2:1 The heavens and the earth 5 were completed with everything that was in them. 6
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 7 because the Lord blessed him. 8
4:13 In the troubling thoughts 9 of the dreams 10 in the night
when a deep sleep 11 falls on men,
4:14 a trembling 12 gripped me – and a terror! –
and made all my bones shake. 13
33:15 In a dream, a night vision,
when deep sleep falls on people
as they sleep in their beds.
1 tn Heb “And the
2 tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).
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.
4 tn Heb “closed up the flesh under it.”
5 tn See the note on the phrase “the heavens and the earth” in 1:1.
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.
7 tn Heb “a hundredfold.”
8 tn This final clause explains why Isaac had such a bountiful harvest.
9 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.
10 tn Heb “visions” of the night.
11 tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the
12 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.
13 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.
14 tn Heb “did not remain in.”
15 tn Heb “was changed upon me for ruin.”
16 tn Heb “strength.”
17 tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.
18 tn Heb “as I listened to the sound of his words.”
19 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
20 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.
21 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
22 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.”