Jonah 1:6

1:6 The ship’s captain approached him and said, “What are you doing asleep? ¹  Get up! Cry out ²  to your god! Perhaps your god ³  might take notice of us ⁴  so that we might not die!”

Matthew 25:5-7

25:5 When ⁵  the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ ⁶  25:7 Then all the virgins woke up and trimmed their lamps.

Matthew 26:40-41

26:40 Then he came to the disciples and found them sleeping. He ⁷  said to Peter, “So, couldn’t you stay awake with me for one hour? 26:41 Stay awake and pray that you will not fall into temptation. The spirit is willing, but the flesh is weak.”

Mark 13:35-37

13:35 Stay alert, then, because you do not know when the owner of the house will return – whether during evening, at midnight, when the rooster crows, or at dawn – 13:36 or else he might find you asleep when he returns suddenly. 13:37 What I say to you I say to everyone: Stay alert!”

Mark 13:1

The Destruction of the Temple

13:1 Now ⁸  as Jesus ⁹  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ¹⁰ 

Colossians 1:1

Salutation

1:1 From Paul, ¹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 5:14

5:14 For everything made evident is light, and for this reason it says: ¹² 

“Awake, ¹³  O sleeper! ¹⁴ 

Rise from the dead,

and Christ will shine on you!” ¹⁵ 

Ephesians 5:1

Live in Love

5:1 Therefore, be ¹⁶  imitators of God as dearly loved children

Ephesians 5:5-8

5:5 For you can be confident of this one thing: ¹⁷  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹⁸  5:7 Therefore do not be partakers with them, ¹⁹  5:8 for you were at one time darkness, but now you are ²⁰  light in the Lord. Walk as children of the light –

[1:6]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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.

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

[25:6]  ⁶ tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA²⁷ has αὐτοῦ in brackets, indicating doubts as to its authenticity.

[26:40]  ⁷ tn Here καί (kai) has not been translated.

[13:1]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ¹⁰ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “Rise up.”

[5:14]  ¹⁴ 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]  ¹⁵ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

[5:1]  ¹⁶ tn Or “become.”

[5:5]  ¹⁷ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").

[5:6]  ¹⁸ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

[5:7]  ¹⁹ tn The genitive αὐτῶν (autwn) has been translated as a genitive of association because of its use with συμμέτοχοι (summetocoi) – a verb which implies association in the σύν- (sun-) prefix.

[5:8]  ²⁰ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.