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Bible Dictionaries
Dress
Fausset's Bible Dictionary
or Aprons of figleaves were our first parents' earliest attempt at dress to clothe their shame (See ADAM, (See ABEL) (Genesis 3:7; Genesis 3:21); "God made coats of skin and clothed them," doubtless taken from animals slain in sacrifice at His command; type of the garment of righteousness provided by God through His Son's sacrifice, wherewith we, whose own faulty righteousness could not clothe our shame, are completely covered so as to stand before the all-searching eye of God (Isaiah 61:10). Such a coat of skin Elijah and the prophets commonly wore, 'addereth implying its amplitude. (1 Kings 19:13; 1 Kings 19:19; 2 Kings 2:13; Zechariah 13:4; Matthew 7:15, "false prophets come to you in sheep's clothing, but," etc.)
The kutoneth , or shirtlike inner vest, Greek chitoon , is inappropriately trans. "coat" (Matthew 10:10; John 19:23). Those stripped of every garment but this are termed "naked," it being but a partial covering, our "undress": 1 Samuel 19:24 Saul to imitate the prophets; David (2 Samuel 6:20); Peter (John 21:7); Isaiah 20:2, the prophet's undress being a silent monition to repentance. Sackcloth, woven of hair, was the mourner's garment. So the king of Nineveh (Jonah 3:6) laid aside his ample addereth for sackcloth. Cloth of camel's hair was John Baptist's garment, silently condemning the prevalent luxury (Matthew 3:4). Cloth of goat's hair (the Roman cilicium) was the material used by the poor. The Israelites learned when bondmen in Egypt to fabricate fine linen (1 Chronicles 4:21). The ketoneth or kutoneth is related to our word cotton.
The Syrian term for linen, butz , is the root of bussos , the Greek for "fine linen" (Luke 16:19; Revelation 18:12; Revelation 18:16). Shesh , the earlier term, was Egyptian, their linen being of the finest texture. Sadin , related to our word satin, was a fine linen for summer wear. A wrapper sometimes used as a nightshirt (Mark 14:51). Silk was of late introduction (Revelation 18:12). The mixture of wool and flax was forbidden (Leviticus 19:19; Deuteronomy 22:11), the combination being reserved to the high priest alone (Exodus 28:4), and that a combination of different threads, not of different materials in one thread, such as linsey woolsey . The general object of the prohibition was to symbolize simplicity and purity.
They were even in minute distinctions to be separated from the pagan, and to remember God is the God of order; and if so in small details, now much more will He disallow the confounding of the eternal distinctions of right and wrong (Genesis 1:11; 1 Corinthians 11:10-15; Deuteronomy 22:5). White was the prevalent color of garments. It symbolized purity (Revelation 3:4-5; Revelation 7:9; Revelation 7:13). Joseph's "coat (vest) was of many colors" (Genesis 37:3). On the tomb of Chnoumhotep of the 12th dynasty, at Beni Hassan, the Semitic visitors are represented in patchwork garments of many colors. An Arab sheikh to this day wears an aba or garment composed of stripes of many colors, as emblem of his office. Jacob hereby marked Joseph, the firstborn of his darling Rachel, as successor to the primogeniture, birthright, and priesthood as head of the family, which Reuben by incest had forfeited (1 Chronicles 5:1 confirms this).
"Cunning work" had the devices woven into the stuff; "needlework" had the devices cut out of other stuff and attached by the needle (compare Judges 5:30, "needlework on both sides)." The brilliant colors of the Assyrian nobles spiritually seduced Israel; Ezekiel 23:12, "clothed most gorgeously," lit. to perfection. The ampler robes and the finer texture distinguished the rich from the poor Hebrew. Women and men were forbidden to assume the dress characteristic of the opposite sex (Deuteronomy 22:5). The veil distinguished women. She was not to assume the signet ring, the staff, and the weapons of man. The ketoneth underneath was made of two pieces sewn together at the side. Jesus' "seamless tunic" was probably the meil or upper tunic without sleeves, reaching to the ankles, worn by kings, prophets, youths, and nobles (1 Samuel 24:4; 1 Samuel 28:14; 1 Samuel 2:19; Job 1:20), whereas the ketoneth reached only to the knee.
Joseph, Tamar, and the priests wore one reaching to the ankles and wrists (2 Samuel 13:18; Exodus 28:31; 1 Samuel 15:27; 1 Samuel 18:4; Judges 14:12-13). "Sheets," i.e. shirts, sedinim , clothes worn next the skin. John 21:7; Peter wore the linen coat which was worn by Syrian fishermen. The usual outer garment was a quadrangular woolen cloth; simlah; beged of a handsome kind, kesuth a covering; lebush a warrior's, priest's, or king's cloak (2 Samuel 20:8; 2 Kings 10:22; Esther 6:11). Μalbush a state dress, court apparel (1 Kings 10:5), or religious vestment (2 Kings 10:22). Μad , the long cloak (Judges 3:16). The Greek himation is the outer robe, stole" long robes" of rich amplitude and grandeur (Mark 12:38; Mark 16:5; Luke 15:22; Revelation 6:11; Revelation 7:9; Revelation 7:13)
The chitoon , "coat," rather inner vest, is contrasted with the "cloak" or outer himation (Matthew 5:40; Acts 9:39). The outer beged might be wrapped round the body or the shoulders, with the ends hanging in front or covering the head, as 2 Samuel 15:30; Esther 6:12. The ends had a fringe, and upon it a blue or purple riband, which continually being before their eyes, with its heavenly hue, would be a remembrance to them that they should "remember all the Lord's commandments" (Numbers 15:38). A girdle secured it around the waist; the fold made by the overlapping of the robe served as a pocket (2 Kings 4:39; Psalms 79:12; Haggai 2:12). The ketoneth was worn by both sexes. Women's distinctive garments were the mitpachat , or shawl (Ruth 3:15); Isaiah 3:22, "wimples," thrown over the head and body.
The maatapha , full tunic with sleeves and reaching to the feet, worn over the ordinary tunic (Isaiah 3:22). The tsaiph , a handsome ample summer cloak-like veil, thrown at pleasure over the head (Genesis 24:65; Genesis 38:14). The radid , "veils" (Isaiah 3:23), large enough to cover the head and person, distinct from the smaller "mufflers," or veils closely covering the face above, with apertures for the eyes, but loosely flowing below (harhhalot ). The veil on the head marks the woman's subjection (1 Corinthians 11:3-10); "the woman ought to have power on her head," i.e. the head covering or veil, the emblem of her being under the power of man, her head. Radid , "a veil," is akin to radad, "subjection." The pethigil , "stomacher," or broad plaited girdle (Isaiah 3:24). In Daniel 3:21, for "coats," sarbalin , translated as wide, long "pantaloons," such as the Babylonians wore (Herodotus i. 195).
For "hosen" (as stockings are not common in the East), translated patish inner "tunics." For "hats," translated karbla "mantles." In Matthew 27:28 "robe," chlamus , is the military cloak of officers. In 2 Timothy 4:13 Paul's felonee , the Graecized poenula of the Romans, is the long, thick, sleeveless, traveling cloak, with only an opening for the head. Paul then, on the confines of two worlds, in this wanted a cloak to cover him from the "winter" cold (2 Timothy 4:21); in that world was about to be "clothed upon with his house from heaven," even as his soul was already covered with the righteousness of saints. A graphic touch, not unworthy of inspiration. The beged was often used as a coverlet at night, as the Bedouin uses his aba . The law, in mercy to the poor, forbade the creditor to retain it after nightfall (Exodus 22:26-27).
Tearing it expressed grief, indignation, etc. (Job 1:20). Shaking it, renunciation (Nehemiah 5:13; Acts 18:6). Spreading it before another, loyal and joyful submission to his rule (2 Kings 9:13; Acts 21:8). Wrapping it around the head, reverent awe or grief (1 Kings 19:13; 2 Samuel 15:30). The long outer robes needed girding up around the waist, when active work was needed; hence, metaphorically (1 Peter 1:13), "gird up the loins of' your mind." Workers, pilgrims, runners, wrestlers, warriors, typify the Christian; they all needed girding. So Israel at the Passover (Exodus 12:11, compare Luke 12:35). The feet were covered in reverence of the presence of a king (Isaiah 6:2). The readiness with which their loose garments were changed is noted in Jeremiah 43:12; "he shall array himself with Egypt as (speedily and easily as) a shepherd putteth on his garment" (compare Psalms 102:26).
Changes of raiment were a leading constituent of wealth in the East (Isaiah 3:6-7; Job 27:16; Matthew 6:19; James 5:2) and a usual present (2 Kings 5:5). To present one's own robe was a strong token of love (1 Samuel 18:4). The gift of a robe installed in office (Genesis 41:42; Esther 8:15). The presenting of the best robe was a special honor (Luke 15:22). In Isaiah 3:22, "changeable suits" are those reserved for special occasions. A princely host sometimes caused "the keeper of the wardrobe" (2 Chronicles 34:22) to furnish robes to his guests (compare Matthew 22:11). White being the ordinary color a spot was immediately visible (Judges 1:23; Revelation 3:4).
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Fausset, Andrew R. Entry for 'Dress'. Fausset's Bible Dictionary. https://www.studylight.org/dictionaries/eng/fbd/d/dress.html. 1949.
