|New International Version (©2011)|
A woman must not wear men's clothing, nor a man wear women's clothing, for the LORD your God detests anyone who does this.
New Living Translation (©2007)
"A woman must not put on men's clothing, and a man must not wear women's clothing. Anyone who does this is detestable in the sight of the LORD your God.
English Standard Version (©2001)
“A woman shall not wear a man’s garment, nor shall a man put on a woman’s cloak, for whoever does these things is an abomination to the LORD your God.
New American Standard Bible (©1995)
"A woman shall not wear man's clothing, nor shall a man put on a woman's clothing; for whoever does these things is an abomination to the LORD your God.
King James Bible (Cambridge Ed.)
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.
Holman Christian Standard Bible (©2009)
A woman is not to wear male clothing, and a man is not to put on a woman's garment, for everyone who does these things is detestable to the LORD your God."
International Standard Version (©2012)
"A woman must not wear what is appropriate to a man, nor shall a man put on a woman's garment, because anyone who does this is detestable to the LORD your God.
NET Bible (©2006)
A woman must not wear men's clothing, nor should a man dress up in women's clothing, for anyone who does this is offensive to the LORD your God.
GOD'S WORD® Translation (©1995)
A woman must never wear anything men would wear, and a man must never wear women's clothes. Whoever does this is disgusting to the LORD your God.
King James 2000 Bible (©2003)
The woman shall not wear that which pertains unto a man, neither shall a man put on a woman's garment: for all that do so are an abomination unto the LORD your God.
American King James Version
The woman shall not wear that which pertains to a man, neither shall a man put on a woman's garment: for all that do so are abomination to the LORD your God.
American Standard Version
A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment; for whosoever doeth these things is an abomination unto Jehovah thy God.
A woman shall not be clothed with man's apparel, neither shall a man use woman's apparel : for he that doeth these things is abominable before God.
Darby Bible Translation
There shall not be a man's apparel on a woman, neither shall a man put on a woman's clothing; for whoever doeth so is an abomination to Jehovah thy God.
English Revised Version
A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for whosoever doeth these things is an abomination unto the LORD thy God.
Webster's Bible Translation
A woman shall not wear that which pertaineth to a man, neither shall a man put on a woman's garment: for all that do so are abomination to the LORD thy God.
World English Bible
A woman shall not wear men's clothing, neither shall a man put on women's clothing; for whoever does these things is an abomination to Yahweh your God.
Young's Literal Translation
The habiliments of a man are not on a woman, nor doth a man put on the garment of a woman, for the abomination of Jehovah thy God is any one doing these.
|Matthew Henry's Concise Commentary|
22:5-12 God's providence extends itself to the smallest affairs, and his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. Yet the tendency of these laws, which seem little, is such, that being found among the things of God's law, they are to be accounted great things. If we would prove ourselves to be God's people, we must have respect to his will and to his glory, and not to the vain fashions of the world. Even in putting on our garments, as in eating or in drinking, all must be done with a serious regard to preserve our own and others' purity in heart and actions. Our eye should be single, our heart simple, and our behaviour all of a piece.
Verse 5. - The divinely instituted distinction between the sexes was to be sacredly observed, and, in order to this, the dress and ether things appropriate to the one were not to be used by the other. That which pertaineth unto a man; literally, the apparatus (כְּלִי) of a man, including, not dress merely, but implements, tools, weapons, and utensils. This is an ethical regulation in the interests of morality. There is no reference, as some have supposed, to the wearing of masks for the purpose of disguise, or to the practice of the priests at heathen festivals of wearing masks of their gods. Whatever tends to obliterate the distinction between the sexes tends to licentiousness; and that the one sex should assume the dress of the other has always been regarded as unnatural and indecent (comp. Seneca, 'Epist.,' 122, "Nonne videntur contra naturam vivere qui commutant cum feminis vestem;" and Juvenal, 'Sat.,' 6:252 -
"Quem praestare potest muller galeata pudorem
Quae fugit a sexu?") Such a change of vesture is here declared to be an abomination to the Lord, because of its tendency to immorality.
Gill's Exposition of the Entire Bible
The woman shall not wear that which pertaineth unto a man,.... It being very unseemly and impudent, and contrary to the modesty of her sex; or there shall not be upon her any "instrument of a man" (f), any utensil of his which he makes use of in his trade and business; as if she was employed in it, when her business was not to do the work of men, but to take care of her house and family; and so this law may be opposed to the customs of the Egyptians, as is thought, from whom the Israelites were lately come; whose women, as Herodotus (g) relates, used to trade and merchandise abroad, while the men kept at home; and the word also signifies armour (h), 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 (i) 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 (k) 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;''nor is he to be found fault with so much as he is by a learned writer (l), since he does not restrain it wholly to war, though he thinks it may have a special regard to that; for no doubt the law respects the times of peace as well as war, in neither of which such a practice should obtain: but the Targum of Jonathan very wrongly limits it to the wearing fringed garments, and to phylacteries, which belonged to men:
neither shall a man put on a woman's garment; which would betray effeminacy and softness unbecoming men, and would lead the way to many impurities, by giving an opportunity of mixing with women, and so to commit fornication and adultery with them; to prevent which and to preserve chastity this law seems to be made; and since in nature a difference of sexes is made, it is proper and necessary that this should be known by difference of dress, or otherwise many evils might follow; and this precept is agreeably to the law and light of nature: it is observed by an Heathen writer (m), that there is a twofold distribution of the law, the one written, the other not written; what we use in civil things is written, what is from nature and use is unwritten, as to walk naked in the market, or to put on a woman's garment: and change of the clothes of sexes was used among the Heathens by way of punishment, as of the soldiers that deserted, and of adulteresses (n); so abominable was it accounted: indeed it may be lawful in some cases, where life is in danger, to escape that, and provided chastity is preserved:
for all that do so are an abomination to the Lord thy God; which is a reason sufficient why such a practice should not be used. Some from this clause have been led to conclude, that respect is had to some customs of this kind used in idolatrous worship, which are always abominable to the Lord. So Maimonides (o) observes, that in a book of the Zabians, called "Tomtom", it is commanded, that a man should wear a woman's garment coloured when he stood before the star of Venus, and likewise that a woman should put on a coat of mail and warlike armour when she stood before the star of Mars; which he takes to be one reason of this law, though besides that he gives another, because hereby concupiscence would be excited, and an occasion for whoredom given: that there was some such customs among the Heathens may be confirmed from Macrobius (p), and Servius (q) as has been observed by Grotius; the former of which relates, that Philochorus affirmed that Venus is the moon, and that men sacrificed to her in women's garments, and women in men's; and for this reason, because she was thought to be both male and female; and the latter says, there was an image of Venus in Cyprus with a woman's body and garment, and with the sceptre and distinction of a man, to whom the men sacrificed in women's garments, and women in men's garments; and, as the above learned commentator observes, there were many colonies of the Phoenicians in Cyprus, from whom this custom might come; and to prevent it obtaining among the Israelites in any degree, who were now coming into their country, it is thought this law was made; for the priests of the Assyrian Venus made use of women's apparel (r), and in the feasts of Bacchus men disguised themselves like women (s).
(f) "instrumentum virile", Pagninus, Junius et Tremellius; "instrumentum viri", Vatablus. (g) Euterpe, sive, l. 2. c. 35. (h) "Arma viri", Munster. (i) Hilchot Obede Cochabim, c. 12. sect. 10. (k) Antiqu. l. 4. c. 8. sect. 43. (l) Cunaeus de Repub. Heb. l. 2. c. 22. (m) Laert. Vit. Platonis, l. 3. p. 238. (n) Cunaeus ut supra. (l)) (o) Moreh Nevochim, par. 3. c. 37. (p) Saturnal. l. 3. c. 8. (q) In Virgil. Aeneid. l. 2.((r) Jul. Firmic. de Relig. Prophan. p. 6. (s) Lucian.
Jamieson-Fausset-Brown Bible Commentary
De 22:5-12. The Sex to Be Distinguished by Apparel.
5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment—Though disguises were assumed at certain times in heathen temples, it is probable that a reference was made to unbecoming levities practised in common life. They were properly forbidden; for the adoption of the habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering softness and effeminacy in the man, impudence and boldness in the woman as well as levity and hypocrisy in both; and, in short, it opens the door to an influx of so many evils that all who wear the dress of another sex are pronounced "an abomination unto the Lord."
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