Fringes
Hastings' Dictionary of the Bible [1]
Fringes . In Numbers 15:37 ff. the Hebrews are commanded to ‘make them fringes (Heb. tsîtsîth ) in the borders [but RVm [Note: Revised Version margin.] ‘tassels in the corners’] of their garments throughout their generations.’ The same ordinance, somewhat differently expressed, is found in the earlier legislation of Dt.: ‘Thou shalt make thee fringes (lit., as RVm [Note: Revised Version margin.] , ‘twisted threads’) upon the four quarters (RV [Note: Revised Version.] borders ) of thy vesture wherewith thou coverest thyself’ ( Deuteronomy 22:12 ). The ‘vesture’ here referred to is the plaid-like upper garment of the Hebrews, as is evident from Exodus 22:27 , where ‘vesture’ (RV [Note: Revised Version.] ‘covering’) is defined as the simlah , the upper ‘garment’ (RV [Note: Revised Version.] ) in question, as described under Dress, § 4 ( a ).
The ‘fringes’ to be made for this garment, however, are not a continuous fringe round the four sides, like the fringes which are a characteristic feature of Assyrian dress, but, as RVm [Note: Revised Version margin.] , tassels of twisted or plaited threads, and are to be fastened to the four corners of the simlah . It was further required ‘that they put upon the fringe of each border a cord of blue’ ( Numbers 15:38 RV [Note: Revised Version.] ), the precise meaning of which is uncertain. It is usually taken to mean that each tassel was to be attached by means of this cord of blue, or rather of blue-purple, to a corner of the simlah .
That this ordinance was faithfully observed by the Jews of NT times is seen from the references to the tsîtsîth or tassel of our Lord’s upper garment, disguised in EV [Note: English Version.] under the ‘ hem ’ (AV [Note: Authorized Version.] ) of Matthew 9:20; Matthew 14:36 , and ‘ border ’ of Mark 6:56 , Luke 8:44 . RV [Note: Revised Version.] has ‘border’ throughout. These tassels are still worn by the Jews, attached to the tallith or prayer-shawl, and to the smaller tallith, in the shape of a chest-protector, now worn as an undergarment, but without the addition of the blue thread. (For the somewhat complicated method by which the tassels are made, the mode of attachment, and the mystical significance assigned to the threads and knots, see Hastings’ DB [Note: Dictionary of the Bible.] ii. 69 a; for illustration see i. 627 a .) In the passage in Nu, it is expressly said that the object of this ordinance was to furnish the Hebrews with a visible reminder of the obligation resting upon them, as J″ [Note: Jahweh.] ’s chosen people, to walk in His law and to keep all His commandments. It does not necessarily follow, however, that the practice of wearing such tassels was unknown before the date of the Deuteronomic legislation. On the contrary, the representations of Asiatics on the walls of tombs and other Egyptian monuments show that tasselled garments are of early date in Western Asia (see plate ii b of Wilkinson’s Anc. Egyp. vol. i., where note that the tassels are of blue threads). Hence it is altogether probable that the object of the Hebrew legislation is ‘to make a deeply rooted custom serve a fitting religious purpose’ (G. B. Gray, ‘Numbers’ [ ICC [Note: CC International Critical Commentary.] ], 183f.).
A. R. S. Kennedy.
Fausset's Bible Dictionary [2]
Zizith . Numbers 15:38 translated "that they add to the fringes of the borders (corners) a thread of blue, ... that ye may look upon it and remember all the commandments of the Lord and do them." ( Deuteronomy 22:12). The ordinary outer garment was a quadrangle of cloth, to the four corners of which a tassel was attached. Each tassel had a thread of deep blue, marking the heavenly origin of the commandments of which it was to remind them.
The Pharisees "enlarged" the fringes to gain note for piety ( Matthew 23:5). Latterly the Jews have worn the fringed Talith of a smaller size, as an under dress, especially at the synagogue morning prayer. The Zizith on the sky-blue thread would be constantly before the Israelites' eyes, in order that, reminded thereby continually of God's commandments they might not turn their feet to the seductions of the world ( Proverbs 4:25-26; Proverbs 3:3; Revelation 19:8). The woman with the issue of blood touched Christ's hem, as the sacred part ( Matthew 9:20).
People's Dictionary of the Bible [3]
Fringes. The Israelites were commanded to put fringes upon their garments, Numbers 15:38-39; Deuteronomy 22:12, a kind of edging which would prevent the ends of the cloth from unravelling; also in the corners possibly of the outer garment, which was quadrangular, there was to be a narrow blue ribbon. These fringes or borders were in process of time enlarged; and it was one part of the superstition of the Pharisee so to enlarge them as to attract special notice. Matthew 23:5. Hence there was a kind of sacredness attributed to the hem of the garment; and this seems to have been the reason why diseased persons specially desired to touch the hem of Christ's garment. Matthew 9:20; Matthew 14:36; Luke 8:44.
Hastings' Dictionary of the New Testament [4]
FRINGES. —See Border.
International Standard Bible Encyclopedia [5]
frin´jis ( ציצת , cı̄cith , "tassel, lock" ( Numbers 15:38 , Numbers 15:39 ), gedhilı̄m , "twisted threads," "festoons" ( Deuteronomy 22:12 )): Tassels worn by the Israelites on the four corners of their garments as reminders of "all the commandments of Yahweh," in accordance with the law set out in Numbers 15:37-41 and Deuteronomy 22:12 . These tassels originally contained a thread of tekhēleth , "violet." Jewish tradition, however, has failed to retain the tekhēleth , because of doubt as to the exact meaning of the term, and instead dark blue lines were dyed on the borders of the ṭallı̄th or garment in which the fringes were placed. According to tradition any garment having four corners required the mnemonic fringes, the importance of which was weighed against "all the commandments of the Lord." In New Testament times such garments were still worn (compare Matthew 9:20; Matthew 14:36; Matthew 23:5 ). The later Jews, after adopting the garments of the Diaspora, in order to observe the cı̄cith commandment began to use two extra four-cornered fringed garments: the large ṭallı̄th while at prayer, and the small ṭallı̄th , or 'arba‛ kanephōth , as an undergarment during the day. Their tradition prescribes the exact manner in which each tassel shall be made, and gives a symbolic meaning to the numbers of windings and knots, somewhat after the manner of the string-writing of several early civilizations (compare the Peruvian quipus ). Thus in the cı̄cith a long cord is wrapped around seven shorter cords first seven times, then eight, then eleven, and finally thirteen, each series being separated from the others by two knots. The numbers seven and eight constituting fifteen together suggest יה , YH , and the number eleven, וה , WH ̌ . Together they make up the holy name YaHWeH . The number thirteen stands for אחד , eḥādh , the letters of which taken as numerals equal thirteen. The sentence Yahweh'eḥādh means "Yahweh is one." Many other suggestions, more or less fanciful, have been worked out, all tending to associate the fringes with the Law in the mind of the wearer. See Dress .
