-rings, and the arm-chains, and the light veils; the diadems, and the stepping-chains, and the girdles, and the smelling-bottles, and the amulets; the finger-rings, and the nose-rings; the gala-dresses, and the sleeve-frocks, and the wrappers, and the pockets; the hand-mirrors, and the Sindu-cloths, and the turbans, and the gauze mantles." The fullest explanation of all these articles of female attire is to be found in N. W. Schrder's work, entitled Commentarius de vestitu mulierum Hebraearum ad Jes. Isaiah 3:16-24, Ludg. Batav 1745 (a quarto volume), and in that of Ant. Theod. Hartmann, consisting of three octavo volumes, and entitled Die Hebrerin am Putztische und als Braut (The Jewess at the Toilet-table, and as Bride, 1809-10); to which we may also add, Saalschtz, Archaeologie, chapter iii., where he treats of the dresses of men and women. It was not usually Isaiah's custom to enter into such minute particulars. Of all the prophets, Ezekiel was the one most addicted to this, as we may see, for example, from Ezekiel 16. And even in other prophecies against the women we find nothing of the kind again (Isaiah 32:9.; Amos 4:1.). But in this instance, the enumeration of the female ornaments is connected with that of the state props in Isaiah 3:1-3, and that of the lofty and exalted in Isaiah 2:13-16, so as to form a trilogy, and has its own special explanation in that boundless love of ornament which had become prevalent in the time of Uzziah-Jotham. It was the prophet's intention to produce a ludicrous, but yet serious impression, as to the immeasurable luxury which really existed; and in the prophetic address, his design throughout is to bring out the glaring contrast between the titanic, massive, worldly glory, in all its varied forms, and that true, spiritual, and majestically simple glory, whose reality is manifested from within outwards. In fact, the theme of the whole address is the way of universal judgment leading on from the false glory to the true. The general idea of tiphereth (show: rendered "bravery" in Eng. ver.) which stands at the head and includes the whole, points to the contrast presented by a totally different tiphereth which follows in Isaiah 4:2. In explaining each particular word, we must be content with what is most necessary, and comparatively the most certain. "Ankle-clasps" (acâsim): these were rings of gold, silver, or ivory, worn round the ankles; hence the denom. verb (icces) in Isaiah 3:16, to make a tinkling sound with these rings. "Head-bands," or "frontlets" (shebisim, from shâbas equals shâbatz: plectere), were plaited bands of gold or silver thread worn below the hair-net, and reaching from one ear to the other. There is some force, however, in the explanation which has been very commonly adopted since the time of Schrder, namely, that they were sun-like balls ( equals shemisim), which were worn as ornaments round the neck, from the Arabic ‛sumeisa (‛subeisa), a little sun. The "crescents" (saharonim) were little pendants of this kind, fastened round the neck and hanging down upon the breast (in Judges 8:21 we meet with them as ornaments hung round the camels' necks). Such ornaments are still worn by Arabian girls, who generally have several different kinds of them; the hilâl, or new moon, being a symbol of increasing good fortune, and as such the most approved charm against the evil eye. "Ear-rings" (netiphoth, ear-drops): we meet with these in Judges 8:26, as an ornament worn by Midianitish kings. Hence the Arabic munattafe, a woman adorned with ear-rings. "Arm-chains:" sheroth, from shâra, to twist. According to the Targum, these were chains worn upon the arm, or spangles upon the wrist, answering to the spangles upon the ankles. "Fluttering veils" (re'âloth, from râ'al, to hang loose): these were more expensive than the ordinary veils worn by girls, which were called tza'iph.

"Diadems" (pe'erim) are only mentioned in other parts of the Scriptures as being worn by men (e.g., by priests, bride-grooms, or persons of high rank). "Stepping-chains:" tze'âdoth, from tze'âdah, a step; hence the chain worn to shorten and give elegance to the step. "Girdles:" kisshurim, from kâshar (Cingere), dress girdles, such as were worn by brides upon their wedding-day (compare Jeremiah 2:32 with Isaiah 49:18); the word is erroneously rendered hair-pins (kalmasmezayyah) in the Targum. "Smelling-bottles:" botte hannephesh, holders of scent (nephesh, the breath of an aroma). "Amulets:" lechashim (from lâchash, to work by incantations), gems or metal plates with an inscription upon them, which were worn as a protection as well as an ornament. "Finger-rings:" tabbâ'oth, from tâba, to impress or seal, signet-rings worn upon the finger, corresponding to the Chothâm worn by men upon the breast suspended by a cord. "Nose-rings" (nizmê hâaph) were fastened in the central division of the nose, and hung down over the mouth: they have been ornaments in common use in the East from the time of the patriarchs (Genesis 24:22) down to the present day. "Gala-dresses" (machalâtsoth) are dresses not usually worn, but taken off when at home. "Sleeve-frocks" (ma'atâphâh): the second tunic, worn above the ordinary one, the Roman stola. "Wrappers" (mitpâchoth, from tâphach, expandere), broad cloths wrapped round the body, such as Ruth wore when she crept in to Boaz in her best attire (Ruth 3:15). "Pockets" (Charitim) were for holding money (2 Kings 5:23), which was generally carried by men in the girdle, or in a purse (Cis). "Hand-mirrors" (gilyonim): the Septuagint renders this διαφανῆ λακωνικὰ, sc. ἱμάτια, Lacedaemonian gauze or transparent dresses, which showed the nakedness rather than concealed it (from gâlâh, retegere); but the better rendering is mirrors with handles, polished metal plates (from gâlâh, polire), as gillâyon is used elsewhere to signify a smooth table. "Sindu-cloths" (sedinim), veils or coverings of the finest linen, viz., of Sindu or Hindu cloth (σινδόνες) - Sindu, the land of Indus, being the earlier name of India.

(Note: The Mishna (Kelim xxiv 13) mentions three different sedinin: night dresses, curtains, and embroidery. The sindon is frequently referred to as a covering wrapped round the person; and in b. Menachoth 41a, it is stated that the sindom is the summer dress, the sarbal (cloak) the winter dress, which may help to explain Mark 14:51-52.)

"Turbans" (tseniphoth, from tsânaph, Convolvere), the head-dress composed of twisted cloths of different colours. "Gauze mantles" (redidim, from râdad, extendere, tenuem facere), delicate veil-like mantles thrown over the rest of the clothes. Stockings and handkerchiefs are not mentioned: the former were first introduced into Hither Asia from Media long after Isaiah's time, and a Jerusalem lady no more thought of suing the latter than a Grecian or Roman lady did. Even the veil (burko) now commonly worn, which conceals the whole of the face with the exception of the eyes, did not form part of the attire of an Israelitish woman in the olden time.

(Note: Rashi, however, makes a different statement (Sabbath 65a), viz., that "Israelitish women in Arabia go out with veils which conceal the face, and those in Media with their mantles fastened about the mouth.")

The prophet enumerates twenty-one different ornaments: three sevens of a very bad kind, especially for the husbands of these state-dolls. There is no particular order observed in the enumeration, either from head to foot, or from the inner to the outer clothing; but they are arranged as much ad libitum as the dress itself.

Isaiah 4:1 Parallel Commentaries

Treasury of Scripture Knowledge

and in

Isaiah 2:11,17 The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down...

Isaiah 10:20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob...

Isaiah 17:7 At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.

Luke 21:22 For these be the days of vengeance, that all things which are written may be fulfilled.

seven

Isaiah 3:25,26 Your men shall fall by the sword, and your mighty in the war...

Isaiah 13:12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.

we will eat

2 Thessalonians 3:12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

let us be called by thy name. Heb. let thy name be called upon us

to take away. or, take thou away
reproach

Genesis 30:23 And she conceived, and bore a son; and said, God has taken away my reproach:

1 Samuel 1:6 And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.

Luke 1:25 Thus has the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

Cross References
Luke 1:25
"Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people."

Genesis 30:23
She conceived and bore a son and said, "God has taken away my reproach."

Isaiah 3:6
For a man will take hold of his brother in the house of his father, saying: "You have a cloak; you shall be our leader, and this heap of ruins shall be under your rule";

Isaiah 13:12
I will make people more rare than fine gold, and mankind than the gold of Ophir.

Isaiah 54:4
"Fear not, for you will not be ashamed; be not confounded, for you will not be disgraced; for you will forget the shame of your youth, and the reproach of your widowhood you will remember no more.

Jeremiah 15:8
I have made their widows more in number than the sand of the seas; I have brought against the mothers of young men a destroyer at noonday; I have made anguish and terror fall upon them suddenly.

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