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The tablets - The words הנפש בתי bottey hannephesh, which we translate tablets, and Bishop Lowth, perfume boxes, literally signify houses of the soul; and may refer to strong scented bottles used for pleasure and against fainting; similar to bottles with otto of roses, worn by the ladies of the East to the present time.

The bonnets - The “tiara, head-dress, or turban.” The word comes from the verb “to adorn.” The “turban” is almost universally worn in the East. It was worn by the priests, Exodus 39:28; by the bridegroom, Isaiah 61:10; Ezekiel 24:17; and by women. Its form is well known.

And the ornaments for the legs - The word used here is derived from a verb signifying “to walk, to go,” particularly to walk in a stately and formal manner - with a measured step, הצעדות hatse‛ādôth from צעד tsâ‛ad and thus refers to a proud and lofty gait. The “ornament” which is here referred to is supposed to have been a short chain extending from one foot to the other, worn by the Eastern women to give them a measured and stately gait. - “Gesenius.” This “chain” is supposed to have been attached by hooks or clasps to the ‹tinkling ornaments‘ mentioned in Isaiah 3:16. Safieri mentions these ornaments, and thus describes them: ‹The word denotes a small chain, with which females, when they walk, connect their feet, in order to make their steps equal.‘ Happily these ornaments are unknown in modern times, at least in Western countries. They are still retained in the East.

And the head-bands - This word means “girdles” of any kind, still commonly worn on the head. A picture in the book illustrates one of the usual forms of the head-band.

And the tablets - The Hebrew is, as in the margin, ‹the houses of the soul.‘ The word translated “soul” means also the “breath;” and hence, as one of its meanings, that which is “breathed,” “or which is smelled; “scent; fragrancy, odor.” The word “houses” here may denote also “boxes” - as boxes of perfumes. The phrase here means, undoubtedly, “smelling boxes” or “bottles,” containing perfumes or fragrant odors. The word “tablets” has no meaning here.

And the ear-rings - It is by no means certain that the original means ear-rings. The word לחשׁים lechāshı̂ym is derived from the verb לחשׁ lâchash signifying “to whisper,” and then “to conjure, to charm” (see the note at Isaiah 3:3); and here probably denotes precious stones worn by the females as “amulets” or “charms.” The word is often used to denote charming “serpents” - from their “hissing” and it has been supposed probable that these amulets were small images of serpents. There is no doubt that such ornaments were worn by Oriental females. ‹These ornaments seem to have been amulets, often gems and precious stones, or plates of gold and silver, on which certain magic formulas were inscribed, which were worn suspended from the neck or ears by Oriental females.‘ - “Gesenius.” The following extract will furnish an explanation of these ornaments: ‹Besides ornamental rings in the nose and the ears, they (Oriental females) wore others round the legs, which made a tinkling as they went.

This custom has also descended to the present times, for Rauwolf met with a number of Arabian women on the Euphrates, whose ankles and wrists were adorned with rings, sometimes a good many together, which, moving up and down as they walked, made a great noise. Chardin attests the existence of the same custom in Persia, in Arabia, and in very hot countries, where they commonly go without stockings, but ascribes the tinkling sound to little bells fastened to those rings. In the East Indies, golden bells adorned the feet and ankles of the ladies from the earliest times; they placed them in the flowing tresses of their hair; they suspended them round their necks, and to the golden rings which they wore on their fingers, to announce their superior rank, and extort the homage which they had a right to expect from the lower orders; and from the banks of the Indus, it is probable the custom was introduced into the other countries of Asia. The Arabian females in Palestine and Syria delight in the same ornaments, and, according to the statements of Dr. Clarke, seem to claim the honor of leading the fashion.‘ - ‹Their bodies are covered with a long blue tunic; upon their heads they wear two handkerchiefs, one as a hood, and the other bound over it, as a fillet across the temples.

Just above the right nostril, they place a small button, sometimes studded with pearl, a piece of glass, or any other glittering substance; this is fastened by a plug, thrust through the cartilage of the nose. Sometimes they have the cartilaginous separation between the nostrils bored for a ring, as large as those ordinarily used in Europe for hanging curtains; and this pendant in the upperlip covers the mouth; so that, in order to eat, it is necessary to raise it. Their faces, hands, and arms are tatooed, and covered with hideous scars; their eyelashes and eyes being always painted, or rather dirtied, with some dingy black or blue powder. Their lips are dyed of a deep and dusky blue, as if they had been eating blackberries. Their teeth are jet black; their nails and fingers brick red; their wrists, as well as their ankles, are laden with large metal cinctures, studded with sharp pyramidical knobs and bits of glass. Very ponderous rings are also placed in their ears.‘ - “Paxton.”

The prophet reproves and warns the daughters of Zion of the sufferings coming upon them. Let them know that God notices the folly and vanity of proud women, even of their dress. The punishments threatened answered the sin. Loathsome diseases often are the just punishment of pride. It is not material to ask what sort of ornaments they wore; many of these things, if they had not been in fashion, would have been ridiculed then as now. Their fashions differed much from those of our times, but human nature is the same. Wasting time and money, to the neglect of piety, charity, and even of justice, displease the Lord. Many professors at the present day, seem to think there is no harm in worldly finery; but were it not a great evil, would the Holy Spirit have taught the prophet to expose it so fully? The Jews being overcome, Jerusalem would be levelled with the ground; which is represented under the idea of a desolate female seated upon the earth. And when the Romans had destroyed Jerusalem, they struck a medal, on which was represented a woman sitting on the ground in a posture of grief. If sin be harboured within the walls, lamentation and mourning are near the gates.

The outlook was particularly discouraging as regards the social conditions of the people. In their desire for gain, men were adding house to house and field to field. See Isaiah 5:8. Justice was perverted, and no pity was shown the poor. Of these evils God declared, “The spoil of the poor is in your houses.” “Ye beat My people to pieces, and grind the faces of the poor.” Isaiah 3:14, 15. Even the magistrates, whose duty it was to protect the helpless, turned a deaf ear to the cries of the poor and needy, the widows and the fatherless. See Isaiah 10:1, 2. PK 306.1

With oppression and wealth came pride and love of display, gross drunkenness, and a spirit of revelry. See Isaiah 2:11, 12; 3:16, 18-23; Isaiah 5:22, 11, 12. And in Isaiah's day idolatry itself no longer provoked surprise. See Isaiah 2:8, 9. Iniquitous practices had become so prevalent among all classes that the few who remained true to God were often tempted to lose heart and to give way to discouragement and despair. It seemed as if God's purpose for Israel were about to fail and that the rebellious nation was to suffer a fate similar to that of Sodom and Gomorrah. PK 306.2

In the face of such conditions it is not surprising that when, during the last year of Uzziah's reign, Isaiah was called to bear to Judah God's messages of warning and reproof, he shrank from the responsibility. He well knew that he would encounter obstinate resistance. As he realized his own inability to meet the situation and thought of the stubbornness and unbelief of the people for whom he was to labor, his task seemed hopeless. Should he in despair relinquish his mission and leave Judah undisturbed to their idolatry? Were the gods of Nineveh to rule the earth in defiance of the God of heaven? PK 306.3

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18-23 (1 Peter 3:1-5). Beauty of Soul a Standing Rebuke—In the third chapter of Isaiah's prophecy mention is made of the prevailing pride of the “daughters of Zion,” with “their tinkling ornaments, ... the chains, and the bracelets, and the mufflers, the bonnets, ... and the headbands, and the tablets, and the earrings, the rings, and nose jewels, the changeable suits of apparel, and the mantles, and the wimples, and the crisping pins, the glasses, and the fine linen, and the hoods, and the vails.” Verses 18-23. How different this picture from that portrayed by the apostle Peter of the God-fearing woman, who, estimating at its real value the “outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel,” chooses rather to cultivate beauty of soul, “even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” It was “after this manner in the old time” that “the holy women ... who trusted in God, adorned themselves”; and their “chaste conversation coupled with fear” (1 Peter 3:1-5), as revealed in daily life, was ever a standing rebuke to their sisters who followed after folly (The Review and Herald, March 4, 1915). 4BC 1138.1

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