Many words of general meaning relating to clothing are used in the Acts, Epistles, and especially in the Apocalypse. In a number of instances these are metaphorical, particularly in the case of verbs, e.g. ‘putting on,’ ‘putting off,’ ‘encircled,’ etc. (2 Corinthians 5:3-4, Ephesians 4:24; Ephesians 6:11, Colossians 3:9-10). The clothing of the angels and visionary figures is indeterminate, except as to aspect and colour, e.g. white, shining, pure, purple, scarlet, sprinkled (or dipped). Even with regard to luxury in dress, kingly or otherwise, there is little or no mention of particular garments (cf. Acts 12:21, 1 Timothy 2:9, 1 Peter 3:3). In a passage quoted from the OT (Hebrews 1:11-12) another indefinite term (περιβόλαιον; cf. 1 Corinthians 11:15) is employed. Little is said to indicate the condition of poverty (except James 2:3); ‘naked,’ ‘nakedness,’ occur mostly in connexion with persecutions, which were also marked by the wearing of sheepskins and goatskins (Hebrews 11:37)-this, however, in pre-Christian times. The restricted meaning of ‘naked’ is probably found in Acts 19:16 (cf. Acts 7:58). The minimum in respect of clothes is hinted at in the σκεπάσματα of 1 Timothy 6:6 (where some have found ‘shelter’ implied as well), and enjoined in the (ἐν) καταστολῇ κοσμίῳ of 1 Timothy 2:9, where a contrast is made between modest apparel and the other extreme, which is also vividly pictured in one of the parties entering the synagogue, and having favour shown by the rulers (James 2:2-3). The moth-eaten garments (5:2) of the rich also tell an evident story.

1. Under-garments.-The χιτών, or under-garment, is expressly mentioned in few places. We find that Dorcas made coats (χιτῶνας) and garments (ἱμάτια), the two chief categories of dress (Acts 9:39). In Judges 1:23 the garment (χιτών) spotted by the flesh may be understood literally, the χιτών being brought into immediate contact with the body. But it would not warrant the conclusion that there was no other under-garment known or worn at this time. The χιτών may also be inferred from Acts 12:8, where the girdle is evidently implied (see Girdle). Sackcloth is mentioned only in the imagery of Rev. (Revelation 6:12; Revelation 11:3). See Coat.

2. Outer covering (or coverings)-ἱμάτιον (ἱμάτια, pl. ^{[Note: plural.]} ), while no doubt generically employed, is also the specific word for the outer garment, equivalent to Heb. שִׂמְלָה and Latin pallium (see Matthew 5:40, ‘cloke’). στολή. ‘robe,’ appears only in Rev. (sing. ^{[Note: singular.]} and pl. ^{[Note: plural.]} ), and the compound καταστολή in 1 Timothy 2:9 ποδήρη (accus. of ποδήρης), in Revelation 1:13, a garment reaching to the feet, appears to combine the notions of dignity and priestly sanctity. The outer garment (mostly in pl. ^{[Note: plural.]} ) figures in the Acts in connexion with certain activities, viz. the stoning of Stephen (Acts 7:53); preparation for going forth (Acts 12:8); rending, as a token of grief (Acts 14:14); rending, as an act of violence (Acts 16:22); shaking out, to indicate being done with (Acts 18:6); throwing off, as a sign of rage (Acts 22:23). For outer coverings see further Cloke, Mantle.

3. Head-dress-No distinctive head-covering for men is mentioned, but in view of the treatment of the head by shearing and shaving some protection must have been worn (Acts 18:18; Acts 21:24), and may be deduced from 1 Corinthians 11:4. The difficult paragraph (1 Corinthians 11:4-16) need be regarded here only in so far as it evidences a practice of veiling of women (not indeed of the face), indoors and out-of-doors, as a sign of authority (Revised Version ), which authority is either another’s, and this is the usual interpretation, or her own (sec W. M. Ramsay, Luke the Physician, London, 1908, p. 175). St. Paul makes use of the face-veil (cf. Exodus 34:33-35) for spiritual purposes in 2 Corinthians 3:12-18. The crown (στἐφανος), frequently mentioned in St. Paul’s Epistles and in Rev., is either part of gala-attire (cf. στἐμματα, Acts 14:13), or distinctive of saints and allegorical figures seen in vision. Such word-pictures may, however, have had a basis of fact in the fillets, chaplets, and other head-gear of the Greeks and Romans. For the influence of Asia Minor on the dress of Rev. (e.g. 7:9ff.) see A. Deissmann, Bibelstudien, Marburg, 1895, p. 285ff. (Eng. translation , Bible Studies, Edinburgh, 1901, pp. 368-370).

4. Footwear.-See article Shoe, Sandal.

5. Handkerchief, Apron.-See separate articles under these titles.

6. Articles of military wear are treated under Armour.

7. Clothes relating to marriage and burial.-Revelation 21:2 contains the only mention of the ‘bride adorned,’ and details are equally lacking as to burial customs. Acts 5:6, referring to Ananias (συνέστειλαν αὐτόν, ‘they wrapped him round’), does not convey much.

8. Ornaments.-The single reference to ‘bag gage’ (Acts 21:15) is significant of the absence of superfluous articles of wear in the equipment of St. Paul and his companions in travel. But many of those who remained at home were not so indifferent to luxury. To the indications already given may be added the mention of a mirror (1 Corinthians 13:12, 2 Corinthians 3:18, James 1:23), in actual practice doubtless as much for ornament as for use. Plaiting the hair (1 Timothy 2:9, 1 Peter 3:3) is open to censure, and anointing likewise seems to have been carried to excess in these times (ointment, Revelation 18:13). The χρυσοδακτύλιος of James 2:2 paves the way for the wider domain of female ornamentation, as given in the gold, pearls, costly raiment of 1 Timothy 2:9, and the jewels of gold and putting on of apparel of 1 Peter 3:3. This culminates in the royal apparel of Acts 12:21 (cf. Jos. Ant. XIX. viii. 2), and the great pomp of Agrippa and Bernice (Acts 25:23). The city-life of the age certainly afforded scope for the practice of the luxurious and extravagant in dress, as can be gathered from the indictment of Revelation 18 (cf. Revelation 17:3-4), in which is to be found a storehouse of materials falling under this head. The purple (cf. Acts 16:14) and scarlet, the fine linen and silk (or rather, mixture containing silk), are the last word in luxury of materials, and to them must be added embroidery (Revelation 19:16 [?]) and in working of gold and silver, precious stones and pearls. The λίνον or λίθον of Revelation 15:6, and the fine linen, bright and pure (Revelation 19:8), white and pure (Revelation 19:14), etc., have transcendent value.

9. Washing of clothes.-(οὐκ) ἐμόλυναν (Revelation 3:4), ἔπλυναν (Revelation 7:14; cf. Revelation 22:14), ἐλεύκαναν (Revelation 7:14), although used allegorically, are indicative of processes connected with the fulling and washing of clothes. The kindred process of dyeing underlies the imagery of Revelation 19:13 (if βεβαμμένον be read). See also ‘purple and scarlet’ above, § 8.

Literature.-Article ‘Dress’ in Hasting's Dictionary of the Bible (5 vols) (G. M. Mackie), Hastings’ Single-vol. Dictionary of the Bible (A. R. S. Kennedy), Encyclopaedia Biblica (I. Abrahams and S. A. Cook), Dict. of Christ and the Gospels (E. W. G. Masterman); article ‘Costume,’ Jewish Encyclopedia (W. Nowack); see further I. Benzinger, Heb. Archäologie², Tübingen, 1907, pp. 73-87, and especially S. Krauss, Talmud. Archäologie, vol. i. [Leipzig, 1910] pp. 127-207 (preceded by a very important list of dictionary articles and books); G. M. Mackie, Bible Manners and customs, 1898.

W. Cruickshank.

Bibliography Information
Hastings, James. Entry for 'Clothes'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/c/clothes.html. 1906-1918.

Bible Dictionaries Clothes

Hastings' Dictionary of the New Testament

Bible Dictionaries
Clothes