³ tn Heb “your word.” Many medieval Hebrew mss as well as several ancient versions read the plural here.

² tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”

⁴ tc Some medieval Hebrew mss, with support from the LXX, Syriac Peshitta, and Latin Vulgate, read “the day.”

¹ tc The MT reads “you”; many Hebrew mss along with the LXX and other ancient versions read “within them.”

¹ tc Two medieval Hebrew mss, the LXX, the Syriac, and the Vulgate read the verb as third person singular.

⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Some mss have done the same.

¹ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

² tc A few Hebrew mss and two Greek mss read “a fire is kindled in my anger” (reading קָדְחָה, qodkha) as in 15:14 in place of “you have kindled a fire in my anger” (reading קָדַחְתֶּם, qadakhtem) in the majority of Hebrew mss and versions. The variant may be explained on the basis of harmonization with the parallel passage.

³ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

² tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

² tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

² tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX mss read “Jashub” (see Num 26:24; 1 Chr 7:1).

³ tc Several medieval Hebrew mss, Smr, LXX, and Syriac have “her nakedness” rather than “their nakedness,” thus agreeing with singular “sister” at the beginning of the verse.

¹ tc A few medieval Hebrew mss, the LXX, Syriac, and Vulgate all read “because she is the flesh of your father,” like the MT of v. 13.

¹ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

² tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

¹ tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

¹ tc Read with many medieval Hebrew mss, the Qere, and much versional evidence יַד (yad, “hand”) rather than MT יַךְ (yakh).

¹ tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone).

¹ tc The LXX and two Old Latin mss read 600,000 here, rather than the MT’s 300,000.