Isaiah 3:23

Isa 3:23 The glasses, and the fine linen, and the hoods, and the vails.

Ver. 23. {See Trapp on "Isa 3:19"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In rehearsing all these things particularly, he showeth the lightness and vanity of such as cannot be content with comely apparel according to their degree.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

glasses--mirrors of polished metal (Exo 38:8). But the Septuagint, a transparent, gauze-like, garment.

hoods--miters, or diadems (Isa 62:3; Zac 3:5).

veils--large enough to cover the head and person. Distinct from the smaller veils ("mufflers") above (Gen 24:65). Token of woman's subjection (Co1 11:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 23. The glasses] The conjunction ו vau, and - AND the glasses, is added here by forty-three of Kennicott's and thirty-four of De Rossi's MSS., and one of my own, ancient, as well as by many editions.

And the veils. - "The transparent garments."] Τα διαφανη Λακωνικα, Sept. A kind of silken dress, transparent, like gauze; worn only by the most elegant women, and such as dressed themselves elegantius quam necesse esset probis, "more elegantly than modest women should." Such garments are worn to the present day; garments that not only show the shape of every part of the body, but the very colour of the skin. This is evidently the case in some scores of drawings of Asiatic females now before me. This sort of garments was afterwards in use among the Greeks. Prodicus, in his celebrated fable (Xenoph. Memorab. Socr. lib. ii.) exhibits the personage of Sloth in this dress: Εσθητα δε, εξ ἡς αν μαλιστα ὡρα διαλαμποι: -

"Her robe betray'd

Through the clear texture every tender limb,

Height'ning the charms it only seem'd to shade;

And as it flow'd adown so loose and thin,

Her stature show'd more tall, more snowy white her skin."

They were called multitia and coa (scil, vestimenta) by the Romans, from their being invented, or rather introduced into Greece, by one Pamphila of the island of Cos. This, like other Grecian fashions, was received at Rome, when luxury began to prevail under the emperors. It was sometimes worn even by the men, but looked upon as a mark of extreme effeminacy. See Juvenal, Sat. ii., 65, &c. Publius Syrus, who lived when the fashion was first introduced, has given a humorous satirical description of it in two lines, which by chance have been preserved: -

"AEquum est, induere nuptam ventum textilem?

Palam prostare nudam in nebula linea?"

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) The glasses—i.e., the polished metal mirrors (as in Exo_38:3; Job_37:18; 1Co_13:12; Jas_1:23), which the Eastern lady carried in her hand, that she might adjust her toilet. The LXX. rendering, “Laconian [Spartan] garments,” i.e., indecently transparent, is curious enough to deserve notice, as throwing light on the social life of Alexandria, if not of Israel.

The fine linen—i.e., the chemise worn under the tunic next the skin. The Heb. sedîn, like the Greek σίνδων (Mar_14:51), seems to imply a commerce with India; so our muslin (mosul) and calico (calicut) bear record of their origin. In Sanscrit, sindhu is the term for fine linen.

The hoods—i.e., the turbans which completed the attire, and over which was thrown the “vail,” or gauze mantle. Jewish women, however, did not veil their faces after the manner of those of Turkey and Arabia. The prophet seems to have carried his eye upward from the feet to the head, as he catalogued with indignant scorn the long list of superfluities. We may compare the warnings of 1Ti_2:9; 1Pe_3:3. It is noticeable that stockings and handkerchiefs do not seem to have been used by the women of Judah.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. The mirrors (made of polished metal, see ch. Isa_8:1) and the shifts (Jdg_14:12 f.) and the turbans and the overalls (a kind of veil, Son_5:7).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The glasses,.... Looking glasses, by which they dressed themselves, see Exo 38:8 and so Kimchi explains the word; but elsewhere (e) he says it signifies thin garments, so called because the flesh is seen through them, being so exceeding thin; which sense is favoured by the Septuagint version, which renders it by garments which the Lacedemonians wore, which were so thin and transparent, that the naked body might be seen through them:

and the fine linen; of which several of their garments and ornaments were made, and particularly their veils, with which they veiled themselves, as Jarchi observes:

and the hoods; the word is used for a diadem and mitre, Isa 62:3 the Targum renders it "crowns"; and such the Jewish women wore; see Gill on Isa 3:20 and particularly newly married women (f):

and the veils; so the word is rendered in Sol 5:7 with which women covered their heads, either through modesty, or as a token of subjection to their husbands, see Gen 24:65 but, according to the Targum and Kimchi, these were thin garments which women wore in summertime; Jarchi says they are the same which the French call "fermelan", and are of gold, which they put about the cloak the woman is covered with; perhaps they were a sort of umbrellas, to keep off the heat of the sun.

(e) Ib. (In Sepher Shorash.) rad. (f) Misn. Sota, c. 9. sect. 14.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The glasses - There is a great variety of opinion about the expression used here. That ancient Jews had “looking-glasses,” or mirrors, is manifest from the account in Exo 38:8. These “mirrors” were made of polished plates of brass. The Vulgate and Chaldee understand this of “mirrors.” The Septuagint understands by it a “thin, transparent covering like gauze,” perhaps like silk. The word is derived from the verb “to reveal, to make apparent,” etc., and applies either to mirrors or to a splendid shining garment. It is probable that their excessive vanity was evinced by carrying small mirrors in their hands - that they might examine and adjust their dress as might be necessary. This is now done by females of Eastern nations. Shaw informs us that, ‘In the Levant, looking-glasses are a part of female dress. The Moorish women in Barabary are so fond of their ornaments, and particularly of their looking-glasses, which they hang upon their breasts, that they will not lay them aside, even when, after the drudgery of the day, they are obliged to go two or three miles with a pitcher or a goat-skin to fetch water.’ - “Burder.” In Egypt, the mirror was made of mixed metal, chiefly of copper, and this metal was so highly polished, that in some of the mirrors discovered at Thebes, the luster has been partially restored, though they have been buried in the earth for many centuries. The mirror was nearly round, inserted in a handle of wood, stone, or metal, whose form varied according to the taste of the owner. The picture in the book will give you an idea of the ancient form of the mirror, and will show that they might be easily carried abroad as an ornament in public; compare Wilkinson’s “Manners and Customs of the Ancient Egyptians,” vol. iii., pp. 384-386.

And the fine linen - Anciently, the most delicate and fine garments were made from linen which was obtained chiefly from Egypt; see the note at Luk 16:19.

And the hoods - Or, “turbans.”

And the veils - This does not differ probably from the veils worn now, except that those worn by Eastern females are “large,” and made so as to cover the head and the shoulders, so that they may be drawn closely round the body, and effectually conceal the person; compare Gen 24:65.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The glasses; the looking-glasses, as we call them, though in truth they were not made of glass, but of bright and burnished brass.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. Glasses — Mirrors made of polished metal, carried on the person.

Fine linen — Inner wear, undergarments.

Hoods — Turbans, mitres, diadems. Isa_60:3; Zec_3:5.

Veils — Coverings of the face, minus the eyes, dropping to near the feet. Distinct from “mufflers,” or smaller veils. In 1Co_11:10 used as a token of woman’s subjection.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The glasses; rather, the mirrors. In ancient times these were not made of glass, but of some metal which took a high polish. Most commonly, the material seems to have been bronze. Many such mirrors have been found in Egypt, a few in Assyria, in Etruria a considerable number. They are of small size, intended to be carried in the hand, and have for that purpose a metal or a wooden handle, which is sometimes highly artistic. The fine linen; rather, the muslin robes. Sedin, the Hebrew word used, is probably a corruption or analogue of sin-don, the Greek name for Indian fabrics. It is only used here and in Jud_1:14:12, 13 Pro_31:24. The hoods, and the vails; or, the turbans and the scarfs. The word translated" hood" is nearly the same as that which designates the head-dress of the high priest in Exodus (Exo_28:4, Exo_28:37, 39 29:6, etc.) and Leviticus, (Lev_8:9 Lev_16:4) which seems to have been a "turban" (see note on Exo_28:4). The other word, here translated "vail," occurs only in this place and Song of Son_5:7. Its exact meaning is uncertain; but it can scarcely be a veil; since "veils" have been already mentioned (ver. 19).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Glasses - The looking-glasses, as we call them, tho' in truth they were not made of glass, but of bright and burnished brass.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“The mirrors and the tunics (inner garments made of linen), and the turbans (the common oriental head-dress) and the veils.” The first word is explained by the Septuagint to mean thin transparent dresses; but most writers understand it to denote the small metallic mirrors carried about by oriental women.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

The mirrors Heb. גִּלְיוֹנִים. These are mirrors, as the Targum renders: מַחְזְיָתָא, miradojjr in O.F., and because they reveal (מְגַלּוֹת) the form of the face, they are called גִּלְיוֹנִים, or perhaps their mirrors were rolled (נִגְלָלוֹת).

and the sheets of linen with which they would enwrap themselves.

and the turbans Heb. וְהַצְּנִיפוֹת, molekin in O.F.

and the clasps Heb. וְהַרְדִידִים, Fermalc in O.F., and they are of gold with which the shawl is closed when the woman enwraps herself therein.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

נליונים Cloth (cp. 8:1).

סדינים Fine linen (cp. Pr. 31:24).

צניפות An ornament for the head;

רדידים. In Arabic, this word signifies a dress in form of a taleth. All these things here enumerated are, in general, articles of clothing, and vary with the fashion of the country.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.