² tn Heb “and they were drawn away from the city.”

³ tn Heb “his words are softer than oil, but they are drawn swords.”

¹ tn Heb “one house of a father was drawn by lot for Eleazar, and one [this assumes an emendation of אָחֻז (ʾakhuz) to אֶחָד (ʾekhad, “one”)] was drawn by lot for Ithamar.”

⁶ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

¹ tn Here καί (kai, from καγώ [kagō]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.

³ tc The MT reads בִּפְתָחֶיהָ (biftakheha) “in her gates,” but the text should be emended to בַּפְּתִיחָה (bapp^etikhah) “with a drawn sword.”

¹ tn Heb “Surely they are poor.” The translation is intended to make clear the explicit contrasts and qualifications drawn in this verse and the next.

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 The words “it is true” are supplied in the translation to indicate that this is a conclusion drawn on the preceding behavior (cf. NAB “So must a people”; NRSV “thus a people”; TEV “As the proverb says, ‘A people’”).

² tn Heb “They have become women.” The metaphor has been turned into a simile and the significance of the comparison drawn out for the sake of clarity. See 50:37 for the same figure.

¹ tn The verb “be subject to” in this verse and “subjugate” are from the same root word in Hebrew. A deliberate contrast is drawn between the two powers that the Israelites will serve.

² tn Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.

³ tn The word “Eshcol” is drawn from the Hebrew expression concerning the “cluster of grapes.” The word is probably retained in the name Burj Haskeh, two miles north of Damascus.

¹ sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.

³ sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

⁵ sn The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.

¹ sn A comparison is drawn here between the greater culpability of Judah, who has had the advantage of seeing how God disciplined her sister nation for having sinned and yet ignored the warning and committed the same sin, and the culpability of Israel, who had no such advantage.

⁴ tn The verb דָּעַךְ (daʿakh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.

¹ tn The word “moisture” is drawn from רִי (ri) as a contraction for רְוִי (r^evi). Others emended the text to get “hail” (NAB) or “lightning,” or even “the Creator.” For these, see the various commentaries. There is no reason to change the reading of the MT when it makes perfectly good sense.