Amsal 19:15

19:15 Laziness brings on ¹  a deep sleep, ² 

and the idle person ³  will go hungry. ⁴ 

Yesaya 56:10

56:10 All their watchmen ⁵  are blind,

they are unaware. ⁶ 

All of them are like mute dogs,

unable to bark.

They pant, ⁷  lie down,

and love to snooze.

Yunus 1:6

1:6 The ship’s captain approached him and said, “What are you doing asleep? ⁸  Get up! Cry out ⁹  to your god! Perhaps your god ¹⁰  might take notice of us ¹¹  so that we might not die!”

Matius 13:25

13:25 But while everyone was sleeping, an enemy came and sowed weeds ¹²  among the wheat and went away.

Matius 25:5

25:5 When ¹³  the bridegroom was delayed a long time, they all became drowsy and fell asleep.

Markus 14:37

14:37 Then ¹⁴  he came and found them sleeping, and said to Peter, “Simon, are you sleeping? Couldn’t you stay awake for one hour?

Lukas 22:46

22:46 So ¹⁵  he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” ¹⁶ 

Roma 13:11-14

Motivation to Godly Conduct

13:11 And do this ¹⁷  because we know ¹⁸  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers. 13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light. 13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy. 13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ¹⁹ 

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ²⁰  and the authorities that exist have been instituted by God.

Kolose 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Efesus 5:14

5:14 For everything made evident is light, and for this reason it says: ²² 

“Awake, ²³  O sleeper! ²⁴ 

Rise from the dead,

and Christ will shine on you!” ²⁵ 

[19:15]  ¹ tn Heb “causes to fall” or “casts”; NAB “plunges…into.”

[19:15]  ² tn Or “complete inactivity”; the word תַּרְדֵּמָה (tardemah) can refer to a physical “deep sleep” (e.g., Gen 2:21; Jonah 1:5, 6); but it can also be used figuratively for complete inactivity, as other words for “sleep” can. Here it refers to lethargy or debility and morbidness.

[19:15]  ³ tn The expression וְנֶפֶשׁ רְמִיָּה (vÿnefesh rÿmiyyah) can be translated “the soul of deceit” or “the soul of slackness.” There are two identical feminine nouns, one from the verb “beguile,” and the other from a cognate Arabic root “grow loose.” The second is more likely here in view of the parallelism (cf. NIV “a shiftless man”; NAB “the sluggard”). One who is slack, that is, idle, will go hungry.

[19:15]  ⁴ sn The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.

[56:10]  ⁵ sn The “watchmen” are probably spiritual leaders, most likely prophets and priests, responsible for giving the people moral direction.

[56:10]  ⁶ tn Heb “they do not know”; KJV “they are all ignorant”; NIV “they all lack knowledge.”

[56:10]  ⁷ tn The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root הָזָה (hazah). On the basis of alleged cognates, BDB 223 s.v. הָזָה offers the definition “dream, rave” while HALOT 243 s.v. הזה lists “pant.” In this case the dog metaphor of the preceding lines continues. The reference to dogs at the beginning of v. 11 favors the extension of the metaphor. The Qumran scroll 1QIsa^a has חזים (“seers”) here. In this case the “watchmen” are directly identified as prophets and depicted as lazy.

[1:6]  ⁸ tn Heb “What to you sleeping!” The Niphal participle נִרְדָּם (nirdam) from רָדַם (radam, “to sleep”) functions here not as a vocative use of the noun (so KJV, NKJV, ASV: “O sleeper,” RSV: “you sleeper”) but as a verbal use to depict uninterrupted sleep up to this point. The expression מַה־לְּךָ (mah-lÿkha, “what to you?”) can express surprise (BDB 552 s.v. מָה 1.a; e.g., Job 9:12; 22:12; Eccl 8:4; Isa 45:9,10) or indignation and contempt (BDB 552 s.v. מָה 1.c; e.g., 1 Kgs 19:9, 13). Accordingly, the captain is either surprised that Jonah is able to sleep so soundly through the storm (NIV “How can you sleep?”; JPS, NJPS “How can you be sleeping so soundly?”; NEB, REB “What, sound asleep?”) or indignant that Jonah would sleep in a life-threatening situation when he should be praying (CEV “How can you sleep at a time like this?”; NAB “What are you doing [+ sound NRSV] asleep?”; NJB: “What do you mean by sleeping?”).

[1:6]  ⁹ tn Heb “cry out” or “call upon.” The verb קָרָא (qara’, “to call out, to cry out”) + the preposition אֶל (’el, “to”) often depicts a loud, audible cry of prayer to God for help in the midst of trouble: “to call on, to shout to” (HALOT 1129 s.v. קרא 9.b; BDB 895 s.v. קָרָא 2.a; e.g., Judg 15:18; 1 Sam 12:17, 18; 2 Sam 22:7; Hos 7:7; Pss 3:4 [5 HT]; 4:3 [4 HT]). Jonker notes: “The basic meaning of qr’ is to draw attention to oneself by the audible use of one’s voice in order to establish contact with someone else. The reaction of the called person is normally expressed by the verbs…‘answer’ and…‘hear’” (L. Jonker, NIDOTTE 3:971).

[1:6]  sn The imperatives “arise!” and “cry out!” are repeated from v. 2 for ironic effect. The captain’s words would have rung in Jonah’s ears as a stinging reminder that the Lord had uttered them once before. Jonah was hearing them again because he had disobeyed them before.

[1:6]  ¹⁰ tn Heb “the god.” The article on הָאֱלֹהִים (ha’elohim) denotes previous reference to אֱלֹהֶיךָ (’elohekha, “your god”; see IBHS 242-43 §13.5.1d). The captain refers here to the “god” just mentioned, that is, whatever god Jonah might pray to (“your god”).

[1:6]  ¹¹ tn Or “give thought to us.” The verb is found only here in the OT. Related nouns are in Job 12:5 and Ps 146:5. The captain hopes for some favorable attention from a god who might act on behalf of his endangered crewmen.

[13:25]  ¹² tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).

[25:5]  ¹³ tn Here δέ (de) has not been translated.

[14:37]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:46]  ¹⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.

[22:46]  ¹⁶ sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).

[13:11]  ¹⁷ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ¹⁸ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[13:14]  ¹⁹ tn Grk “make no provision for the flesh unto desires.”

[13:1]  ²⁰ tn Grk “by God.”

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:14]  ²² sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[5:14]  ²³ tn Grk “Rise up.”

[5:14]  ²⁴ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

[5:14]  ²⁵ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.