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Black Spirituality Religion : Hebrew/Israelite Clothing : Men and Women

Discussion in 'Black Spirituality / Religion - General Discussion' started by cherryblossom, Oct 31, 2011.

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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    Does the Bible Say It's a Sin for Women to Wear Pants?

    The Truth About Deuteronomy 22:5

    by Jason Young

    “The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.” This verse -- Deuteronomy 22:5 -- is one of the most commonly quoted and debated verses in the Old Testament...

    ...The phrase “that which pertaineth,” or simply the word pertainethin the King James Version of the Bible, is translated from the Hebrew word keliy, which means “article, vessel, implement, or utensil.”1Translators commonly render keliy as weapon, armor or instrument in the Old Testament. The word man, in both the first and last part of Deut 22:5, is the Hebrew wordgebermeaning “man, strong man, or warrior (emphasizing strength or ability to fight).”2It is important to note that this is not the only word for manin Hebrew. Verse 13 of this very same chapter uses the Hebrew word'iysh,which is also translated manand means just that – “man, male (in contrast to woman, female).”3 It is apparent that Moses, when writing Deut 22:5, was quite intentionally not talking about a man in general, but a very specific kind of man – namely, a warrior or soldier. Considering this, perhaps a better translation of this verse would be as follows:

    “The woman shall not put on [the weapons/armor of a warrior], neither shall a [warrior] put on a woman's garment: for all that do so are abomination unto the LORD thy God.”

    Many scholars agree with this translation. Adam Clark, commenting on Deuteronomy, states,
    As the word...geber is here used, which properly signifies a strong man or man of war, it is very probable that armour is here intended; especially as we know that in the worship of Venus, to which that of Astarte or Ashtaroth among the Canaanites bore a striking resemblance, the women were accustomed to appear in armour before her.4

    John Gill in his Exposition of the Entire Bible sees a similar meaning in 22:5:
    “...and the word [keliy] also signifies armour, as Onkelos renders it; and so here forbids women putting on a military habit and going with men to war, as was usual with the eastern women; and so Maimonides illustrates it, by putting a mitre or an helmet on her head, and clothing herself with a coat of mail; and in like manner Josephus explains it, 'take heed, especially in war, that a woman do not make use of the habit of a man, or a man that of a woman...'” (sic) 5

    Rabbi Jon-Jay Tilsen of The United Synagogue of Conservative Judaism writes in an excerpt from an article entitled “Cross Dressing and Deuteronomy 22:5,”

    “In another attempt to identify the quintessential 'men's items,' Rabbi Eliezer ben Jacob, quoted in the Talmud (edited about 800 C.E.), says, ‘What is the proof that a woman may not go forth with weapons to war?’ He then cites our verse [Deuteronomy 22:5], which he reads this way: ‘A warrior's gear may not be put on a woman’ (B. Naz. 59a). He reads kli gever [geber] as the homograph kli gibbor, meaning a ‘warrior's gear’.”

    Rabbi Tilsen further states,
    “This same understanding is followed by Midrash Mishlei (Proverbs) which contends that the Biblical character Yael in the Book of Judges kills General Sisera with a tent pin instead of a sword in order to comply with this law. It would have been 'unlady-like' for her to use a sword -- worse, a violation of the law -- because a sword is a man's tool...”

    Considering the sheer specificity of Deut 22:5 and the precise nature of those things that are forbidden, Deut 22:5 is most likely ceremonial law rather than moral law, which would mean that it would have little, if any, implications for Christians today. Many believe, however, that this verse still applies to us today because this verse states that violators of this law are an abomination to God and that which was an abomination to God in the Old Testament would also be an abomination to God in the New Testament. However, the usage of the word abomination in Deut 22:5 does not necessarily make it a timeless moral law because any violation of God’s mandates is an abomination to Him, whether it is a violation of ceremonial law or moral law.

    Furthermore, Deut 22:5 is placed squarely in the middle of, and is completely surrounded by, ceremonial laws. If it is indeed a principle to be literally followed today, why would God choose to bury this verse in the middle of what are clearly ceremonial laws?.....

    continued...http://www.actseighteen.com/articles/women-pants.htm
     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    According to the Bible, the priests were the men who wore the "breeches."

    These "breeches" were worn UNDER their other clothing and were NOT long pants but only from the groin to the thigh in length.

     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    Where in the Bible does it say that MEN must wear "pants/breeches?"

     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    Here is another commandment of God pertaining to attire for the Children of Israel.
    >>>

     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    Again, where are the "pants/breeches?"

     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    According to the Bible, no fabric "BLENDS" are allowed in the clothing.

    And FRINGES must be worn on each corner of the robe.

     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    Complete article here: http://ecclesia.org/truth/clothes.html

    ...Men's Dress

    The loin- or waist-cloth ('ézôr) reaching from the waist to the knee was a common dress during the Bronze II and III ages, but it disappears during Bronze III, although it survived as a military dress (Ezekiel 23:15; Isaiah 5:27). The other kind of dress was the animal skin and hairy cloak or mantle (Zechariah 13:4; 2 Kings 1:8; Matthew 3:4) which was only worn by prophets and poor people (Ecclesiasticus 40:4) or for penitence. Covering of the hips and thighs was required only of priests (Exodus 28:42; 39:28).

    The ordinary shirt, which becomes predominant in Bronze III, and is the normal dress of the Iron Age, is called kuttónet in the scripture (chitón in Greek), which seems to have been made of linen or wool. It was worn next to the skin and reached down to the knees or the ankles. It was made with or without sleeves, short or long. For work or for running, this shirt was pulled up (Exodus 12:11; 2 Kings 9:29), from which we get the expression to "gird up ones loins." The scripture also mentions a kuttónet passím, which was a special kind of garment (Genesis 37:3,23,32), and was worn also by princes (2 Samuel 13:18-19). It was possibly a highly colored garment, a kind of plaid twisted round the body. The shirt, presumably worn underneath it, is possibly the sádin (Judges 14:12; Proverbs 31:24; Isaiah 3:23), but might include in this class of garments the me'îl, regularly torn as a sign of mourning (Ezra 9:3; Job 1:20; 2:12), and worn by men of importance, e.g. Jonathan (1 Samuel 18:4), Samuel (1 Samuel 2:19; 15:27; 28:14), Saul (1 Samuel 24:4,11), Job and his friends (Job 1:20; 2:12), and Ezra (Ezra 9:3).

    The ordinary mantle is generally called simlâ and can be identified with the 'abâye of the modern fellahin. This is a more or less square piece of cloth, with is sometimes thrown over one shoulder or, as now, over both shoulders. There are openings for the arms at the sides. This cloak, which everybody possessed, could not be given in loan, as it was used at night as a covering (Exodus 22:25-26; Deuteronomy 24:13). It was generally taken off for work (Matthew 24:18; Mark 10:50) and was also used to carry all kinds of objects (see Exodus 12:34; Judges 8:25; 2 Kings 4:39; Haggai 2:12).

    Another cloak was called 'adderet, which it is not easy to describe. It was sometimes made of a costly material (Joshua 7:21,24) and was worn by the king (Jonah 3:6) and by prophets (1 Kings 19:13,19; 2 Kings 13-14), where it was possibly made from animal's skin. It was not in general use, and the word does not appear in late Hebrew. Notable men and women wore in later times the sáníp (Isaiah 3:23; 62:3), which was a piece of cloth twisted around the head.

    The poor people generally went around barefoot, but the sandal was known (Deuteronomy 25:10; Am.2:6; 8:6). The soles were of leather or wood and tied with thongs (Genesis 14:23; Isaiah 5:27; Mark 1:7; Luke 3:16). These were taken off inside the house....
     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    complete article here: http://www.bible-archaeology.info/clothes.htm

    ....
    Types of garments



    [​IMG]

    The earliest undergarment was probably the kiltlike loincloth worn next to the skin, called ezor (II Kings 1:8; Matthew 3:4). Many Egyptian paintings show such a garment wrapped around the loins and tied with a belt or girdle (hagorah).
    For religious functions, a shirt or apron was tied around the body (I Samuel 2:18; II Samuel 6:14).
    In general, the most common garment was the tunic, the ketonet,chiton, or tunica (John 19:23).



    This tunic or outer garment was made by simply folding a rectangle of cloth in half and sewing up the sides, leaving openings for the head and arms. This could be worn open or closed, with or without sleeves, depending on the people or place. The most usual Hebrew term for a top garment, possibly worn over the tunic, is the me'il, although in many cases English versions wrongly translate the term "coat" (see Joseph's coat, above). Apparently it was also worn by people of high rank.


    Such a costume is pictured in a borderstone of a Babylonian king (ca. 1100 BCE) although this one was collarless and had short sleeves ending above the elbows. Later on, evidence from the New Testament (Mark 6:9; Luke 3:11) suggests that at times people wore two coats, as explained below.

    The Cloak/Simlah: In Old Testament times, most people - men and women - wore a shawl or cloak made of wool or linen draped fairly closely around the body over the tunic.

    Jewish law (Deuteronomy. 22:5) makes it clear that women's clothing differed from men's. The saddin may have been similar to the outer cloak (simlah) that was worn, for instance, by King Jehu and his attendants bringing offerings to King Shalmaneser, shown in the black obelisk of Shalmaneser (see illustrations at top of page).

    Headgear

    The Bible tells how fine linen was wrapped around the head of the High Priest as a turban or mitre — the saniph or kidaris (Exodus 28:39).
    Ordinary people wore a kerchief over the head, held tight by a cord reminiscent of the Arab headdress, the 'aggal. When bareheaded, men wore a fillet to keep their long hair in place. A skull cap or turban was also typical. The peasant or soldier seems to have wound a simple strip of cloth around the head, leaving one fringed end to hang over the right ear....
     
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    cherryblossom

    cherryblossom Well-Known Member MEMBER

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    complete article here: http://www.enduringword.com/commentaries/0522.htm

    ....2. (5) A command to keep distinction between the sexes in clothing.

    A woman shall not wear anything that pertains to a man, nor shall a man put on a woman’s garment, for all who do so are an abomination to the LORD your God.

    a. Anything that pertains to a man: In Old Testament times, men and women wore clothing that was superficially similar - long robes and wrapping garments were common for both sexes. Yet, the specific types of garments and the way in which they were worn made a clear distinction between the sexes, and this command instructs God’s people to respect those distinctions.

    i. Some have taken this command to be the “proof-text” against women wearing pants and some Christian groups command that women wear only dresses. Yet, this is not a command against women wearing a garment that in some ways might be common between men and women; it is a command against dressing in a manner which deliberately blurs the lines between the sexes.

    b. Nor shall a man put on a woman’s garment: This does not prohibit a man from wearing a kilt; yet it clearly prohibits a man dressing like a woman, as is all too common - and all too accepted - in our modern culture.

    i. The dramatic rise in cross-dressing, transvestitism, androgynous behavior, and “gender-bender” behavior in our culture is a shocking trampling of this command, and will reap a bitter harvest in more perversion and more gender confusion in our culture.

    c. All who do so are an abomination to the LORD your God: This command to observe the distinction between the sexes is so important, those who fail to observe it are called an abomination to the LORD. This was not only because cross-dressing was a feature of pagan, idolatrous worship in the ancient world, but also because of the terrible cultural price that is paid when it is pretended that there is no difference between men and women.

    i. “Later writers, such as Lucian of Samosata and Eusebius, speak of the practice of masquerading in the worship of Astarte. Apparently women appeared in men’s garments and men in women’s garments.” (Thompson)
     
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    butterfly#1

    butterfly#1 going above and beyond PREMIUM MEMBER

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    Sister Cherryblossom, im in awe at how you tackle a topic and lay out your backup for all to see and scrutize if thats their desire. I have learned so much from you and the other posters here, especially in this thread and others pertaining to similar topics. The passion that all of you display is so awesome. One has to just read, take notes, research if thats a desire. And choose the path they wish to follow. Thanks to all of you for sharing this deep rooted knowledge that you have studied and have definitely shown yourselves approved.
     
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