Apparel
Apparel
(usually designated in Heb. by , be’-ged, dress, or some form of , lebush’, clothing, , , etc.), ORIENTAL, especially Hebrew. SEE GARMENT; SEE CLOTHING; SEE RAIMENT, etc. This was usually, as the eastern climate necessitated, wide and flowing (comp. Olear, Reisen. p. 307), but concerning its precise cut we find nothing indicated in the O.T. books, except with regard to that of the priesthood. SEE PRIEST. But as customs change but little among Orientals, we may probably get a pretty exact idea of the ancient Hebrew fashion from a comparison with modern Eastern, especially Arabic costume (see especially Arvicux, Trav. 3, 241 sq.; Niebuhr, Beschr. p. 62 sq.). See DRESS. The delineations of dress upon the Oriental monuments (such as the ruins of Babylon, Persepolis, Nineveh, and, to some extent, Egypt) are useful for this purpose, especially for the later period (namely, during the exile, when the Jews wore Chaldean garments, Dan 2:21). For the earlier period see the Gemara (Shabbath. 16:4). Male and female apparel then, as now, did not essentially differ; but a lady was easily recognized for the most part by single pieces of female attire, and especially by ornaments, and moreover the costliness of material in the head-dresses made a distinction between the sexes sufficient to meet the demands of the law (Deu 22:5) forbidding men to wear women’s garments and the reverse. (See, however, Josephus, War, 4:9, 10. The reason usually assigned for this statute is the prevention of confusion, and especially licentiousness, see Mill, Dissert. p. 203 sq.; Michaelis, Mos. Recht. 4:349 sq. Others, as Le Clere after Maimonides, regard the prohibition as a preventive of certain forms of idolatry which required men to sacrifice in female apparel, and the reverse, see Macrob. Saturn. 2:8, p. 22, ed. Bip.; Philochori Fragm. ed. Siebelis, p. 19 sq.; comp. Jul. Firmic. De errore profan. rel. c. 4; also Creuzer, Symbol. 2:34 sq.; and generally Pezold, De promiscua vestium utriusque sexus usurpatione, Lips. 1702, and in Ugolini Thesaur. 29. This interpretation is sustained by a statement of Maimonides, More Nevochim, 3, 27; comp. Movers, Phonic. 1, 445 sq. Many Jews, however, understand the textual expression , literally utensils of a man, to signify male weapons, so Onkelos in loc.; a view which is adopted by Josephus, Ant. 4, 8, 43.) The subject of female apparel has been especially treated by Schroder (De vestitu mulier. Heb. Lugd. B. 1745) and Hartmann (Hebraerin am Putztische, Amst. 1849). The manufacture of garments was in all ages the business of the women, especially the females of the family, and even distinguished ladies did not excuse themselves from the employment (1Sa 2:19; Pro 31:22 sq.). SEE WIFE. The only legal enactment on the subject was that wool and linen should not be used in the same article of apparel (Lev 19:19; Deu 22:11), a prescription probably not designed (as thought by Josephus, Ant. 4, 8, 11) to forbid the priests any intermixture of materials, but to be explained after the analogy of the foregoing prohibition of heterogeneousness (see Michaelis, Alos. R. 4, 319 sq.). SEE DIVERSE.
The articles of clothing common to men and women, then, were:
1. The under garment, , ketho’neth, , or tunic, SEE COAT, which was held together by the girdle (q.v.), and besides which a linen shirt, , sadin’, is sometimes mentioned (Isa 3:23; Jdg 14:12; Pro 31:24). In common language of the ancients, a person who had only this under garment on was called naked (1Sa 19:24; Job 24:10; Isa 20:2; comp. Virg. Geo. 1, 229), a term that is sometimes applied also to one poorly clad (Job 22:6; Isa 58:7; 2Sa 6:20; see Gesenius, Thesaur. p. 1071). Those in high station or travelers (comp. Joseph. Ant. 22, 5, 7) sometimes wore two under garments, like a double shirt, the outer (which was always longer than the inner) one being then called , meil’, a robe or upper garment (1Sa 15:27; 1Sa 18:4; 1Sa 24:5; Job 1:20). The Greeks and Romans likewise, as perhaps also the Persians, were acquainted with this habit (comp. Herod. 1:195; Ovid, Fasti, 2:319; Salmas. ad Tertull. pall. p. 71); but the custom appears to have been always regarded by the Jews as luxurious (Mat 10:10; Luk 3:11; Luk 9:3; comp. Lightfoot, p. 330; and Groebel, in the Miscell. Lips. 12:137 sq.). A Chaldee costume was the , pattish’, or mantle (Dan 2:3; Dan 2:21), probably a flowing under- dress (see Gesenius, Thesaur. p. 1101).
2. An over garment, SEE ROBE, which was thrown around the person, called , simlah’, and , samlah’, or mantle, also , be ged, a piece of clothing generally, , especially with females the , mitpach’ath, or cloak, palla, otherwise , madtaphah’, or mantilla (Rth 3:15; Isa 3:22); also , adde’reth, or wide mantle, vallium (Jos 7:21 : 1Ki 19:13; 2Ki 2:13), the last designating a particular kind of very loose and flowing robe, sometimes (Gen 25:26; Zec 13:4) lined with fur, such as the Orientals (Turks) even wear in summer (see Thevenot, Voyages, 1:234; Russel, Aleppo, 1:127; Harmer, Observ. 3, 4 sq.). Poor people and travelers also used the outer garment as night clothes. SEE COUCH. Both sexes made, out of the superabundant folds in front, a pocket or lap, , cheyk, or bosom, sinus (Rth 3:15; Psa 79:12; Pro 17:23; 2Ki 4:39; Hag 2:12; Luk 6:38; comp. Liv. 21:18; Horace, Serm. 2, 3, 171 sq.; Senec. Ep. 19; Joseph. War, 5, 7, 4; 6:3, 3; see Wetstein, 1:696; Kype, Observ. 1, 238), into which the hand was thrust by the indolent (Psa 74:11). Variegated (on the or fine purple and byssus garments of Mat 11:8, see Biel, in the Symbol. Duisb. 1, 79 sq.) and embroidered raiments were, reserved for occasions of ceremony (Jos 7:21; Jdg 5:30; 2Sa 1:24; 2Sa 13:18; Pro 31:22; Est 8:15; Eze 16:10; see Harmer, 3, 182 sq.; Rosenmller Morgenl. 3, 140), although even children (Gen 37:3; comp. Rauwolf, Reisen, p. 89) were habited in them (for so the , ketho’neth passim’, Gen 37:23; Gen 37:32; 2Sa 13:18-19, is probably to be understood, with the Sept., Onkelos, Saadias, and others, rather than a dress with a train or reaching to the ankles, as Josephus explains, Ant. 7:8, 1; but see Gesenius, Thes. Heb. p. 1117; on the , pethigil’, or broidered festive garment of Isa 3:24, see Gesenius, Thes. p. 1137), and were sometimes part of the prey taken from enemies (Zep 1:8). SEE MERCHANT; SEE WEAVING. White
(byssus and linen), however, SEE PRIEST, was naturally in most esteem for garments (comp. Ecc 9:8; Ecclesiastes 3 Ezr 1:2; Ezr 7:9; 2Ma 11:8; Luk 23:11; Josephus, War, 2, 1, 1; Dougtai Analect. 2, 57; Schmid, De usu vestium albar. in Ugolini Thesaur. 29). SEE LINEN; SEE FULLER. Generals especially wore red (scarlet) robes (Jdg 8:26; Nah 2:4; Isa 63:1; see below). Luxurious apparel was no doubt increasing in fashion under the later kings (Jer 4:30; Eze 16:10 sq.; Zep 1:8; Lam 4:5), and prevailed among the Jews down to the apostles’ times (1Ti 2:9; 1Pe 3:3; see Dougtaei Analect. 2, 23 sq.). A form of delicate raiment in use by pious (sanctimonious) persons is mentioned (Luk 20:46; comp. Mat 23:5). SEE SEAM. On rending the garments, SEE GRIEF; on spreading them along the way, SEE COURTESY. Shaking the garments in the presence of any one (Act 18:6) was a symbolical declaration that the party would have nothing more to do with him (see Heumann, Parerga, p. 213 sq.).
3. Priests alone wore drawers, SEE BREECHES, but they are now in almost universal use in the East by men and women (Niebuhr, Beschr. p. 62, 65; Reisen, 1, 158; so also among the ancient Medes and Persians long trowsers were worn, Herod. v. 49; Xen. Cyrop. 8, 3, 13; Strabo, 2:52; and so many understand the , sarbalin, coats, of Dan 3:21; Dan 3:27, see Lengerke in loc., while others understand mantles, as being altogether more agreeable to Babylonian usage, see Gesenius, Thesaur. p. 969 sq.).
4. Both sexes covered the head with a turban. SEE HEAD-DRESS. Women likewise wore net-caps (reticulated hoods), frontlets (forehead bands), and. probably veils. SEE CAUL; SEE BONNET; SEE FRONTLET; SEE VEIL.
5. On the covering of the feet, SEE SANDAL; SEE SHOE. Gloves ( or ) were not unknown, yet they appear not to have been used as a part of the attire, but by workmen as a protection of the hands from injury and soiling (comp. Mishna, Chelim, 16:6; 24:15; 26:3; see an essay on the gloves of the Heb., in the Wiener Zeitsch. f. Kunst und Literatur, 1827, No. 71 sq.; a man’s glove, , nartek, is mentioned in the Targum on Rth 4:7).
The Orientals are still very fond of changes (q.v.) of raiment, especially of robes of state on holidays or festive occasions (Niebuhr, Reisen, 1, 182; Burckhardt, Arab. p. 272; Harmer, 2:112; 3:447), hence rich Hebrews had their change-suits of apparel ( chaliphoth’, like the Greek , Odyss. 8, 249; , 14, 514), and to a superior residence there always appertained a goodly wardrobe (, meltachah’, clothes-press, 2Ki 10:22; see Pro 31:21; Job 27:16; Luk 15:22; comp. Bochart, Hieroz. 3, 517; Rosenmller, Morgenl. 3, 349; Jacob, ad Lucian Toxar. p. 150). Especially did kings and nobles possess a stock of state and ceremonial dresses
(, machlatsoth’, costly or festive garments, for special occasions, Isa 3:22; Zec 3:4) for presents (Gen 45:22; Est 4:4; Est 6:8; Est 6:11; 1Sa 18:4; 2Ki 5:5; 2Ki 10:22; comp. also Jdg 14:12; Jdg 14:19; see Tavernier, 1:207, 272; Harmer, 2:112; 3, 447; among the Persians head-dresses appear to have been likewise royal presents, Est 6:8; comp. Heeren, Ideen, I, 1:216); hence among the court officers is mentioned a custodian of the wardrobe ( , shomer ‘hab-begadim’, keeper of the clothes, 2Ch 34:22). SEE GIFT. Persons changed their clothes for religious reasons, when they had become ceremonially unclean (Lev 7:11; Lev 27:11; Lev 27:25; Lev 15:13, etc.; comp. Gen 35:2). Those in eminent stations and females anointed and perfumed their garments (Psa 45:9; Son 4:11). SEE UNGUENT. Mourning apparel (, sakkim’, weeds, i.. e. sackcloth) were of coarse stuff (as still in the East), narrow and without sleeves. SEE MOURNING; SEE SACKCLOTH. Prophets and ascetics also used this kind of habiliments (Isa 20:2; Zachariah 13:4; Mat 3:4; see Gesenius, Comment. ib. Jesa. 1, 644). Court officers (1Ki 10:5; Isa 22:21) wore a distinctive dress. SEE KING; SEE PRIEST. (Comp. generally J. H. Soprani, De re vestiana liebr. in his Comment. de Davide, Lugd. 1643). SEE ATTIRE.
The malignant leprosy ( , tsaraath’ mame’reth, fretting scab), which attacked not only clothing, but also skins and leather, consisted of green and reddish spots; but its true character has not yet been explained. It was probably some form of mould engendered by dampness or confinement. Michaelis (Mos. R. 4, 265 sq.) supposed it to be the so- called wool-rot (i.e. wool from diseased sheep; see Hebenstreit, Curve sanitatis ap. vet. exempla, Lips. 1783, p. 24); others explain it of small insects, not cognizable by the eye, that appear green or red, and corrode the wool (Jahn, I, 2:163). That also linen stuff (Isa 22:48, ) might be similarly affected, is improbable (comp. Michaelis, in Bertholdt’s Journ. 4, 365 sq.); and to understand cotton material to be meant is very arbitrary. SEE LINEN. This subject can only be cleared up by closer investigation in the East itself.
Among Greek and Roman articles of apparel mentioned in the Bible are the , or cloak, a wide overcoat or mantle, which hunters (Lucian, Dial. deor. 11:3), soldiers, especially horsemen (Bockh, Staatshaush. 1:115), and their officers wore (2Ma 12:35); the or , paenula (Talm. ), travelling or rain-cloak (2Ti 4:13), which was worn by the Romans over the tunica (Suet. Ner. 48), and was furnished with a hood for the protection of the head (Cic. Mil. 20; Juven. v. 78; Senec. Ep. 87, p. 329, ed. Bip.; Horace, Ep. 1, 11, 18; comp. Wetstein; 2:366; Stosch, De pallio Pauli, Lugd. 1709), according to others a portmanteau or book-satchel (see the commentators in loc.); and the military (chlamyspurpurea, Donat.), or purple robe (Mat 27:28), a woollen scarlet mantle, bordered with purple, which Roman generals and officers (Liv. 1:26; Tac. 12:56; Hirt, Bell. Afr. 51) wore (Lat. paludamentum) at first (Eutrop. 9:26).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Apparel
In Old Testament times the distinction between male and female attire was not very marked. The statute forbidding men to wear female apparel (Deut. 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as “naked” (1 Sam. 19:24; Job 24:10; Isa. 20:2). Those in high stations sometimes wore two tunics, the outer being called the “upper garment” (1 Sam. 15:27; 18:4; 24:5; Job 1:20). (2.) They wore in common an over-garment (“mantle,” Isa. 3:22; 1 Kings 19:13; 2 Kings 2:13), a loose and flowing robe. The folds of this upper garment could be formed into a lap (Ruth 3:15; Ps. 79:12; Prov. 17:23; Luke 6:38). Generals of armies usually wore scarlet robes (Judg. 8:26; Nah. 2:3). A form of conspicuous raiment is mentioned in Luke 20:46; comp. Matt. 23:5.
Priests alone wore trousers. Both men and women wore turbans. Kings and nobles usually had a store of costly garments for festive occasions (Isa. 3:22; Zech. 3:4) and for presents (Gen. 45:22; Esther 4:4; 6:8, 11; 1 Sam. 18:4; 2 Kings 5:5; 10:22). Prophets and ascetics wore coarse garments (Isa. 20:2; Zech. 13:4; Matt. 3:4).
Fuente: Easton’s Bible Dictionary
Apparel
APPAREL.See Dress.
Fuente: Hastings’ Dictionary of the Bible
Apparel
See Linen
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Apparel
a-parel: The English equivalent of six Hebrew and three Greek words, variously signifying all kinds of raiment, chiefly garments costly and beautiful: ornamental (2Sa 1:24); royal, as of Ahasuerus (Est 6:8), of Herod (Act 12:21, , esthes); of kings’ daughters (2Sa 13:18); priestly (Ezr 3:10); also mourning (2Sa 14:2). In 1Sa 17:38, 1Sa 17:39 apparel replaces armor of King James Version: Saul clad David with his apparel, probably some close-fitting garment worn under the armor, or sometimes without it. Severe judgment was pronounced on Jewish princes who clothed themselves with strange (the King James Version), i.e. with foreign apparel (Zep 1:8; compare Isa 2:6-8). Modest apparel as against costly raiment is commended as suited to Christians (1Ti 2:9; , himatismos, and , katastole). Angels are robed in white apparel (Act 1:10; compare Luk 24:4, dazzling). Fig. of the glorious and red (suggestive of the wine-press) apparel of the Messiah (Isa 63:1, Isa 63:2), and of a meek and quiet spirit (1Pe 3:4).
Fuente: International Standard Bible Encyclopedia
Apparel
See GARMENTS.
Fuente: Concise Bible Dictionary
Apparel
Isa 3:22 (b) It is evident that the garments referred to in this passage represent and are types of the outward show with which hypocrites adorn themselves, thinking that this outward pretense and sham will influence our Lord in the time of His judgment. White feathers may cover a black skin.
Isa 63:1-2 (b) This apparel of the Lord Himself tells us something of the story of His character. The red garments are a public announcement that the Lord GOD of Heaven will trample His enemies under foot so that the blood will stain His garments. It is an announcement that He will not forever tolerate rebellion in the hearts of men. He will tread the winepress and shed the blood of the enemies in His anger and wrath. CHRIST wears that same apparel (Rev 19:13). He wears this red garment when He comes back to earth to rule the nations with a rod of iron, and GOD will make His enemies His footstool.
Zep 1:8 (b) The word in this passage probably refers to false doctrines, false beliefs, and false faiths. In the New Testament this same truth is presented in Matthew 22, in the case of the man who wore his own garment when he should have worn the king’s garment.