² sn The very dress of the royal court, foreign styles of clothing, revealed the degree to which Judah had assimilated foreign customs.

¹ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these witnesses looks like assimilation to the other synoptic accounts.

³ tn The verb is apparently a Hitpolal form (with assimilated tav, ת) from the root נָאַץ (naʾats), but GKC 151-52 §55.b explains it as a mixed form, combining Pual and Hitpolel readings.

² tc Most mss (א¹ A C D W Θ Ψ 070 ƒ¹³ 33 M it sy^c,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (P⁷⁵ א*^,2 B L 1 700 vg sa Or). Internally, since the mss that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke.

¹ tc Most mss, especially Western and Byzantine (D F G L 048 33 1739 1175 1241 1505 1881 M latt), read θεός (theos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most significant mss (P⁴⁶ א A B C P Ψ co), and θεός looks to be an assimilation to θεός in v. 3.

² tc The reading “Simon, son of John” is well attested in P^66,75,106 א B* L 33 it co. The majority of mss (A B² Ψ ƒ^1,13 M) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

¹ tc Most mss (A [D] W Θ Ψ ƒ¹³ M it) have “experts in the law and Pharisees, hypocrites” after “you,” but this looks like an assimilation to the parallel in Matt 23:25, 27, 29. The shorter reading has earlier attestation from a variety of reliable mss (P^45,75 א B C L ƒ¹ 33 1241 2542 lat sa).

⁴ tc Many mss (א A L Ψ ƒ¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ ƒ¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

¹ tc Most mss (A C [D] Θ Ψ ƒ¹³ M latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amphoteroi suntērountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (P^4,75vid א B L W ƒ¹ 33 579 700 1241 2542 co), however, lack the words.

³ tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (tēs gunaikos Philippou tou adelphou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.

¹ tc Most mss (A Θ Ψ ƒ^1,13 33 M) read πνεύματι (pneumati, “in spirit”) after “became strong,” but this looks like an assimilation to Luke 1:80. The better witnesses (א B D L N W lat co) lack the word.

¹ sn Heb “Your words were found, and I ate them.” This along with Ezek 2:8-3:3 is a poetic picture of inspiration. The prophet accepted them, assimilated them, and made them such a part of himself that he spoke with complete assurance what he knew were God’s words.

² tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).

³ tn Heb “knowledge.” The noun דָּעַת (daʿat, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394). It is also used in v. 4 with the nuance “discernment” and the variation of this motto in Prov 9:10 substitutes חָכְמָה (khokhmah, “wisdom, moral skill”) at this point.

² tn As a stative verb יָדַע (yadaʿ) can mean “to know” or, as here, “to come to know,” or “to become wise in” (BDB 394). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.

³ tn Some translations take the ὅτι (hoti) here as causal: “because he was, and is not, but is to come” (so NIV, NRSV), but it is much more likely that the subject of the ὅτι clause has been assimilated into the main clause: “when they see the beast, that he was…” = “when they see that the beast was” (so BDAG 732 s.v. ὅτι 1.f, where Rev 17:8 is listed).

¹ tc Most mss (א* D² H 33^vid 1241 M al) have ἐν Χριστῷ (en Christō) after λέγω (legō) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, significant, and well distributed (א² A D* F G P Ψ 6 81 1175 1739 1881 al lat sy co). It is difficult to explain the shorter reading if it is not authentic.

¹ tc The majority of mss (A C² Θ Ψ ƒ^1,13 33 M sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.

¹ tc Most mss (A W Θ Ψ ƒ^1,13 33 M lat) have the words, “took the wife and this one died childless” after “the second.” But this looks like a clarifying addition, assimilating the text to Mark 12:21. In light of the early and diverse witnesses that lack the expression (א B D L 0266 892 1241 co), the shorter reading should be considered authentic.

² tc Here “son,” found in P^45,75 (A) B W M, is the preferred reading. The other reading, “donkey” (found in א K L Ψ ƒ^1,13 33 579 892 1241 2542 al lat bo), looks like an assimilation to Luke 13:15 and Deut 22:4; Isa 32:20, and was perhaps motivated by an attempt to soften the unusual collocation of “son” and “ox.” The Western ms D differs from all others and reads “sheep.”