Isaiah 3:18
Verse
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Ornaments about their feet "The ornaments of the feet rings" - The late learned Dr. Hunt, professor of Hebrew and Arabic in the University of Oxford, has very well explained the word עכס both verb and noun, in his very ingenious Dissertation on Prov, Isa 7:22, Isa 7:23. The verb means to skip, to bound, to dance along, and the noun, those ornaments of the feet which the Eastern ladies wore; chains or rings, which made a tinkling sound as they moved nimbly in walking. Eugene Roger, Description de la Terre Sainte, 54:2 ch. 2, speaking of the Arabian women, of the first rank in Palestine, says,"Au lieu de brasselets elles ont de menottes d'argent, qu'elles portent aux poignets et aux pieds; ou sont attachez quantite de petits annelets d'argent, qui font un cliquetis comme d'une cymbale, lorsqu'elles cheminent ou se mouvent quelque peu." See Dr. Hunt's Dissertation; where he produces other testimonies to the same purpose from authors of travels. Hindoo women of ill fame wear loose ornaments one above another on their ankles, which at every motion make a tinkling noise. See Ward. And their cauls "the net-works" - I am obliged to differ from the learned Schroederus almost at first setting out. He renders the word שביסים shebisim by soliculi, little ornaments, bullae, or studs, in shape representing the sun, and so answering to the following word שהרנים saharonim, lunulae, crescents. He supposes the word to be the same with שמישים shemishim, the י yod in the second syllable making the word diminutive, and the letter מ mem being changed for ב beth, a letter of the same organ. How just and well founded his authorities for the transmutation of these letters in the Arabic language are, I cannot pretend to judge; but as I know of no such instance in Hebrew, it seems to me a very forced etymology. Being dissatisfied with this account of the matter, I applied to my good friend above mentioned, the late Dr. Hunt, who very kindly returned the following answer to my inquiries: - "I have consulted the Arabic Lexicons, as well MS. as printed, but cannot find שביסים shebisim in any of them, nor any thing belonging to it; so that no help is to be had from that language towards clearing up the meaning of this difficult word. But what the Arabic denies, the Syriac perhaps may afford; in which I find the verb שבש shabas, to entangle or interweave, an etymology which is equally favorable to our marginal translation, net-works, with שבץ shabats, to make chequer work, or embroider, (the word by which Kimchi and others have explained שביס shabis); and has moreover this advantage over it, that the letters ש sin and ס samech are very frequently put for each other, but צ tsaddi and ס samech scarcely ever. Aben Ezra joins שביסים shebisim and עכסים achasim, which immediately precedes it, together; and says that שביס shabis was the ornament of the leps, as עכס eches was of the feet. His words are, שביס תכשיט של שוקים כמו עכס של רגלים - L."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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. Isa 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 Ezek 16. And even in other prophecies against the women we find nothing of the kind again (Isa 32:9.; Amo 4:1.). But in this instance, the enumeration of the female ornaments is connected with that of the state props in Isa 3:1-3, and that of the lofty and exalted in Isa 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 Isa 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 Isa 3:16, to make a tinkling sound with these rings. "Head-bands," or "frontlets" (shebisim, from shâbas = 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 (= 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 Jdg 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 Jdg 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 Jer 2:32 with Isa 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 (Gen 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 (Rut 3:15). "Pockets" (Charitim) were for holding money (Kg2 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 Mar 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.
Jamieson-Fausset-Brown Bible Commentary
bravery--the finery. tinkling--(See Isa 3:16). cauls--network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jdg 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.
John Gill Bible Commentary
In that day the Lord will take away the bravery of their tinkling ornaments about their feet,.... With which they made a tinkling as they went, Isa 3:16 it being about the shoe, and made a noise; or seeing the word used signifies "stocks", and is so rendered Pro 7:22, it may design some sort of attire about the feet, as golden chains, as the Talmudists say (t), which being fastened to both, directed their motion in walking, and prevented them taking too large steps: or rather these may intend some ornaments of the feet, used by the eastern nations; which, according to Golius, as related by De Dieu on the place, were plates of gold, one or two fingers broad, and sometimes four, which were put about the ankles of infants of rich families; not to make a tinkling, nor to direct their walk, but for ornament, and to distinguish them from the meaner sort. The Targum renders it, "the ornament of the shoes"; these were put about the place where the shoes were tied; and in the Talmud (u) the word is explained by "shoes"; which the gloss interprets of wooden shoes: the Septuagint, Syriac, and Arabic versions, are, "the ornament of their clothing"; as if this was the general name for the particulars that follow: and their cauls: the attire of the head, of network: the word is used in the Misnah (v) for the ornament of cauls; which was, as one of their commentators (w) says, a picture made upon the caul for ornament; it was placed upon the forehead, and reached from ear to ear; and it was made by itself, so that it might be removed, and put upon another caul. Under these cauls they plaited their hair; hence the Septuagint render the word "the plaiting and the curls"; and to the same purpose the Syriac and Arabic versions. And their round tires like the moon; these were not tires for the head, as our version suggests; much less were they clasps, buckles, or strings for the shoes, in the form of a half moon; such as were the "lunuloe" which the Roman senators had on their feet, to distinguish them from the common people; and were used by Evander and the Arcadians, to show that they sprung from the moon; which custom the noblemen of Rome followed; and some say (x) they put them under their feet, see Rev 12:1 but these were ornaments wore about the necks, such as those which were found upon the necks of the kings of Midian, and even upon the necks of their camels, Jdg 8:21 where the same word is used as here; they were no other than bracelets, necklaces, or golden chains, in the form of the moon; and the word is in the Talmud (y) rendered "chains". See also footnote (z). (t) T. Bab. Sabbat, fol. 63. 2. Maimon. in Misn. Sabbat, c. 6. sect. 4. (u) T. Hieros. Sabbat, fol. 8. 2. (v) Misn. Sabbat, c. 28. sect. 10. & Negaim, c. 11. sect. 11. (w) Bartenora in Misn. Sabbat, ib. (x) Vid. Scacch, Sacrer. Eleaochr. Myrothec. 1. c. 49. col. 248. (y) T. Hieros. Sabbat, fol. 8. 2. (z) Vid. Bynaeus de Calceis Heb. l. 1. c. 9.
Isaiah 3:18
A Warning to the Daughters of Zion
17the Lord will bring sores on the heads of the daughters of Zion, and the LORD will make their foreheads bare. ” 18In that day the Lord will take away their finery: their anklets and headbands and crescents;19their pendants, bracelets, and veils;
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
Ornaments about their feet "The ornaments of the feet rings" - The late learned Dr. Hunt, professor of Hebrew and Arabic in the University of Oxford, has very well explained the word עכס both verb and noun, in his very ingenious Dissertation on Prov, Isa 7:22, Isa 7:23. The verb means to skip, to bound, to dance along, and the noun, those ornaments of the feet which the Eastern ladies wore; chains or rings, which made a tinkling sound as they moved nimbly in walking. Eugene Roger, Description de la Terre Sainte, 54:2 ch. 2, speaking of the Arabian women, of the first rank in Palestine, says,"Au lieu de brasselets elles ont de menottes d'argent, qu'elles portent aux poignets et aux pieds; ou sont attachez quantite de petits annelets d'argent, qui font un cliquetis comme d'une cymbale, lorsqu'elles cheminent ou se mouvent quelque peu." See Dr. Hunt's Dissertation; where he produces other testimonies to the same purpose from authors of travels. Hindoo women of ill fame wear loose ornaments one above another on their ankles, which at every motion make a tinkling noise. See Ward. And their cauls "the net-works" - I am obliged to differ from the learned Schroederus almost at first setting out. He renders the word שביסים shebisim by soliculi, little ornaments, bullae, or studs, in shape representing the sun, and so answering to the following word שהרנים saharonim, lunulae, crescents. He supposes the word to be the same with שמישים shemishim, the י yod in the second syllable making the word diminutive, and the letter מ mem being changed for ב beth, a letter of the same organ. How just and well founded his authorities for the transmutation of these letters in the Arabic language are, I cannot pretend to judge; but as I know of no such instance in Hebrew, it seems to me a very forced etymology. Being dissatisfied with this account of the matter, I applied to my good friend above mentioned, the late Dr. Hunt, who very kindly returned the following answer to my inquiries: - "I have consulted the Arabic Lexicons, as well MS. as printed, but cannot find שביסים shebisim in any of them, nor any thing belonging to it; so that no help is to be had from that language towards clearing up the meaning of this difficult word. But what the Arabic denies, the Syriac perhaps may afford; in which I find the verb שבש shabas, to entangle or interweave, an etymology which is equally favorable to our marginal translation, net-works, with שבץ shabats, to make chequer work, or embroider, (the word by which Kimchi and others have explained שביס shabis); and has moreover this advantage over it, that the letters ש sin and ס samech are very frequently put for each other, but צ tsaddi and ס samech scarcely ever. Aben Ezra joins שביסים shebisim and עכסים achasim, which immediately precedes it, together; and says that שביס shabis was the ornament of the leps, as עכס eches was of the feet. His words are, שביס תכשיט של שוקים כמו עכס של רגלים - L."
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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. Isa 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 Ezek 16. And even in other prophecies against the women we find nothing of the kind again (Isa 32:9.; Amo 4:1.). But in this instance, the enumeration of the female ornaments is connected with that of the state props in Isa 3:1-3, and that of the lofty and exalted in Isa 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 Isa 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 Isa 3:16, to make a tinkling sound with these rings. "Head-bands," or "frontlets" (shebisim, from shâbas = 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 (= 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 Jdg 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 Jdg 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 Jer 2:32 with Isa 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 (Gen 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 (Rut 3:15). "Pockets" (Charitim) were for holding money (Kg2 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 Mar 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.
Jamieson-Fausset-Brown Bible Commentary
bravery--the finery. tinkling--(See Isa 3:16). cauls--network for the head. Or else, from an Arabic root, "little suns," answering to the "tires" or neck-ornaments, "like the moon" (Jdg 8:21). The chumarah or crescent is also worn in front of the headdress in West Asia.
John Gill Bible Commentary
In that day the Lord will take away the bravery of their tinkling ornaments about their feet,.... With which they made a tinkling as they went, Isa 3:16 it being about the shoe, and made a noise; or seeing the word used signifies "stocks", and is so rendered Pro 7:22, it may design some sort of attire about the feet, as golden chains, as the Talmudists say (t), which being fastened to both, directed their motion in walking, and prevented them taking too large steps: or rather these may intend some ornaments of the feet, used by the eastern nations; which, according to Golius, as related by De Dieu on the place, were plates of gold, one or two fingers broad, and sometimes four, which were put about the ankles of infants of rich families; not to make a tinkling, nor to direct their walk, but for ornament, and to distinguish them from the meaner sort. The Targum renders it, "the ornament of the shoes"; these were put about the place where the shoes were tied; and in the Talmud (u) the word is explained by "shoes"; which the gloss interprets of wooden shoes: the Septuagint, Syriac, and Arabic versions, are, "the ornament of their clothing"; as if this was the general name for the particulars that follow: and their cauls: the attire of the head, of network: the word is used in the Misnah (v) for the ornament of cauls; which was, as one of their commentators (w) says, a picture made upon the caul for ornament; it was placed upon the forehead, and reached from ear to ear; and it was made by itself, so that it might be removed, and put upon another caul. Under these cauls they plaited their hair; hence the Septuagint render the word "the plaiting and the curls"; and to the same purpose the Syriac and Arabic versions. And their round tires like the moon; these were not tires for the head, as our version suggests; much less were they clasps, buckles, or strings for the shoes, in the form of a half moon; such as were the "lunuloe" which the Roman senators had on their feet, to distinguish them from the common people; and were used by Evander and the Arcadians, to show that they sprung from the moon; which custom the noblemen of Rome followed; and some say (x) they put them under their feet, see Rev 12:1 but these were ornaments wore about the necks, such as those which were found upon the necks of the kings of Midian, and even upon the necks of their camels, Jdg 8:21 where the same word is used as here; they were no other than bracelets, necklaces, or golden chains, in the form of the moon; and the word is in the Talmud (y) rendered "chains". See also footnote (z). (t) T. Bab. Sabbat, fol. 63. 2. Maimon. in Misn. Sabbat, c. 6. sect. 4. (u) T. Hieros. Sabbat, fol. 8. 2. (v) Misn. Sabbat, c. 28. sect. 10. & Negaim, c. 11. sect. 11. (w) Bartenora in Misn. Sabbat, ib. (x) Vid. Scacch, Sacrer. Eleaochr. Myrothec. 1. c. 49. col. 248. (y) T. Hieros. Sabbat, fol. 8. 2. (z) Vid. Bynaeus de Calceis Heb. l. 1. c. 9.