If the previous dress in the garden was the linen cloth, this one in the tomb, however, is white. The word is used exactly four times in the Christian Testament: For him to be wearing a sindon, which is very specifically used for burial clothing, has some deliberate correlations by the Gospel writer Mark in identifying the significant transformation of the death and rebirth of humanity as found in the Resurrection. One may even take the comparison further by analyzing the type of dress mentioned by Mark. Exegetes who identify the two young men use this motif of clothing to point to the complete reversal of his condition. As we celebrate Easter and reflect on the Gospel of Mark, we recognize that clothes are important entities not in colonial endeavors but in the explanation of how God gives us transformational changed by God's grace. Though he is dressed in both cases, the difference in dress expresses the development within the narrative.
These references to exceptional clothing are found at crucial points at the beginning and at the turning point of the narrative where important revelations are given.
Naked Young Man and the Easter Angel in the Gospel of Mark -- Mark 14:51-52
In this way Mark's description of clothing reflects the dress of Jesus before his resurrection. The linen cloth is mentioned twice in Mark They were to prove a privilege means for contrasting new forms of value, personhood, and history on the colonial frontier. Fascinatingly, the word neaniskos, which is rare in the Christian Testament, crops up a second time in Mark, to describe the young man in the long white robe who tells the women disciples that Jesus has been raised and they will see him again in Galilee. Consequently the clothes of John the Baptist in Mark 1:
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