v. Cloak, Clothes, Dress
Gen 3:21 God made man already .. t of skins
37:3
see DRESS
Source: Hispanic World Bible Dictionary
As a long shirt, worn by men and women in: Biblical times, Gen 37:3, Gen 37:31, I Sa.2:I9. Whoever takes your cloak, give him your tunic also, Luk 6:29, Mat 5:40. If you have two tunics, give one to the one who does not have, Luc 3:11, Mat 10:10.
The tunic of Christ: The soldiers cast it by lot, in Jua 19:23-24, and thus the prophecy of Sal 22:18 was fulfilled.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
†¢Clothes. Dresses.
Source: Christian Bible Dictionary
Inner dress that was used in many ancient peoples, among them the Hebrews, without sleeves, easily adjusted to the body, and on which the toga, cape, war armor and other accessories were placed.
Among the Hebrews the tunic was called “ketonet” and is frequently cited in references to the clothing of biblical characters. Jesus himself spoke of her on occasions: Mt. 5.40; Lc. 6.29; Matthew 24.18; Matt 10.10; Mc. 6.9.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Main dress, which went under the mantle, with short sleeves, and which covered the entire body. Some reached to the feet. Those of high position used to have two tunics (Mt 10,10; Mc 6,9; 14,63; Lk 3,11; 9,3). They were usually white, but sometimes elegantly woven from top to bottom, that is, seamless (Jn 19:23). Jesus Christ wants his disciples not to be attached to the tunic, that they even give it away, that they be stripped of everything, even their clothes (Mt 5,40; 10,10; Mk 6,9; Lc 3,11; 6 ,29). Tearing one’s clothes was a sign of disapproval and great pain (Mk 14,63).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
chiton (Citwvn, 5509), denotes the internal or inner garment, and is to be distinguished, as such, from jimation (for which see CLOTHING, No. 4, etc.). This distinction is seen, for example, in the Lord’s command in Mat 5:40 “And whoever wants to sue you and take your tunic (quiton), let him also your cloak (jimation)”. The order is reversed in Luk 6:29, and the difference is that in Mat 5:40 the Lord refers to a legal process, so that the litigant can claim the less expensive undergarment as a pledge. The defendant has to be willing to let you have the more valuable outside. In the passage in Luke an act of violence is being considered, and there is no mention of going to court. Thus, the outer clothing would be the first to be taken away. When the soldiers had crucified Jesus, they took his garments (jimation, plural), his outer garments, and the tunic, the chiton, which was seamless, woven from top to bottom (John 19:23). The outer garments were easily divided among the four soldiers, but they could not divide the chiton without tearing it, so they cast lots on it. Dorcas used to make robes (quiton) and dresses (jimation), Act 9:39), that is, the tight-fitting inner garments and the long flowing outer garments. Someone was said to be “naked” (gumnos) when they were without clothes, or when they had removed their outer garments, e.g., their ependutes (for which see CLOTHING, No. 2), and wore only a light dress interior, as in the case of Peter in Joh 21:7: The high priest, tearing his garment after the reply that the Lord gave him in response to his challenge, rent his inner garment (quiton), to express with greater energy his alleged horror and indignation (Mk 14.63). In Jud_23 “the clothing contaminated by his flesh” is the chiton, the metaphor of underwear being very appropriate; because it is the one that comes into contact with the contamination of the meat. See CLOTHING, SAYO, DRESS, GARMENT.
Source: Vine New Testament Dictionary
In general, a tunic is understood as a sack-shaped garment, which has in the closed upper part only a slot to put the head, and, on both sides, either sleeves or mere slits through which to pass the arms. The expressions inner or outer robe are used according to whether the robe is worn as an outer garment or under another. A tunic that reaches the feet is known as a talar tunic (tunica talaris, Gr. ekomis); a sleeveless or short-sleeved tunic is known as a colobium; one that leaves the right shoulder free, exomis (ekomis). In liturgical language tunic (tunicella) denotes the outer priestly clothing of the subdeacon that corresponds to the deacon’s dalmatic. According to current usage (1912), the dalmatic and the tunic are the same in both form and ornamentation. They also agree on the manner of its use as well as on the fact that the tunic, like the dalmatic, is one of the essential vestments worn by the bishop at pontifical Mass. It is not necessary to go into the details here, but, as regards the form, ornamentation and use, it will suffice to refer to what is said in the article DALMATICA. In terms of form, and according to the instructions of the “Caeremoniale Episcoporum”, the tunic is to be distinguished from the dalmatic by having narrower sleeves, but this is scarcely observable even in the pontifical tunic, which is worn under the dalmatic. The bishop himself who places the robe on the newly ordained subdeacon with the words: “May the Lord clothe you with the robe of gladness and the garment of rejoicing. In the name”, etc.
HISTORY
According to a letter from Pope Saint Gregory I the Great to Bishop John of Syracuse, the subdiaconal robe was, for a time, a custom in Rome as early as the 6th century. However, Gregorio suppressed it and returned to the previous use. Therefore, from then on the Roman subdeacon again used the planet (chasuble) as outer clothing until in the 9th century the tunic was used again as outer clothing among them. Already by the sixth century in Spain a subdiaconal robe was worn which, according to the ninth canon of the Synod of Braga, was barely distinguishable from the diaconal robe, the so-called alba. There is no information that a robe worn by subdeacons was preserved before the Carolingian era in Gaul, however such clothing was undoubtedly in use in France as well as Spain. There is some evidence that would attest to its use in the Frankish kingdom at the beginning of the 9th century, both from the testimony of Amalario de Metz and from various inventories. Near the end of the year 1000 the robe was worn so universally by subdeacons as an outer liturgical vestment that it was briefly called the Vestis subdiaconalis or subdiaconale. Already in the first Roman Ordo the tunic is found as one of the pontifical papal garments under the name “dalmatica minor”, “dalmatica linea”. Roman deacons also wore it under the dalmatic, whereas only the tunic, and not the dalmatic, was part of the liturgical dress of Roman cardinal priests and hebdomadan bishops. Outside of Rome, too, pontifical vestments often included only the tunic, not the tunic and dalmatic together, or, as was most often the case, the dalmatic without the tunic. It was not until the twelfth century that it became common for the bishop to wear both garments at the same time, that is, the tunic and the dalmatic.
Granting abbots the privilege of wearing the tunic and dalmatic is very rarely mentioned, and even then it was not until the second half of the twelfth century. Before this time abbots never received more than the privilege of wearing the dalmatic. Acolytes in Rome wore the robe as early as the 9th century; in the 10th century in some parts of the Frankish kingdom it was probably customary for acolytes to wear the tunic; this was used by the acolytes in Farfa towards the end of the 10th century. In the Late Middle Ages it was a widespread custom for the acolytes to wear the tunic. In medieval times the tunic was called by various names. In addition to tunica, it also bore the name of tunicella; dalmatica minor; dalmatic line, or simply line; tunica stricta, or simply stricta; subdiaconate; roccus; Sunrise; and, especially in Germany, subtile.
As for the original form of clothing, at first it was a gown-like tunic with narrow sleeves and without the vertical ornamental strips (clavi). The material from which it was made was linen for ordinary occasions, but as early as the 9th century, inventories already mention silk robes. The development of clothing from Carolingian times to the present day has been in all respects similar to that of the dalmatic; during the course of this development the distinction between the dalmatic and the tunic steadily diminished. Silk gradually became the material from which the tunic was regularly made; it was continually made shorter, and cuts were made on the sides which, by the end of the Middle Ages, were the length of the entire side up to the sleeve. Lastly, outside of Italy, the sleeves were also slit, as in the dalmatic, which, already in the late Middle Ages, was hardly distinguishable from the tunic, especially since in the meantime the red clavi of the dalmatic had been replaced by another form of ornamentation, which was also adopted for the tunic. When in the course of the twelfth century a canon was developed which considered liturgical colours, the canon was naturally authoritative for the tunic, as well as for the chasuble and dalmatic.
In the Middle Ages the wearing of the tunic at Mass corresponded in every way to that of the dalmatic, consequently discussion of it here is unnecessary. The ceremony in which the bishop, after ordination, places the robe on the newly ordained subdeacon, had its origins in the eleventh century, but even in the thirteenth century it was customary only in isolated cases. It was not until the fourteenth and fifteenth centuries that the usage was universally adopted in the ordination rite of subdeacons. As for the origin of the subdiaconal robe, it was undoubtedly a copy of the dalmatic, in which the vertical cutout of the dalmatic was omitted, and the sleeves became narrower.
The robe (stichaphion) worn by the subdeacon in the Eastern rites does not correspond to the Western European subdiaconal robe, which from the beginning had the fixed character of an outer robe, but resembled the alb, even though, according to custom current (1912), is no longer exclusively white, but often colored.
Bibliography: BOCK, Gesch. Der liturg. Gewänder, II (Bonn, 1866); ROHAULT DE FLEURY, La messe, VII (Paris, 1888); BRAUN, Die liturgische Gewandung im Occident und Orient (Freiburg, 1907).
Source: Braun, Joseph. “Tunic.” The Catholic Encyclopaedia. Vol. 15. New York: Robert Appleton Company, 1912. 3 Nov. 2015…