(5) It is alluded to in the next Chapter (fifth verse), “thou puttest on the pure garment, and thou divestest the apron, when thou stretchest thyself on the funereal bed.”

(7) Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.

(49) Though robes and ornaments augmented the respect and veneration of the Israelites for their High Priest, such trappings meant nothing to Jehovah. Therefore, before entering the Holy of Holies, the High Priest removed his earthly finery and entered into the presence of the Lord God of Israel unclothed. There he could be robed only in his own virtues, and his spirituality must adorn him as a garment.

(36) Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear."

(5) ¶And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how earnest thou in hither not having a wedding garment? And he was speechless.

(20) And they say that the robe prophesied the ministry in the flesh, by which He was seen in closer relation to the world. So the high priest, putting off his consecrated robe (the universe, and the creation in the universe, were consecrated by Him assenting that, what was made, was good), washes himself, and puts on the other tunic - a holy-of holies one, so to speak - which is to accompany him into the adytum; exhibiting, as seems to me, the Levite and Gnostic, as the chief of other priests (those bathed in water, and clothed in faith alone, and expecting their own individual abode), himself distinguishing the objects of the intellect from the things of sense, rising above other priests, hasting to the entrance to the world of ideas, to wash himself from the things here below, not in water, as formerly one was cleansed on being enrolled in the tribe of Levi. But purified already by the gnostic Word in his whole heart, and thoroughly regulated, and having improved that mode of life received from the priest to the highest pitch, being quite sanctified both in word and life, and having put on the bright array of glory, and received the ineffable inheritance of that spiritual and perfect man, "which eye hath not seen and ear hath not heard, and it hath not entered into the heart of man;" and having become son and friend, he is now replenished with insatiable contemplation face to face. For there is nothing like hearing the Word Himself, who by means of the Scripture inspires fuller intelligence. For so it is said, "And he shall put off the linen robe, which he had put on when he entered into the holy place; and shall lay it aside there, and wash his body in water in the holy place, and put on his robe." But in one way, as I think, the Lord puts off and puts on by descending into the region of sense; and in another, he who through Him has believed puts off and puts on, as the apostle intimated, the consecrated stole.

(7) So it is said that we ought to go washed to sacrifices and prayers, clean and bright; and that this external adornment and purification are practised for a sign. Now purity is to think holy thoughts. Further, there is the image of baptism, which also was handed down to the poets from Moses as follows: "And she having drawn water, and wearing on her body clean clothes."

(7) The casting aside of the former clothing, and the taking a different, is intended to shew the transition from a middle religious life to the more perfect; just as, during the holy Birth from God, the exchange of the clothing denoted the elevation of a thoroughly purified life, to a contemplative and enlightened condition. And even if now also the Priest, and all the religious present, salute the man ordained, understand from this the holy fellowship of the Godlike, who lovingly congratulate each other in a Divine rejoicing.

(4) Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white; for they are worthy. He that overcometh, the same shall be clothed in white raiment; and

Some people are afraid that they may arise from the dead naked, and so they want to arise in flesh. They do not know that it is those who wear the [flesh] who are naked. Those who are [able] to take it off are not naked. “Flesh [and blood will] not inherit God’s kingdom.” What is this flesh that will not inherit? It is what we are wearing. And what is this flesh that will inherit? It is the flesh and blood of Jesus. For this reason he said, “One who does not eat my flesh and drink my blood does not have life within.” What does this mean? His flesh is the word and his blood is the holy spirit. Whoever has received these has food, drink, and clothing. And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it. In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.

(3) On this account, it is prescribed on the heavenly tables as touching all those who know the judgment of the law, that they should cover their shame, and should not uncover themselves as the Gentiles uncover them- a.m. selves.

(169) Things Divine are not attainable by mortals who understand the body alone, but only by those who stripped of their garments arrive at the summit.

(3) The parents of Laila refused to let Majnun go near their tents. But Majnun, intoxicated with love, borrowed the skin of a sheep from a shepherd in the desert, where Laila's tribe pitched their tents. He bent his head down and put on the sheep-skin, and said to the shepherd: 'In the name of God, let me crawl along in the middle of your sheep, then lead the flock past Laila's tent, so that I may perhaps discover her sweet perfume, and being concealed in this skin may contrive something.' The shepherd did as Majnun wished, and as they passed her tent he saw her, and swooned away. The shepherd then carried him from the tents into the desert and threw water on his face to cool his burning love.

Another day, Majnun was with some companions in the desert, and one of them asked him: 'How can you, a nobleman, go about naked? I wdll get some clothes for you if you wish.' Majnun said: 'No garments that I can wear are worthy of my friend, so for me there is nothing better than my bare body or a sheepskin. She, for me, is as ispand to avert the evil eye. Majnun would willingly wear garments of silk and cloth of gold, but he prefers this sheepskin by means of which he caught sight of Laila.'

Love should tear aside your prudence. Love changes your attitude. To love is to give up your ordinary life and forsake your tawdry pleasures.

(2) He said: 'What shall be my dress?' They answered: 'Water.' Therefore wise people, when they are going to eat food, surround their food before and after with water .' He (prâna) thus gains a dress, and is no longer naked '.

(3) What reason is there in the law's prohibiting a man from "wearing woman's clothing "? Is it not that it would have us to be manly, and not to be effeminate neither in person and actions, nor in thought and word? For it would have the man, that devotes himself to the truth, to be masculine both in acts of endurance and patience, in life, conduct, word, and discipline by night and by day; even if the necessity were to occur, of witnessing by the shedding of his blood. Again, it is said, "If any one who has newly built a house, and has not previously inhabited it; or cultivated a newly-planted vine, and not yet partaken of the fruit; or betrothed a virgin, and not yet married her;" - such the humane law orders to be relieved from military service: from military reasons in the first place, lest, bent on their desires, they turn out sluggish in war; for it is those who are untrammelled by passion that boldly encounter perils; and from motives of humanity, since, in view of the uncertainties of war, the law reckoned it not right that one should not enjoy his own labours, and another should without bestowing pains, receive what belonged to those who had laboured. The law seems also to point out manliness of soul, by enacting that he who had planted should reap the fruit, and he that built should inhabit, and he that had betrothed should marry: for it is not vain hopes which it provides for those who labour; according to the gnostic word: "For the hope of a good man dead or living does not perish," says Wisdom; "I love them that love me; and they who seek me shall find peace," and so forth. What then? Did not the women of the Midianites, by their beauty, seduce from wisdom into impiety, through licentiousness, the Hebrews when making war against them? For, having seduced them from a grave mode of life, and by their beauty ensnared them in wanton delights, they made them insane upon idol sacrifices and strange women; and overcome by women and by pleasure at once, they revolted from God, and revolted from the law. And the whole people was within a little of falling under the power of the enemy through female stratagem, until, when they were in peril, fear by its admonitions pulled them back. Then the survivors, valiantly undertaking the struggle for piety, got the upper hand of their foes. "The beginning, then, of wisdom is piety, and the knowledge of holy things is understanding; and to know the law is the characteristic of a good understanding." Those, then, who suppose the law to be productive of agitating fear, are neither good at understanding the law, nor have they in reality comprehended it; for "the fear of the Lord causes life, but he who errs shall be afflicted with pangs which knowledge views not." Accordingly, Barnabas says mystically, "May God who rules the universe vouchsafe also to you wisdom, and understanding, and science, and knowledge of His statutes, and patience. Be therefore God-taught, seeking what the Lord seeks from you, that He may find you in the day of judgment lying in wait for these things."

(4) But since again the simple and variegated wisdom both clothes the naked, and distributes certain implements to them to carry, come, let us unfold, according to our power, the sacred garments and implements of the celestial Minds. The shining and glowing raiment, I think, signifies the Divine likeness after the image of fire, and their enlightening, in consequence of their repose in Heaven, where is the Light, and their complete illuminating intelligibly, and their being illuminated intellectually; and the sacerdotal robe denotes their conducting to Divine and mystical visions, and the consecration of their whole life. And the girdles signify the guard over their productive powers, and the collected habit of being turned uniformly to It, and being drawn around Itself by an unbroken identity, in a well-ordered circle.

(43) And they rent their garments, and laded their asses, and returned to the city and came to the house of Joseph, and they all bowed themselves on their faces to the ground before him.

(78) Jesus said, "Why have you come out into the desert? To see a reed shaken by the wind? And to see a man clothed in fine garments like your kings and your great men? Upon them are the fine [garments], and they are unable to discern the truth."

(21) And let no blood appear upon you nor upon your clothes ; be qn thy guard, my son, against blood, be on thy guard exceedingly; cover it with dust.

(2) This pure garment of N. has been allotted to him for ever, for eternity, for you destroy all that is wrong in him