The purpose of this article is to give us a greater understanding of tassels, and look into the seemingly vague and somewhat contradictory words that translators use when translating the two scriptures regarding tassels.

We will look at how most people wear them, what its true name is, what it is to be made of, how long they should be, how many fibers should be used, how they are made, how to attach them, and where on our clothing they are to be worn. It is my hope that you will conclude, as I did, that the evidence is obvious and very specific—the tzitzit is a lock of threads, twisted into a gedil and sewn with blue thread to the four edges of a garment.

Table of Contents

• The scripture references
• How most people wear them
• It’s all in the name
• Making the lock
• What is the gedil to made of?
• How long should the gedil be?
• How many fibers are in the lock to make the gedil
• How the gedil is made
• How it is to be attached
• What is this blue thread
• What type of garment?
• The four extremities
• What we know for sure

The scripture references

There are only two scriptures that mention wearing tassels, they are in Numbers and Deuteronomy.

Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner . . . It shall be a tassel for you to look at and remember all the commandments of the LORD.(Num 15:28,39 ESV).

Sew tassels for yourselves on the four corners of the garment with which you cover yourself (Deut 22:12 ISV).

How most people wear them

• Wear 4 tassels on a prayer shawl
• Wear 4 of them on their shirt
• Wear them on their belt loops
• Wear fringes on the edge of the shirt

As we can see from the pictures, there are many different ways people wear the tassels and fringes. The confusion lies in part with the different translations of the Bible, and how some of those words have been translated incorrectly. We will find the truth in the Hebrew meaning of the words, how those words should be translated, and compare scriptures using the Bible to interpret the Bible.

It’s all in the name

Translators alternately use tassels and fringes no matter whether the Hebrew word is tzitzit or gedil. Tzitzit (tsee-tseeth’) means lock, and gedil (ghed-eel) means twisted threads. How can two different Hebrew words, tzitzit and gedil, with different Hebrew definitions, be translated alternately tassel or fringe? They can’t be; not in this case. We shall see exactly what these two different Hebrew words are referring to.

Look at Numbers 15:38. “Speak to the people of Israel, and tell them to make tassels [tzitzit] on the corners of their garments throughout their generations.” The word tzitzit is Strong’s 6734. It is the English word lock; the reference scripture we use to understand this, Ezekiel 8:3, leaves no doubt. “With his hand he grabbed a lock [tzitzit] of my hair.”

Moses is not telling them to make a tassel or fringe, because the word is lock. Moses is telling them, I want you to accomplish a task and it will become become something else. The following two scriptures describe how something becomes something else. “And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD” (Exodus 28:36 KJV). Then in Exodus 29 there is the final product with its proper name. And you shall set the turban on his head and put the holy crown on the turban (29:6 ESV). The gold plate becomes a holy crown just as the lock becomes twisted threads.

In Numbers 15:38 the lock is not called a gedil. It does not have that name yet, because it has not been created. As in Exodus 28:36 the plate does not have a name yet, either, because it has not been created.

Using a wood-working analogy, the words make wood‘ mean different things to different people; however, a skilled craftsmen in woodworking would know to cut down a tree and start milling it; he would make slabs of wood and posts. Similarly, here is what Moses is telling the children of Israel: I want you to make wood, and put a nail of blue on each of the four posts at the four corners of the rectangular slab of wood. The wood now becomes a table. This idea of let’s make it then name it is consistent with scripture in that Yahweh made man then named him Adam. Yahweh made the animals then Adam named them.

Translators also use the same two words, tassel and fringe, to translate the word gedil in Deuteronomy 22:12, but it is a completely different word in Hebrew. It is Strong’s 1434, gedil, which means twisted threads. Let’s look at Deuteronomy 22:12, using the JPS version (Jewish Publication Society). They translate it correctly. “Thou shalt make thee twisted cords, upon the four corners of thy covering, wherewith thou coverest thyself.” Moses called it a lock in Numbers and twisted threads in Deuteronomy. Gedil—twisted threads—is what the tzitzit (lock) has become. In the same way, we would not call bread flour or a table wood. Flour has become bread, wood has become a table, gold plate has become a holy crown, and a tzitzit has become a gedil. Gedil is the name of the final product.

Making the lock

In Numbers 15:38 Moses is telling them to make a lock. What is a lock? This is Merriam Webster’s definition for lock. “A cohering bunch (as of wool, cotton, or flax).” These are the materials that the children of Israel would have used to make a lock. In this day and age we refer to a lock as a few strands of hair. The Bible refers to it as hair also, but it also refers to it as a number of threads grouped together. In this case, it refers to the lock as threads.

How do we make a lock? The picture on the right is the makings of a lock made from the stalks of the flax plant. The stalks are on the left and the fibers that have been stripped out of the stalks are in the middle. These fibers are called tow, as stated in Judges 16:9, “as a thread of tow is broken when it toucheth the fire.” If you did not know, this is where the term towhead comes from. On the right are the tow, which have been spun into threads.

Cohere those together, now you have a tzitzit (lock) to make the gedil. It is quite a process, with which nowadays we are not concerned, and few people know anything about. At least, I had no idea until I started looking into all of this. We, who live in developed countries do not process much of anything. It is all done for us by big manufacturing facilities, so we lose sight of what’s involved in the making of something. For instance, very few of us grind the wheat berries to make flour to make bread, and if we do, we probably don’t grow our own wheat. But the children of Israel had to process the raw materials to make everything they needed or wanted. They knew what Moses meant when he said, “make a lock.”

Moses is not telling them to make a tassel or fringe, because the word is lock and there is no Hebrew word that I have found for tassel or fringe in the Bible. The lock is a part of what they are going to make, and it will become a gedil (twisted thread).

What is the gedil to made of?

The gedil is to be made of the same material as the clothing that you’re going to attach it to. As the instruction states in Leviticus 19:19, “or wear a garment upon you of two kinds of material mixed together” (NAS). Most people nowadays don’t heed this instruction, but the children of Israel did. And Moses would have had no reason to tell them otherwise. The type of fiber of the gedil had to match the fiber of the clothing they were going to sew it on. So if they had a linen shirt they would make the gedil from linen. If they were going to put the gedil on a wool coat they would make the gedil from wool. Moses did not give specific instructions for what material to use, because the children of Israel already knew this decree.

How long should the gedil be?

It should be as long as it needs to be. Moses doesn’t say what length. The reason must be that the length of the gedil is determined by the clothing size, e.g. a larger person would require a longer length than a shorter person. Or it could be that the length of the gedil is left up to the individual who is wearing it. After all, the reason we wear the gedil is to remind us of His commandments, and since not everyone is reminded of things in the same way, some latitude may have been given for the length and thickness of the gedil.

How many fibers are in the lock to make the gedil

The commandment is for us to remember the commandments. So it’s up to us to determine how many fibers we need in our lock to make a gedil to remind us of our heavenly Father’s commandments. A lock is a cohering of fibers of an indeterminate length and an indeterminate quantity. If there were a specific length or quantity restriction, Moses would not have used the word lock, but would have given us numbers to go by.

In Matthew 23:5, Yashuah scolded the Pharisees for having abnormally large gedil on the borders of their garments. “But all their works they do to be seen of men, they make broad their phylacteries and enlarge the borders of their garments.” Their borders were large because their motive was to be seen by men..

The Pharisees were pretending that they needed a lot of threads in their gedil. They wanted them to be so thick and large that the whole community would see that they could not and would not forget the Father’s commandments. Therefore they thought they were super holy and better than anybody else.

The very observant, Torah-keeping Pharisees must have felt it was very okay to make the gedil any size they wanted. They would not have done so otherwise. So I do not see where size or length was a restriction, especially because it is not specified anywhere in the scriptures.

The thing about reminders is that they are quite individualistic. For instance, my dad would put a handwritten note, slid in between the frame and the plastic of the instrument panel of his car, so that when getting in or out of his car during the course of a day, he would see it and be reminded of what he needed to do and not forget. To remind themselves, some people use handwritten notes; some use the calendar on their computer; some use a real calendar. My wife still uses a real calendar on our refrigerator. Yet some put reminders on their smartphones, or scribble a note on their hand. Some folks use sticky notes everywhere.

Sometimes I would put my wedding ring on another finger. It would feel so awkward that I would constantly look at it and ask myself, “Why is that there? Oh yeah, I have to pick up some milk on the way home.” I would never forget. Remember the old saying to tie a string on your finger so you won’t forget? Gee I wonder where that originated from? Reminders not only vary between individuals, but also the type of reminder might vary depending how important the event is. For instance, remembering to take out the trash because your wife told you to do so compared to remembering your anniversary. One of these two events is more important than the other, and therefore would require a reminder that you would absolutely not forget.

The only other commandment regarding reminders is also vague and that is in Deuteronomy 6:9, “You shall write them on the doorposts of your house and on your gates” (ESV).

The Bible does not say how to write the commandments on your doorposts, so what font do we use? Should it be in cursive or print? What language should we write it in? Some might think we should write it in Hebrew so God will understand it or should we write it in English so we could read it and have a better chance of remembering. This is getting ridiculous. Let me go on.

What should we write the commandments with, are we to inscribe it, or burn it into the doorpost? Can we paint it on? If so, what kind of paint do we use: oil base, latex, watercolors, or acrylics? Maybe a sharpie, ballpoint pen, or a pencil? What color do we use? We just don’t know and it does not say. It just says to write it on the doorpost and gate; the rest is up to us.

The point is that reminders are individualistic. Therefore, some latitude may have been given to allow for that, as long as it is within the parameters of the commandment.

The bottom line is we can use as many or as few fibers as we like, as long as we remember the commandments, and we do not think we are better than anyone else.

How the gedil is made

To start out, cohere a number of threads together to make the lock. These threads will need to be long enough for the application they are being used for. I like to start with about 10 feet. This will make enough gedil to work with for the way I do it.

Next, take the lock of threads, (I use about 5 to 10 threads), I put one end on the hook in a drill motor and the other end on a hook in the wall. Then I twist the threads with the drill motor until there is enough tension in the twist to fold it in half so it will remarkably twist onto itself, and will not unravel. Keep in mind because of the twisting and folding over, it will be less than half the length of what you start with, but it will double in thickness and become stronger.

It is interesting to note that the word gedil (twisted threads) comes from the word gadal which means to grow, become strong. It is Strong’s 1431. Here is the definition from Brown- Driver- Briggs: verb grow up, become great twist, twine, Arabic twist a cord, make firm, strong, become strong. This is how the lock becomes a gedil.

After the twisting is completed, the gedil is ready to cut up into the length you would like and sew onto the four extremities of the garments with the blue thread. The end result looks similar to a cable. This is good because related root words look like a cable.

Look at 1 Kings 7:17, “There were nets of network and twisted threads of chainwork” (NASB 1995). The word twisted threads is the word gedil, and the word chain is the Hebrew word sharsherah (Strong’s 8333). It has been translated to the word chain, but this is wrong. It is not a chain at all based on the root word and the function of it. It should be translated to the word cable. The chain was not invented until 225 bc. (See this link for more information)

The Hebrew root word for chain is shor (Strong’s 8270). It is translated to umbilical cord. The twisted threads in 1 Kings 7:17 are threads of gold, very fine threads twisted together, as the scripture says, to make a cable, not linked like a chain. The end product looks like a cable. So what does the root word umbilical cord have to do with cable? This is because an umbilical cord looks like a cable

Another argument for the word cable is in Exodus 28:22, “You shall make for the breastpiece twisted chains like cords, of pure gold” (ESV). This is pure gold; you can’t make a chain from pure gold because it’s too soft. Whatever you attach to it would fall down, especially a breastplate. Consider how heavy the breastplate would have been with 12 gold settings holding twelve stones all sewn onto a very thick piece of linen, too heavy for a pure gold chain to be of any use. Yet if you make fine threads of pure gold and twist them together you would have a cable that would be strong enough to hold the weight of the breastplate. It would look like the root word umbilical cord.

How it is to be attached

The gedil is to be sewn onto the garment with the blue thread. Keep in mind that the blue thread would be the same material as the garment and the gedil.

Translators use various words for what to do with the blue thread such as put, attach, tie. But all these words come from the same Hebrew word nathan. It is Strong’s 5414; the definition is give, put, or set . The NLT translates the word nathan correctly in Numbers 15:38. “Give the following instructions to the people of Israel: Throughout the generations to come you must make tassels [lock] for the hem of your clothing and attach [nathan) them with a blue cord.” In this case, the word cord should be translated thread. I explain why later in the article.

The word nathan is used 2011 times in the scriptures, and after reading several of these scriptures, the conclusion we come to is that when something is given, set, or put it is not to be moved from that position, it is permanent; that is where it is meant to be. Here is a scripture that uses the word set translated from the word nathan in Genesis 1:17. “And God set them in the expanse of the heavens to give light on the earth.” The sun, moon, and stars are set where they are supposed to be and are not likely to be moved.

Let’s look at Exodus 28:37 again. “You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the LORD.’ And you shall fasten [fasten is the word nathan] it on the turban by a cord of blue. It shall be on the front of the turban” (ESV). The NLT is more direct. “Attach the medallion with a blue cord to the front of Aaron’s turban, where it must remain.”

The gedil is to be attached to the garment with the blue thread. Kiel and Deltzgch OT Commentary agrees.

The blue thread is not a cord, ribbon, or string. It is not woven in, braided in, or just dangling randomly. If the blue thread were to be woven, braided, or laced in some way or another the instructions would have clearly stated that because there are Hebrew words for those words. So in this particular case the blue thread is a thread, and its purpose is to sew the gedil to the garment.

What is this blue thread

As we have seen, translators use many different words to describe the same Hebrew words. The same holds true for the word thread. They use words such as ribbon, lace, thread, cord, and string; but how do we know that the blue thread is a thread and not a ribbon, lace, cord or string? Moses does not use those words. He uses the Hebrew word pathiyl (Strong’s 6616), and it means cord or thread, definitely not a ribbon or lace. The Hebrew word pathiyl comes from the Hebrew word pathal, and it means to twist (Strong’s 6617). We twist cords, string, and threads, not ribbons or lace.

Ribbons are woven and lace is crocheted. If it were a ribbon, Moses would have used the Hebrew word saphah (Strong’s 8193). The word saphah resembles what a ribbon is, as found in Exodus 28:32, “It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, so that it may not tear” [emphasis added]. This long, flat strip of material is woven, not twisted. This material fits the description of a ribbon. Moses would have used the word saphah, not pathiyl if he wanted the children of Israel to use a ribbon.

If the blue thread were lace, or to be braided into the gedil, as some translators suggest, then Moses would have used the Hebrew word machalaphah (Strong’s 4253). The meaning is a plait of hair. This is what Brown, Driver, Briggs says: “of hair; so called from intertwining, passing through each other, of the strands.” The word machalaphah comes from the Hebrew word chalaph (Strong’s 2498). The meaning is to pass on or away, pass through. This is how you make lace or a braid. When you lace or braid the work is passed over and through. Machalaphah is the word to describe lace or braid, and would have been used instead of the word pathiyl.

The Hebrew word pathiyl means twisted string, cord, or thread, but how do we know when it should be translated as either a string, cord, or thread? It is depends on the context and subject of the scripture in which the word is being used. In other words, what is it being used for?

For example, Judah, in Genesis 38:18, says, “’What pledge shall I give you?’ She replied, ‘Your signet and your cord and your staff that is in your hand.’ So he gave them to her and went in to her, and she conceived by him.” The word cord in this scripture is the word pathiyl, and it is used to tie the signet around the neck. This would most certainly be something thicker than thread because if it were not it might have broken and resulted in the loss of the signet. In the same way you would not want to lose your credit card, they would have made sure their signet was secure. Do you think identity theft is new?

Why do you think she wanted both the walking cord and signet? Why not just the signet?

1. She knew a signet could get lost and another person may find it such as herself. If she tried to make a claim with just the signet Judah might say, “Yes that’s my signet, but I lost it about nine months ago and you just happened to find it. That’s no proof the kid is mine. Thank you for returning it. See you later.” But if she had both the cord and signet, it would be more likely that he would have given it to her, thus making her claim more valid.
2. She would have 3 pieces of evidence to support her claim: the signet, cord, and walking stick. What does the Bible say about two or three witnesses?

You might think that all the cords were similar but the Bible specifically says ”his cord.” Back then you had to make your own cord and thus he would have made it his own, perhaps twisting his favorite colors into it. It was not like they could just go to Walmart and pick up a cord and everyone would have had the same type and color. I believe everyone knew whose cord, whose signet, and whose walking stick belonged to whom. Tamar was smart.

In Numbers 19:15, pathiyl is used to tie a covering over an open vessel. “And every open vessel which has no covering of thread on it is unclean.” In this application this would not be a thread. It is too thin. A string or thin cord would be used, a string if the covering were made of linen and a cord if the covering were animal hide. In Exodus 39:3 pathiyl is a thin gold thread woven into the priest’s garment. “And they hammered out gold leaf, and he cut it into threads to work into the blue and purple and the scarlet yarns, and into the fine twined linen, in skilled design.” In this application it would be a thread, anything else would be too thick, they would not be able to weave it into the thread,

In Judges 16:19 pathiyl is used as an example of how easily Samson snapped the ropes that bound his hands together “as a thread.” In Ezekiel 40:3 pathiyl is used as a measuring tape. “With a linen cord and a measuring reed in his hand. And he was standing in the gateway.” This would have been a cord because a thread would not hold up to repeated use of measuring things.

So in the application of attaching the gedil to the garment, a blue thread would have been used to sew it on. By the way, the commandment does not say that the gedil is of any particular color, so I would guess that the gedil could be whatever color you wanted. As long as you sew it on with a blue thread. For now I am using white, but that could change.

What type of garment?

Moses says in Deuteronomy 22:12 that the gedil is to be attached upon the four extremities of your garment. There are two things we need to look at. First, what type of garment is Moses talking about and second, where are the four extremities?

As you can see, the word garment is everyday apparel worn by everyone and not limited to any specific piece of clothing, or class of people. If it were, Moses would have said so, as there are plenty of Hebrew words for specific garments such as robe. The Hebrew word for robe is meil (Strong’s 4598). Moses would have used this word if he wanted them to put the gedil exclusively on a robe.

Strong’s definition of garment (899) is the Hebrew word behg’-ed. Its meaning is apparel. Here is what the commentary of Brown-Driver-Briggs says about it: “garment, clothing, raiment, robe of any kind, from the filthy clothing of the leper to the holy robes of the high priest, the simplest covering of the poor as well as the costly raiment of the rich and noble, used throughout Hebrew literature.”

We can conclude that the children of Israel were supposed to put the gedil on the clothing that they would wear everyday, whether a robe or a shirt or other clothing. Also, it was never mentioned as part of the priestly garments. With the instructions for the priestly garments being so specific in every detail, one would wonder why the gedil was not mentioned as part of their garments. The logical conclusion is that it was not part of their garments.

The four extremities

Where are the four extremities of a garment? Most garments have four extremities. There is one extremity at the opening where the head would go through, and two extremities where the arms go through and one extremity at the bottom where the torso would go through. If we think of four corners instead of four extremities as is the true definition of that word, then we would think the gedil would go on an article of clothing which has four corners like a prayer shawl, or a poncho. But the commandment doesn’t say four corners, it says four extremities. If we were supposed to put them on corners of our garments, Moses would have said put them on the corners (pinnah, Strong’s 6438), as stated in Exodus 27:2, “And you shall make horns for it on its four corners.” Or as stated in 1 Kings 7:34, “There were four supports at the four corners of each stand.” But he does not. Therefore, we must use the word extremities and find the meaning in it.

Do you think it’s coincidental that we are to love our heavenly Father with our mind, with our strength, and with our soul? Maybe the four extremities represent this, one opening for the head relating to the mind, two openings at the arms relating to our strength and one opening at the torso relating to our soul.

How can something so simple be so confusing? It is because, once again, the translators use many different words to describe the one Hebrew word. In this case, the word extremities has been translated as a bird, corners, covering, edge, ends, fold, garment, skirt, borders, hem, bottom, and wing. There are Hebrew words for each one of these words, and if the gedil were to be placed at the location as described by one of these words, Moses would have used that particular Hebrew word and not the word extremities.

The word extremities is the Hebrew word kanaph (Strong’s 3671). It simply means wings or extremities. A bird has four extremities but only two are wings with its head and tail feathers making a total of four. Garments on the other hand have four extremities but none are wings. Therefore all wings are extremities but not all extremities are wings. So if we are talking about garments worn by humans then we should use the word extremities. Thus, if we are talking about birds we should use the word wings.

Part of the confusion comes with the commonality of the relationships of these words and not knowing how some of the words relate to each other. As in the term taking someone under their wing and passing the mantle on, these two words are common to birds and humans. Did you know a bird will mantel its young and its prey by spreading its four extremities over them, its head, two wings, and tail feathers? In doing so, it protects its young and its prey from other predators. Have you heard of the word shirt tail?

Those words are common to both birds and garments and no doubt creates some confusion. Another example is the word corner, as in hide in a corner. When a bird folds its wings are they not hidden? Wing is the root word for Strong’s 3670 which means to be cornered or thrust into a corner, be removed. If something is removed, how can you see it? If the gedil were to be slightly hidden as to be sewn under the garment at the four locations (as I believe it to be), then we can see how the word corner might be used. The other reason I believe this is because of the word look at, as the scripture says, “When you look at it” referring to the gedil (Num 15:39) it will remind us of our heavenly Father’s commandments. The word look is the Hebrew word raah (Strong’s, 7200).

Interestingly enough, here is Rashi’s commentary of the word look. He is a very well respected commentator of the Bible: “[It is called] צִיצִת because of the [command], ‘you shall see it’ (verse 39), as in, ‘peering (מֵצִיץ) from the lattices'” (Song 2:9) . Have you ever tried to see something looking through lattice? Nothing on the other side is as visible as it would be if the lattice was removed. In other words, you shall see, which means it would take some effort to see it. The gedil is not easily seen.

Look at the scripture in Deuteronomy 22:30. “A man shall not take his father’s wife so that he shall not uncover his father’s skirt” (NAS). The Hebrew word translated to skirt is the word extremities. If you can uncover it, it must be covered and therefore not easily seen. You can’t see a bird’s wings until it takes flight. To make something seen, one would think it is not in plain view.

Consider what Yahshua said in Mat 23:5. “But all their works they do for to be seen by men: they make broad their phylacteries, and enlarge the borders of their garments.” If the Pharisees are trying to make it seen, one would think it must not be easily seen. The gedil is something that should be out of view, and not drawing attention; not in plain sight. After all, it is a reminder for you, not a witnessing tool for everyone else. So am I saying it should not ever be seen? Not at all, what I am saying is that it does not have to be seen in order to be in compliance with the commandments.

What we know for sure

The gedil is twisted threads made from a lock of threads and it attaches upon your clothes at the four extremities with the blue thread. It does not say it can’t dangle down but Moses did not say that it should. I believe it is not seen because there is more pointing to not seen, with words like hide in a corner, peering through the lattice, so that it may be seen, and not uncovered. The instructions do not say that the gedil goes completely around your clothes. The reason we know this is because Moses would have used the Hebrew word sabib, as he did in Exodus 28:32, “It shall have an opening for the head in the middle of it, with a woven binding around the opening.” And in Exodus 28:33, “On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them.”

The word around is sabib. It means roundabout or circuit (Strong’s 5439). If the instructions were to put the twisted threads around the garment Moses would have said to put it around the garment. But he did not. You can not break a circuit. If you do it is no longer a circuit, which would mean that you could never put it on anything but a pullover, certainly not a shirt or jacket that would have an opening down the front of it, and if that were the case the word garments, as the commandment states, would be invalid because garments mean any and all apparel.

Can we put it around the bottom of our shirt or coat? Yes, but Moses doesn’t say that it should. The gedil I make is four inches long, and I sew it parallel to the hems on the underside of my shirt: one at each sleeve, one at the back of my collar, one at the bottom hem at the back, or two on either side. That would make a total of five but still only at the four extremities required by the commandment. The command does not say the gedil has to be four inches long, eight inches long, go all the way around or not, it does not say to put only four of them. It just says put them at the four extremities so that you remember. What you have to do as a reminder is up to you, as long as you comply with what the rest of the commandment states.

When I put my shirt on in the morning I see the gedil and I am reminded to keep my Father’s commandments. At the end of the day when I remove my shirt and see the gedil again, I am reminded of the commandments, the ones I did not keep. I’m able to repent; I am forgiven and I start anew.

Am I saying that we should wear the gedil, and we are damned if we do not? Not at all, that is between you and Yahweh. My intention in this article was to present factual evidence and information in order for us to see the scripture plainly, so that we will know how to make them and where to put them.

Although I like to wear the gedil, I don’t know for sure that it’s required. Under the New Covenant we are all priests, as Peter says, “But you are a chosen race, a royal priesthood” (1 Pet 2:9). The gedil is not a part of the priestly garments under the old covenant. So if we are priests, does that mean that we do not have to wear the gedil? This is definitely something to ponder.