³ tn Once again the translation has sacrificed some of the rhetorical force for the sake of clarity and English style: Heb “Only falsehood did our ancestors possess, vanity and [things in which?] there was no one profiting in them.”

¹ tn Once more repetition is used to draw attention to a statement. In the Hebrew text each line ends with אֶרֶץ (ʾerets, “earth”). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute.

¹ tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord?—see v. 10b) plays the role of a mourner (see 15:5).

² sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).

⁴ sn The departed are the Shades (the Rephaim). The literal expression “will rest among the Shades” means “will be numbered among the dead.” So once again physical death is presented as the punishment for folly.

² tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).

² tn The phrase “in the Lord” parallels “in God” in the first line. Once again the psalmist parenthetically remarks “I boast in [his] word” before completing the sentence in v. 11.

¹ tn The skin and flesh form the exterior of the body and so the image of “clothing” is appropriate. Once again the verb is the prefixed conjugation, expressing what God did.

¹ tc The translation reads הוֹלֶכֶת (holekhet, “was proceeding”) rather than the MT הַהוֹלֶכֶת (haholekhet, “the one proceeding”). The MT probably reflects dittography—accidental writing of ה (hey) twice instead of once.

² tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.”

² tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.

¹ sn Jephthah argues that the Ammonite king should follow the example of Balak, who, once thwarted in his attempt to bring a curse on Israel, refused to attack Israel and returned home (Num 22-24).

² sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.

¹ tn Here the Hebrew text reads “offering” (קָרְבָּן, qorban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

¹ tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (ʾakhat, “one; once”) and שְׁתַיִם (sh^etayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).

² tc The MT preserves a syntactically difficult reading בַּתַּעֲנוּגִים (battaʿanugim, “in/with delights”). A variant Hebrew textual tradition preserves the alternate reading בַּת תַּעֲנוּגִים (bat taʿanugim, “daughter of delights” or “delightful daughter”). The textual variant is either due to haplography (mistakenly writing ת [tav] once instead of twice) or dittography (mistakenly writing ת twice instead of once). The alternate textual tradition is reflected in Aquila θυγάτηρ τρυφῶν (thugatēr truphōn, “daughter of delights”). However, the MT reading אַהֲבָה בַּתַּעֲנוּגִים (ʾahavah battaʿanugim, “O love, in your delights”) is supported by LXX (Old Greek) ἀγάπη, ἐν τρυφαῖς σου (agapē, en truphais sou, “O love, in your delights”).

³ tn BDAG 992-93 s.v. τάχος has “quickly, at once, without delay Ac 10:33 D; 12:7; 17:15 D; 22:18; 1 Cl 48:1; 63:4…soon, in a short time…Rv 1:1; 22:6…shortly Ac 25:4.”

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.

² tn Once again the genitive could be understood as (1) objective, (2) subjective, or (3) both. Here an objective sense is more likely (believers’ love for God) because in the previous verse it is clear that God is the object of believers’ love.

³ tn Once again μένω (menō) in its three occurrences in 4:16 looks at the mutual state of believers and God. No change of status or position is in view in the context, so the participle and both finite verbs are translated as “resides.”