2 Kings 10:22

10:22 Jehu ordered the one who was in charge of the wardrobe, ¹  “Bring out robes for all the servants of Baal.” So he brought out robes for them.

Psalms 45:13-14

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 

Isaiah 52:1

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.

Isaiah 61:3-10

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 

Isaiah 64:6

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.

Zechariah 3:3-4

3:3 Now Joshua was dressed in filthy clothes ³⁰  as he stood there before the angel. 3:4 The angel ³¹  spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you ³²  in fine clothing.”

Lamentations 5:22

5:22 unless ³³  you have utterly rejected us ³⁴ 

and are angry with us beyond measure. ³⁵ 

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ³⁶  for all who believe. For there is no distinction,

Romans 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ³⁷ 

Galatians 3:27

3:27 For all of you who ³⁸  were baptized into Christ have clothed yourselves with Christ.

Galatians 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ³⁹  or by believing what you heard? ⁴⁰ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴¹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Ephesians 4:24

4:24 and to put on the new man who has been created in God’s image ⁴²  – in righteousness and holiness that comes from truth. ⁴³ 

Colossians 3:10-11

3:10 and have been clothed with the new man ⁴⁴  that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁴⁵  or free, but Christ is all and in all.

Revelation 3:4-5

3:4 But you have a few individuals ⁴⁶  in Sardis who have not stained ⁴⁷  their clothes, and they will walk with me dressed ⁴⁸  in white, because they are worthy. 3:5 The one who conquers ⁴⁹  will be dressed like them ⁵⁰  in white clothing, ⁵¹  and I will never ⁵²  erase ⁵³  his name from the book of life, but ⁵⁴  will declare ⁵⁵  his name before my Father and before his angels.

Revelation 3:18

3:18 take my advice ⁵⁶  and buy gold from me refined by fire so you can become rich! Buy from me ⁵⁷  white clothing so you can be clothed and your shameful nakedness ⁵⁸  will not be exposed, and buy eye salve ⁵⁹  to put on your eyes so you can see!

Revelation 16:15

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 

Revelation 19:8

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 

[10:22]  ¹ tn Heb “and he said to the one who was over the wardrobe.”

[45:13]  ² tn Heb “[the] daughter of a king.”

[45:13]  ³ tn Heb “[is] completely glorious.”

[45:13]  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.

[45:14]  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.

[52:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[61:3]  ⁷ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ⁸ tn Heb “garment of praise.”

[61:3]  ⁹ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  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.”

[61:3]  ¹¹ tn Heb “a planting of the Lord to reveal splendor.”

[61:4]  ¹² tn Heb “and the formerly desolate places they will raise up.”

[61:5]  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.

[61:5]  ¹⁴ tn Heb “will stand [in position] and shepherd.”

[61:6]  ¹⁵ tn The Hebrew text adds, “it will be said concerning you.”

[61:6]  ¹⁶ tn Heb “eat” (KJV, NAB, NASB); NIV “feed on”; NLT “be fed with.”

[61:6]  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).

[61:6]  ¹⁸ tn Heb “their glory” (i.e., riches).

[61:7]  ¹⁹ tn Heb “instead of your shame, a double portion.”

[61:7]  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).

[61:7]  ²¹ tn Heb “therefore” (so KJV, NASB); NIV “and so.”

[61:8]  ²² tn Heb “in faithfulness”; NASB, NRSV, NLT “faithfully.”

[61:9]  ²³ tn Heb “all who see them will recognize them, that they [are] descendants [whom] the Lord has blessed.”

[61:10]  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.

[61:10]  ²⁵ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ²⁶ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ²⁷ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  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.

[64:6]  ²⁹ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[3:3]  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.

[3:4]  ³¹ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  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.”

[5:22]  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 Lord be willing to relent of his anger and restore a repentant nation to himself; however, Jeremiah acknowledges that this wished-for restoration might not be possible if the Lord has become so angry with Jerusalem/Judah that he is determined to reject the nation once and for all. Then, Jerusalem/Judah’s restoration would be impossible.

[5:22]  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.

[5:22]  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 Lord; do not remember our sins forever” (Isa 64:9) and “Will you keep silent and punish us beyond measure (עַד־מְאֹד, ’ad-mÿ’od)?” (Isa 64:12). The sentiment is expressed well in TEV, “Or have you rejected us forever? Is there no limit to your anger?” and CEV, “Or do you despise us so much that you don’t want us?”

[3:22]  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.

[13:14]  ³⁷ tn Grk “make no provision for the flesh unto desires.”

[3:27]  ³⁸ tn Grk “For as many of you as.”

[3:2]  ³⁹ tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁴⁰ tn Grk “by [the] hearing of faith.”

[1:3]  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).

[4:24]  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).

[4:24]  ⁴³ tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

[3:10]  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).

[3:11]  ⁴⁵ tn See the note on “fellow slave” in 1:7.

[3:4]  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.”

[3:4]  ⁴⁷ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁴⁸ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ⁴⁹ tn Or “who overcomes.”

[3:5]  ⁵⁰ tn Grk “thus.”

[3:5]  ⁵¹ tn Or “white robes.”

[3:5]  ⁵² tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁵³ tn Or “will never wipe out.”

[3:5]  ⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁵⁵ tn Grk “will confess.”

[3:18]  ⁵⁶ tn Grk “I counsel you to buy.”

[3:18]  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.

[3:18]  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).

[3:18]  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).

[16:15]  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).”

[16:15]  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.

[16:15]  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.

[19:8]  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.”

[19:8]  ⁶⁴ sn This phrase is treated as a parenthetical explanation by the author.