⁴ tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.

² tn Here בָּעַר (baʿar) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. II בער.

¹ tn Here בִּעֵר (biʿer) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. בער.

³ sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.

¹ tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).

² tn The word אָפַק (ʾafaq, “to be strong”) is well-attested, and the form אָפִיק (ʾafiq) is a normal adjective formation. So a translation like “mighty” (KJV, NIV) or “powerful” is acceptable, and further emendations are unnecessary.

¹ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

⁴ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikaleō) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

³ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (tēn psuchēn hēmōn aireis) meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

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.

² tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in P⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

³ tn The occurrence of the infinitive absolute here for an expected imperfect first person common singular (or even imperative second person masculine plural or preterite third person masculine plural) is well-attested elsewhere. Most English translations render this as first person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”

² tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

¹ tn According to HALOT 217 s.v. דּוֹר this noun is a hapax legomenon meaning “dwelling place,” derived from a verbal root meaning “live” (see Ps 84:10). For an interpretation that understands the form as the well-attested noun meaning “generation,” see J. N. Oswalt, Isaiah (NICOT), 1:679, n. 4.

⁴ tc The Hebrew text reads literally, “he despises cities.” The term עָרִים (ʿarim, “cities”) probably needs to be emended to an original עֵדִים (ʿedim, “[legal] witnesses”), a reading that is preserved in the Qumran scroll 1QIsa^a. Confusion of dalet (ד) and resh (ר) is a well-attested scribal error.

¹ tn The Qumran scroll 1QIsa^a has לא יחמול (“he did not spare”) which is an obvious attempt to tighten the parallelism (note “he took no pity” in the next line). Instead of taking שָׂמַח (samakh) in one of its well attested senses (“rejoice over, be pleased with”), some propose, with support from Arabic, a rare homonymic root meaning “be merciful.”

¹ tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nasti, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of כ (kaf) and נ (nun) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (ʾel, “to”) is well-attested.

³ tn The rare noun רְוָיָה (r^evayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

⁴ tn Heb “has testified against me” (KJV, ASV both similar); NAB “has pronounced against me.” The idiom עָנַה בִי (ʿanah vi, “testify against”) is well attested elsewhere in legal settings (see BDB 773 s.v. עָנָה Qal.3.a; HALOT 852 s.v. I ענה qal.2). Naomi uses a legal metaphor and depicts the Lord as testifying against her in court.

¹ tn The verb בָּעַר (baʿar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).