Dress, (does not occur in Scripture in the sense of clothing, but only in the older acceptation of preparing or tilling). SEE COSTUME.
1. Materials. — These were various, and multiplied with the advance of civilization. The earliest and simplest robe was made out of the leaves of a tree (תּאֵנָה, “A.V. fig-tree” — and comp. the present Arabic name for the fig, tin), portions of which were sewn together so as to form an apron (Genesis 3:7). Ascetic Jews occasionally used a similar material in later times. Josephus (Life, 2) records this of Banus (ἐσθῆτι μὲν ἀπὸ δένδρων χρώμηνος); but whether it was made of the leaves or the bark is uncertain. After the Fall, the skins of animals supplied a more durable material (Genesis 3:21), which was adapted to a rude state of society, and is stated to have been used by various ancient nations (Diod. Sic. 1:43; 2:38; Arrian, Ind. 7, 3). Skins were not wholly disused at later periods: the adde'reth (אִדֶּרֶת) worn by Elijah appears to have been the skin of a sheep or some other animal with the wool left on (in the Sept. the word is rendered μηλωτή, 1 Kings 19:13,19; 2 Kings 2:13; Sopa, Genesis 25:25; and δέῤῥις, Zechariah 13:4; and it may be connected with δορά etymologically, Saalchutz, Archaeol. 1:19; Gesenius, however, prefers the notion of amplitude, אָדִר, in which case it = אֶדֶר of Micah 2:8; Thesaur. page 29). The same material is implied in the description of Elijah (אַישׁ בִּעִל שֵׂעָר; Sept. ἀνὴρ δασύς; A.V. “hairy man,” 2 Kings 1:8), though these words may also be understood of the hair of the prophet; and in the comparison of Esau’s skin to such a robe (Genesis 25:25). It was characteristic of a prophet’s office from its mean appearance (Zechariah 13:4; comp. Matthew 7:15). Pelisses of sheepskin still form an ordinary article of dress in the East (Burckhardt’s Notes on Bedouins, 1:50). The sheepskin coat is frequently represented in the sculptures of Khorsabad: it was made with sleeves, and was worn over the tunic: it fell over the back, and terminated in its natural state. The people wearing it have been identified with the Sagartii (Bonomi’s Nineveh, page 193). The addereth worn by the king of Nineveh (Jonah 3:6), and the “goodly Babylonish garment” found at Ai (Joshua 7:21), were of a different character, either robes trimmed with valuable furs, or the skins themselves ornamented with embroidery. The art of weaving hair was known to the Hebrews at an early period (Exodus 26:7; 35:6); the sackcloth used by mourners was of this material SEE SACK-CLOTH, and by many writers the addereth of the prophets is supposed to have been such. John the Baptist’s robe was of camels’ hair (Matthew 3:4), and a similar material was in common use among the poor of that day (Joseph. War, 1:24, 3), probably of goats’ hair, which was employed in the Roman cilicium. At what period the use of wool, and of still more artificial textures, such as cotton and linen, became known, is uncertain: the first of these, we may presume, was introduced at a very early period, the flocks of the pastoral families being kept partly for their wool (Genesis 38:12): it was at all times largely employed, particularly for the outer garments (Leviticus 13:47; Deuteronomy 22:11; Ezekiel 34:3; Job 31:20; Proverbs 27:26; 31:13). SEE WOOL. The occurrence of the term ketoneth in the book of Genesis (3:21; 37:3, 23) seems to indicate an acquaintance, even at that early day, with the finer materials; for that term, though significant of a particular robe, originally appears to have referred to the material employed (the root being preserved in our cotton; comp. Bohlen’s Introd. 2:51; Saalchutz, Archaeol. 1:8), and was applied by the later Jews to flax or linen, as stated by Josephus (Ant. 3:7, 2, Χεθομένη μὲν καλεῖται. Λίνεον τοῦτο σημαίνει, χέθον γὰρ τὸ λίνον ἡμεῖς καλοῦμεν). No conclusion, however, can be drawn from the use of the word: it is evidently applied generally, and without any view to the material, as in Genesis 3:21. It is probable that the acquaintance of the Hebrews with linen, and perhaps cotton, dates from the period of the captivity in Egypt, when they were instructed in the manufacture (1 Chronicles 4:21). After their return to Palestine we have frequent notices of linen, the finest kind being named shesh (שֵׁשׁ), and at a later period buts (בּוּוֹ), the latter a word of Syrian, and the former of Egyptian origin, and each indicating the quarter whence the material was procured: the term chur (חוּר) was also applied to it from its brilliant appearance (Isaiah 19:9; Esther 1:6; 8:15). It is the byssus (βύσσος) of the Sept. and the N.T. (Luke 16:19; Revelation 18:12,16), and the “fine linen” of the A.V. It was used in the vestments of the high-priests (Exodus 28:5 sq.), as well as by the wealthy (Genesis 41:42; Proverbs 31:22; Luke 14:19). SEE LINEN. A less costly kind was named bad (בִּד; Sept. λίνεος), which was used for certain portions of the high-priest’s dress (Exodus 28:42; Leviticus 16:4,23,32), and for the ephods of Samuel (1 Samuel 2:18) and David (2 Samuel 6:14): it is worthy of notice, in reference to its quality and appearance, that it is the material in which angels are represented (Ezekiel 9:3,11; 10:2,6-7; Daniel 10:5; 12:6; Revelation 15:6). A coarser kind of linen, termed ώμολινον (Sirach/Ecclesiasticus 40:4), was used by the very poor. The Hebrew term sadin’ (סָדַין = σινδών, and satin) expresses a fine kind of linen, especially adapted for summer wear, as distinct from the sardaballa, which was thick (Talmud, Menach. pages 41, 1). What may have been the distinction between shesh and sadin (Proverbs 31:22,24) we know not the probability is that the latter name passed from the material to a particular kind of robe. Silk was not introduced until a very late period (Revelation 18:12): the term meshi’ (מֶשַׁי; Sept. τρίχαπτον; Ezekiel 16:10) is of doubtful meaning. SEE SILK. The use of a mixed material, shaatnez’ (שִׁעִטנֵז; Sept. κίβδηλον, i.e., spurious; Aquila, ἀντιδιακείμενον; Ven. Gr. ἐριολινον), such as wool and flax, was forbidden (Leviticus 19:19; Deuteronomy 22:11), on the ground, according to Josephus (Ant. 4:8, 11), that such was reserved for the priests, or as being a practice usual among idolaters (Spencer, Leg. Hebrews Rit. 2:32), but more probably with the view of enforcing the general idea of purity and simplicity. SEE DIVERSE.
2. Color and Decoration. — The prevailing color of the Hebrew dress was the natural white of the materials employed, which might be brought to a high state of brilliancy by the art of the fuller (Mark 9:3). Some of the terms applied to these materials (e.g. שֵׁשׁ, בּוּוֹ, חוּר) are connected with words significant of whiteness, while many of the allusions to garments have special reference to this quality (Job 38:14; Psalms 104:1-2; Isaiah 63:3): white was held to be peculiarly appropriate to festive occasions (Eccl. 9:8; comp. Horace, Sat. 2:2, 60), as well as symbolical of purity (Revelation 3:4-5; 4:4; 7:9,13). It is uncertain when the art of dyeing became known to the Hebrews; the כּתֹנֶת פִּסַּים, ketho'neth passim’ worn by Joseph (Genesis 37:3,23) is variously taken to be either a “coat of divers colors” (Sept. ποικίλος; Vulgate polymita; comp. the Greek πάσσειν, II. 3:126; 22:441), or a tunic furnished with sleeves and reaching down to the ankles, as in the versions of Aquila, ἀστραγάλειος, καρπωτός, and Symumachus, χειριδωτός, and in the Vulg. (2 Samuel 13:18) talaris, and as described by Josephus. (Ant. 7:8, 1). The latter is probably the correct sense, in which case we have no evidence of the use of variegated robes previously to the sojourn of the Hebrews in Egypt, though the notice of scarlet thread (Genesis 38:28) implies some acquaintance with dyeing, and the light summer robe (צָעַיף;
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Author: McClintock and Strong Cyclopedia
Keywords: Dress
Bible reference(s): 1 Chronicles 15:27, 1 Chronicles 19:4, 1 Chronicles 4:21, 1 Kings 1:1, 1 Kings 10:5, 1 Kings 11:30, 1 Kings 14:10, 1 Kings 18:46, 1 Kings 19:13, 1 Kings 21:27, 1 Kings 22:10, 1 Maccabees 10:21, 1 Peter 1:13, 1 Peter 3:3, 1 Samuel 15:27, 1 Samuel 18:4, 1 Samuel 19:24, 1 Samuel 2:18, 1 Samuel 21:9, 1 Samuel 24:4, 1 Samuel 25:22, 1 Samuel 28:14, 1 Samuel 4:12, 1 Timothy 2:9, 2 Chronicles 18:9, 2 Chronicles 34:22, 2 Chronicles 9:4, 2 Kings 1:8, 2 Kings 10:22, 2 Kings 11:14, 2 Kings 2:13, 2 Kings 22:11, 2 Kings 4:39, 2 Kings 5:7, 2 Kings 6:30, 2 Kings 9:13, 2 Maccabees 12:35, 2 Maccabees 4:38, 2 Samuel 1:24, 2 Samuel 10:4, 2 Samuel 13:18, 2 Samuel 15:30, 2 Samuel 20:8, 2 Samuel 3:31, 2 Samuel 6:14, 2 Timothy 4:13, Acts 12:21, Acts 18:6, Acts 22:23, Acts 7:58, Acts 9:39, Amos 2:16, Daniel 10:5, Daniel 12:6, Daniel 3:21, Deuteronomy 10:18, Deuteronomy 22:11, Deuteronomy 24:12, Ecclesiastes 3:7, Esther 1:6, Esther 4:1, Esther 6:11, Esther 8:15, Exodus 12:34, Exodus 22:9, Exodus 26:7, Exodus 28:5, Exodus 3:22, Exodus 34:33, Exodus 35:6, Exodus 36:8, Exodus 39:21, Ezekiel 10:2, Ezekiel 13:18, Ezekiel 16:10, Ezekiel 22:26, Ezekiel 23:6, Ezekiel 27:24, Ezekiel 34:3, Ezekiel 9:3, Ezra 9:3, Genesis 24:65, Genesis 25:25, Genesis 27:15, Genesis 3:7, Genesis 37:3, Genesis 38:12, Genesis 41:42, Genesis 43:11, Genesis 45:22, Habakkuk 2:6, Haggai 2:12, Isaiah 19:9, Isaiah 20:2, Isaiah 22:21, Isaiah 3:23, Isaiah 32:11, Isaiah 4:1, Isaiah 47:2, Isaiah 58:7, Isaiah 6:2, Isaiah 63:3, Isaiah 65:6, Isaiah 9:5, James 2:15, James 5:2, Jeremiah 13:22, Jeremiah 14:3, Jeremiah 32:18, Jeremiah 4:8, Jeremiah 43:12, Job 1:20, Job 16:15, Job 2:12, Job 22:6, Job 24:7, Job 26:6, Job 27:16, Job 29:14, Job 31:20, Job 38:14, John 13:4, John 19:23, John 21:7, Jonah 3:6, Joshua 7:21, Jude 1:23, Judges 11:35, Judges 14:12, Judges 17:10, Judges 3:16, Judges 5:30, Judges 8:26, Leviticus 13:47, Leviticus 16:4, Leviticus 19:19, Leviticus 6:10, Leviticus 8:7, Luke 14:19, Luke 15:22, Luke 16:19, Luke 19:20, Luke 20:46, Luke 3:11, Luke 6:38, Luke 9:3, Mark 10:50, Mark 12:38, Mark 14:51, Mark 16:5, Mark 9:3, Matthew 10:10, Matthew 21:7, Matthew 24:18, Matthew 26:65, Matthew 27:28, Matthew 3:4, Matthew 5:40, Matthew 6:19, Matthew 7:15, Micah 2:8, Nahum 3:5, Numbers 15:38, Proverbs 17:23, Proverbs 21:14, Proverbs 27:26, Proverbs 30:4, Proverbs 31:13, Psalms 102:26, Psalms 104:1, Psalms 133:2, Psalms 30:11, Psalms 45:13, Psalms 79:12, Revelation 15:6, Revelation 18:12, Revelation 3:4, Revelation 4:4, Revelation 6:11, Revelation 7:9, Ruth 3:15, Sirach/Ecclesiasticus 11:4, Sirach/Ecclesiasticus 40:4, Song of Solomon 5:3, Zechariah 13:4, Zechariah 3:4, Zechariah 8:23, Zephaniah 1:8
Source: John McClintock and James Strong, Cyclopedia of Biblical, Theological, and Ecclesiastical Literature.
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