Lexical Summary katheudó: To sleep Original Word: καθεύδω Strong's Exhaustive Concordance to sleepFrom kata and heudo (to sleep); to lie down to rest, i.e. (by implication) to fall asleep (literally or figuratively) -- (be a-)sleep. see GREEK kata NAS Exhaustive Concordance Word Originfrom kata and heudó (to sleep) Definition to sleep NASB Translation asleep (8), do their sleeping (1), goes to bed (1), sleep (3), sleep do (1), sleeper (1), sleeping (8). Thayer's Greek Lexicon STRONGS NT 2518: καθεύδωκαθεύδω; imperfect 3 person plural ἐκάθευδον; from Homer down; the Sept. mostly for שָׁכַב; 1. to fall asleep, to drop off to sleep: Matthew 25:5. 2. to sleep; a. properly: Matthew 8:24; Matthew 9:24 (on this and its parallels, cf. B. D. American edition, p. 1198{a}); b. euphemistically, to be dead: 1 Thessalonians 5:10; (Psalm 87:6 c. metaphorically, to yield to sloth and sin, and be indifferent to one's salvation: Ephesians 5:14; 1 Thessalonians 5:6. The verb καθεύδω occurs twenty-two times in the Greek New Testament, spanning the Gospels, Pauline Epistles, and a key liturgical quotation in Ephesians. It denotes literal sleep, figurative death, and spiritual lethargy. Context determines whether the word paints a scene of ordinary human rest, exposes human frailty, or warns against complacency as the Day of the Lord approaches. Physical Sleep as Human Rest A number of passages depict simple bodily repose. Jesus Himself “was sleeping” during the Galilean storm (Matthew 8:24; Mark 4:38), illustrating His true humanity and perfect trust in His Father. The sower “sleeps and rises night and day” while the seed grows apart from his effort (Mark 4:27), spotlighting the mysterious, God-given growth of the kingdom. In the Parable of the Ten Virgins “they all became drowsy and fell asleep” (Matthew 25:5), a realistic portrayal of human limits that sets the stage for the decisive midnight cry. Jesus Christ and Sleep Christ’s sleep in the boat contrasts His serene authority with the disciples’ panic, foreshadowing His power over nature. In Gethsemane He finds Peter, James, and John repeatedly “sleeping” (Matthew 26:40, 43, 45; Mark 14:37, 40, 41; Luke 22:46). Their sluggishness heightens the loneliness of His suffering and the necessity of prayerful vigilance: “Could you not keep watch for one hour?” (Mark 14:37). These moments expose the weakness of the flesh and highlight the sufficiency of Christ’s obedience. Sleep and the Growth of the Kingdom Mark 4:27 portrays the farmer’s nightly sleep while God causes the seed to sprout. The image reassures believers that kingdom advance is ultimately divine work. Likewise, Matthew 13:25 warns that “while men were sleeping” the enemy sowed weeds, reminding the church that negligence gives opportunity to evil. Sleep as a Metaphor for Death When Jesus approaches the corpse of Jairus’s daughter He insists, “The child is not dead but asleep” (Mark 5:39; cf. Matthew 9:24; Luke 8:52). Here καθεύδω softens the horror of death and signals Christ’s intent to awaken her. Although the crowd laughs, the narrative vindicates Jesus: physical death is no final barrier to the Author of life. In this sense sleep becomes a pledge of resurrection. Sleep as Spiritual Lethargy Paul appropriates the term for moral and spiritual dullness. “So then, let us not sleep as the others do, but let us remain awake and sober” (1 Thessalonians 5:6). Nighttime habits belong to the unregenerate; believers are “sons of light and sons of day.” Verse 7 contrasts those who “sleep at night” with the alert church, while verse 10 grants assurance: Christ “died for us so that, whether we are awake or asleep, we may live together with Him.” Eschatological Watchfulness Jesus’ eschatological discourse stresses readiness: “Otherwise, he may arrive without warning and find you sleeping” (Mark 13:36). Καθεύδω thus becomes a symbol for careless unpreparedness when the Son of Man returns. The parable of the Virgins ends with an imperative that guards against such peril: “Keep watch” (Matthew 25:13). Pastoral and Discipleship Applications 1. Encourage dependence: Like the farmer, ministers plant and water but rest, leaving growth to God. Historical and Early Church Reflections Early Christian epitaphs often employed the noun κοιμητήριον (“sleeping place,” our “cemetery”) derived from the same semantic field, reflecting confidence in bodily resurrection. Patristic writers such as Tertullian cited Christ’s words about the sleeping child to argue against soul-sleep while affirming the interim state of the righteous dead as restful anticipation. Theological Summary Καθεύδω weaves together three strands of biblical theology: Thus every occurrence of Strong’s 2518 presses the church to rest in God’s sovereignty, rise from spiritual stupor, and watch for the triumphant return of the Lord Jesus Christ. Englishman's Concordance Matthew 8:24 V-IIA-3SGRK: αὐτὸς δὲ ἐκάθευδεν NAS: but Jesus Himself was asleep. KJV: but he was asleep. INT: he himself however was sleeping Matthew 9:24 V-PIA-3S Matthew 13:25 V-PNA Matthew 25:5 V-IIA-3P Matthew 26:40 V-PPA-AMP Matthew 26:43 V-PPA-AMP Matthew 26:45 V-PIA-2P Mark 4:27 V-PSA-3S Mark 4:38 V-PPA-NMS Mark 5:39 V-PIA-3S Mark 13:36 V-PPA-AMP Mark 14:37 V-PPA-AMP Mark 14:37 V-PIA-2S Mark 14:40 V-PPA-AMP Mark 14:41 V-PIA-2P Luke 8:52 V-PIA-3S Luke 22:46 V-PIA-2P Ephesians 5:14 V-PPA-NMS 1 Thessalonians 5:6 V-PSA-1P 1 Thessalonians 5:7 V-PPA-NMP 1 Thessalonians 5:7 V-PIA-3P 1 Thessalonians 5:10 V-PSA-1P Strong's Greek 2518 |
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