Lexical Summary qishshurim: Ties, bindings, conspiracies Original Word: קִשֻּׁר Strong's Exhaustive Concordance attire, headband From qashar; an (ornamental) girdle (for women) -- attire, headband. see HEBREW qashar NAS Exhaustive Concordance Word Originfrom qashar Definition bands, sashes NASB Translation attire (1), sashes (1). Brown-Driver-Briggs קִשֻּׁרִים noun [masculine] plural bands, sashes, or other woman's ornament that is bound on: — absolute ׳ק Isaiah 3:20; suffix קִשֻּׁרֶיהָ Jeremiah 2:32 ("" עֶדְיָהּ; compare √ Pi`el Isaiah 49:18). I. קשׁשׁ (√ of following; compare ᵑ7 קְשַׁשׁ be old (originally be dried up)?, Syriac Topical Lexicon Definition and Semantic Range קִשֻּׁר (qishshur) denotes an ornamental band that binds or fastens—most naturally a sash, headband, or girdle. The term evokes the idea of purposeful tying: a strip of cloth wrapped around the body, signaling adornment, identity, and covenantal status. Cultural and Historical Background In the ancient Near East, finely woven bands were prized accessories. Women in particular used decorated sashes to secure flowing garments, accent the waist, or adorn the head. Such items signified dignity, beauty, and marital joy. Excavated ivories and wall reliefs display elaborate fillets, confirming the biblical picture. Because cloth required time-intensive spinning and dyeing, a colorful sash was a visible token of wealth and social standing. Usage in the Old Testament 1. Isaiah 3:20 appears in a catalogue of luxurious ornaments owned by “the daughters of Zion.” The prophecy announces that because of arrogant ostentation the Lord “will strip away their finery”. The sash is therefore presented as a symbol of outward pride soon to be removed under divine judgment. Theological Significance Binding imagery spans the canon. In Genesis 24, Rebekah receives jewelry marking her betrothal; Isaiah and Jeremiah later expose how external tokens can mask or reveal the true state of the heart. The ornamental sash thus functions as a literary foil: Connections to Redemptive Themes The Bridegroom motif culminates in the New Testament. John the Baptist calls himself the “friend of the bridegroom” (John 3:29), while Paul portrays the church as a bride presented to Christ (2 Corinthians 11:2). Revelation pictures “the marriage of the Lamb” where the bride is arrayed “in fine linen, bright and pure” (Revelation 19:8). The humble sash of Jeremiah finds its eschatological counterpart in linen granted by grace, not bought by vanity. Practical Application for Ministry Today • Preaching and Teaching – Isaiah 3:20 and Jeremiah 2:32 can anchor messages on misplaced priorities, reminding believers that external trappings must never eclipse devotion to Christ. Summary קִשֻּׁר appears only twice, yet its impact is profound. Whether stripped away in judgment or recalled in covenantal lament, the ornamental sash exposes the heart’s allegiance. It invites God’s people to forsake vanity, cherish covenant, and bind themselves to the Bridegroom who will one day clothe His church in imperishable glory. Forms and Transliterations וְהַקִּשֻּׁרִ֔ים והקשרים קִשֻּׁרֶ֑יהָ קשריה kishshuReiha qiš·šu·re·hā qiššurehā vehakkishshuRim wə·haq·qiš·šu·rîm wəhaqqiššurîmLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Isaiah 3:20 HEB: הַפְּאֵרִ֤ים וְהַצְּעָדוֹת֙ וְהַקִּשֻּׁרִ֔ים וּבָתֵּ֥י הַנֶּ֖פֶשׁ NAS: ankle chains, sashes, perfume KJV: and the ornaments of the legs, and the headbands, and the tablets, INT: headdresses ankle sashes boxes any Jeremiah 2:32 2 Occurrences |
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be old; Jewish-Aramaic קַשִּׁישׁ old; Palmyrene קשישא name of office, perhaps elder; Late Hebrew קַשׁ stubble, straw (Löwp. 160), so Syriac 
, ᵑ7 קַשָּׁא (Exodus 15:7; 
is loan-word Frä137).