Exodus 28:4

28:4 Now these are the garments that they are to make: a breastpiece, ¹  an ephod, ²  a robe, a fitted ³  tunic, a turban, and a sash. They are to make holy garments for your brother Aaron and for his sons, that they may minister as my priests.

Exodus 29:5

29:5 and take the garments and clothe Aaron with the tunic, ⁴  the robe of the ephod, the ephod, and the breastpiece; you are to fasten the ephod on him by using the skillfully woven waistband. ⁵ 

Exodus 39:1-7

The Making of the Priestly Garments

39:1 From the blue, purple, and scarlet yarn they made woven garments for serving in the sanctuary; they made holy garments that were for Aaron, just as the Lord had commanded Moses. ⁶ 

The Ephod

39:2 He made the ephod of gold, blue, purple, scarlet, and fine twisted linen. 39:3 They hammered the gold into thin sheets and cut it into narrow strips to weave ⁷  them into the blue, purple, and scarlet yarn, and into the fine linen, the work of an artistic designer. 39:4 They made shoulder pieces for it, attached to two of its corners, so it could be joined together. 39:5 The artistically woven waistband of the ephod that was on it was like it, of one piece with it, ⁸  of gold, blue, purple, and scarlet yarn and fine twisted linen, just as the Lord had commanded Moses.

39:6 They set the onyx stones in gold filigree settings, engraved as with the engravings of a seal ⁹  with the names of the sons of Israel. ¹⁰  39:7 He put ¹¹  them on the shoulder pieces of the ephod as stones of memorial for the Israelites, just as the Lord had commanded Moses.

Isaiah 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ¹²  instead of mourning,

a garment symbolizing praise, ¹³  instead of discouragement. ¹⁴ 

They will be called oaks of righteousness, ¹⁵ 

trees planted by the Lord to reveal his splendor. ¹⁶ 

Isaiah 61:10

61:10 I ¹⁷  will greatly rejoice ¹⁸  in the Lord;

I will be overjoyed because of my God. ¹⁹ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ²⁰ 

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. ²¹ 

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ²²  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. ²³ 

Galatians 3:27

3:27 For all of you who ²⁴  were baptized into Christ have clothed yourselves with Christ.

[28:4]  ¹ sn The breastpiece seems to have been a pouch of sorts or to have had a pocket, since it was folded in some way (28:16; 39:9) and contained the Urim and Thummim (Exod 28:30; Lev 8:8).

[28:4]  ² sn The word “ephod” is taken over directly from Hebrew, because no one knows how to translate it, nor is there agreement about its design. It refers here to a garment worn by the priests, but the word can also refer to some kind of image for a god (Judg 8:27).

[28:4]  ³ tn The word תָּשְׁבֵּץ (tashbets), which describes the tunic and which appears only in this verse, is related to a verb (also rare) of the same root in 28:39 that describes making the tunic. Their meaning is uncertain (see the extended discussion in C. Houtman, Exodus, 3:473-75). A related noun describes gold fasteners and the “settings,” or “mountings,” for precious stones (28:11, 13, 14, 20, 25; 36:18; 39:6, 13, 16, 18; cf. Ps 45:14). The word “fitted” in 28:4 reflects the possibility that “the tunic is to be shaped by sewing, … so that it will fit tightly around the body” (C. Houtman, Exodus, 3:475).

[29:5]  ⁴ tn The Hiphil of לָבַשׁ (lavash, “to clothe”) will take double accusatives; so the sign of the accusative is with Aaron, and then with the articles of clothing. The translation will have to treat Aaron as the direct object and the articles as indirect objects, because Aaron receives the prominence in the verse – you will clothe Aaron.

[29:5]  ⁵ tn The verb used in this last clause is a denominative verb from the word for ephod. And so “ephod the ephod on him” means “fasten as an ephod the ephod on him” (S. R. Driver, Exodus, 316).

[39:1]  ⁶ sn This chapter also will be almost identical to the instructions given earlier, with a few changes along the way.

[39:3]  ⁷ tn The verb is the infinitive that means “to do, to work.” It could be given a literal rendering: “to work [them into] the blue….” Weaving or embroidering is probably what is intended.

[39:5]  ⁸ tn Heb “from it” or the same.

[39:6]  ⁹ tn Or “as seals are engraved.”

[39:6]  ¹⁰ sn The twelve names were those of Israel’s sons. The idea was not the remembrance of the twelve sons as such, but the twelve tribes that bore their names.

[39:7]  ¹¹ tn Or “attached.”

[61:3]  ¹² tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ¹³ tn Heb “garment of praise.”

[61:3]  ¹⁴ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹⁵ 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]  ¹⁶ tn Heb “a planting of the Lord to reveal splendor.”

[61:10]  ¹⁷ 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]  ¹⁸ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ¹⁹ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ²⁰ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ²¹ 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.

[3:22]  ²² 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]  ²³ tn Grk “make no provision for the flesh unto desires.”

[3:27]  ²⁴ tn Grk “For as many of you as.”