Kejadian 2:21

2:21 So the Lord God caused the man to fall into a deep sleep, ¹  and while he was asleep, ²  he took part of the man’s side ³  and closed up the place with flesh. ⁴ 

Kejadian 2:1

2:1 The heavens and the earth ⁵  were completed with everything that was in them. ⁶ 

1 Samuel 26:12

26:12 So David took the spear and the jug of water by Saul’s head, and they got out of there. No one saw them or was aware of their presence or woke up. All of them were asleep, for the Lord had caused a deep sleep to fall on them.

Ayub 4:13-14

4:13 In the troubling thoughts ⁷  of the dreams ⁸  in the night

when a deep sleep ⁹  falls on men,

4:14 a trembling ¹⁰  gripped me – and a terror! –

and made all my bones shake. ¹¹ 

Ayub 33:15

33:15 In a dream, a night vision,

when deep sleep falls on people

as they sleep in their beds.

Daniel 10:8-9

10:8 I alone was left to see this great vision. My strength drained from ¹²  me, and my vigor disappeared; ¹³  I was without energy. ¹⁴  10:9 I listened to his voice, ¹⁵  and as I did so ¹⁶  I fell into a trance-like sleep with my face to the ground.

Kisah Para Rasul 20:9

20:9 A young man named Eutychus, who was sitting in the window, ¹⁷  was sinking ¹⁸  into a deep sleep while Paul continued to speak ¹⁹  for a long time. Fast asleep, ²⁰  he fell down from the third story and was picked up dead.

[2:21]  ¹ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

[2:21]  ² tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

[2:21]  ³ tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

[2:21]  ⁴ tn Heb “closed up the flesh under it.”

[2:1]  ⁵ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:1]  ⁶ tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.

[4:13]  ⁷ tn Here too the word is rare. The form שְׂעִפִּים (sÿ’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sÿ’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sÿ’ippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

[4:13]  ⁸ tn Heb “visions” of the night.

[4:13]  ⁹ tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”

[4:14]  ¹⁰ tn The two words פַּחַד (pakhad, “trembling”) and רְעָדָה (rÿ’adah, “terror”) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb קָרָא (qara’, “befall, encounter”) is פַּחַד (pakhad, “trembling”); its compound subject has been placed at the end of the colon.

[4:14]  ¹¹ tn The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.

[10:8]  ¹² tn Heb “did not remain in.”

[10:8]  ¹³ tn Heb “was changed upon me for ruin.”

[10:8]  ¹⁴ tn Heb “strength.”

[10:9]  ¹⁵ tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.

[10:9]  ¹⁶ tn Heb “as I listened to the sound of his words.”

[20:9]  ¹⁷ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹⁸ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ¹⁹ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ²⁰ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”