Border
Border
is generally the rendering of some form of the Heb. , gebul’, Gr. , a boundary-line, especially in the plural; also of several other Heb. words in a similar sense; but in Exo 25:25; Exo 25:27; Exo 37:12; Exo 37:14, it represents , misge’reth, a margin, e.g. ornaments on the brazen stands or pedestals of the lavers, apparently square shields decorated with sculptures on the sides, 1Ki 7:28-36; 2Ki 16:17; and in Num 15:38, it stands for , kanaph’, a wing, i.e. hem or fringe of a garment, like in Mat 23:5; while in Son 1:11, it is , tor, a rowa or string of pearls or golden beads for the headdress.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Border (2)
is generally the rendering of some form of the Heb. , gebul’, Gr. , a boundary-line, especially in the plural; also of several other Heb. words in a similar sense; but in Exo 25:25; Exo 25:27; Exo 37:12; Exo 37:14, it represents , misge’reth, a margin, e.g. ornaments on the brazen stands or pedestals of the lavers, apparently square shields decorated with sculptures on the sides, 1Ki 7:28-36; 2Ki 16:17; and in Num 15:38, it stands for , kanaph’, a wing, i.e. hem or fringe of a garment, like in Mat 23:5; while in Son 1:11, it is , tor, a rowa or string of pearls or golden beads for the headdress.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Border
BORDER (Gr. for Heb. ).This word plays a significant part in the Gospels (Mat 9:20; Mat 14:36; Mat 23:5, Mar 6:56, Luk 8:44). When Jesus was on His way to heal Jairus little daughter, a certain woman who had an issue of blood twelve years came behind Him and touched the border (hem) of His garment ( ) and was healed (Mat 9:20-22, Luk 8:44, Mar 6:56). In Mat 14:36 we read of many sick ones who sought healing in the same way. Again, in that remarkable denunciation of the scribes and Pharisees which constitutes the climax of one of our Lords most striking discourses, He makes this charge among others: All their works they do to be seen of men: they make broad their phylacteries, and they enlarge borders of their garments (Mat 23:5).
What is this border of the garment that plays such a rle? Clearly in our Lords time the Jews had come to attach great importance to it. To them it was the chief of three sensible signs, or material reminders, of their obligations under the Law, the other two being the Phylacteries (tphilln) and mzzth, oblong boxes fixed above the door-posts, on which Deu 6:4-9; Deu 11:12-21 were written, according to the directions there given. The Law first required (Deu 22:12) that twisted cords (Heb. gdhlm, incorrectly rendered fringes by Authorized Version and Revised Version NT 1881, OT 1885 ) be formed upon the four corners (four borders, Revised Version NT 1881, OT 1885 ) of the mantle or outer garment. This thing termed gdhlm acquired later the special name zzth,it is so rendered by the Targum in Deu 22:12. The same law is found in the Priestly Code in expanded form: And the Lord spake unto Moses saying, Speak unto the children of Israel, and bid them that they make them fringes (zzth, ) in the borders (more correctly tassels in the corners, (Revised Version margin) ) of their garments throughout their generations, and that they put upon the fringe of each border (i.e. the tassel of each corner) a cord of blue (Num 15:37-38).
The twisted cords of Deu 22:12 were clearly intended to be fastened to the four corners of the outer garment (usually called simlh). The Priestly Code, however, further called for a tassel to be attached to each corner by a cord of blue. Now, it is to these tassels that the Gr. translators give the name the term exclusively used in the NT. The simlh was worn like the Gr. (the NT equivalent), the loose end being thrown over the left shoulder. The tassel attached to this corner, then, could be reached with ease from behind, as in the case of the woman with the issue of blood (Mat 9:20).
Some think that behind this law was an ancient Semitic custom with superstitious and magical associations, which, however, was impressed with a new significance by the Hebrew legislation. At any rate, we see here, as elsewhere, that in NT times a special virtue was still thought to be attached to the tassels on the four corners (cf. Mat 14:36, Mar 6:56 with Luk 4:7 and 1Ki 1:50).
In the Mosaic Law they were evidently intended to be, as to the more spiritually minded doubtless they were, simply reminders of the obligations resting upon Jehovahs people to walk in this law and to keep all His commandments (Num 15:39-40). The ostentatious Pharisees, however, went beyond others in their use of these signs, by making them large and conspicuous.
Jewish hearers and readers would at once understand what Jesus meant by this charge against the scribes and Pharisees, who sit in Moses seat. Making their phylacteries unusually broad and enlarging the borders (tassels) of their garments would both be understood as their way of calling every casual observer to witness that they were remarkably pious. It was this ostentatious display of an empty, outward piety which Jesus here and elsewhere denounces, and which has given such a sinister and forbidding significance to Pharisaism the world over.
Literature.Schrer, HJP [Note: JP History of the Jewish People.] ii. ii. 111 ff.; Edersheim, Life and Times, i. 624 ff.; Hasting’s Dictionary of the Bible and Kittos Biblical Cyclopaedia3 [Note: designates the particular edition of the work referred] , art. Fringes.
Geo. B. Eager.
Fuente: A Dictionary Of Christ And The Gospels
Border
BORDER (of the garment).See Frinoes.
Fuente: Hastings’ Dictionary of the Bible
Border
was primarily “the extremity or prominent part of a thing, an edge;” hence “the fringe of a garment, or a little fringe,” hanging down from the edge of the mantle or cloak. The Jews had these attached to their mantles to remind them of the Law, according to Num 15:38-39; Deu 22:12; Zec 8:23. This is the meaning in Mat 23:5. In Mat 9:20; Mat 14:36; Mar 6:56; Luk 8:44, it is used of the border of Christ’s garment (AV “hem,” in the first two places). See HEM.
“the border of a country or district” (cp. Eng., “horizon”), is always used in the plural. The AV has “coasts,” but “borders” in Mat 4:13; the RV always “borders,” Mat 2:16; Mat 4:13; Mat 8:34; Mat 15:22, Mat 15:39; Mat 19:1; Mar 5:17; Mar 7:31 (twice); Mar 10:1; Act 13:50. In some of these it signifies territory. See COAST.
meta, “with,” and No. 2, similar in meaning, is found, in some mss., in Mar 7:24. Cp. horothesia, under BOUND.