Deuteronomy 22:11
Do not wear clothes of wool and linen woven together.
Do not wear
This phrase is a direct command, reflecting the authoritative nature of the Mosaic Law. The Hebrew root here is "לֹא" (lo), which is a strong negation, emphasizing the prohibition. In the context of the ancient Israelites, this command was part of a broader set of laws intended to set them apart as a holy people. The directive is not merely about clothing but about obedience and the distinctiveness of God's chosen people.

clothes of wool and linen
The Hebrew words for "wool" (צֶמֶר, tzemer) and "linen" (פִּשְׁתִּים, pishtim) refer to materials commonly used in ancient Near Eastern garments. Wool, derived from sheep, was a staple textile, known for its warmth and durability. Linen, made from flax, was valued for its coolness and comfort, especially in the hot climate of the region. The combination of these two materials in a single garment was prohibited, possibly to maintain a symbolic separation between different aspects of life, reflecting the broader theme of purity and separation in the Law.

woven together
The Hebrew term "שַׁעַטְנֵז" (shaatnez) is used here, which specifically refers to the mixture of wool and linen. This prohibition is unique and has been the subject of much rabbinic discussion. Historically, this mixture was associated with priestly garments, as seen in the ephod worn by the high priest, which was made of a blend of materials (Exodus 28:6). Thus, the prohibition for ordinary Israelites could signify a respect for the sacred, reserving certain combinations for holy purposes and preventing the common use of what was designated for the divine.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws to the Israelites.

2. Israelites
The recipients of the law, God's chosen people, who are being prepared to enter the Promised Land.

3. Promised Land
The land of Canaan, which the Israelites are about to enter, where they are to live according to God's commandments.

4. Mount Sinai
The place where Moses received the Law from God, which includes the commandment in Deuteronomy 22:11.

5. Ancient Near East
The cultural and historical context in which these laws were given, where clothing often had symbolic and practical significance.
Teaching Points
Principle of Separation
The command not to mix wool and linen symbolizes the broader biblical principle of separation between the holy and the common. As believers, we are called to live distinct lives that reflect God's holiness.

Symbolism of Purity
The prohibition against mixing fabrics can be seen as a metaphor for maintaining purity in our spiritual lives. We should strive to keep our hearts and actions pure, avoiding compromise with worldly values.

Obedience to God's Commands
This law reminds us of the importance of obedience to God's instructions, even when we may not fully understand their purpose. Trusting God's wisdom is crucial in our walk of faith.

Cultural Context and Application
While the specific command about fabrics may not apply directly today, the underlying principle of honoring God in all aspects of life remains relevant. We should seek to understand the cultural context of biblical commands to apply their principles appropriately.
Bible Study Questions
1. What does the prohibition against mixing wool and linen teach us about God's desire for purity and separation in our lives?

2. How can the principle of separation found in Deuteronomy 22:11 be applied to our relationships and daily choices today?

3. In what ways does the New Testament address the concept of purity and separation, and how can these teachings guide our understanding of Old Testament laws?

4. How can we discern which Old Testament laws are culturally specific and which principles are timeless for believers today?

5. Reflect on a situation in your life where you are tempted to "mix" worldly values with your faith. How can you apply the principle of separation to remain faithful to God's commands?
Connections to Other Scriptures
Leviticus 19:19
This verse also prohibits mixing different kinds of materials, reinforcing the theme of separation and purity in the Law.

2 Corinthians 6:14
Paul speaks about not being unequally yoked with unbelievers, which can be seen as a spiritual application of the principle of separation.

Matthew 5:17-20
Jesus speaks about fulfilling the Law, which can help us understand how Old Testament laws relate to New Testament teachings.

Galatians 3:24-25
Paul explains the purpose of the Law as a tutor leading to Christ, providing insight into how we view Old Testament commandments today.
The Linsey-Woolsey GarmentJohn Cennick.Deuteronomy 22:11
The Moral and the Positive in the Duties of LifeR. Harley.Deuteronomy 22:11
The Robe of Christ's RighteousnessR. C. Dillon, D. D.Deuteronomy 22:11
The Unmixed GarmentH. Daniel.Deuteronomy 22:11
The Minutiae of ConductJ. Orr Deuteronomy 22:6-12
Linsey-WoolseysR.M. Edgar Deuteronomy 22:8-12
Directions in Minor MattersD. Davies Deuteronomy 22:9-12
People
Hen, Moses
Places
Beth-baal-peor
Topics
Cloth, Clothes, Clothing, Divers, Garment, Linen, Material, Mingled, Mixed, Sorts, Stuff, Thread, Wear, Wool, Woolen, Woven
Dictionary of Bible Themes
Deuteronomy 22:11

     4693   wool
     5392   linen

Deuteronomy 22:11-12

     5145   clothing

Library
Spiritual Farming. --No. 2 Ploughing.
There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of
Thomas Champness—Broken Bread

If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And...
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman's accustomed clothing, shall put on that of a man, let her be anathema. Notes. Ancient Epitome of Canon XIII. Whatever women wear men's clothes, anathema to them. Hefele. The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (Deut. xxii. 5), and was therefore most strictly interdicted by the whole
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who
Philip Schaff—The Seven Ecumenical Councils

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God
Saint Thomas Aquinas—Summa Theologica

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the
John MacNeil—The Spirit-Filled Life

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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