Numbers 27:13

27:13 When you have seen it, you will be gathered ¹  to your ancestors, ²  as Aaron your brother was gathered to his ancestors. ³ 

Numbers 31:2

31:2 “Exact vengeance ⁴  for the Israelites on the Midianites ⁵  – after that you will be gathered to your people.” ⁶ 

Genesis 15:15

15:15 But as for you, ⁷  you will go to your ancestors ⁸  in peace and be buried at a good old age. ⁹ 

Genesis 25:8

25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. ¹⁰  He joined his ancestors. ¹¹ 

Genesis 25:17

25:17 Ishmael lived a total of ¹²  137 years. He breathed his last and died; then he joined his ancestors. ¹³ 

Genesis 35:29

35:29 Then Isaac breathed his last and joined his ancestors. ¹⁴  He died an old man who had lived a full life. ¹⁵  His sons Esau and Jacob buried him.

Genesis 49:29

49:29 Then he instructed them, ¹⁶  “I am about to go ¹⁷  to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.

Genesis 49:33

49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went ¹⁸  to his people.

Deuteronomy 32:50

32:50 You will die ¹⁹  on the mountain that you ascend and join your deceased ancestors, ²⁰  just as Aaron your brother died on Mount Hor ²¹  and joined his deceased ancestors,

Jude 1:10

1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ²² 

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ²³ 

Jude 1:1

Salutation

1:1 From Jude, ²⁴  a slave ²⁵  of Jesus Christ and brother of James, ²⁶  to those who are called, wrapped in the love of ²⁷  God the Father and kept for ²⁸  Jesus Christ.

[27:13]  ¹ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

[27:13]  ² tn Heb “people.”

[27:13]  ³ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

[31:2]  ⁴ tn The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.

[31:2]  ⁵ sn The war was commanded by the Lord and was to be divine vengeance on the Midianites. So it was holy war. No Israelites then could take spoils in this – it was not a time for plunder and aggrandizement. It was part of the judgment of God upon those who would destroy or pervert his plan and his people.

[31:2]  ⁶ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

[15:15]  ⁷ tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.

[15:15]  ⁸ sn You will go to your ancestors. This is a euphemistic expression for death.

[15:15]  ⁹ tn Heb “in a good old age.”

[25:8]  ¹⁰ tn Heb “old and full.”

[25:8]  ¹¹ 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.

[25:17]  ¹² tn Heb “And these are the days of the years of Ishmael.”

[25:17]  ¹³ 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.

[35:29]  ¹⁴ 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]  ¹⁵ tn Heb “old and full of years.”

[49:29]  ¹⁶ 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]  ¹⁷ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.

[49:33]  ¹⁸ tn Heb “was gathered.”

[32:50]  ¹⁹ tn In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c.

[32:50]  ²⁰ tn Heb “be gathered to your people.” The same phrase occurs again later in this verse.

[32:50]  ²¹ sn Mount Hor. See note on the name “Moserah” in Deut 10:6.

[1:10]  ²² tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:2]  ²³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:1]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.