Psalms 45:13

45:13 The princess ¹  looks absolutely magnificent, ² 

decked out in pearls and clothed in a brocade trimmed with gold. ³ 

Psalms 132:9

132:9 May your priests be clothed with integrity! ⁴ 

May your loyal followers shout for joy!

Psalms 132:16

132:16 I will protect her priests, ⁵ 

and her godly people will shout exuberantly. ⁶ 

Isaiah 61:10

61:10 I ⁷  will greatly rejoice ⁸  in the Lord;

I will be overjoyed because of my God. ⁹ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ¹⁰ 

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. ¹¹ 

Ezekiel 16:9-13

16:9 “‘Then I bathed you in water, washed the blood off you, and anointed you with fragrant oil. 16:10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 16:11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 16:12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 16:13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty.

Zechariah 3:3-5

3:3 Now Joshua was dressed in filthy clothes ¹²  as he stood there before the angel. 3:4 The angel ¹³  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 ¹⁴  in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby.

Matthew 22:11-12

22:11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ¹⁵ 

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁶  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. ¹⁷ 

Galatians 3:27

3:27 For all of you who ¹⁸  were baptized into Christ have clothed yourselves with Christ.

Ephesians 4:22-24

4:22 You were taught with reference to your former way of life to lay aside ¹⁹  the old man who is being corrupted in accordance with deceitful desires, 4:23 to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image ²⁰  – in righteousness and holiness that comes from truth. ²¹ 

Revelation 3:4-5

3:4 But you have a few individuals ²²  in Sardis who have not stained ²³  their clothes, and they will walk with me dressed ²⁴  in white, because they are worthy. 3:5 The one who conquers ²⁵  will be dressed like them ²⁶  in white clothing, ²⁷  and I will never ²⁸  erase ²⁹  his name from the book of life, but ³⁰  will declare ³¹  his name before my Father and before his angels.

Revelation 3:18

3:18 take my advice ³²  and buy gold from me refined by fire so you can become rich! Buy from me ³³  white clothing so you can be clothed and your shameful nakedness ³⁴  will not be exposed, and buy eye salve ³⁵  to put on your eyes so you can see!

Revelation 6:11

6:11 Each ³⁶  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ³⁷  of both their fellow servants ³⁸  and their brothers who were going to be killed just as they had been.

Revelation 7:9

7:9 After these things I looked, and here was ³⁹  an enormous crowd that no one could count, made up of persons from every nation, tribe, ⁴⁰  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Revelation 7:13-14

7:13 Then ⁴¹  one of the elders asked ⁴²  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ⁴³  I said to him, “My lord, you know the answer.” ⁴⁴  Then ⁴⁵  he said to me, “These are the ones who have come out of the great tribulation. They ⁴⁶  have washed their robes and made them white in the blood of the Lamb!

Revelation 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ⁴⁷  (for the fine linen is the righteous deeds of the saints). ⁴⁸ 

[45:13]  ¹ tn Heb “[the] daughter of a king.”

[45:13]  ² tn Heb “[is] completely glorious.”

[45:13]  ³ 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.

[132:9]  ⁴ tn Or “righteousness.”

[132:16]  ⁵ tn Heb “and her priests I will clothe [with] deliverance.”

[132:16]  ⁶ tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.

[61:10]  ⁷ 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]  ⁸ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ⁹ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

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

[61:10]  ¹¹ 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.

[3:3]  ¹² 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]  ¹³ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ¹⁴ 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.”

[22:12]  ¹⁵ tn Grk “he was silent.”

[3:22]  ¹⁶ 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]  ¹⁷ tn Grk “make no provision for the flesh unto desires.”

[3:27]  ¹⁸ tn Grk “For as many of you as.”

[4:22]  ¹⁹ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

[4:24]  ²⁰ 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]  ²¹ tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

[3:4]  ²² 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]  ²³ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ²⁴ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ²⁵ tn Or “who overcomes.”

[3:5]  ²⁶ tn Grk “thus.”

[3:5]  ²⁷ tn Or “white robes.”

[3:5]  ²⁸ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ²⁹ tn Or “will never wipe out.”

[3:5]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ³¹ tn Grk “will confess.”

[3:18]  ³² tn Grk “I counsel you to buy.”

[3:18]  ³³ 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]  ³⁴ 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]  ³⁵ 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).

[6:11]  ³⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ³⁷ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ³⁸ tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[7:9]  ³⁹ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ⁴⁰ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:13]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ⁴² tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁴⁴ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:8]  ⁴⁷ 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]  ⁴⁸ sn This phrase is treated as a parenthetical explanation by the author.