Mazmur 4:8

4:8 I will lie down and sleep peacefully, ¹ 

for you, Lord, make me safe and secure. ² 

Mazmur 127:2

127:2 It is vain for you to rise early, come home late,

and work so hard for your food. ³ 

Yes, ⁴  he can provide for those whom he loves even when they sleep. ⁵ 

Imamat 26:6

26:6 I will grant peace in the land so that ⁶  you will lie down to sleep without anyone terrifying you. ⁷  I will remove harmful animals ⁸  from the land, and no sword of war ⁹  will pass through your land.

Ayub 11:18-19

11:18 And you will be secure, because there is hope;

you will be protected ¹⁰ 

and will take your rest in safety.

11:19 You will lie down with ¹¹  no one to make you afraid,

and many will seek your favor. ¹² 

Amsal 3:24

3:24 When ¹³  you lie down you will not be filled with fear; ¹⁴ 

when ¹⁵  you lie down your sleep will be pleasant. ¹⁶ 

Kisah Para Rasul 12:6

12:6 On that very night before Herod was going to bring him out for trial, ¹⁷  Peter was sleeping between two soldiers, bound with two chains, while ¹⁸  guards in front of the door were keeping watch ¹⁹  over the prison.

[4:8]  ¹ tn Heb “in peace at the same time I will lie down and sleep.”

[4:8]  ² tn Heb “for you, Lord, solitarily, securely make me dwell.” The translation understands לְבָדָד (lÿvadad) as modifying the verb; the Lord keeps enemies away from the psalmist so that he is safe and secure. Another option is to take לְבָדָד with what precedes and translate, “you alone, Lord, make me secure.”

[127:2]  ³ tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).

[127:2]  ⁴ tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).

[127:2]  ⁵ tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shena’, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.

[26:6]  ⁶ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[26:6]  ⁷ tn Heb “and there will be no one who terrifies.” The words “to sleep” have been supplied in the translation for clarity.

[26:6]  ⁸ tn Heb “harmful animal,” singular, but taken here as a collective plural (so almost all English versions).

[26:6]  ⁹ tn Heb “no sword”; the words “of war” are supplied in the translation to indicate what the metaphor of the sword represents.

[11:18]  ¹⁰ tn The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vÿkhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257).

[11:19]  ¹¹ tn The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see 5:4; 10:7).

[11:19]  ¹² tn Heb “they will stroke your face,” a picture drawn from the domestic scene of a child stroking the face of the parent. The verb is a Piel, meaning “stroke, make soft.” It is used in the Bible of seeking favor from God (supplication); but it may on the human level also mean seeking to sway people by flattery. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 225-41.

[3:24]  ¹³ tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).

[3:24]  ¹⁴ tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.

[3:24]  ¹⁵ tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.

[3:24]  ¹⁶ tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).

[12:6]  ¹⁷ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ¹⁸ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ¹⁹ tn Or “were guarding.”