The article of clothing distinctly designed for the man was the pants. . However, the memory of her male characteristic was not altogether forgotten. Some will use every one of these attacks to cause doubt about the meaning and practice of Deuteronomy 22:5. The understanding of keli and geber together in this context is: “an article of clothing designed distinctly for a man.” This regulation does not tell a woman “not to look like a man,” but not to have on a garment that is distinctly designed for a man. . 4:36; 2 Sam. The expected differences in appearance are clearly manifested in the typical wedding. Furthermore, the broad use of the word keli in the prohibition that the woman puts on a keli of a man makes it very clear that the slight differences between pants cut to fit a man and pants cut to fit a woman do by no means constitute a sufficient distinction to avoid disobedience to Deuteronomy 22:5. We condemn the Trinitarian’s willful blindness; but, we are no better. Feminist leaning women will create less of a hassle, at least in the short term. usually [a] square piece of cloth worn as outer garment” (BDB). Believers argued that the woman’s vote usurped the authority of men. . Conceding one of them, even this dress standard, sends the church on a slippery slope toward a kind of moral relativism exactly like the world. Men were to never wear a garment distinctly designed for women. Holy Scripture contains all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or necessary unto salvation. The society or church that prepares to obey Deuteronomy 22:5 will know what the distinguishing articles are. Disproving this would be akin to denying George Washington’s presidency. The name of God here is Yehowah ‘Elohecha, “Jehovah your God.” “Jehovah” is the covenant name of God for His people. [xx] At first this change was opposed by all of society, then by much of society and all of the Scriptural churches, then by some of society and most of the Scriptural churches, and now by essentially none of society and few of the churches. The Mishna does not appear to restrict such “breeches” or “trousers” to priests, but does still keep them on men alone (Yoma 7:5; Sukk 5:3; Tamid 5:3; Kelim 27:6). Scripture specifically mandates the dress code for Levitical priests and the High priest (Exodus 28, 39) and Nazirites (Numbers 6:1-18). The verse seems easy to understand, and yet it has spawned great controversy, especially in light of omnipresent feminism.
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