Wahyu 3:4-5

3:4 But you have a few individuals ¹  in Sardis who have not stained ²  their clothes, and they will walk with me dressed ³  in white, because they are worthy. 3:5 The one who conquers ⁴  will be dressed like them ⁵  in white clothing, ⁶  and I will never ⁷  erase ⁸  his name from the book of life, but ⁹  will declare ¹⁰  his name before my Father and before his angels.

Wahyu 3:18

3:18 take my advice ¹¹  and buy gold from me refined by fire so you can become rich! Buy from me ¹²  white clothing so you can be clothed and your shameful nakedness ¹³  will not be exposed, and buy eye salve ¹⁴  to put on your eyes so you can see!

Mazmur 45:13-14

45:13 The princess ¹⁵  looks absolutely magnificent, ¹⁶ 

decked out in pearls and clothed in a brocade trimmed with gold. ¹⁷ 

45:14 In embroidered robes she is escorted to the king.

Her attendants, the maidens of honor who follow her,

are led before you. ¹⁸ 

Yesaya 61:10

61:10 I ¹⁹  will greatly rejoice ²⁰  in the Lord;

I will be overjoyed because of my God. ²¹ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ²² 

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. ²³ 

Yehezkiel 16:10

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.

Matius 22:12

22:12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. ²⁴ 

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ²⁵  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. ²⁶ 

Efesus 5:26-27

5:26 to sanctify her by cleansing her ²⁷  with the washing of the water by the word, 5:27 so that he ²⁸  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ²⁹ 

[3:4]  ¹ 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]  ² tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

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

[3:5]  ⁴ tn Or “who overcomes.”

[3:5]  ⁵ tn Grk “thus.”

[3:5]  ⁶ tn Or “white robes.”

[3:5]  ⁷ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁸ tn Or “will never wipe out.”

[3:5]  ⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹⁰ tn Grk “will confess.”

[3:18]  ¹¹ tn Grk “I counsel you to buy.”

[3:18]  ¹² 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]  ¹³ 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]  ¹⁴ 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).

[45:13]  ¹⁵ tn Heb “[the] daughter of a king.”

[45:13]  ¹⁶ tn Heb “[is] completely glorious.”

[45:13]  ¹⁷ 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.

[45:14]  ¹⁸ tn Heb “virgins after her, her companions, are led to you.” Some emend לָךְ (lakh, “to you”) to לָהּ (lah, “to her,” i.e., the princess), because the princess is now being spoken of in the third person (vv. 13-14a), rather than being addressed directly (as in vv. 10-12). However, the ambiguous suffixed form לָךְ need not be taken as second feminine singular. The suffix can be understood as a pausal second masculine singular form, addressed to the king. The translation assumes this to be the case; note that the king is addressed once more in vv. 16-17, where the second person pronouns are masculine.

[61:10]  ¹⁹ 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]  ²⁰ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ²¹ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ²² tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ²³ 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.

[22:12]  ²⁴ tn Grk “he was silent.”

[3:22]  ²⁵ 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]  ²⁶ tn Grk “make no provision for the flesh unto desires.”

[5:26]  ²⁷ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[5:27]  ²⁸ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

[5:27]  ²⁹ tn Grk “but in order that it may be holy and blameless.”