Girdle

Girdle ^f1 the symbol of power, and strength, and de­fence, and honour. Thus in Job 12:18, "He girdeth their loins with a girdle," is explained to signify that God gives them their honour and strength to defend them­selves and be obeyed; and in Job 12:21, "He looseth the girdle of the strong," is explained by "he weakeneth the strength of the mighty." So Job 30:11, "because he hath loosed my cord, and afflicted me." The latter expres­sion explains the former; my cord is H3499; the same word signifies excellency.

The same signification is also collected from Isa 11:5. In Isa 22:21, the prophet saith, "I will strengthen him with thy girdle, and I will commit thy government into his hand," where this latter expression appears to be synony­mous to the former, as it often happens in the prophets.

Isa 23:10, "There is no more girdle," is explained in the translation by strength. So in Isa 45:1, "I will loosen the loins of kings," signifies, I will take away their strength: so in the 5th verse, "I girded thee," signifies, I strengthened thee. And so in other places, to gird is the same as to strengthen, and to arm.^f2 So in profane authors putting on of armour is expressed by girding.^f3

As to the Oneirocritics, they explain a girdle of the principal servant or keeper of the house, which is indeed the strength thereof. So say the Persian and Egyptian Interpreters, ch. 244.

Concerning a golden girdle, the Indian, Egyptian, and Persian say, "that the being girded with it signifies, that the person who so dreams shall arrive, in the middle of his age, to the greatest power and renown, and have a son to succeed him."

F1 " Symbols have sometimes a doubtful signification, whether it is active or passive. So that the one reflects internally upon the subject acting, the other externally on the subject which is acted upon. Thus armour or a breast-plate is a symbol signifying an undaunted courage in the possessor; and on the other hand a great terror on them against whom he comes. You may, if you please, distinguish these two sorts of significations thus; the passive or internal signification is primary, and the other reflected, being a consequence of the former. Some sym­bols are found to be merely active, and others merely passive, and some to partake of both these qualities. These must be discovered by a dis­cerning judgment upon a view of the circumstances."-Daubuz’s Discourse on the Symbolical Language.

F2 1Sa 2:4; Psa 18:39; Psa 65:6; 2Sa 22:40, for which see Bochart. Can. Lib. ii. c. 12.

F3 Pausan. Bæot. p. 295. Horn. Il. β. ver. 478. λ. ver. 15. Serv. in Virgil. Æn. Lib. i. ver. 214; and Æn. ix. ver. 724.

There are several sorts of girdles spoken of in Scripture. The Jews, in general, wore girdles. Soldiers wore belts for their swords; (Neh. 4: 18.) and the priests had their girdles also. (Exod. xx. 4 - 8.) The holy Scriptures, by a beautiful allusion to this strengthener of a man’s loins by the girdle, conveys to the church a most lively and striking idea of God’s strengthening himself in his faithfulness to his people. "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." (Isa. xi. 5.) The meaning is, that asthe labourer goeth forth in the morning of the day to his labour, and strengthens himself for the work by bracing up his loins with his girdle; so the Lord, speaking after the manner of men, takes his righteousness for the girdle of his administration, which cleaves to him as the girdle to the loins of a man; and his faithfulness becomes the bandage of his word and truth to all his covenant promises, as the rectitude of his reins. And to carry on the figure - - As the Lord is thus clad with both, and they surround him like a girdle, sohis people are called upon to take hold of both, or either, as occasion requires, whether before or behind, and hang upon the gracious assurances of a gracious faithful covenant God in Christ. "Wherefore (saith one of the apostles, ) gird up the loins of your mind; be sober, and hope to the end; for the grace that is to be brought unto you at the revelation of Jesus Christ. (1 Pet. i. 13.)

The girdle is an indispensable article in the dress of an oriental: it has various uses; but the principal one is to tuck up their long flowing vestments, that they may not incommode them in their work, or on a journey. The Jews, according to some writers, wore a double girdle, one of greater breadth, with which they girded their tunic when they prepared for active exertions: the other they wore under their shirt, around their loins. This under girdle they reckon necessary to distinguish between the heart and the less honourable parts of the human frame. The upper girdle was sometimes made of leather, the material of which the girdle of John the Baptist was made; but it was more commonly fabricated of worsted, often very artfully woven into a variety of figures, and made to fold several times about the body; one end of which being doubled back, and sewn along the edges, serves them for a purse, agreeably to the acceptation of ζωνη, in the Scriptures, which is translated purse, in several places of the New Testament, Mat 10:9; Mar 6:8. The ancient Romans, in this, as in many other things, imitated the orientals; for their soldiers, and probably all classes of the citizens, used to carry their money in their girdles. Whence, in Horace, qui zonam perdidit, means one who had lost his purse; and in Aulus Gellius, C. Gracthus is introduced, saying, “Those girdles which I carried out full of money when I went from Rome, I have, at my return from the province, brought again empty.” The Turks make a farther use of these girdles, by fixing their knives and poinards in them; while the writers and secretaries suspend in them their ink-horns; a custom as old as the Prophet Ezekiel, who mentions “a person clothed in white linen, with an ink-horn upon his loins,” Eze 9:2. That part of the ink-holder which passes between the girdle and the tunic, and receives their pens, is long and flat; but the vessel for the ink, which rests upon the girdle, is square, with a lid to clasp over it.

2. To loose the girdle and give it to another was, among the orientals, a token of great confidence and affection. Thus, to ratify the covenant which Jonathan made with David, and to express his cordial regard for his friend, among other things, he gave him his girdle. A girdle curiously and richly wrought was among the ancient Hebrews a mark of honour, and sometimes bestowed as a reward of merit: for this was the recompense which Joab declared he meant to bestow on the man who put Absalom to death: “Why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle,” 2Sa 18:11. The reward was certainly meant to correspond with the importance of the service which he expected him to perform, and the dignity of his own station as commander in chief: we may, therefore, suppose that the girdle promised was not a common one of leather, or plain worsted, but of costly materials and richly adorned; for people of rank and fashion in the east wear very broad girdles, all of silk, and superbly ornamented with gold and silver, and precious stones, of which they are extremely proud, regarding them as the tokens of their superior station and the proof of their riches. “To gird up the loins” is to bring the flowing robe within the girdle, and so to prepare for a journey, or for some vigorous exercise.

Girdles

The original word translated ’girdle’ literally means a band or bandage, and from the places in which it occurs it appears to have been made of fine linen, variously wrought and used to bind as a girdle about the body of persons in authority, especially the Jewish priests (Exo 29:9; Exo 28:39; Exo 39:29; Lev 8:13; Isa 22:21). These girdles may be considered as fairly represented by those which we observe on such persons in the Egyptian paintings.

Girdle. An essential article of dress in the East, and worn by both men and women. The common girdle was made of leather, 2Ki 1:8; Mat 3:4, like that worn by the Bedouins of the present day. A finer girdle was made of linen, Jer 13:1; Eze 16:10, embroidered with silk, and, sometimes, with gold and silver thread, Dan 10:5; Rev 1:13; Rev 15:6, and frequently studded with gold and precious stones or pearls.

The military girdle was worn about the waist; the sword or dagger was suspended from it. Jdg 3:16; 2Sa 20:8; Psa 45:3. Hence, ’girding up the loins,’ denotes preparation for battle or for active exertion. Girdles were used as pockets, as they still are among the Arabs, and as purses, one end of the girdle being folded back for the purpose. Mat 10:9; Mar 6:8. See Dress.

Worn by men and women. The meezach was worn by men alone (Job 12:21, margin). The common girdle was of leather, as the Bedouins now wear a red leather girdle with a long crooked knife and a pistol stuck in. The finer girdle was of linen (Jer 13:1), often embroidered with gold (Dan 10:5; Rev 1:13). Girded up, so as to confine the otherwise flowing robes, when active exertion was needed; from whence "gird up the hands" means "be in readiness for action" (Luk 12:35; 1Pe 1:13; Eph 6:14). Fastened by a clasp, or tied in a knot, so that the ends hung in front. A costly present (1Sa 18:4). One end being folded back made a purse (Mat 10:9).

The abneeyt was the priest’s girdle of linen embroidered with wool; the high priest’s girdle on the day of atonement was of white linen only. The "needlework" on it was figuring on one side only, "cunning work" on two sides (Exo 28:39; the Mishna); or the "needlework" had the figures on both sides the same girdle, the "cunning work" different (Jarchi). Exo 26:31, "needlework" was of the embroiderer, "cunning work" of the skilled weaver. The "curious girdle" was made, as the ephod, of "gold, blue, purple, scarlet, and fine twined linen" (Exo 28:8), it was the band for fastening the ephod, which is upon it, and of the same work, of one piece with it.

an essential article of dress in the East, and worn both by men and women. The corresponding Hebrew and Greek words are:

1. חֲגוֹר, chagor’, or חֲגוֹרָה(fem.), chagorah’, girder (Pro 31:24; Eze 23:15; Gen 3:7; 2Sa 18:11; Isa 32:11), which is the general term for a girdle of any kind, whether worn by soldiers (1Sa 18:4; 2Sa 20:8; 1Ki 2:5; 2Ki 3:21), or by women (Isa 3:24).

2. אֵזוֹר, ezor’, something bound (Isa 11:5), especially used of the girdles worn by men; whether by prophets (2Ki 1:8; Jer 13:1), soldiers (Isa 5:27; Eze 23:15), or kings in their military capacity (Job 12:18).

3. מֵזִח, mezach’, or מָזַיחִ, mazi’ach, a band (" strength," Job 12:21), used of the girdle worn by men alone (Psa 109:19; Isa 23:10).

4. These, as well as the general term ζὼνη, a belt, Mat 3:4; Mat 10:9; Mar 1:6; Mar 6:8; Act 21:11; Rev 1:13; Rev 15:6, require no special elucidation. Besides these were the following peculiar terms:

5. אִבְנֵט, abnet’ (from the Sanscrit bandha, a band), the girdle of sacerdotal and state officers (Exo 28:4; Exo 28:39-40; Exo 29:9; Exo 39:29; Lev 8:7; Lev 8:13; Lev 16:4; Isa 22:21). SEE PRIEST. It was especially worn by the priests about the close-fitting tunic (Exo 28:39; Exo 39:29), and is described by Josephus (Ant. 3:7, 2) as made of linen so fine of texture as to look like the slough of a snake, and embroidered with flowers of scarlet, purple, blue, and fine linen. It was of about four fingers’ breadth, and was wrapped several times round the priest’s body, the ends hanging down to the feet. When engaged in sacrifice, the priest threw the ends over his left shoulder. According to Maimonides (De Vas. Sanct. c. 8), the girdle worn both by the high-priest and the common priests was of white linen embroidered with wool; but that worn by the high-priest on the day of atonement was entirely of white linen. The length of it was thirty-two cubits, and the breadth about three fingers. It was worn just below the arm-pits to avoid perspiration (comp. Eze 44:18). Jerome (Ep. ad Fabiolam, de Vest. Sac.) follows Josephus. With regard to the manner in which the girdle was embroidered, the "needlework" (מִעֲשֵׂה רֹקֵם, Exo 28:39) is distinguished in the Mishna from the "cunning- work" (מִעֲשֵׂה חשֵׁב, Exo 26:31) as being worked by the needle with figures on one side only, whereas the latter was woven-work with figures on both sides (Cod. Yoma. c. 8). So also Maimonides (De Vas. Sanct. 8:15). But Jarchi, on Exo 26:31; Exo 26:36, explains the difference as consisting in this, that in the former case the figures on the two sides are the same, whereas in the latter they are different. SEE EMBROIDER.

This abnet may be considered as fairly represented by those girdles which we observe on such persons in the Egyptian paintings. In all passages, except Isa 22:21, אִבְנֵטis used of the girdle of the priests only, but in that instance it appears to have been worn by Shebna, the treasurer, as part of the insignia of his office; unless it be supposed that he was of priestly rank, and wore it in his priestly capacity. He is called "high-priest" in the Chronicos Paschale, page 115 a, and in the Jewish tradition quoted by Jarchi ad loc.

6. The "curious girdle" (חֵשֶׁב, che’sheb, something requiring inventive art, Exo 28:8) attached to the ephod was made of the same materials and colors as the ephod, that is, of "gold. blue, and purple, and scarlet, and fine twined linens." Josephus describes it as sewed to the breastplate. After passing once round it was tied in front upon the seam, the ends hanging down (Ant. 3:7, 5). According to Maimaonides, it was of woven work. SEE EPHOD.

7. In addition to these. פְּתַיגַיל, pethigil, a covering or festive mantle ("stomacher," Isa 3:24), is a costly girdle worn by women. The Vulgate renders it fascia pectoralis. It would thus seem to correspond with the Latin stroaphium, a belt worn by women about the breast. In the Sept., however, it is translated χιτὼν μεσοπόρφυρος, "a tunic shot with purple," and Gesenius has "buntes Feyerkleid" (compare Schroeder, De Vest. Mul. pages 137, 404).

8. The קַשּׁוּרַיםkishshurim’, closely-tied articles, mentioned in Isa 3:20 (head-bands"); Jer 2:32 ("attire"), were probably girdles, although both Kimchi and Jarchi consider them as fillets for the hair. Is the latter passage the Vulgate has again fascia pectoralis, and the Sept. στηθοδεσμίς, an appropriate bridal ornament. See each of the above renderings in their place.

The common girdle was made of leather (2Ki 1:8; Mat 3:4), like that worn by the Bedouins of the present day, whom Curzon describes as "armed with a long crooked knife, and a pistol or two stuck in a red leathern girdle" (Monast. of the Levant, page 7). In the time of Chardin the nobles of Mingrelia wore girdles of leather, four fingers broad, and embossed with silver. A finer girdle was made of linen (Jer 13:1; Eze 16:10), embroidered with silk, and sometimes with gold and silver thread (Dan 10:5; Rev 1:13; Rev 15:6), and frequently studded with gold and precious stones or pearls (Le Bruyn, Trav. 4:170; comp.Virgil, AEneid, 9:359). Morier (Second Journey, page 150), describing the dress of the Armenian women, says, "They wear a silver girdle which rests on the hips, and is generally curiously wrought." The manufacture of girdles formed part of the employment of women (Pro 31:24).

The girdle was fastened by a clasp or buckle (2Ki 1:8; Mat 3:4; Mar 1:4) of gold or silver, or tied in a knot (Jer 13:1; Ezekiel xvi, 10), so that the ends hung down in front, as in the figures on the ruins of Persepolis. It was worn by men about the loins, hence the expressions "girdle of the loins" or "of the reins" (אֵזוֹר מָתְנִיַם, Isa 6:5; אֵזוֹר חֲלָצַיםIsa 5:27). The girdle of women was generally looser than that of the men, and was worn about the hips, except when they were actively engaged (Pro 31:17). Curzon (page 58), describing the dress of the Egyptian women, says, "Not round the waist, but round the hips a large and heavy Cashmere shawl is worn over the yelek, and the whole gracefulness of an Egyptian dress consists in the way in which this is put on." The military girdle was worn about the waist; the sword or dagger was suspended from it (Jdg 3:16; 2Sa 20:8; Psa 45:3). In the Nineveh sculptures the soldiers are represented with broad girdles, to which the sword is attached, and through which two or even three daggers in a sheath are passed (comp. Q. Curtius, 3:3). Hence girding up the loins denotes preparation for battle or for active exertion (1Ki 18:46; 2Ki 4:29; Job 38:3; Pro 31:17; Jer 1:17; Luk 12:35; 1Pe 1:13); and to "loose the girdle" was to give way to repose and indolence (Isa 5:27). To loose the girdle and give it to another was a token of great confidence and affection (1Sa 18:4). In times of mourning, girdles of sackcloth were worn as marks of humiliation and sorrow (Isa 3:24; Isa 22:12).

In consequence of the costly materials of which girdles were made, they were frequently given as presents (1Sa 18:4; 2Sa 18:11), or in token of honor (Rev 1:15), as is still the custom in Persia (comp. Morier, page 93). Villages were given to the queens of Persia to supply them with girdles (Xenoph. Anab. 1:4, 9; Plato, Alc. 1:123).

They were used as pockets, as among the Arabs still (Niebuhr, Descr. page 56), and as purses, one end of the girdle being folded back for the purpose (Mat 10:9; Mar 6:8). Hence "zonaeperdere," "to lose one’s purse" (Hor. Epist. 2:2, 40; compare Jum. 14:297). Isnkhorns were also carried in the girdle (Eze 9:2).

"Girdle" is often mused figuratively in the Scriptures (see Psa 109:19; compare 1Sa 2:4; Psa 30:11; Psa 65:12; Eph 6:14). The girdle was a symbol of strength, activity, and power (Job 12:18; Job 12:21; Job 30:11; Isa 23:10; Isa 45:15; Isa 11:5; Isa 22:21; 1Ki 20:11). The perfect adherence of the people of God to his service is figuratively illustrated by the "cleaving of the girdle to a man’s loins" (Jer 13:11). In the same view, "righteousness and faithfulness" are called the girdle of the Messiah (Isa 11:5). SEE ATTIRE.

An article of dress always worn in the East, both by the rich and the poor, and needed there because of their flowing robes. For the poor they were of the plainest material, but for the rich they were more or less costly, and were highly ornamented. They were thus suitable articles for presents. 1Sa 18:4; 2Sa 18:11. John the Baptist wore a leathern girdle, or one of skin. Mat 3:4; Mar 1:6: cf. 2Ki 1:8. In the Revelation the Lord has on a golden girdle, and the seven angels who come out of the temple have the same. Rev 1:13; Rev 15:6. The priests wore girdles, and one for Aaron was a ’linen’ girdle, Lev 16:4, and with the breastplate was the CURIOUS (i.e. embroidered) GIRDLE of the ephod, made of gold, blue, purple, scarlet, and fine-twined linen. Exo 28:8.

The girdle is typical of strength, and ’girding up the loins’ denotes active service. When the Gentiles are gathered by God to discipline Israel, the girdle of their loins shall not be loosed. Isa 5:27. Of the Lord when He comes to reign it is said, "Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." Isa 11:5. In the present warfare the Christian is exhorted to have his loins ’girt about’ with truth, Eph 6:14 - the ’truth’ being the very thing that Satan will most oppose, and about which the mass are liable to be indifferent.

Girdles were also used for purses, Mat 10:9; Mar 6:8, where the word signifies a ’belt.’

GIRDLE.—See Dress, p. 498^b.

A priestly vestment generally made of white linen, but sometimes of silk, wool, or cotton and of the color of the day, tied around the waist to confine the alb, worn at Mass. It symbolizes chastity. Wrapping it about the alb the priest prays: "Bind me, O Lord, with the cincture of purity and chastity." As a cord, or often as a broad sash, it is included in almost every form of religious or ecclesiastical costume.

In art the girdle is a symbol of Saint Monica and sometimes Saint Margaret.

gûr´d’l. See ARMOR; DRESS.

The references to girdle (æþíç), the article itself being either expressed or implied, admit of a three-fold classification: (1) The girdle in everyday use, which (a) was put on before one vent forth (Act_12:8), and (b) was laid aside indoors (Act_21:11). From the fact that such a girdle could be used to bind hands and feet, we may infer that it was of soft material, such as linen. (2) The girdle as an article of military wear, which enters into the metaphor of Eph_6:13 ff. This transfers us to quite another environment, and to a girdle whose materials were stiffer, e.g. leather or metal, or a combination of these. Presumably (1) and (2) were worn upon the loins, and their use was such as to give rise to the figure of speech which is found in 1Pe_1:13 (cf. Luk_12:35), viz. girding up the loins (of the mind). (3) The girdle in its ornamental aspect, as appearing in Rev_1:13; Rev_15:6. The epithet ‘golden’ is to be taken as applicable to cloth and not metal, i.e. the gold was inwrought in a girdle of linen material (cf. Dan_10:5, a similar passage, where ‘pure gold of Uphaz’ [Heb.] is rendered âõóóßíῳ in Septuagint ). A noteworthy difference emerges in the location of the girdle, loins (Dan.) being replaced by breasts in Rev. (ðñὸò ôïῖò ìáóôïῖò [Rev_1:13], ðåñὶ ôὰ óôÞèç [Rev_15:6]). The girdle is thus an ‘upper’ girdle, and is suggestive of Greek and Roman custom. See also the description in Josephus, Ant. iii. vii. 2. Cf. article Apron.

W. Cruickshank.

Isa 11:5 (b) This is a symbol of a righteous life and a faithful spirit which encompasses a person to make him a useful and dependable servant of GOD. No doubt it is primarily a prophecy concerning the Lord JESUS CHRIST.

Jer 13:1, 10 (a) The Lord tells us in this story that the girdle represents Israel in her decadence, her wickedness and weakness. GOD had intended Israel as a wonderful nation, but she mingled with the world around her and became a rotten, useless people.

Rev 1:13 (c) This golden garment over the heart or the breast of the Lord indicates the purity, beauty and value of the love of CHRIST for His people.