2067. esthésis
Lexical Summary
esthésis: Perception, discernment, understanding

Original Word: ἐσθῆσις
Part of Speech: Verb
Transliteration: esthésis
Pronunciation: es-thay'-sis
Phonetic Spelling: (es'-thay-sis)
KJV: government
NASB: clothing
Word Origin: [from a derivative of G2066 (ἐσθής - clothes)]

1. clothing (concretely)

Strong's Exhaustive Concordance
government.

From a derivative of esthes; clothing (concretely) -- government.

see GREEK esthes

NAS Exhaustive Concordance
Word Origin
from estheó (to clothe)
Definition
clothing
NASB Translation
clothing (1).

Thayer's Greek Lexicon
STRONGS NT 2067: ἔσθησις

ἔσθησις (Rec.elz ἔσθησις), ἐσθησεως, (from ἐσθέω, and this from ἐσθής, which see), clothing, apparel: plural, Luke 24:4 R G; Acts 1:10 L T Tr WH; (cf. Philo, vit. Moys. iii. § 18; Eusebius, h. e. 2, 6, 7 and Heinichen's note). (Rare in secular writings (Aristotle, rhet. 2, 8, 14 variant); cf. Winer's Grammar, § 2, 1 c.)

Topical Lexicon
Overview

ἐσθῆσις (garment, apparel) never appears in the Greek New Testament, yet its repeated use in the Septuagint frames much of the Bible’s theology of clothing. Whether describing Joseph’s ornate tunic, Aaron’s priestly vestments, or the white robes of the heavenly host, the word highlights the visible evidence of one’s status before God and humanity.

Representative Septuagint Usage

Genesis 37:3–4 – the special tunic that incited Joseph’s brothers’ jealousy
Exodus 28:2 – “You are to make holy garments for your brother Aaron, to give him glory and splendor.”
Daniel 7:9 – “His clothing was white as snow, and the hair of His head like pure wool.”
Zechariah 3:3-4 – Joshua the high priest’s filthy garments are removed and replaced with festal robes, picturing national cleansing.

Symbol of Honor and Office

Kings, priests, and prophets are commonly identified by distinctive apparel. Such clothing testifies to God-given authority (Esther 6:8-9; 2 Kings 2:13-14). In Roman culture the toga or military cloak served the same purpose, forming the backdrop for the soldiers’ mock coronation of Jesus in John 19:2.

Indicator of Sin and Judgment

Garments can expose moral failure. Isaiah 64:6 likens human righteousness to “filthy rags,” and Zechariah 3:3 shows sin-laden vestments removed by divine grace. Torn robes signify grief or repentance (Job 1:20; Joel 2:13).

Metaphor of Salvation

Isaiah 61:10: “He has clothed me with garments of salvation.” The exchange of filthy garments for clean ones prefigures Christ’s atonement and the believer’s imputed righteousness. Paul echoes the theme: “Put on the Lord Jesus Christ” (Romans 13:14).

Christological Fulfillment

At the Transfiguration, “His clothes became as white as light” (Matthew 17:2), previewing resurrection glory. Soldiers divide His garments at the cross (John 19:23-24), fulfilling Psalm 22:18 and underscoring that even His clothing is part of redemptive prophecy.

Pauline and Petrine Development

Though Paul mainly uses ἱμάτιον or ἔνδυμα, the concept remains:
Ephesians 4:24 – “put on the new self”
Colossians 3:12 – “Clothe yourselves with compassion, kindness, humility, gentleness, and patience.”

1 Peter 5:5 extends it to humility in community life.

Eschatological Consummation

Revelation amplifies the imagery:
Revelation 3:5 – “He who overcomes will be clothed in white garments.”
Revelation 7:14 – robes washed in the Lamb’s blood.
Revelation 19:14 – armies of heaven in fine linen, “white and pure.” These scenes complete the trajectory begun in Daniel 7:9, displaying the final vindication and purity of God’s people.

Pastoral and Liturgical Implications

1. Baptismal robes symbolize the believer’s new identity.
2. Practical holiness: daily conduct ought to match the “garments of salvation.”
3. Mercy ministry: Dorcas’ sewing of garments (Acts 9:39) models tangible love.
4. Worship: priestly vestments in ancient Israel remind modern servants that ministry requires consecration.

Conclusion

Although ἐσθῆσις itself does not enter the New Testament text, its Septuagint presence illuminates a unifying biblical motif: humanity’s need to be clothed by God. From Adam’s first covering to the white robes of Revelation, Scripture consistently proclaims that only the attire granted by divine grace fits one to stand in the presence of the Holy One.

Forms and Transliterations
εσθήσεσιν
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