Genesis 15:15

15:15 But as for you, ¹  you will go to your ancestors ²  in peace and be buried at a good old age. ³ 

Genesis 35:28-29

35:28 Isaac lived to be 180 years old. ⁴  35:29 Then Isaac breathed his last and joined his ancestors. ⁵  He died an old man who had lived a full life. ⁶  His sons Esau and Jacob buried him.

Genesis 47:8-9

47:8 Pharaoh said to Jacob, “How long have you lived?” ⁷  47:9 Jacob said to Pharaoh, “All ⁸  the years of my travels ⁹  are 130. All ¹⁰  the years of my life have been few and painful; ¹¹  the years of my travels are not as long as those of my ancestors.” ¹² 

Genesis 49:29

49:29 Then he instructed them, ¹³  “I am about to go ¹⁴  to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.

Jude 1:1

Salutation

1:1 From Jude, ¹⁵  a slave ¹⁶  of Jesus Christ and brother of James, ¹⁷  to those who are called, wrapped in the love of ¹⁸  God the Father and kept for ¹⁹  Jesus Christ.

Jude 1:1

Salutation

1:1 From Jude, ²⁰  a slave ²¹  of Jesus Christ and brother of James, ²²  to those who are called, wrapped in the love of ²³  God the Father and kept for ²⁴  Jesus Christ.

Jude 1:1

Salutation

1:1 From Jude, ²⁵  a slave ²⁶  of Jesus Christ and brother of James, ²⁷  to those who are called, wrapped in the love of ²⁸  God the Father and kept for ²⁹  Jesus Christ.

Job 5:26

5:26 You will come to your grave in a full age, ³⁰ 

As stacks of grain are harvested in their season.

Job 42:17

42:17 And so Job died, old and full of days.

Proverbs 20:29

20:29 The glory ³¹  of young men is their strength,

and the splendor ³²  of old men is gray hair. ³³ 

Jeremiah 6:11

6:11 I am as full of anger as you are, Lord, ³⁴ 

I am tired of trying to hold it in.”

The Lord answered, ³⁵ 

“Vent it, then, ³⁶  on the children who play in the street

and on the young men who are gathered together.

Husbands and wives are to be included, ³⁷ 

as well as the old and those who are advanced in years.

[15:15]  ¹ tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.

[15:15]  ² sn You will go to your ancestors. This is a euphemistic expression for death.

[15:15]  ³ tn Heb “in a good old age.”

[35:28]  ⁴ tn Heb “And the days of Isaac were one hundred and eighty years.”

[35:29]  ⁵ tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[35:29]  ⁶ tn Heb “old and full of years.”

[47:8]  ⁷ tn Heb “How many are the days of the years of your life?”

[47:9]  ⁸ tn Heb “the days of.”

[47:9]  ⁹ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ¹⁰ tn Heb “the days of.”

[47:9]  ¹¹ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ¹² tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[49:29]  ¹³ tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

[49:29]  ¹⁴ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.

[1:1]  ¹⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:1]  ²⁰ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²¹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²² sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²³ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁴ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:1]  ²⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[5:26]  ³⁰ tn The word translated “in a full age” has been given an array of meanings: “health; integrity”; “like a new blade of corn”; “in your strength [or vigor].” The numerical value of the letters in the word בְכֶלָח (bÿkhelakh, “in old age”) was 2, 20, 30, and 8, or 60. This led some of the commentators to say that at 60 one would enter the ripe old age (E. Dhorme, Job, 73).

[20:29]  ³¹ tn The Hebrew term תִּפְאֶרֶת (tif’eret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b).

[20:29]  ³² tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head.

[20:29]  ³³ sn “Grey hair” is a metonymy of adjunct; it represents everything valuable about old age – dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.

[6:11]  ³⁴ tn Heb “I am full of the wrath of the Lord.”

[6:11]  ³⁵ tn These words are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity.

[6:11]  ³⁶ tn Heb “Pour it out.”

[6:11]  ³⁷ tn Heb “are to be captured.”