The Hebrew word lâbash, represented by H3847, is a primitive root that means to wrap around, and by implication, to put on a garment or clothe. It appears 112 times in 103 unique verses in the Bible. While it often refers to the literal act of wearing apparel, it is also used figuratively to describe being enveloped in abstract concepts like honor, salvation, or shame.
The root H3847 not only denotes the simple act of covering the body but also carries a strong implication of investing or taking on a particular identity or condition. This is evident in its application to both physical attire and abstract qualities. The nuance often lies in whether the clothing is chosen, bestowed, or imposed, thereby shaping the wearer's outward presentation and often their internal state or role. This suggests a dynamic relationship between the "clother" and the "clothed," whether it be God, a human agent, or even an abstract concept.
H3847 can highlight the distinction between outward appearance and inner reality. While garments can signify status, purity, or mourning, they can also be used for deception or to mask true intentions, as when Saul "put on other raiment" to disguise himself before visiting the medium of Endor 1 Samuel 28:8. This dual capacity underscores clothing as a powerful symbol, capable of both revealing and concealing, reflecting both truth and artifice within biblical narratives.
In biblical narratives, H3847 is used in a variety of contexts, from basic human need to divine action. In one of the earliest accounts, the LORD God made coats of skins for Adam and his wife and clothed them Genesis 3:21. The term is central to priestly functions, as seen in the command for the high priest to put on holy linen garments for service Leviticus 16:4. Figuratively, it describes God himself, who is clothed with majesty and strength Psalms 93:1. The Spirit of the LORD also came upon (clothed) Gideon, empowering him for leadership Judges 6:34.
Beyond general functions, H3847 is frequently employed in contexts of formal investiture, marking a change in status or role. This is particularly clear in royal and priestly narratives. Pharaoh "arrayed" Joseph in fine linen, signifying his elevation to a position of authority Genesis 41:42. Similarly, Esther "put on her royal apparel" to approach the king, an act laden with significance for her petition Esther 5:1. Mordecai's public arraying in royal apparel, orchestrated by Haman, dramatically reversed his public status and honored him greatly Esther 6:11.
The term also details the specific donning of armor or battle attire, demonstrating preparedness for conflict. David was "armed with a coat of mail" by Saul, though he ultimately chose not to wear it 1 Samuel 17:38. In a metaphorical sense, the prophet Jeremiah calls for warriors to "put on the brigandines," indicating readiness for war Jeremiah 46:4. These uses underscore H3847's role in depicting transitions, whether for leadership, public display, or military engagement, where the act of clothing signifies a shift in capability or purpose.
Several related words provide a fuller picture of clothing and covering in scripture:
- H3830 lᵉbûwsh (a garment): This is a noun directly related to H3847, often used to describe clothing in a literal or figurative sense. For example, God puts on garments of vengeance for clothing Isaiah 59:17.
- H899 beged (a covering, i.e. clothing): A general term for a garment, it is frequently used alongside H3847 to specify what is being put on, such as the garments of salvation Isaiah 61:10 or filthy garments representing iniquity Zechariah 3:3.
- H5844 ʻâṭâh (to wrap, cover): This verb is used in parallel with H3847 to describe being covered, as when God was clad with zeal as a cloke Isaiah 59:17.
- H2296 châgar (to gird on): This word describes the action of securing clothing or armor, such as when the loins of the man in Daniel's vision were girded with fine gold Daniel 10:5.
- H6584 pâshaṭ (to strip, unclothe): As an antonym, this word describes the act of removing garments, such as when the princes of the sea put off their broidered garments in a state of trembling Ezekiel 26:16.
- H3801 kᵉthôneth (a coat): This noun refers to a tunic or undergarment, a very common item of clothing that is frequently "put on" (H3847) in various contexts, from daily wear to priestly vestments, as seen when God "made coats of skins" (kᵉthôneth) and "clothed them" (lâbash) Genesis 3:21.
- H3848 lᵉbash (Aramaic corresponding to lâbash): This Aramaic cognate signifies the same action of putting on or clothing, appearing in texts like Daniel, where a man is described as "clothed in linen" (lᵉbash) Daniel 10:5.
The theological weight of H3847 is significant, illustrating core spiritual concepts through the metaphor of clothing.
- Divine Attire: The Lord is clothed with honor and majesty Psalms 104:1 and with strength Psalms 93:1. He also put on righteousness as a breastplate and salvation as a helmet, depicting his divine attributes as armor Isaiah 59:17.
- Spiritual Covering: Believers are described as being clothed with the garments of salvation and the robe of righteousness by God Isaiah 61:10. This contrasts with enemies who will be clothed with shame (Psalms 132:18, Job 8:22) or the high priest Joshua being clothed with filthy garments, which represent iniquity Zechariah 3:3.
- Empowerment and Anointing: The Spirit of God is said to have came upon (clothed) key individuals, such as Amasai 1 Chronicles 12:18 and Zechariah 2 Chronicles 24:20, signifying a divine anointing for a specific task or prophecy.
- Moral and Ethical Adornment: H3847 is often used to describe the adoption or manifestation of moral and ethical qualities. Job declares, "I put on righteousness, and it clothed me: my judgment was as a robe and a diadem" Job 29:14, illustrating how righteous conduct can be an inner garment that defines a person. Conversely, those who hate the righteous are said to "be clothed with shame" Job 8:22, a judicial consequence of their actions, or the "prince shall be clothed with desolation" as a sign of judgment Ezekiel 7:27.
- Creation and Sustenance: The verb H3847 extends to God's creative and sustaining activity in the natural world. In a poetic description of creation, Job speaks of God "clothed me with skin and flesh, and hast fenced me with bones and sinews" Job 10:11, portraying the human body as a divine garment. Similarly, the psalmist describes how "The pastures are clothed with flocks; the valleys also are covered over with corn" Psalms 65:13, illustrating God's provision and the fertility of the earth as a form of divine clothing.
The Hebrew verb H3847 (lâbash) is a richly textured term that transcends the simple act of putting on clothes, serving as a powerful descriptor for states of being, identity, and divine action throughout the Old Testament. While literally referring to garments, its figurative usage unveils profound spiritual and theological truths. It marks moments of divine provision, as when God Himself clothed Adam and Eve, establishing a foundational act of grace and covering.
Beyond physical covering, H3847 intricately weaves itself into the fabric of ritual, social status, and moral condition. It describes the meticulous investiture of priests for sacred service, the donning of royal apparel to signify authority and honor, or the somber act of putting on sackcloth to express mourning or repentance. These occurrences highlight how clothing in ancient Israel was never merely functional, but a potent symbol of one's role, standing, and internal disposition. The word also captures moments of disguise or deception, illustrating the capacity of outward appearance to both reveal and conceal.
Theologically, H3847 profoundly articulates divine attributes, portraying the Lord as "clothed with majesty and strength," embodying His sovereign power. It also speaks to the spiritual transformation of individuals, where God "clothes" His people with salvation and righteousness, offering a covering that redefines their relationship with Him. Conversely, it warns of the judgment where adversaries are "clothed with shame" and desolation. Furthermore, H3847 is used to describe God's active involvement in creation, fashioning the human body and adorning the earth with its produce.
In essence, H3847 serves as a versatile metaphor, illustrating the dynamic interplay between the visible and the invisible, the material and the spiritual. From the mundane act of dressing to the cosmic clothing of the heavens, and from human expressions of status to divine acts of grace and judgment, lâbash illuminates the deep significance of what one "puts on" or is "clothed with," shaping identity, revealing character, and signifying the presence and power of God in the world.
TRV