Linen
LINEN
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, “Linen,” “fine linen,” and “silk:” PISHTAH, Jdg 15:14 Eze 44:17,18 ; BAD, worn by the priests, Exo 28:42 39:28, and by king David, etc., 2Sa 6:14 ; SHESH, worn by Joseph when governor of Egypt, Gen 41:42, and by the virtuous woman in Pro 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,1Ch 15:27 2Ch 2:14 3:14 5:12. These words may indicate different qualities of linen, but are thought to mean in part cloth of different materials, particularly the last two. Some think BUTZ, in Latin byssus, denotes cotton cloth, and SHESH that made of hemp. See COTTON, and FLAX. Fine linen was sometimes made of snowy whiteness, and was a symbol of the purity of angels and of the redeemed church, Jer 15:6 19:8.
Fuente: American Tract Society Bible Dictionary
Linen
(, from , adj. , )
Linen was a characteristic product of Egypt, where the arts of spinning and weaving were carried to great perfection. Both in that land and in other lands to which it was imported it was the material used for priestly vestments. According to Herodotus (ii. 37), the Egyptian priests wear linen garments, constantly fresh washed, and they pay particular attention to this. The priests wear linen only. The Hebrew usage is indicated by the phrase the linen garments, even the holy garments (Lev 16:32); and Vergil (aen. xii. 120) speaks of Roman priests as Velati lino, et verbena tempora vincti. Linen-at least the best kind of it (, or fine linen)-was too expensive for ordinary wear. It was the clothing of kings and their ministers (Gen 41:42), of women of quality (Pro 31:22), of ideal Israel in her royal estate (Eze 16:10; Eze 16:13).
These facts explain the references to linen in the imagery of the Revelation. (1) The seven angelic messengers who come out of the heavenly temple are arrayed in linen, pure and bright (Rev 15:6). In spite of good manuscript authority (AC) and the dubious parallel in Eze 28:13, the reading arrayed with precious stones (Revised Version )- for -is extremely unlikely, and has . It is true that was commonly applied to the flax-plant, but it was also used of linen cloth and garments (Il. ix. 661, aesch. Supp. 121, 132). (2) Fine linen was part of the merchandise of Imperial Rome (Rev 18:12); the city was arrayed in it (Rev 18:16), the old republican simplicity having given place to a wide-spread luxury. (3) It is befitting that the bride of the Lamb arrays herself in fine linen, bright and pure (Rev 19:8). The added words, for the fine linen is the righteous acts () of the saints is perhaps a gloss. It is a happy inspiration that makes fine linen, the clothing of priests and princes, the uniform of the armies in heaven that follow Him who is the Faithful and True (Rev 19:14).
James Strahan.
Fuente: Dictionary of the Apostolic Church
Linen
has been made in the A. Version or elsewhere the representative of a considerable number of Hebrew and Greek terms, to most of which it more or less nearly corresponds. The material designated by them in general is no doubt principally, and perhaps by some of them exclusively, the product of the flax-plant; but there is another plant which, as being a probable rival to it, may be most conveniently considered here, namely, HEMP SEE HEMP . SEE SILK; SEE WOOL.
Hemp is a plant which in the present day is extensively distributed, being cultivated in Europe, and extending through Persia to the southernmost parts of India. In the plains of that country it is cultivated on account of its intoxicating product, so well known as bang; in the Himalayas both on this account and for its yielding the ligneous fiber which is used for sack and rope making. Its European names are no doubt derived from the Arabic kinnab, which is supposed to be connected with the Sanscrit shanapee. There is no doubt therefore, that it might easily have been cultivated in Egypt. Herodotus mentions it as being employed by the Thracians for making garments. “These were so like linen that none but a very experienced person could tell whether they were of hemp or flax; one who had never seen hemp would certainly suppose them to be linen.” Hemp is used in the present day for smockfrocks and tunics; and Russia sheeting and Russia duck are well known. Cannabis is mentioned in the works of Hippocrates on account of its medical properties. Dioscorides describes it as being employed for making ropes, and it was a good deal cultivated by the Greeks for this purpose. Though we are unable at present to prove that it was cultivated in Egypt at an early period, and used for making garments, yet there is nothing improbable in its having been so. Indeed, as it was known to various Asiatic nations, it could hardly have been unknown to the Egyptians, and the similarity of the word husheesh to the Arabic shesh would lead to a belief that they were acquainted with it, especially as in a language like the Hebrew it is more probable that different names were applied to totally different things, than that the same thing had two or three different names. Hemp might thus have been used at an early period, along with flax and wool, for making cloth for garments and for hangings, and would be much valued until cotton and the finer kinds of linen came to be known.
1. PISHTEH (, or, rather, according to Gesenius, , pe’sheth, from , to card) is rendered “linen” in Lev 13:47-48; Lev 13:52; Lev 13:59; Deu 22:11; Jer 13:1; Eze 44:17-18; and “flax” in Jos 2:6; Jdg 15:14; Pro 31:13; Isa 19:9; Eze 40:3, Hos 2:5; Hos 2:9. It signifies
(1.) flax. i.e., the material of linen, Isa 19:9; Deu 22:11; Pro 31:13, where its manufacture is spoken of; also a line or rope made of it, Eze 40:3; Jdg 14:4; so “stalks of flax,” i.e., woody flax, Jos 2:6 (where the Sept. has , Vulg. stipulae lini. but the Arabic Vers. stalks of cotton); and
(2.) wrought flax. i.e., linen cloth, as made into garments. e.g. generally, Lev 13:47-48; Lev 13:52; Lev 13:59; Deu 22:11; Eze 44:17; a girdle, Jer 13:1. a mitre a pair of drawers worn by the priests, Eze 44:18. A cognate term is , pistah’, the plant “flax” as growing, Exo 9:31; spec. a wick, made of linen, i.e., of “flax,” Isa 42:3, or “tow,” Isa 43:17. To this exactly corresponds the Greek (whence English linen), which, indeed, stands for pishteh or pishtah in the Sept. (at Exo 9:31; Isa 19:9; Isa 43:3). It signifies properly the flax-plant (Xenophon, Ath. 2:11, 12), but in the N.T. is only used of linen raiment (Rev 15:6; comp. Homer, Il. 9:661; Od. 13:73), also the wick of a lamp, as being composed of a strip or ravelings of linen (Mat 12:20), where the half-expiring flame is made the symbol of an almost despairing heart, which will be cheered instead of having its religious hopes extinguished by the Redeemer. In Joh 13:4-5 occurs the Latin term linteum, in its Greek form , literally a linen cloth, hence a “towel” or apron (comp. Galen, Comp. Med. 9; Suetonius, Calig. 26).
This well-known plant was early cultivated in Egypt (Exo 9:31; Isa 19:9; comp. Pliny, 19:2; Herod. 2:105; Iasselquist, Trav. page 500), namely, in the Delta around Pelusium (“linum Pelusiacum,” Sil. Ital. 3:25, 375; “linteum Pelusium,” Phaedr. 2:6, 12); but also in Palestine (Jos 2:6, Hos 2:7; compare Pococke. East, 1:260), the stalk attaining a height of several feet (see Jos 2:6; compare Hartmann, Hebr. 1:116). Linen or tow was employed by the Hebrews, especially as a branch of female domestic manufacture (Pro 31:13), for garments (2Sa 6:14; Eze 44:17; Lev 13:47; Rev 15:6; comp. Philo, 2:225), girdles (Jer 31:1), thread and ropes (Eze 40:3; Jdg 15:13), napkins (Luk 24:12; Joh 19:40), turbans (Eze 44:18), and lamp-wick (Isa 40:3; Isa 43:17; Mat 12:20). For clothing they used the “fine linen” (, , 1Ch 15:27, where the Sept. has : see Hartmann, 3:38; compare Lev 16:4; Lev 16:23; Eze 44:17), perhaps the Pelusiac linen of Egypt (see Mishna, Joma, 3:7), of remarkable whiteness (comp. Dan 12:6; Rev 15:6; see Plutarch, Isis, c. 4), with which the fine Babylon linen manufactured at Borsippa doubtless corresponded (Strabo, 16:739), being the material of the splendid robes of the Persian monarchs (Strabo, 14:719; Curt. 8:9), doubtless the karpas, , of Est 1:6 (see Gesenius, Thesaur. Heb. page 715). Very poor persons wore garments of unbleached flax (, linum crudum, i.q. tow-cloth, Sir 40:4). The refuse of flax or tow is called in Heb. , nesoreth (Jdg 16:9; Isaiah 31). (See, generally, Celsius, Hierobot. 2:28 sq. See FLAX.
2. BUTS (, from a root signifying whiteness) occurs in 1Ch 4:21; 1Ch 15:27; 2Ch 2:14; 2Ch 3:14; 2Ch 5:12; Est 1:6; Est 8:15; Eze 27:16, in all which passages the A.V. renders it “fine linen,” except in 2Ch 5:12, where it translates “white linen.” The word is of Aramean origin, being found in substantially the same form in all the cognate dialects. It is spoken of the finest and most precious stuffs, as worn by kings (1Ch 15:27), by priests (2Ch 5:12), and by other persons of high rank or honor (Est 1:6; Est 1:8; Est 1:15). It is used of the Syrian byssus (Eze 27:16), which seems there to be distinguished from the Egyptian byssus or , shesh (Eze 27:7). Elsewhere it seems not to differ from this last, and is often put for it in late Hebrew (e.g. 1Ch 4:21; 2Ch 3:14; comp. Exo 26:31; so the Syr. and Chald. equivalents of buts occur in the O. and N.T. for the Heb. and Gr. ). That the Heb. garments made of this material were white may not only be certainly concluded from the etymology (which that of confirms), but from the express language of Rev 19:4, where the white and shining raiment of the saints is emblematical of their purity. Yet we should not rashly reject the testimony of Pausanias (5:5), who states that the Hebrew byssus was yellow, for cotton of this color is found as well in Guinea and India (Gossypium religiosum) as in Greece at this day (comp. Vossius, ad. Virg. Geo. 2:220), although white was doubtless the prevailing color, as of linen with us. J.E. Faber (in Harmar, Observ. 2:382 sq.) suspects that the buts was a cotton-plant common in Syria, and different from the shesh or tree-cotton. It has long been disputed whether the cloths of byssus were of linen or cotton (see Celsius, Hierobot. 2:167 sq.; Forster, De bysso antiquor. London, 1776), and recent microscopic experiments upon the mummy-cloths brought to London from Egypt have been claimed as determining the controversy by discovering that the threads of these are linen (Wilkinson, Anc. Egypt. 3:115).
But this is not decisive, as there may have existed religious reasons for employing linen for this particular purpose, and the cloths used for bandaging the bodies are not clearly stated to have been of byssus. On the contrary, the characteristics ascribed to this latter are such as much better agree with the qualities of cotton (see Forster, De bysqo, ut sup.). “The corresponding Greek word occurs in Luk 16:19, where the rich man is described as being clothed in purple and fine linen, and also in Rev 18:12; Rev 18:16; Rev 19:8; Rev 19:14, among the merchandise the loss of which would be mourned for by the merchants trading with the mystical Babylon. But it is by many authors still considered uncertain whether this byssus was of fax or cotton; for, as Rosenmller says, ‘The Heb. word shesh, which occurs thirty times in the two first books of the Pentateuch (see Celsius, 2:259), is in these places, as well as in Pro 31:22, by the Greek Alexandrian translators interpreted byssus, which denotes Egyptian cotton, and also the cotton cloth made from it. In the later writings of the O.T., as, for example, in the Chronicles, the book of Esther, and Ezekiel, buts is commonly used instead of shesh as an expression for cotton cloth.’ This, however, seems to be inferred rather than proved, and it is just as likely that improved civilization may have introduced a substance, such as cotton, which was unknown at the times when shesh was spoken of and employed, in the same manner as we know that in Europe woolen, hempen, linen, and cotton clothes have at one period of society been more extensively worn than at another.”
Cotton is the product of a plant apparently cultivated in the earliest ages not only in India, Cyprus, and other well-known localities, but also in Egypt (Pliny, 19:2; comp. Descript. de l’Egypte, 17:104 sq.), and even in Syria (Eze 27:16) and Palestine (1Ch 4:21; Pausan. 5:5, 2; Pococke, East, 2:88; Arvieux, 1:306). Two kinds of cotton are usually distinguished, the plant (Gossypium herbaceum) and the tree (Gossyp. arboreum), although the latest investigations appear to make them essentially one. The former, which in Western Asia is found growing in fields (Olearius, Travels, page 297; Korte, Reis. page 437), is an annual shrub two or three feet high, but when cultivated (Olivier, Trav. 2:461) it becomes a bush from three to five feet in height. The stalks are reddish at the bottom, the branches short, furry, and speckled with black spots; the leaves are dark green, large, five-lobed, and weak. The flowers spring from the junction of the leaves with the stem; they are bell-shaped, pale yellow, but purplish beneath. They are succeeded by oval capsules of the size of a hazel-nut, which swell to the size of a walnut, and (in October) burst spontaneously. They contain a little ball of white filaments, which in warm situations attains the size of an apple. Imbedded in this are seven little egg- shaped, woolly seeds, of a brown or black-gray color, which contain an oily kernel. The Gossypium arboreunr ( of Theophrastus) was anciently (see Theoph. Plant. 4:9, page 144, ed. Schneider), and still is indigenous in Asia (i.e., India), and attains a height of about twelve feet, but differs very little as to the leaves, blossoms, or fruit from the herbaceous cotton. See generally Belon, in Paulus’s Samml. 1:214 sq.; Kurrer, in the Hall. Encykl. 8:209 sq., Oken, Lehrb. d. Neaturgesch. II, 2:1262 sq.; Ainslie, Mater. Ind. page 282 sq.; Ritter, Erdk. 7:1058 sq.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (Luke 24:12; John 20:7), turbans (Ezek. 44:18), and lamp-wicks (Isa. 42:3).
(2.) Heb. buts, “whiteness;” rendered “fine linen” in 1 Chr. 4:21; 15:27; 2 Chr. 2:14; 3:14; Esther 1:6; 8:15, and “white linen” 2 Chr. 5:12. It is not certain whether this word means cotton or linen.
(3.) Heb. bad; rendered “linen” Ex. 28:42; 39:28; Lev. 6:10; 16:4, 23, 32; 1 Sam. 2:18; 2 Sam. 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. The word is from a root signifying “separation.”
(4.) Heb. shesh; rendered “fine linen” Ex. 25:4; 26:1, 31, 36, etc. In Prov. 31:22 it is rendered in Authorized Version “silk,” and in Revised Version “fine linen.” The word denotes Egyptian linen of peculiar whiteness and fineness (byssus). The finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. This was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Gen. 41:42).
(5.) Heb. ‘etun. Prov. 7:16, “fine linen of Egypt;” in Revised Version, “the yarn of Egypt.”
(6.) Heb. sadin. Prov. 31:24, “fine linen;” in Revised Version, “linen garments” (Judg. 14:12, 13; Isa. 3:23). From this Hebrew word is probably derived the Greek word sindon, rendered “linen” in Mark 14:51, 52; 15:46; Matt. 27:59.
The word “linen” is used as an emblem of moral purity (Rev. 15:6). In Luke 16:19 it is mentioned as a mark of luxury.
Fuente: Easton’s Bible Dictionary
Linen
Fine linen. Shes, an Egyptian word. The unique dress of the Egyptian priests (Gen 41:42). Pharaoh arrayed Joseph in it as a dress of state; not cotton, nor silk (as margin). So Eze 27:7, sheesh; Eze 27:16, buwts bussos, Greek), the fine linen of Syria used for the hangings of Solomon’s temple and David’s “robe of fine linen” (1Ch 15:27; 2Ch 2:14). The Egyptian fine linen was equal to the best now made in general texture, and superior in evenness of threads without knot or break. In Est 1:6 for “green” translated, rather “(Persian) linen cloth,” karpas, carbasus. The unstudied propriety of designation by the native names respectively of linen of Egypt, Syria, and Persia, is a strong mark of genuineness. In Eze 16:10 alone is “silk” probably meant (meshi, perhaps a Chinese word).
The flax for the tabernacle was spun by the women, and as thread given to Aholiab and his helpers to weave (Exo 25:4; Exo 35:25; Exo 35:35); he directed the work of the skilled weaver (“the cunning workman”), the embroiderer and the ordinary weaver. Baad (from a root meaning “separate”, referring to the distinctness of the threads in the texture) is the Hebrew for the linen breeches of Aaron and his sons in ministering: Exo 28:40-42, which compared with Exo 39:28, “linen (baad) of fine turned linen” (sheesh) identifies baad with sheesh, sheesh being perhaps the spun threads, baad the linen woven from them.
Baad is exclusively applied to the holy linen garments, ephod, etc., of priests, etc. (1Ch 15:27), and angels (Eze 9:2-3; Eze 9:11; Eze 10:2; Eze 10:6; Dan 10:5; Dan 12:6-7). Buwts, bussos, was the Levite choir’s dress (2Ch 5:12); kings wore it loosely over the close fitting tunic (1Ch 15:27). The temple veil was of it, naturally as made by Tyrians (2Ch 3:14; 2Ch 2:14). Mordecai was arrayed in it (Est 8:15). The house of Ashbea, sprung from Shelah Judah’s sou, wrought in it (buwts) (1Ch 4:21); tradition says they wrought priests’ and kings’ robes and the sanctuary hangings. The bride’s “fine linen, the righteousness of saints,” contrasts with the harlot Babylon’s merchandise in “fine linen” (Rev 19:8; Rev 19:14; Rev 18:12).
So also the fine linen (sheesh) which God put upon Israel (Eze 16:10); contrast the rich man’s fine linen (bussos) (Luk 16:19). Pro 7:16, “I have decked my bed with fine linen ‘etuwn, related to Greek othonee of Egypt,” i.e. ornamented the bed covering with threads of fine Egyptian flax. In Jdg 14:12-13, sadin (Greek sindon) is Hebrew for the 30 linen garments which Samson promised. Made by women (Pro 31:24); the good housewife “made fine linen and girdles”; her own clothing is “fine linen” (sheesh, not “silk,” Pro 31:22).
Used for winding sheets and head napkins (Joh 11:44; Joh 20:5), and towels (Joh 13:4-5). Pishteh is the general term (Jos 2:6), “flax” (Jdg 15:14). Bussos is the finer linen; linon is the general term. The mummies’ cloth is found by microscopic examination to be linen: linen fibre is cylindrical, transparent, and jointed as a cane; cotton fibre appears as a flat riband with a hem at each edge. Solomon’s merchants brought linen yarn (miquwreh) out of Egypt (1Ki 10:28; 2Ch 1:16). But Gesenius, Keil, etc., translated “and (as for) the going out of horses from Egypt for Solomon, a company of king’s merchants fetched (horses) at a definite price.” This is against the accents; Septuagint and Vulgate translated “from Koa,” a place for collecting customs on the Egyptian frontier.
Fuente: Fausset’s Bible Dictionary
Linen
LINEN (, ).Cloth of various kinds prepared from the fibre of flax was largely used in Egypt and Palestine for under-garments. It was preferred to cotton or wool, as being cleaner and cooler in the hot climate. It formed an important element in priestly dress, and in the Temple hangings. Worn together with purple it constituted the characteristic clothing of the wealthy (Est 8:15, Luk 16:19), and probably of royalty (Gen 41:42). Linen was used in Egypt to prepare the bodies of both men and animals for burial, and in Palestine it was the common wrapping of the dead. Wool was avoided, the belief being that it tended to breed worms. To this day linen is used for these purposes in Palestine by all who can afford it. Coarser cloth was made in the country, but the finer sorts were imported, the products of Egypt being held in high esteem. As an article of merchandise, linen ranked with gold, silver, precious stones, silk, etc. (Rev 18:12).
(Mar 14:51-52) probably corresponds to the Rabbinic sadin or sedina, a linen cloth, or loose linen wrapper; although possibly it may also mean a night-dress (Edersheim, Life and Times of Jesus, 1900, ii. 545). In this garment the body of Jesus was wrapped when taken from the cross (Mat 27:59). It may have been torn into strips to form the in which, with the spices, the body was bound (Joh 19:40; Joh 20:5 ff.). Probably, however, these were the bandages fastening the .
W. Ewing.
Fuente: A Dictionary Of Christ And The Gospels
Linen
LINEN is cloth made from the prepared fibre of flax. In ancient Egypt great proficiency was attained in its manufacture (Pliny, HN vii. 56; Strabo, xxvii. 41; Herod. ii. 182), and a flourishing trade was carried on (Pro 7:16, Eze 27:7). As material of wearing apparel it has always been esteemed in the East. In a hot climate it tends to greater freshness and cleanliness than cotton or wool. The Egyptian priests were obliged to wear linen (Herod. ii. 37; Wilk. Anc. Egyp. iii. 117). The cotton garments mentioned on the Rosetta stone were probably worn over the linen, and left outside when the priests entered a temple. The embalmed bodies of men and animals were wrapped in strips of linen. No other material was used for this purpose (Wilk. ib. iii. 115, 116, 484). Perhaps we may trace Egyptian influence in the place given to linen in the hangings, etc., of the Tabernacle, and in the garments of the priests (Exo 25:4; Exo 26:1 etc., Exo 28:15 etc.). It formed part of the usual clothing of royalty, and of the wealthy classes (Gen 41:42, Est 8:15, Luk 16:19). It is the dress worn by persons engaged in religious service. The priests are those who wear a linen ephod (1Sa 22:18). The child Samuel in Shiloh (1Sa 2:18), and David, bringing back the ark (2Sa 6:14 etc.), also wear the linen ephod; cf. Eze 9:2; Eze 10:2, Dan 10:5. It formed the garment of the Levite singers (2Ch 5:12). It was the fitting raiment of the Lambs wife, the righteousness of the saints (Rev 19:3); presumptuously assumed by the great city Babylon (Rev 18:16); in it are also arrayed the armies that are in heaven (Rev 19:14).
No clear and uniform distinction can be drawn between several Heb. words tr. [Note: translate or translation.] linen. bad appears to be always used of garments (Gen 41:42 etc.), while shsh may perhaps mean the thread, as in the phrase bad of fine twined shsh (Exo 39:28), the cloth made from it (Exo 25:4; Exo 26:1, Eze 27:7 etc.), and also garments (Exo 28:5 etc.). We cannot, indeed, be certain that linen is always intended (Guthe, Bib. Wrterbuch, s.v.). The modern Arab. [Note: Arabic.] shash means cotton gauze. bts is a word of Araman origin, occurring only in later books (Eze 27:16, 1Ch 4:21, Est 1:6), whence comes the Gr. byssos. which covered both bad and shsh (Jos. [Note: Josephus.] Ant. III. vi. 1f.). By later writers it was taken to represent cotton (Liddell and Scott, s.v.). pishtm is a general term, denoting the flax, or anything made from it (Jos 2:5, Jdg 15:14, Jer 13:1 etc.). sdn was a sheet in which the whole body might be wrapped (Jdg 14:12 f., Pro 31:24 etc.). It probably corresponded to the sindn linen cloth of Mar 14:51, and the shroud of Mat 27:59 etc. tm (Pro 7:16) is probably fine Egyptian thread, with which cloths and haogiogs were ornamented, othon (Act 10:11) is a large sheet: othonia (Joh 19:40 etc.) are strips for bandages, molinon (Sir 40:4) was cloth of unbleached flax, shaatnz (Lev 19:19) was probably cloth composed of linen and cotton.
Linen yarn (1Ki 10:28, 2Ch 1:15, miqweh) should almost certainly be rendered with RV [Note: Revised Version.] drove.
W. Ewing.
Fuente: Hastings’ Dictionary of the Bible
Linen
The linen of the Hebrews seems to have been originally made from flax, called by them Phistah. (Exo 9:31) And it should seem also, that they had another sort of a kind of cotton, which they called Schesch. We meet with precepts in the Old Testament Scripture respecting apparel, that, taken in the literal sense, do not appear altogether accountable. That of restoring the poor man’s pledge of raiment before the sun set, is plain enough, because the poor man might want it for covering. (See Exo 22:26-27) And perhaps of that precept, that the “woman should not wear the dress pertaining to a man, neither the man put on the woman’s garment;” (see Deu 22:5) the reason doth not seem difficult to discover, For in this change of garments, in the first face of it, there is implied somewhat of deception; and when we consider the retirement of woman in those eastern nations, no man ever. Presuming to appear in the apartments of the women, there seems an evident propriety in this prohibition, lest men, under the garb of a woman’s dress, might get in unperceived among them. But when a law of this kind is found, “thou shalt not let a garment mingled of linen and woollen come upon thee.” (Lev 19:19) there is somewhat certainly mysterious in this, if considered only with an eye to the mere wearing of apparel. We might be prompted humbly to ask, why is it that the Lord hath so prohibited the wearing of linen and woollen together? Can it be an object of moment in itself? Since the fall our poor sinful bodies requires: covering, which in innocency, it should seem, was unnecessary either for warmth or decency; and as the fleecy garment is for warmth, and, the linen for cleanliness can it be offensive to our God, that his poor creatures should use both? Nay, it is, well known that we do use both, and do not consider it as any breach of this command. Have we not reason therefore to believe, that somewhat of an higher nature is implied than the mere dress of the body? May it not be intended as figurative respecting the covering, of the soul? Certain it is, that under the law almost every thing became a shadowy representation of the gospel; and not only sacrifices and washings, but numberless other appointments preached the Lord Jesus Christ. Under this view it hath been thought by some, that this precept of not mingling linen and woollen for covering, the body represented the still higher concern of not mingling the covering, for the soul, but that one garment, and one only, and that one found in Christ’s perfect robe of righteousness, was the great object referred to: and if so, the precept is beautiful and interesting. The fine linen, we are told in Scripture (see Rev 19:8) “is the righteousness of the saints;” and this righteousness, the prophet saith, (Isa 54:17) is of the Lord. Hence, therefore, if the conjecture be well founded, we not only behold a blessed appointment in the thing itself, but it may serve moreover to teach the church in what an exalted point of view the Lord considered, the righteousness of his dear Son as the alone covering of his people, since he caused it thus to be preached in type and figure so many ages before the Lord’s coming. See the church’s song of joy in the conscious covering of her Lord. (Isa 61:10)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Linen
linen (, badh, white linen, used chiefly for priestly robes, , buc, byssus, a fine white Egyptian linen, called in the earlier writings , shesh; , pesheth, flax, , sadhn; , bussos, , othonion, , lnon, , sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Gen 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Exo 35:25) and continued to rely on them for the finest linen (Pro 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in Jos 2:6 we read of the stalks of flax which Rahab had laid in order upon the roof. Among the Hebrews, as apparently among the Canaanites, the spinning and weaving of linen were carried on by the women (Pro 31:13, Pro 31:19), among whom skill in this work was considered highly praiseworthy (Exo 35:25). One family, the house of Ashbea, attained eminence as workers in linen (1Ch 4:21; 2Ch 2:14).
2. General Uses:
Linen was used, not only in the making of garments of the finer kinds and for priests, but also for shrouds, hangings, and possibly for other purposes in which the most highly prized cloth of antiquity would naturally be desired.
3. Priestly Garments:
The robes of the Hebrew priests consisted of 4 linen garments, in addition to which the high priest wore garments of other stuffs (Ex 28; 39; Lev 6:10; Lev 16:4; 1Sa 22:18; Eze 44:17, Eze 44:18). Egyptian priests are said to have worn linen robes (Herod. ii. 37). In religious services by others than priests, white linen was also preferred, as in the case of the infant Samuel (1Sa 2:18), the Levite singers in the temple (2Ch 5:12), and even royal personages (2Sa 6:14; 1Ch 15:27). Accordingly, it was ascribed to angels (Eze 9:2, Eze 9:3, Eze 9:11; Eze 10:2, Eze 10:6, Eze 10:7; Dan 10:5; Dan 12:6, Dan 12:7). Fine linen, white and pure, is the raiment assigned to the armies which are in heaven following Him who is called Faithful and True (Rev 19:14). It is deemed a fitting symbol of the righteousness and purity of the saints (Rev 19:8).
4. Other Garments:
Garments of distinction were generally made of the same material: e.g. those which Pharaoh gave Joseph (Gen 41:42), and those which Mordecai wore (Est 8:15; compare also Luk 16:19). Even a girdle of fine linen could be used by a prophet as a means of attracting attention to his message (Jer 13:1). It is probable that linen wrappers of a coarser quality were used by men (Jdg 14:12, Jdg 14:13) and women (Pro 31:22). The use of linen, however, for ordinary purposes probably suggested unbecoming luxury (Isa 3:23; Eze 16:10, Eze 16:13; compare also Rev 18:12, Rev 18:16). The poorer classes probably wore wrappers made either of unbleached flax or hemp (Ecclesiasticus 40:4; Mar 14:51). The use of a mixture called shaatnez, which is defined (Deu 22:11) as linen and wool together, was forbidden in garments.
5. Shrouds:
The Egyptians used linen exclusively in wrapping their mummies (Herod. ii. 86). As many as one hundred yards were used in one bandage. Likewise, the Hebrews seem to have preferred this material for winding-sheets for the dead, at least in the days of the New Testament (Mat 27:59; Mar 15:46; Luk 23:53; Joh 19:40; Joh 20:5 ff) and the Talmud (Jerusalem Killayim 9:32b).
6. Hangings:
The use of twisted linen (shesh moshzar) for fine hangings dates back to an early period. It was used in the tabernacle (Exo 26:1; Exo 27:9; 35; 36; 38; Josephus, Ant., III, vi, 2), in the temple (2Ch 3:14), and no doubt in other places (Mishna, Yoma’, iii. 4). Linen cords for hangings are mentioned in the description of the palace of Ahasuerus at Shushan (Est 1:6).
7. Other Uses:
Other uses are suggested, such as for sails, in the imaginary ship to which Tyre is compared (Eze 27:7), but judging from the extravagance of the other materials in the ship, it is doubtful whether we may infer that such valuable material as linen was ever actually used for this purpose. It is more likely, however, that it was used for coverings or tapestry (Pro 7:16), and possibly in other instances where an even, durable material was needed, as in making measuring lines (Eze 40:3).
Fuente: International Standard Bible Encyclopedia
Linen
Various Hebrew and Greek words are translated ‘linen,’ and there can be no doubt that linen made of flax was known in ancient Egypt and to the Israelites; but cloths generally are called linen’ whether made of cotton or flax, some being distinguished as ‘fine linen,’ such as was worn by the priests, kings, etc. The word shesh, often translated ‘fine linen’ and ‘fine twined linen’ (for the curtains of the tabernacle, etc.) signifies ‘whiteness,’ and is applicable to both fine linen and cotton. Exo 26:1; Exo 26:31. Joseph was arrayed in ‘vestures of fine linen.’ Gen 41:42. The wrappings on the ancient Egyptian mummies were for a long time judged to be cotton, but by the use of the microscope they have been discovered to be linen.
Fuente: Concise Bible Dictionary
Linen
Exported from:
– Egypt
1Ki 10:28; Eze 27:7
– Syria
Eze 27:16
Curtains of the tabernacle made of
Exo 26:1; Exo 27:9
Vestments of priests made of
Exo 28:5-8; Exo 28:15; Exo 28:39-42
Livery of royal households made of
Gen 41:42; Est 8:15
Garments made of:
– For men
Gen 41:42; Eze 9:2; Luk 16:19
– For women
Isa 3:23; Eze 16:10-13
Bedding made of
Pro 7:16
Mosaic law forbade its being mingled with wool
Lev 19:19; Deu 22:11
The body of Jesus wrapped in
Mar 15:46; Joh 20:5
Figurative, pure and white, of righteousness
Rev 15:6; Rev 19:8; Rev 19:14
Fuente: Nave’s Topical Bible
Linen
Linen. A cloth made from flax. Lev 13:47. Several Hebrew words are rendered linen. Egypt was the great centre of the linen trade. Pro 7:16; 1Ki 10:28, A. V., but the R. V. reads differently. Some linen made from the Egyptian byssus, a flax that grew on the banks of the Nile, was soft like silk and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J. G. Wilkinson says of it: “The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric.”
Fuente: People’s Dictionary of the Bible
Linen
Linen. Cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made from the Egyptian byssus, a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, “The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric.”
Fuente: Smith’s Bible Dictionary
LINEN
mentioned
Exo 35:6; Exo 36:8; Lev 16:23; 2Sa 6:14; Pro 31:24; Mat 27:59; Luk 16:19
Fuente: Thompson Chain-Reference Bible
Linen
Lev 6:10 (c) This symbolizes the beautiful gift of righteousness given by GOD to those who come in simple faith and trust Him with their souls. It is the “robe” of righteousness, the “garment” of salvation. It is always pure white.
Deu 22:11 (c) By this figure GOD reveals His displeasure at man’s schemes and plans to make a different robe of righteousness from that which He has ordained. Linen is a man-made product. After the Lord JESUS saves us and makes us Christians, then we begin to live a life of righteous acts, deeds and godliness which is compared to a linen robe. Wool is a product of GOD’s power and ingenuity. No man can make wool. The Lord is telling us that we must not mix GOD’s provision for a garment with man’s provision. The wool represents GOD’s grace. It is altogether “of GOD.” Linen represents man’s works. By this picture GOD condemns the mixture of grace and works in the matter of making the robe to wear for eternity. We are not saved by grace, and then kept by works. We are not saved partly by grace, and partly by works. GOD expects us to wear all linen as regards living for His glory and honoring His Name. He expects us to be clothed altogether by wool when it is a matter of relationship to Him, and being saved by Him.
Rev 19:8 (b) The garment of the bride here is a type of her own righteous acts, accomplished because she was the bride, and not in order to be a bride. The garment mentioned in Psalm 45 is made of gold, and that one was provided by the Lord Himself.