Isaiah 4:3
Parallel Verses
English Standard Version
And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem,

King James Bible
And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:

American Standard Version
And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem;

Douay-Rheims Bible
And it shall come to pass, that every one that shall be left in Sion, and that shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem.

English Revised Version
And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:

Webster's Bible Translation
And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:

Isaiah 4:3 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 4:3 Parallel Commentaries

Treasury of Scripture Knowledge

shall be

Isaiah 1:27 Zion shall be redeemed with judgment, and her converts with righteousness.

Isaiah 52:1 Awake, awake; put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city...

Isaiah 60:21 Your people also shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands...

Ezekiel 36:24-28 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land...

Ezekiel 43:12 This is the law of the house; On the top of the mountain the whole limit thereof round about shall be most holy. Behold...

Zechariah 14:20,21 In that day shall there be on the bells of the horses, HOLINESS UNTO THE LORD...

Ephesians 1:4 According as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

Colossians 3:12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering;

Hebrews 12:14 Follow peace with all men, and holiness, without which no man shall see the Lord:

1 Peter 2:9 But you are a chosen generation, a royal priesthood, an holy nation, a peculiar people...

written

Exodus 32:32,33 Yet now, if you will forgive their sin--; and if not, blot me, I pray you, out of your book which you have written...

Ezekiel 13:9 And my hand shall be on the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people...

Luke 10:20 Notwithstanding in this rejoice not, that the spirits are subject to you; but rather rejoice, because your names are written in heaven.

Philippians 4:3 And I entreat you also, true yoke fellow, help those women which labored with me in the gospel, with Clement also...

Revelation 3:5 He that overcomes, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life...

Revelation 13:8 And all that dwell on the earth shall worship him...

Revelation 17:8 The beast that you saw was, and is not; and shall ascend out of the bottomless pit, and go into perdition...

Revelation 20:15 And whoever was not found written in the book of life was cast into the lake of fire.

Revelation 21:27 And there shall in no wise enter into it any thing that defiles, neither whatever works abomination, or makes a lie...

among the living. or, to life

Acts 13:48 And when the Gentiles heard this, they were glad, and glorified the word of the Lord...

Cross References
Luke 10:20
Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."

Romans 11:4
But what is God's reply to him? "I have kept for myself seven thousand men who have not bowed the knee to Baal."

Romans 11:5
So too at the present time there is a remnant, chosen by grace.

Exodus 32:32
But now, if you will forgive their sin--but if not, please blot me out of your book that you have written."

Psalm 69:28
Let them be blotted out of the book of the living; let them not be enrolled among the righteous.

Psalm 87:6
The LORD records as he registers the peoples, "This one was born there." Selah

Isaiah 28:5
In that day the LORD of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people,

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