Yesaya 61:3

61:3 to strengthen those who mourn in Zion,

by giving them a turban, instead of ashes,

oil symbolizing joy, ¹  instead of mourning,

a garment symbolizing praise, ²  instead of discouragement. ³ 

They will be called oaks of righteousness, ⁴ 

trees planted by the Lord to reveal his splendor. ⁵ 

Yesaya 61:10

61:10 I ⁶  will greatly rejoice ⁷  in the Lord;

I will be overjoyed because of my God. ⁸ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ⁹ 

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. ¹⁰ 

Lukas 15:22

15:22 But the father said to his slaves, ¹¹  ‘Hurry! Bring the best robe, ¹²  and put it on him! Put a ring on his finger ¹³  and sandals ¹⁴  on his feet!

Roma 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,

Roma 13:14

13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ¹⁶ 

Efesus 4:24

4:24 and to put on the new man who has been created in God’s image ¹⁷  – in righteousness and holiness that comes from truth. ¹⁸ 

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ¹⁹  (for the fine linen is the righteous deeds of the saints). ²⁰ 

Wahyu 19:14

19:14 The ²¹  armies that are in heaven, dressed in white, clean, fine linen, ²²  were following him on white horses.

[61:3]  ¹ tn Heb “oil of joy” (KJV, ASV); NASB, NIV, NRSV “the oil of gladness.”

[61:3]  ² tn Heb “garment of praise.”

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

[61:3]  ⁴ 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]  ⁵ tn Heb “a planting of the Lord to reveal splendor.”

[61:10]  ⁶ 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]  ⁷ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ⁸ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ⁹ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ¹⁰ 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]  ¹¹ tn See the note on the word “slave” in 7:2.

[15:22]  ¹² sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ¹³ 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]  ¹⁴ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[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.

[3:22]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[13:14]  ¹⁶ tn Grk “make no provision for the flesh unto desires.”

[4:24]  ¹⁷ 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]  ¹⁸ tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

[19:8]  ¹⁹ 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]  ²⁰ sn This phrase is treated as a parenthetical explanation by the author.

[19:14]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:14]  ²² 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.”