Sandal
See Shce.
Fuente: Dictionary of the Apostolic Church
Sandal
Occurs in the A.V. only, for the same Greek word , Mar 6:9; Act 12:8; but it more properly represents the Heb. , ndal; Sept. and New Test. ; rendered shoe in the English Bible. There is, however, little reason to think that the Jews really wore shoes, and the expressions which Carpzov (Apparat. p. 781, 782) quotes to prove that they did (viz. put the blood of war in his shoes, 1Ki 2:5; make men go over in shoes, Isa 11:15), are equally adapted to the sandal the first signifying that the blood was sprinkled on the thong of the sandal, the second that men should cross the river on foot instead of in boats. The shoes found in Egypt probably belonged to Greeks (Wilkinson, 2, 333). The sandal appears to have been the article ordinarily used by the Hebrews for protecting the feet. It was usually a sole of hide, leather, or wood, bound to the foot by thongs; but it may sometimes denote such shoes and buskins as eventually came into use. The above Hebrew term naal implies a simple sandal, its proper sense being that of confining or shutting in the foot with thongs; we have also express notice of the thong (; ; A.V. shoe latchet) in several passages (Gen 14:23; Isa 5:27; Mar 1:7). The Greek term properly applies to the sandal exclusively, as it means what is bound under the foot; but no stress can be laid on the use of the term by the Alexandrine writers, as it was applied to any covering of the foot, even to the Roman calceus, or shoe, covering the whole foot. Josephus (War, 6, 1-8) so uses it of the caliga, the thick nailed shoe of the Roman soldiers.
This word occurs in the New Test. (Mat 3:11; Mat 10:10; Mar 1:7; Luk 3:16; Luk 10:4; Joh 1:27; Act 7:33; Act 13:25), and is also frequently used by the Sept. as a translation of the Hebrew term; but it appears in most places to denote a sandal. Similar observations apply to , which is used in a general, and not in its strictly classical sense, and was adopted in a Hebraized term by the Talmudists. We have no description of the sandal in the Bible itself, but the deficiency, can be supplied from collateral sources. Thus we learn from the Talmudists that the materials employed in the construction of the sole were either leather, felt, cloth, or wood (Mishna, Jebam. 12, 1, 2), and that it was occasionally shod with iron (Sabb. 6, 2). In Egypt various fibrous substances, such as palm leaves and papyrus stalks, were used in addition to leather (Herod. 2, 37; Wilkinson, 2, 332, 333), while in Assyria wood or leather was employed (Layard, Nin. 2, 323, 324). In Egypt the sandals were usually turned up at the toe like our skates, though other forms, rounded and pointed, are also exhibited. In Assyria the heel and the side of the foot were encased, and sometimes the sandal consisted of little else than this. This does not appear to have been the case in Palestine, for a heel strap was essential to a proper sandal (Jebam. 12, 1). Ladies’ sandals were made of the skin of an animal named tachash (Eze 16:10), whether a hyena or a seal (A.V. badger) is doubtful; the skins of a fish (a species of Halicore) are used for this purpose in the peninsula of Sinai (Robinson, Bibl. Res. 1, 116). Ladies of rank especially appear to have paid great attention to the beauty of their sandals (Son 7:1); though if the bride in that book was an Egyptian princess, as most think, the exclamation, How beautiful are thy feet with sandals, O prince’s daughter! may imply admiration of a luxury properly Egyptian, as the ladies of that country were noted for their sumptuous sandals (Wilkinson, Anc. Egypt. 3, 364). But this taste was probably general; for at the present day the dress slippers of ladies of rank are among the richest articles of their attire, being elaborately embroidered with flowers and other figures wrought in silk, silver, and gold. SEE DRESS.
The thongs, those at least in Hebrew times, were handsomely embroidered (Jdt 10:4; Jdt 16:9), as were those of the Greek ladies (Smith, Dict. of Antiq. s.v. Sandalium). Sandals were worn by all classes of society in Palestine, even by the very poor (Amo 8:6), and both the sandal and the thong or shoe latchet were so cheap and common that they passed into a proverb for the most insignificant thing (Gen 14:23; Ecclesiastes 46:19). They were not, however, worn at all periods; they were dispensed with indoors, and were only put on by persons about to undertake some business away from their homes, such as a military expedition (Isaiah 5, 27; Eph 6:15), or a journey (Exo 12:11; Jos 9:5; Jos 9:13; Act 12:8); on such occasions persons carried an extra pair, a practice which our Lord objected to as far as the apostles were concerned (Mat 10:10; comp. Mar 6:9, and the expression in Luk 10:4, do not carry, which harmonizes the passages). An extra pair might in certain cases be needed, as the soles were liable to be soon worn out (Jos 9:5), or the thongs to be broken (Isa 5:27). During meal times the feet were undoubtedly uncovered, as implied in Luk 7:38; Joh 13:5-6, and in the exceptions specially made in reference to the paschal feast (Exo 12:11); the same custom must have prevailed wherever reclining at meals was practiced (comp. Plato, Sympos. p. 213). It was a mark of reverence to cast off the shoes in approaching a place or person of eminent sanctity: hence the command to Moses at the bush (Exo 3:5) and to Joshua in the presence of the angel (Jos 5:15). In deference to these injunctions the priests are said to have conducted their ministrations in the Temple barefoot (Theodoret, ad Exodus 3, quaest. 7), and the Talmudists even forbade any person to pass through the Temple with shoes on (Mishna, Berach. 9, 5). This reverential act was not peculiar to the Jews; in ancient times we have instances of it in the worship of Cybele at Rome (Prudent. Peris. 154), in the worship of Isis as represented in a picture at Herculaneum (Ant. d’Ercol. 2, 320), and in the practice of the Egyptian priests, according to Sil. Ital. (3, 28).
In modern times we may compare the similar practice of the Mohammedans of Palestine before entering a mosque (Robinson, Bibl. Res. 2, 36), and particularly before entering the Kaaba at Mecca (Burckhardt, Arabia, 1, 270); of the Yezidis of Mesopotamia before entering the tomb of their patron saint (Layard, Nin. 1, 282); and of the Samaritans as they tread the summit of Mount Gerizim (Robinson, 2, 278). The practice of the modern Egyptians, who take off their shoes before stepping on the carpeted lewan, appears to be dictated by a feeling of reverence rather than cleanliness, that spot being devoted to prayer (Lane, 1, 35). It was also an indication of violent emotion, or of mourning, if a person appeared barefoot in public (2Sa 15:30; Isa 20:2; Eze 24:17; Eze 24:23). This, again, was held in common with other nations, as instanced at the funeral of Augustus (Sueton. Aug. 100), and on the occasion of the solemn processions which derived their name of Nudipedalia from this feature (Tertull. Apol. 40). To carry or to unloose a person’s sandal was a menial office, betokening great inferiority on the part of the person performing it; it was hence selected by John the Baptist to express his relation to the Messiah (Mat 3:11; Mar 1:7; Joh 1:27; Act 13:25). The expression in Psa 9:8; Psa 107:9, over Edom will I cast out my shoe, evidently signifies the subjection of that country; but the exact point of the comparison is obscure, for it may refer either to the custom of handing the sandal to a slave, or to that of claiming possession of a property by planting the foot on it, or of acquiring it by the symbolical action of casting the shoe; or, again, Edom may be regarded in the still more subordinate position of a shelf on which the sandals were rested while their owner bathed his feet. The use of the shoe in the transfer of property is noticed in Rth 4:7-8, and a similar significance was attached to the act in connection with the repudiation of a Levirate marriage (Deu 25:9). Shoemaking, or rather strap making (i.e. making the straps for the sandals), was a recognized trade among the Jews (Mishna, Pesach. 4, 6). SEE SHOE.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Sandal
na’al. A sole attached to the foot by thongs, Greek hupodema (Mar 6:9; Act 12:8). Often ornamentally inlaid with gold, silver, jewels, and silk (Son 7:1). The materials were leather, felt, cloth, or wood, occasionally shod with iron. A shoe was delivered in token of transferring property: “over Edom will I cast My shoe.” i.e. I will take possession of it, treading on its pride as it had trodden Israel as an invader (Psa 60:8; Psa 60:12; 2Sa 8:14; Jos 10:24). The custom, which existed among the Indians and the ancient Germans, arose from the taking possession of property by treading the soil (Gen 13:17), hence handing the shoe symbolized renunciation and transfer of ownership (Deu 25:9; Rth 4:7-8). When a Bedouin husband divorces a runaway wife, he says, “She was my slipper, I have cast her off.” (Burckhardt). In Mat 3:11; Act 13:25, the image is, one about to wash his feet getting the slave to untie his shoe or else sandal. Hengstenberg so explains Psa 60:8, “Moab is My washing tub; to Edom will I cast My shoe,” namely, to “bear” as My slave.
The latchet was the strap across the instep, securing it on the foot, of small value (Gen 14:23; Amo 2:6; Amo 8:6). “Buy the needy for a pair of shoes,” i.e. by oppression compel them to sell themselves to us as bondmen, in order that our great women may have elaborately ornamented sandals. Sandals were laid aside indoors, and only put on in a journey or military expedition (Jos 9:5; Jos 9:13; Isa 5:27; Eph 6:15). “Your feet shod with the preparation (Psa 10:17) of the gospel of peace,” i.e. preparedness for the good warfare, produced by the gospel, which brings peace within though there is conflict outside with Satan and the world (Luk 1:79; Rom 10:15; Isa 26:3; Phi 4:7). The shoes and sandals were taken off during meals (Luk 7:38; Joh 13:5-6); but the Jews wore sandals on their feet at the Passover, as ready for the journey (Exo 12:11).
They put off sandals in reverence at a sacred place (Exo 3:5; Jos 5:15). So the priests in the temple officiated barefoot; so the Mahometans of Palestine before entering a mosque or the Kaaba at Mecca, and the Mesopotamian Yezidis before entering the tomb of a patron saint, and the Samaritans before treading Mount Gerizim. A sign of mourning (2Sa 15:30; Eze 24:17); humiliation (Isa 20:2; Isa 20:4; Eze 16:10), “I shod thee with badgers’ skins” or seal skins, and skins of other marine animals of the Red Sea; the material of the Hebrew shoes and of the tabernacle covering. (See BADGER.) Mat 10:10, “provide not shoes,” but Mar 6:9, “be shod with sandals”; Luk 10:4 harmonizes them, “carry not shoes,” i.e., do not, as most travelers, carry an extra pair in case the pair in use became worn out.
Fuente: Fausset’s Bible Dictionary
Sandal
SANDAL.See Dress, 6.
Fuente: Hastings’ Dictionary of the Bible
Sandal
sandal. See DRESS, 6; SHOE; SHOE-LATCHET.
Fuente: International Standard Bible Encyclopedia
Sandal
Sandal, a covering for the feet, usually denoted by the word translated ‘shoe’ in the Authorized Version. It was usually a sole of hide, leather, or wood, bound on to the foot by thongs; but it may sometimes denote such shoes and buskins as eventually came into use.
Fig. 310Ancient Egyptian Sandals
Ladies of rank appear to have paid great attention to the beauty of their sandals (Son 7:1); though, if the bride in that book was an Egyptian princess, as some suppose, the exclamation, ‘How beautiful are thy feet with sandals, O prince’s daughter!’ may imply admiration of a luxury properly Egyptian, as the ladies of that country were noted for their sumptuous sandals. But this taste was probably general; for, at the present day, the dress slippers of ladies of rank are among the richest articles of their attire, being elaborately embroidered with flowers and other figures wrought in silk, silver, and gold.
It does not seem probable that the sandals of the Hebrews differed much from those used in Egypt, excepting, perhaps, that from the greater roughness of their country, they were usually of more substantial make and materials. The Egyptian sandals varied slightly in form: those worn by the upper classes, and by women, were usually pointed and turned up at the end, like our skates and many of the Eastern slippers at the present day. They were made of a sort of woven or interlaced work of palm-leaves and papyrus-stalks or other similar materials, and sometimes of leather; and were frequently lined with cloth on which the figure of a captive was painted; that humiliating position being considered suited to the enemies of their country, whom they hated and despised. It is not likely that the Jews adopted this practice: but the idea which it expressed, of treading their enemies under their feet, was familiar to them (Jos 10:24). Those of the middle classes who were in the habit of wearing sandals, often preferred walking barefooted.
In transferring a possession or domain it was customary to deliver a sandal (Rth 4:7), as in our Middle Ages, a glove. Hence the action of throwing down a shoe upon a region or territory was a symbol of occupancy, so Psa 60:8. In Ruth, as above, the delivering of a sandal signified that the next of kin transferred to another a sacred obligation; and he was hence called ‘sandal-loosed.’
Fig. 311Greek and Roman Sandals
It was undoubtedly the custom to take off the sandals on holy ground, in the act of worship, and in the presence of a superior. Hence the command to take the sandals from the feet under such circumstances (Exo 3:5; Jos 5:15). This is still the well-known custom of the Eastan Oriental taking off his shoe in cases in which a European would remove his hat. The shoes of the modern Orientals are, however, made to slip off easily, which was not the case with sandals, that required to be unbound with some trouble. This operation was usually performed by servants; and hence the act of unloosing the sandals of another became a familiar symbol of servitude (Mar 1:7; Luk 3:16; Joh 1:27; Act 13:25).
Fuente: Popular Cyclopedia Biblical Literature
Sandal
See Shoe
Shoe
Fuente: Nave’s Topical Bible
Sandal
Sandal. Sandal was the article ordinarily used by the Hebrews for protecting the feet. It consisted simply of a sole attached to the foot by thongs. We have express notice of the thong, (Authorized Version, “shoe latchet”), in several passages, notably Gen 14:23; Isa 5:27; Mar 1:7. Sandals were worn by all classes of society in Palestine, even by the very poor; and both the sandal and the thong, or shoe-latchet, were so cheap and common, that they passed into a proverb for the most insignificant thing. Gen 14:23. Sir 46:13. They were dispensed with in-doors, and were only put on by persons about to undertake some business away from their homes.
During mealtimes, the feet were uncovered. Luk 7:38; Joh 13:5-6. It was a mark of reverence, to cast off the shoes in approaching a place or person of eminent sanctity. Exo 3:5; Jos 5:15. It was also an indication of violent emotion, or of mourning, if a person appeared barefoot in public. 2Sa 15:30. To carry or to unloose a person’s sandal was a menial office, betokening great inferiority on the part of the person performing it. Mat 3:11.
Fuente: Smith’s Bible Dictionary
Sandal
a diminutive of sandalon, probably a Persian word, Mar 6:9; Act 12:8. The “sandal” is usually had a wooden sole bound on by straps round the instep and ankle.