¹ sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13.

² tn Heb “For [there is] a day of panic, and trampling, and confusion for the master, the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”].”

¹ tn The vav on וְיִשְׁלַט (v^eyishlat, conjunction plus Qal imperfect third person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

¹ tn Heb “and the master awoke like one sleeping.” The Lord’s apparent inactivity during the time of judgment is compared to sleep.

¹ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

¹ tn Heb “Has it not been told to my master what I did…?” The rhetorical question expects an answer, “Of course it has!”

² tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”

¹ tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.

² tn Heb “The woman came at the turning of the morning and fell at the door of the house of the man where her master was until the light.”

¹ tn The Hebrew term here translated “master,” is plural. The plural indicates degree here and emphasizes the Levite’s absolute sovereignty over the woman.

³ tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ʾadonay)—the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.

¹ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

² tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

¹ tn Grk “did not know”; the phrase “his master’s will” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the contemporary English reader.

¹ tc The MT has the form אֲדֹנָי (ʾadonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (ʾadoni, “my master”).

² tn Though the Greek text only has αὐτούς (autous, “them”), the antecedent is the slaves of the masters. Therefore, it was translated this way to make it explicit in English.

³ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

³ tn The Greek verb τίθημι (tithēmi) can be used of depositing money with a banker to earn interest (L&N 57.217). In effect the slave charges that the master takes what he has not earned.

² tn Grk “or do according to his will”; the referent (the master) has been specified in the translation for clarity. This example deals with the slave who knew what the command was and yet failed to complete it.

³ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.