Genesis 41:42

41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen ¹  clothes and put a gold chain around his neck.

Esther 6:8-9

6:8 let them bring royal attire which the king himself has worn and a horse on which the king himself has ridden – one bearing the royal insignia! ²  6:9 Then let this clothing and this horse be given to one of the king’s noble officials. Let him ³  then clothe the man whom the king wishes to honor, and let him lead him about through the plaza of the city on the horse, calling ⁴  before him, ‘So shall it be done to the man whom the king wishes to honor!’”

Isaiah 61:10

61:10 I ⁵  will greatly rejoice ⁶  in the Lord;

I will be overjoyed because of my God. ⁷ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ⁸ 

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. ⁹ 

Luke 15:22

15:22 But the father said to his slaves, ¹⁰  ‘Hurry! Bring the best robe, ¹¹  and put it on him! Put a ring on his finger ¹²  and sandals ¹³  on his feet!

Luke 15:2

15:2 But ¹⁴  the Pharisees ¹⁵  and the experts in the law ¹⁶  were complaining, ¹⁷  “This man welcomes ¹⁸  sinners and eats with them.”

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁹  minds ²⁰  as expressed through ²¹  your evil deeds,

Philippians 2:7-8

2:7 but emptied himself

by taking on the form of a slave, ²² 

by looking like other men, ²³ 

and by sharing in human nature. ²⁴ 

2:8 He humbled himself,

by becoming obedient to the point of death

– even death on a cross!

[41:42]  ¹ tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.

[6:8]  ² tc The final comment (“one on whose head the royal crown has been”) is not included in the LXX.

[6:9]  ³ tc The present translation reads with the LXX וְהִלְבִּישׁוֹ (vÿhilbisho, “and he will clothe him”) rather than the reading of the MT וְהִלְבִּישׁוּ (vÿhilbishu, “and they will clothe”). The reading of the LXX is also followed by NAB, NRSV, TEV, CEV, and NLT. Likewise, the later verbs in this verse (“cause him to ride” and “call”) are better taken as singulars rather than plurals.

[6:9]  ⁴ tn Heb “and let them call” (see the previous note).

[61:10]  ⁵ 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]  ⁶ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ⁷ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ⁸ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ⁹ 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.

[15:22]  ¹⁰ tn See the note on the word “slave” in 7:2.

[15:22]  ¹¹ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹² tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ¹³ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:2]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ¹⁵ sn See the note on Pharisees in 5:17.

[15:2]  ¹⁶ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ¹⁷ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹⁸ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[1:21]  ¹⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁰ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²¹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[2:7]  ²² tn See the note on the word “slaves” in 1:1.

[2:7]  ²³ tn Grk “by coming in the likeness of people.”

[2:7]  ²⁴ 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.