³ tn The כ (kaf) preposition is to be supplied by analogy with the preceding phrase. This leaves a double preposition, “as for” (but see Job 29:2).

² tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here.

¹ tn The present translation understands כִּי (ki) in an emphatic or asseverative sense (“Certainly”). Other translations have “indeed” (NASB), “when” (NRSV), “so” (NEB), or leave the word untranslated (NIV).

² tn Heb “and they threw.” No object appears. According to M. Cogan and H. Tadmor (II Kings [AB], 116), this is an idiom for leaving a corpse unburied.

² tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.

² tn Heb “Because you sent… therefore you will not leave.” The rhetorical question is a parenthetical remark inserted into the proposition for dramatic effect.

² tn Heb “Leave me alone for two months so I can go and go down on the hills and weep over my virginity—I and my friends.”

² tn Heb “was shutting and shut up.” HALOT 743 s.v. I סגר paraphrases, “blocking [any way of access] and blocked [against any who would leave].”

¹ sn This law scroll must not leave your lips. The ancient practice of reading aloud to oneself as an aid to memorization is in view here.

² tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

¹ tn This part of the sentence comes from the final verb, the Hiphil infinitive—leave over, meaning, have more than enough (see BDB 451 s.v. יָתַר).

¹ tn Heb “do not urge me to abandon you to turn back from after you.” Most English versions, following the lead of the KJV, use “leave” here. The use of עזב (ʿazav, “abandon”) reflects Ruth’s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is.

² tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

⁴ sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.

⁴ sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call—the circumstances simply made it easier.

⁷ tn The verbal root נוח means “to leave behind; to leave untouched” (HALOT 680 s.v. I נוח 2) in general, and in this passage, “to undo” or “to allay” offenses (HALOT 680 s.v. I נוח 3; BDB 629 s.v. נוּחַ 5) or “to avoid” offenses (BDB 629 נוּחַ 5). The point is either that (1) a composed response can calm or appease the anger of the ruler, or (2) a calm heart will help one avoid great sins that would offend the king. The root נוח (“to rest”) is repeated, creating a wordplay: “Do not leave” (אַל־תַּנַּח, ʾal tannakh) and “to avoid; to allay” (יַנִּיחַ, yanniakh). Rather than resigning (i.e., leaving), composure can appease a king (i.e., cause the anger of the king to leave).

² tn Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.

¹ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

⁶ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

² tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).