Keluaran 28:39-40

28:39 You are to weave ¹  the tunic of fine linen and make the turban of fine linen, and make the sash the work of an embroiderer.

28:40 “For Aaron’s sons you are to make tunics, sashes, and headbands ²  for glory and for beauty.

Keluaran 28:43

28:43 These must be on Aaron and his sons when they enter ³  to the tent of meeting, or when they approach ⁴  the altar to minister in the Holy Place, so that they bear no iniquity and die. ⁵  It is to be a perpetual ordinance for him and for his descendants ⁶  after him. ⁷ 

Keluaran 39:27-29

39:27 They made tunics of fine linen – the work of a weaver, for Aaron and for his sons – 39:28 and the turban of fine linen, the headbands of fine linen, and the undergarments of fine twisted linen. 39:29 The sash was of fine twisted linen and blue, purple, and scarlet yarn, the work of an embroiderer, just as the Lord had commanded Moses.

Imamat 16:4

16:4 He must put on a holy linen tunic, ⁸  linen leggings are to cover his body, ⁹  and he is to wrap himself with a linen sash ¹⁰  and wrap his head with a linen turban. ¹¹  They are holy garments, so he must bathe ¹²  his body in water and put them on.

Wahyu 4:4

4:4 In ¹³  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ¹⁴  dressed in white clothing and had golden crowns ¹⁵  on their heads.

Wahyu 19:8

19:8 She was permitted to be dressed in bright, clean, fine linen” ¹⁶  (for the fine linen is the righteous deeds of the saints). ¹⁷ 

[28:39]  ¹ tn It is difficult to know how to translate וְשִׁבַּצְּתָּ (vÿshibbatsta); it is a Piel perfect with the vav (ו) consecutive, and so equal to the imperfect of instruction. Some have thought that this verb describes a type of weaving and that the root may indicate that the cloth had something of a pattern to it by means of alternate weaving of the threads. It was the work of a weaver (39:27) and not so detailed as certain other fabrics (26:1), but it was more than plain weaving (S. R. Driver, Exodus, 310). Here, however, it may be that the fabric is assumed to be in existence and that the action has to do with sewing (C. Houtman, Exodus, 3:475, 517).

[28:40]  ² sn This refers to a band of linen wrapped around the head, forming something like a brimless convex cap, resembling something like a half egg. It refers to the headgear of ordinary priests only (see S. R. Driver, Exodus, 310-11).

[28:43]  ³ tn The construction for this temporal clause is the infinitive construct with the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁴ tn This construction is also the temporal clause with the infinitive construct and the temporal preposition bet (ב) and the suffixed subjective genitive.

[28:43]  ⁵ tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (vÿlo’-yis’u ’avon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect – but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die.

[28:43]  ⁶ tn Heb “seed.”

[28:43]  ⁷ sn So the priests were to make intercession for the people, give decisions from God’s revealed will, enter his presence in purity, and represent holiness to Yahweh. The clothing of the priests provided for these functions, but in a way that brought honor and dignity. A priest was, therefore, to serve in purity, holiness, and fear (Malachi). There is much that can be derived from this chapter to form principles of spiritual leadership, but the overall point can be worded this way: Those whom God selects to minister to the congregation through intercessory prayer, divine counsel, and sacrificial worship, must always represent the holiness of Yahweh in their activities and demeanor.

[16:4]  ⁸ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.

[16:4]  ⁹ tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).

[16:4]  ¹⁰ sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[16:4]  ¹¹ tn Heb “and in a turban of linen he shall wrap.”

[16:4]  sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[16:4]  ¹² tn Heb “and he shall bathe….”

[4:4]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ¹⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ¹⁵ sn See the note on the word crown in Rev 3:11.

[19:8]  ¹⁶ 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]  ¹⁷ sn This phrase is treated as a parenthetical explanation by the author.