45:13 The princess 2 looks absolutely magnificent, 3
decked out in pearls and clothed in a brocade trimmed with gold. 4
45:14 In embroidered robes she is escorted to the king.
Her attendants, the maidens of honor who follow her,
are led before you. 5
52:1 Wake up! Wake up!
Clothe yourself with strength, O Zion!
Put on your beautiful clothes,
O Jerusalem, 6 holy city!
For uncircumcised and unclean pagans
will no longer invade you.
61:3 to strengthen those who mourn in Zion,
by giving them a turban, instead of ashes,
oil symbolizing joy, 7 instead of mourning,
a garment symbolizing praise, 8 instead of discouragement. 9
They will be called oaks of righteousness, 10
trees planted by the Lord to reveal his splendor. 11
61:4 They will rebuild the perpetual ruins
and restore the places that were desolate; 12
they will reestablish the ruined cities,
the places that have been desolate since ancient times.
61:5 13 “Foreigners will take care of 14 your sheep;
foreigners will work in your fields and vineyards.
61:6 You will be called, ‘the Lord’s priests,
servants of our God.’ 15
You will enjoy 16 the wealth of nations
and boast about 17 the riches you receive from them. 18
61:7 Instead of shame, you will get a double portion; 19
instead of humiliation, they will rejoice over the land they receive. 20
Yes, 21 they will possess a double portion in their land
and experience lasting joy.
61:8 For I, the Lord, love justice
and hate robbery and sin.
I will repay them because of my faithfulness; 22
I will make a permanent covenant with them.
61:9 Their descendants will be known among the nations,
their offspring among the peoples.
All who see them will recognize that
the Lord has blessed them.” 23
61:10 I 24 will greatly rejoice 25 in the Lord;
I will be overjoyed because of my God. 26
For he clothes me in garments of deliverance;
he puts on me a robe symbolizing vindication. 27
I look like a bridegroom when he wears a turban as a priest would;
I look like a bride when she puts on her jewelry. 28
64:6 We are all like one who is unclean,
all our so-called righteous acts are like a menstrual rag in your sight. 29
We all wither like a leaf;
our sins carry us away like the wind.
5:22 unless 33 you have utterly rejected us 34
and are angry with us beyond measure. 35
1:3 We always 41 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
16:15 (Look! I will come like a thief!
Blessed is the one who stays alert and does not lose 60 his clothes so that he will not have to walk around naked and his shameful condition 61 be seen.) 62
19:8 She was permitted to be dressed in bright, clean, fine linen” 63 (for the fine linen is the righteous deeds of the saints). 64
1 tn Heb “and he said to the one who was over the wardrobe.”
2 tn Heb “[the] daughter of a king.”
3 tn Heb “[is] completely glorious.”
4 tc Heb “within, from settings of gold, her clothing.” The Hebrew term פְּנִימָה (pÿnimah, “within”), if retained, would go with the preceding line and perhaps refer to the bride being “within” the palace or her bridal chamber (cf. NIV, NRSV). Since the next two lines refer to her attire (see also v. 9b), it is preferable to emend the form to פְּנִינִיהָּ (“her pearls”) or to פְּנִינִים (“pearls”). The mem (מ) prefixed to “settings” is probably dittographic.
5 tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.
6 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
7 tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”
8 tn Heb “garment of praise.”
9 tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”
10 tn Rather than referring to the character of the people, צֶדֶק (tsedeq) may carry the nuance “vindication” here, suggesting that God’s restored people are a testimony to his justice. See v. 2, which alludes to the fact that God will take vengeance against the enemies of his people. Cf. NAB “oaks of justice.”
11 tn Heb “a planting of the Lord to reveal splendor.”
12 tn Heb “and the formerly desolate places they will raise up.”
13 sn The Lord speaks in vv. 7-8 (and possibly v. 9). It is not clear where the servant’s speech (see vv. 1-3a) ends and the Lord’s begins. Perhaps the direct address to the people signals the beginning of the Lord’s speech.
14 tn Heb “will stand [in position] and shepherd.”
15 tn The Hebrew text adds, “it will be said concerning you.”
16 tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”
17 tc The form in the Hebrew text is probably a corruption of יִתְאַמְּרוּ (yit’ammÿru), a Hitpael from אָמַר (’amar), meaning “boast about” (see HALOT 67 s.v. II אמר, HALOT 416 s.v. ימר, and BDB 56 s.v. אָמַר).
18 tn Heb “their glory” (i.e., riches).
19 tn Heb “instead of your shame, a double portion.”
20 tn Heb “and [instead of] humiliation they will rejoice [over] their portion.” The term תָחָת (takhat, “instead of”) is understood by ellipsis (note the preceding line).
21 tn Heb “therefore” (so KJV, NASB); NIV “and so.”
22 tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”
23 tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”
24 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.
25 tn The infinitive absolute appears before the finite verb for emphasis.
26 tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”
27 tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”
28 tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.
29 tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”
30 sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
31 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
32 tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
33 tn The compound conjunction כִּי אִם (ki ’im) functions to limit the preceding clause: “unless, or…” (e.g., Ruth 3:18; Isa 65:6; Amos 3:7) (BDB 474 s.v. 2.a): “Bring us back to yourself… unless you have utterly rejected us” (as in the present translation) or “Bring us back to yourself…Or have you utterly rejected us?” It is Jeremiah’s plea that the
34 tn Heb “Or have you utterly rejected us?” The construction מָאֹס מְאַסְתָּנוּ (ma’os mÿ’astanu), Qal infinitive absolute + Qal perfect 2nd person masculine singular from מָאַס (ma’as, “to reject”) is emphatic: the root מָאַס (ma’as) is repeated in these two verbal forms for emphasis.
35 tn Heb “Are you exceedingly angry with us?” The construction עַד־מְאֹד (’ad-mÿ’od) means “up to an abundance, to a great degree, exceedingly” (e.g., Gen 27:33, 34; 1 Sam 11:15; 25:36; 2 Sam 2:17; 1 Kgs 1:4; Pss 38:7, 9; 119:8, 43, 51, 107; Isa 64:9, 12; Lam 5:22; Dan 8:8; 11:25). Used in reference to God’s judgment, this phrase denotes total and irrevocable rejection by God and his refusal to forgive the sin and restore the people to a status under his grace and blessings, e.g., “Do not be angry beyond measure (עַד־מְאֹד, ’ad-mÿ’od), O
36 tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 26; Gal 2:16, 20; 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
37 tn Grk “make no provision for the flesh unto desires.”
38 tn Grk “For as many of you as.”
39 tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.
40 tn Grk “by [the] hearing of faith.”
41 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
42 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).
43 tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”
44 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
45 tn See the note on “fellow slave” in 1:7.
46 tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”
47 tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”
48 tn The word “dressed” is not in the Greek text, but is implied.
49 tn Or “who overcomes.”
50 tn Grk “thus.”
51 tn Or “white robes.”
52 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
53 tn Or “will never wipe out.”
54 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
55 tn Grk “will confess.”
56 tn Grk “I counsel you to buy.”
57 tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.
58 tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).
59 sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).
60 tn Grk “and keeps.” BDAG 1002 s.v. τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it…τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
61 tn On the translation of ἀσχημοσύνη (aschmosunh) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
62 sn These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15-16 and parallels.
63 tn On the term translated “fine linen,” BDAG 185 s.v. βύσσινος states, “made of fine linen, subst. τὸ β. fine linen, linen garment…Rv 18:12…16; 19:8, 14.”
64 sn This phrase is treated as a parenthetical explanation by the author.