Garment
Garment
See Clothes.
Fuente: Dictionary of the Apostolic Church
Garment
(represented by several Heb. and Greek words) [SEE APPAREL; SEE CLOTHING: DRESS; SEE RAIMENT; SEE VESTURE, etc.]. For a list of modern Arabic garments, see Thomson, Land and Book, 1:167 sq. In 2Ki 11:13, it is said, “Then they hasted and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehue is king.” Here they laid down their garments instead of carpets. The usse of carpets was common in the East in the remoter ages. The kings of Persia always walked upon carpets in their palaces. Xenophon reproaches the degenerate Persians of his time that they placed their couches upon carpets, to repose more at their ease. The spreading of garments in the street before persons to whom it was intended to show particular honor was an ancient and very general custom. Thus the people spread their garments in the way before our Saviour (Mat 21:8), where some also strewed branches. In the Agamemnon of Aschylus, the hypocritical Clytemnestra commands the maids to spread out carpets before her returning husband, that, on descending from his chariot, be may place his foot “on a purple-covered path.” We also find this custom among the Romans. When Cato of Utica left the Macedonian army, where he had become legionary tribune, the soldiers spread their clothes in the way. The hanging out of carpets, and strewing of flowers and branches in modern times, are remnants of ancient customs. SEE RENDING; SEE SEWING.
A number of sumptuous and magnificent habits was, in ancient times, regarded as an indispensable part of the treasures of a rich man. Thus the patriarch Job, speaking of the riches of the wicked, says, “Though he heap up silver as the dust, and prepare raiment as the clay” (Job 27:16). Joseph gave his brethren changes of raiment, but to Benjamin he gave “three hundred pieces of silver, and five changes of raiment (Gen 45:22). Naaman carried for a present to the prophet Elisha ten changes of raiment (2Ki 5:5). In allusion to this custom, our Lord, when describing the short duration and perishings nature of earthly treasures, represents them as subject to the depredations of the moth, from which the inhabitants of the East find it exceedingly difficult to preserve their stores of garments: I “Lay not up for yourselves treasures on earth, where moth and rust Adoth corrupt” (Mat 6:19). Paul, when appealing to the integrity and fidelity with which he had discharged his sacred office, mentions apparel with other treasures: he says, “I have coveted no man’s gold, or silver, or apparel” (Act 20:33). The apostle James likewise (as do the Greek and Roman writers, when they particularize the opulence of those times) specifies gold, silver, and garments as the constituents of riches: “Go to now, ye rich men; weep and howl for your miseries that shall come upon you. Your riches are corrupted, and your garments moth- eaten” (Jam 5:1-2). We find that the custom of hoarding up splendid dresses still exists in Psalestine and the East. It appears that even Solomon received raitent as presents (2Ch 9:24). Asiatic princes and grandees keep changes of raiment ready made, for presents to persons of distinction whom they wish particularly to honor. The simple and uniform shape of the clothes makes this custom practicable and accounts also for the change of one person’s dress for another’s, which is mentioned in sacred history. This will perhaps, apply to the parable of the wedding garment, and to the behavior of the king, who expected to have found all his guests clad in robes of honor (Gen 27:15; Deu 22:5; 1Sa 18:4; 2Ki 5:5; 2Ki 5:22; Mat 22:11; Luk 15:22). The “changeable suits of apparel” in Isa 3:22, should be properly “embroidered robes.” SEE BANQUET, etc.
Women were forbidden to wear male garments, and the reverse (Deu 22:5; see Mill, De commutatione vestium utriusq. sexus, Utr. s.a.). On heterogeneous garments, SEE DIVERSE.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Garment
GARMENT.See Dress.
Fuente: Hastings’ Dictionary of the Bible
Garment
The wedding garment of Scripture, particularly spoken of, (Mat 22:11) hath been a subject of so much anxiety to many precious souls, that the matter itself ought to be put in the clearest light possible. The general belief is, that by it is meant Christ’s person, work, and righteousness. And hence the church is represented as singing, “I will greatly rejoice in the Lord: my soul shall be joyful it my God, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.” (Isa 61:10) And this corresponds to what the Lord Jesus counselled the church of Laodicea to buy of him “white raiment, that she might be clothed.” (Rev 3:18) Hence, therefore, what is the garment, but Christ’s righteousness, in which all the faithful are clothed, when justified in the perfect salvation of the Lord?
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Garment
garment. See DRESS.
Fuente: International Standard Bible Encyclopedia
Garment
Of righteousness
Isa 61:10; Mat 22:11; 2Co 5:3; Rev 3:18; Rev 7:14; Rev 16:15; Rev 19:8 Dress; Robe
Fuente: Nave’s Topical Bible
Garment
Garment. See Dress.
Fuente: Smith’s Bible Dictionary
GARMENT
Garmet, Habit, or Clothes, is the appearance before men.
White is the colour of garments not spotted with any uncleanness: and therefore white garments were the attire of such as offered sacrifice; to shew the holiness of their lives, and the purity of their conscience; their being free from pollution, and their being in God’s favour. See Psa 51:7; Isa 1:18; Ecc 9:7-8. Hence, white garments, as being worn upon solemn festivals, were the tokens of joy and pleasure: as in Ecc 9:8; Isa 52:1, Isa 61:10; Rev 3:4. The same custom of wearing white garments upon festival days, was also amongst the pagans.f1
Kings and nobles were also arrayed in white garments.f2 And so God gave to the Jewish priests white garments; as ensigns of honour and glory, as well as of purity and holiness. Exo 28:2; Exo 28:40; Lev 16:4.
From the aforesaid use of white garments, “to be clothed in white” signifies, in the prophetic style, to be prosperous, and successful, and victorious; to be holy, happy, honoured, and rewarded. Accordingly, white garments are by the Indian Interpreter, c. 162., explained of honour and happiness: and priestly garments, in particular, are the symbols, according to ch. 149., of honour, power, and dominion. And in ch. 231.,
To put on clean garments after washing signifies freedom from oppression, care, and evil, together with honour and joy, in proportion to the nature of the washing, and the splendor of the clothes put on. So also the Egyptians and Persians in ch. 232.; Clothes washed losing their uncleanness.f3
Divesting Joshua of his filthy garments, and clothing him with change of raiment, Zec 3:3-5, is symbolical of God’s pardoning the sins of the Jewish people, and restoring them to a prosperous condition.
Not to defile one’s garments is a Hebrew phrase, and is also symbolical, arising from the pollutions contracted on the garments which made men defiled, and incapable to appear before God, but liable to be purified and expiated, according to the degree and nature of the pollution. From this it is supposed that the pollutions of the garments or flesh affect also the soul.
Now idolatry is spiritual fornication, and its pollutions in an especial manner affect the soul, making it unfit to appear before God; because, by idolatry, God’s honour is soiled in the highest degree.
According to this, not to defile one’s garments signifies, in the highest sense, not to pollute one’s self with idolatry; and consequently to abstain from all inferior kinds of pollution. Rev 3:4.
In the primitive Church, persons, as soon as baptized, received new and white garments,f4 in token of their being cleansed from all past sins, and as an emblem of that innocence and purity to which they had then obliged themselves. These garments they wore for seven days; and then they were laid up as an evidence against them, if they ever revolted from that holy faith and profession which they had embraced, and publicly made. And in this sense, not to defile one’s garments, is, not to act contrary to our baptismal vow and engagements.
Philo makes the garment the symbol of our reason;f5 in which he does not take the symbol, as the Oneirocritics generally do, by its consequences, but ascends up to the principle; as the mind of man by its free will is the disposer of his fate. Now as reason is given to direct our actions; so, as that stands, or is taken away, or disposed by prejudices, are our actions good or bad. Hence, to observe one’s garments, is, according to this, to make reason the rule of one’s actions, and to become by them good or bad, and by consequence happy or miserable.
To keep the garments, Rev 16:15, is to preserve our faith and Christian virtue, pure, whole, and entire, because as garments cover and adorn the body, so do these the mind. 1Pe 3:4.
To give a garment or garments.-In the Oriental courts, as in Persia,f6 it is a great honour and mark of favour, when the prince gives any part of a garment. If a stole, or tunic, very great; but if with it he adds the great cloak or robe, it is a complete favour.
The highest mark of favour, honour, esteem, and love, is when the prince gives his own garments from his body, which was the way in which Jonathan expressed his love to David, 1Sa 18:4.
It was also a custom in the Eastern nations, and is in use still, as Tavernier says, in Persia and Armenia, for the bridegroom to present the bride with garments. It was used in the times of the patriarchs; and was the custom among the Greeks f7 and Romans.f8
Garments of scarlet were worn by the Roman emperors, as their proper and characteristic habit. And hence Pilate’s soldiers, as being Romans, in derision clothed our Saviour as a king, by putting on him a scarlet robe, Mat 27:28.
Garments of sackcloth.-Sackcloth signifies any matter whereof sacks were made anciently; which was generally of skins without dressing. The ancient prophets were some of them, if not all, clothed thus. And for this reason the false prophets affected this garb too; for which God upbraids them in Zec 13:4; “Neither shall they wear a rough garment to deceive.” And so our Saviour (Mat 7:15) describes also that sort of men. Elias the great prophet was so clad, 2Ki 1:7-8, and therefore as a symbol that he left Elisha his successor, he left him his mantle, which Elisha put on, having rent and cast away his own clothes; 2Ki 2:12-13. And therefore, when the sons of the prophet saw him with that garment, they said immediately, that the spirit of Elijah rested on Elisha. So Isa 20:2, had a sackcloth upon his loins as a prophet.
These prophetic garments might be either sheep-skins or goat-skins, to which St. Paul alludes Heb 11:37, or even of a camel; as John the Baptist’s,f9 Mat 3:4, who wore that, not only as a prophet, but also as a Nazarite.
Sackcloth was also the habit of mourners and men in great affliction and consternation.f10 And perhaps the prophets wore it as a sign of their mourning for the sins of the people, and for the dishonour their God suffered thereby; and hence all of them preached repentance.
The filthy garments of Joshua the high priest, in Zec 3:3, are by some interpreted as a token of his sorrow, and of the misery of the people; but others think that it was upon account of the danger of idolatry, by marrying with idolatrous wives.
The Targum explains those filthy garments of Joshua’s sons, who had married idolatrous wives; so that according to this, the filthy garments there are the symbol of an idolatrous marriage.
The Phoenicians, in a time of misery, put on sackcloth, and sat on the dunghill, as appears from Menander, whose words are preserved by Porphyry in his Book ” De Abstinentia,” Lib. iv. 15.
The Romans had also the same custom.f11And hence, black and dirty garments are, in the Oneirocritics, the symbols of great affliction.f12
Garments of Bysse. – Bysse is a plant of which was made the finest and most shining white linen. It grew chiefly in Egypt and Palestine; and the linen garments of the Jewish priests were made of it. Bysse garments were also worn by the Egyptian priests.f13 And hence a white bysse garment, as being the most valuable, denotes, symbolically, the highest and most perfect holiness and prosperity.
F1 Hor. Sat. Lib. ii. ver. 61; Plaut. Casin. Act. IL Sc. 8. 5. 10; Act. IV. Sc. 1. ver. 9; Porphyr. de Abstin. Lib. ii. 45.
F2 Gen 41:42; 1Ch 15:27; Luk 16:19, Luk 23:11; Jam 2:2.
F3 Artem. Lib. ii.
F4 See Wall on Infant Baptism, Part. II. c. ix. 7, and Part I. c. xviii. 1.
F5 Philo de Insomn. p. 394.
F6 Tavernier’s Pers. Travels, Lib. i. c. 9; Comp. Xen, Cyrop. Lib. I. c. 7; see also the Oriental Oneir. c. 157, 158.
F7 Eurip. Helen. ver. 1448; sen. Hor. Fur. ver. 426; Terent. Heaut. Act. V. Sc. I. ver. 20; Horn. Odyss. ver. 127.
F8 Zosim. Histor. Lib. v. p. 290. Ed. Ox.
F9 See Fuller’s Misc. Sacr. Lib. iv. c. 7.
F10 Gen 37:34; 2Ki 6:30; Psa 30:11; Isa 20:2, Isa 50:3.
F11 Festus, voc. Pellem habere.
F12 See the Indian in ch. 157. and 173.; the Egyptian in ch. 218.; and the Persian and Egyptian, in ch. clviii.
F13 Apulei Apol. I.; Vid. Plut. de Iside, p. 392; Porphyr. de Abstin. Lib. ii, c. 45.
Fuente: A Symbolical Dictionary
Garment
* Note: For himation, the usual word for “garment,” see CLOTHING, where see also esthesis (translated “garments” in the AV of Luk 24:4, RV, “apparel”), enduma, chiton, and stole (RV, “robe” in Mar 16:5). The fact of the wedding garment, enduma in Mat 22:11-12, indicates that persons of high rank showed their magnificence by providing the guests with festal garments. See APPAREL.
Fuente: Vine’s Dictionary of New Testament Words
Garment
See HABITS.
Fuente: Biblical and Theological Dictionary
Garment
Gen 49:11 (a) By this type the Holy Spirit is informing us of the wonderful and rich blessing which Judah would enjoy from GOD. His vines would produce so abundantly that he could use the wine for every purpose; figuratively he could use it for laundry purposes. This is just a picture of the great abundance which GOD would give to this wonderful man.
Psa 69:11 (c) These are the prophetic words of our Lord in which He stated that from head to foot He was covered with grief and sorrow because of our sin and iniquity.
Psa 73:6 (c) This refers to the fact that evil and hostile actions against the things of GOD completely envelop the one who does them, as a robe covers the entire body.
Psa 102:26 (a) By this type our Lord is describing the eventual destruction of this physical earth, as well as the heavens. He will discard them, He will destroy them, and will not try to mend them. (See also Heb 1:11; Isa 50:9; Isa 51:6, Isa 51:8).
Psa 104:2 (a) By this picture we see the complete envelopment of the Lord in light effulgent. The Saviour was covered with this light on the Mount of Transfiguration.
Psa 109:18 (a) This is a description of Judas Iscariot. The cursing was not with oaths but rather it was his curse upon CHRIST, wherein he consigned the Lord JESUS to the wrath of His enemies, and wished for His destruction. He did it with his whole person. From his feet which carried him to the garden to the lips which kissed the Saviour, his whole person was involved in his wicked action.
Pro 30:4 (a) This type represents the boundaries of the ocean or the lakes or the rivers whereby GOD controls the extent of their influence and their power.
Ecc 9:8 (c) This word typifies the religious profession and confession which are made by Christians before the world. They are to live lives that are unspotted, unstained and unreproachable.
Isa 59:6 (a) The Lord uses this term in regard to the efforts made by men to weave their own garments to cover their own nakedness. All men’s efforts to protect themselves from the gaze of GOD’s righteousness will be unavailing. All such man-made righteousnesses are of no avail.
Isa 59:17 (a) This figure represents the anger of GOD against a disobedient people. His whole being is aroused to take vengeance on those who know not GOD, and obey not His Gospel.
Isa 61:3 (a) In this beautiful way the Lord describes the radiance, the happiness and the sweetness that fills the heart and the life of the child of GOD who loves the things of GOD, and lives for the glory of GOD.
Isa 61:10 (a) That eternal life which GOD gives to us whereby He makes us His child is a complete covering for the Christian. All of his own natural person is covered by the Lord JESUS CHRIST so that we are found “in Him,” not having our own righteousness, but the righteousness of GOD which is by faith of JESUS CHRIST. We read that this righteousness “is for all, and upon all them that believe.” In this way it is compared to a garment.
Eze 16:18 (a) This word undoubtedly refers to the grandeur, the glory, and the beauty that GOD gave to the nation of Israel when they flourished so wonderfully under previous leaders. They took these riches and gave them to their enemies as they joined up with their neighbors in their wicked practices.
Zec 3:3 (a) We think that Joshua in this verse is a type of the nation of Israel and that the garments are a type of the wicked ways, actions and deeds of these people. He stood before the Lord of Heaven who took pity upon him, removed the filthy garments and gave him heavenly robes. This is probably a picture of the redemption of Israel when GOD again works on and in this great people to make them a holy and righteous people when they accept the Messiah.
Mat 9:16 (b) This represents the old nature of the unsaved man. The Lord does not patch the old nature and try to make it better. He gives a new nature that needs no patching.
Mat 22:11 (b) The type in this Scripture represents the covering of imputed righteousness which the King of Heaven, GOD the Father, gives to everyone who trusts His Son, the Lord JESUS. This man would not have GOD’s robe. He came into the presence of the King wearing his own robe, which is a figure of human, self-made righteousness. The King rejected him because of his refusal to lay aside his own self-made righteousness and receive the righteousness which is GOD’s gift. (See Rom 5:17; Rom 10:2-3).
Jam 5:2 (b) The type in this Scripture refers to the evanescent and transient character of the position and power which riches give in this life. These rapidly disintegrate as the trials of this earth and the disappointments of life eat them away.
Jud 1:23 (b) This garment refers to the righteousness which must be worn in the presence of GOD. It must be entirely from Heaven, and not be tainted in any way by human works, merits, or activities.
Rev 3:4 (a) This is a type of the profession, confession and public life of certain Christians in Sardis. They kept themselves clean, upright, honest and undefiled in their daily lives. (See Rev 16:15).