Revelation 7:14

7:14 So ¹  I said to him, “My lord, you know the answer.” ²  Then ³  he said to me, “These are the ones who have come out of the great tribulation. They ⁴  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” ⁵  (for the fine linen is the righteous deeds of the saints). ⁶ 

Isaiah 52:1

52:1 Wake up! Wake up!

Clothe yourself with strength, O Zion!

Put on your beautiful clothes,

O Jerusalem, ⁷  holy city!

For uncircumcised and unclean pagans

will no longer invade you.

Isaiah 59:6

59:6 Their webs cannot be used for clothing;

they cannot cover themselves with what they make.

Their deeds are sinful;

they commit violent crimes. ⁸ 

Isaiah 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ⁹  instead of mourning,

a garment symbolizing praise, ¹⁰  instead of discouragement. ¹¹ 

They will be called oaks of righteousness, ¹² 

trees planted by the Lord to reveal his splendor. ¹³ 

Isaiah 61:10

61:10 I ¹⁴  will greatly rejoice ¹⁵  in the Lord;

I will be overjoyed because of my God. ¹⁶ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ¹⁷ 

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. ¹⁸ 

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. ¹⁹ 

We all wither like a leaf;

our sins carry us away like the wind.

Zechariah 3:3-6

3:3 Now Joshua was dressed in filthy clothes ²⁰  as he stood there before the angel. 3:4 The angel ²¹  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 ²²  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. 3:6 Then the angel of the Lord exhorted Joshua solemnly:

Jude 1:23

1:23 save ²³  others by snatching them out of the fire; have mercy ²⁴  on others, coupled with a fear of God, ²⁵  hating even the clothes stained ²⁶  by the flesh. ²⁷ 

[7:14]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ² 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]  ³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴ 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]  ⁵ 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]  ⁶ sn This phrase is treated as a parenthetical explanation by the author.

[52:1]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[59:6]  ⁸ tn Heb “their deeds are deeds of sin, and the work of violence [is] in their hands.”

[61:3]  ⁹ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ¹⁰ tn Heb “garment of praise.”

[61:3]  ¹¹ tn Heb “a faint spirit” (so NRSV); KJV, ASV “the spirit of heaviness”; NASB “a spirit of fainting.”

[61:3]  ¹² 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]  ¹³ tn Heb “a planting of the Lord to reveal splendor.”

[61:10]  ¹⁴ 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]  ¹⁵ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ¹⁶ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ¹⁷ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ¹⁸ 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]  ¹⁹ tn Heb “and like a garment of menstruation [are] all our righteous acts”; KJV, NIV “filthy rags”; ASV “a polluted garment.”

[3:3]  ²⁰ 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]  ²¹ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

[3:4]  ²² 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.”

[1:23]  ²³ tn Grk “and save.”

[1:23]  ²⁴ tn Grk “and have mercy.”

[1:23]  ²⁵ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ²⁶ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ²⁷ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.