⁶ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

² tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.

¹ tn The Hebrew text has קִבּוּצַיִךְ (qibbutsayikh, “your gatherings”), an otherwise unattested noun from the verbal root קָבַץ (qavats, “gather”). Perhaps this alludes to their religious assemblies and by metonymy to their rituals. Since idolatry is a prominent theme in the context, some understand this as a reference to a collection of idols. The second half of the verse also favors this view.

¹ tn The translation understands the verb to be a defective spelling of וַיֶּאֱסֹף (vayy^eʾesof) due to quiescence of the letter א (alef). The root therefore is אָסַף (ʾasaf, “to gather”). The Masoretes, however, pointed the verb as וַיֹּסֶף (vayyosef), understanding it to be a form of יָסַף (yasaf, “to add”). This does not fit the context, which calls for a verb of gathering.

³ tn Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.

¹ tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.

¹ tn Grk “the multitude of people.” While πλῆθος (plēthos) is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

³ sn He may send the Messiah appointed for you—that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.

⁴ tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

¹ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

² tn The Hebrew verb גָדַד (gadad) can be translated “slash yourself” or “gather in troops.” A number of English translations are based on the latter meaning (e.g., NASB, NIV, NLT).

³ tn The verb קָבַץ (qavats, “to gather together”) should be nuanced as “grab hold” in this context (HALOT 1063 s.v. קבץ). This pictures a personified Egypt taking the fugitives prisoner.

⁵ sn Judah’s victory over its enemies will be so thorough there will be more than enough plunder for everyone, even slow-moving lame men who would normally get left out in the rush to gather the loot.

³ tn The verb קָפַץ (qafats) actually means “to shut in,” which does not provide exactly the idea of being gathered, not directly at least. But a change to קָטַף (qataf, “pluck”) while attractive, is not necessary.

¹ tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”

¹ tn Heb “Look, I am gathering two sticks and then I will go and make it for me and my son and we will eat it and we will die.”

¹ tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”

¹ tc The translation follows the Syriac Peshitta and Vulgate which assume a reading אֶסְפָךְ (ʾesfak, “I sweep you away,” from the root סָפָה [safah]) rather than the MT אֹסִפְךָ (ʾosif^eka, “I am gathering you,” from the root אָסַף [ʾasaf]).