Exodus 28:39-42

28:39 You are to weave ¹  the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.

28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands ²  for glory and for beauty.

28:41 “You are to clothe them – your brother Aaron and his sons with him – and anoint them ³  and ordain them ⁴  and set them apart as holy, ⁵  so that they may minister as my priests. 28:42 Make for them linen undergarments to cover their naked bodies; ⁶  they must cover ⁷  from the waist to the thighs.

Leviticus 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ⁸  and wrapped headbands on them ⁹  just as the Lord had commanded Moses.

Isaiah 61:10

61:10 I ¹⁰  will greatly rejoice ¹¹  in the Lord;

I will be overjoyed because of my God. ¹² 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ¹³ 

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. ¹⁴ 

Ezekiel 44:18

44:18 Linen turbans will be on their heads and linen undergarments will be around their waists; they must not bind themselves with anything that causes sweat.

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁵  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. ¹⁶ 

Galatians 3:27

3:27 For all of you who ¹⁷  were baptized into Christ have clothed yourselves with Christ.

Philippians 2:6-8

2:6 ¹⁸ who though he existed in the form of God ¹⁹ 

did not regard equality with God

as something to be grasped,

2:7 but emptied himself

by taking on the form of a slave, ²⁰ 

by looking like other men, ²¹ 

and by sharing in human nature. ²² 

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²³  any affection or mercy, ²⁴ 

Philippians 1:13

1:13 The ²⁵  whole imperial guard ²⁶  and everyone else knows ²⁷  that I am in prison ²⁸  for the sake of Christ,

[28:39]  ¹ tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).

[28:40]  ² sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).

[28:41]  ³ sn The instructions in this verse anticipate chap. 29, as well as the ordination ceremony described in Lev 8 and 9. The anointing of Aaron is specifically required in the Law, for he is to be the High Priest. The expression “ordain them” might also be translated as “install them” or “consecrate them”; it literally reads “and fill their hands,” an expression for the consecration offering for priesthood in Lev 8:33. The final instruction to sanctify them will involve the ritual of the atoning sacrifices to make the priests acceptable in the sanctuary.

[28:41]  ⁴ tn Heb “fill their hand.” As a result of this installation ceremony they will be officially designated for the work. It seems likely that the concept derives from the notion of putting the priestly responsibilities under their control (i.e., “filling their hands” with work). See note on the phrase “ordained seven days” in Lev 8:33.

[28:41]  ⁵ tn Traditionally “sanctify them” (KJV, ASV).

[28:42]  ⁶ tn Heb “naked flesh” (so NAB, NRSV); KJV “nakedness.”

[28:42]  ⁷ tn Heb “be.”

[8:13]  ⁸ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

[8:13]  ⁹ tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

[61:10]  ¹⁰ 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]  ¹¹ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ¹² tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ¹³ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “make no provision for the flesh unto desires.”

[3:27]  ¹⁷ tn Grk “For as many of you as.”

[2:6]  ¹⁸ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[2:6]  ¹⁹ sn The Greek term translated form indicates a correspondence with reality. Thus the meaning of this phrase is that Christ was truly God.

[2:7]  ²⁰ tn See the note on the word “slaves” in 1:1.

[2:7]  ²¹ tn Grk “by coming in the likeness of people.”

[2:7]  ²² tn Grk “and by being found in form as a man.” The versification of vv. 7 and 8 (so also NRSV) is according to the versification in the NA²⁷ and UBS⁴ editions of the Greek text. Some translations, however, break the verses in front of this phrase (NKJV, NASB, NIV, NLT). The same material has been translated in each case; the only difference is the versification of that material.

[2:1]  ²³ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²⁴ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:13]  ²⁵ tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).

[1:13]  ²⁶ sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.

[1:13]  ²⁷ tn Grk “it has become known by the whole imperial guard and all the rest.”

[1:13]  ²⁸ tn Grk “my bonds [are].”