Lexical Summary hupnos: Sleep Original Word: ὕπνος Strong's Exhaustive Concordance sleep. From an obsolete primary (perhaps akin to hupo through the idea of subsilience); sleep, i.e. (figuratively) spiritual torpor -- sleep. see GREEK hupo NAS Exhaustive Concordance Word Origina prim. word Definition sleep NASB Translation sleep (6). Thayer's Greek Lexicon STRONGS NT 5258: ὕπνοςὕπνος, ὕπνου, ὁ (i. e. συπνος, cf. Latinsopnus, somnus; Curtius, § 391), from Homer down, Hebrew שֵׁנָה, sleep: properly, Matthew 1:24; Luke 9:32; John 11:13; Acts 20:9; metaphorically, ἐξ ὕπνου ἐγερθῆναι (see ἐγείρω, 1), Romans 13:11. Topical Lexicon Overview of ὕπνος in the New TestamentThe term designates ordinary, physical sleep but also carries figurative weight, shading into the realms of revelation, death, and spiritual lethargy. Its six occurrences appear in five passages: Matthew 1:24, Luke 9:32, John 11:13, Acts 20:9 (twice), and Romans 13:11. Together they form a concise biblical theology of sleep that spans narrative, parable, miracle, and exhortation. Literal Sleep in Narrative Settings Matthew 1:24 records, “When Joseph woke up, he did as the angel of the Lord had commanded him …”. Ordinary rest becomes the moment the obedient carpenter steps into salvation history. In Acts 20:9 Luke twice employs the noun to describe Eutychus “sinking into a deep sleep” and being “overcome by sleep” during Paul’s lengthy discourse. Here sleep exposes human frailty yet also frames an apostolic sign of resurrection power. Luke 9:32 likewise notes that Peter, James, and John were “overcome by sleep” on the mount. The Evangelist stresses how easily the flesh nods off even when the glory of Christ is breaking forth. Sleep as a Medium for Divine Communication Joseph’s experience shows that rest need not be spiritually inert. While the body sleeps, the Lord may issue commands that chart redemptive history. Old Testament precedent abounds—the dreams of Jacob, Joseph son of Jacob, and Daniel—yet Matthew signals continuity: the God who spoke in dreams still guides His covenant people. Sleep as a Euphemism for Death John 11:13 observes, “They thought that He was talking about natural sleep, but Jesus had been speaking about the death of Lazarus.” Christ’s deliberate use of ὕπνος underscores that for the believer death is temporary and reversible, like sleep before morning. The episode anticipates His own resurrection and strengthens the doctrine that physical death is not the final state for the saints. Sleep as a Metaphor for Spiritual Apathy Romans 13:11 offers the only explicitly metaphorical use: “The hour has come for you to wake up from your slumber, for our salvation is nearer now than when we first believed.” Paul couples eschatology with ethics: imminent consummation calls for alertness, purity, and mission. Spiritual drowsiness dulls discernment, inhibits prayer, and compromises witness. The apostle’s imperative underlines the church’s need for continual vigilance. Pastoral Implications 1. Encourage balanced rhythms of labor and rest. Scripture never condemns sleep itself; rather, it warns against sleep that distracts from divine revelation or duty. Historical and Cultural Notes Hellenistic literature often viewed sleep as a liminal state in which deities disclosed secrets. New Testament authors, while aware of such ideas, anchor every dream or sleep-related episode firmly in the sovereignty of the God of Israel. At the same time, Jewish thought had long pictured death as “lying with one’s fathers”; ὕπνος fits comfortably within that conceptual world, allowing Jesus and Paul to communicate hope in culturally intelligible terms. Christological Connections On the Mount of Transfiguration, disciples rouse from sleep to behold Christ’s unveiled majesty—an enacted parable of the congregation that must awaken to perceive the Son’s glory. In John 11, the One who labels death “sleep” then commands, “Lazarus, come out!” Every occurrence of ὕπνος ultimately points to Him who holds authority both to grant rest (Matthew 11:28) and to summon sleepers to life everlasting (1 Thessalonians 4:14). Eschatological Overtones Romans 13:11 frames history as a night far spent, with dawn imminent. The motif dovetails with parables of watchfulness (Matthew 25:1–13) and warnings to Sardis and Laodicea (Revelation 3). Sleep imagery therefore stitches together the New Testament’s call to readiness for Christ’s return. Related Concepts • καθεύδω (Strong’s 2518) – verb “to sleep,” often spiritualized. Conclusion Ὕπνος appears sparingly, yet its range of literal, revelatory, metaphorical, and eschatological uses renders it theologically rich. Whether highlighting human weakness, conveying divine messages, softening the sting of death, or summoning believers to alertness, the term serves the overarching biblical narrative of redemption accomplished through Jesus Christ and awaiting consummation at His return. Forms and Transliterations υπνοίς ύπνον ύπνος υπνου ύπνου ὕπνου υπνούντες υπνω ύπνω ὕπνῳ υπνώδης υπνών ύπνωσα υπνώσαι ύπνωσαν υπνώσας υπνώσατε ύπνωσε υπνώσει υπνώσεις ύπνωσεν υπνώσουσιν υπνώσω υπνώσωσιν hypno hypnō hýpnoi hýpnōi hypnou hýpnou upno upnō upnouLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 1:24 N-GMSGRK: ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς NAS: awoke from his sleep and did KJV: being raised from sleep did as INT: from the sleep did as Luke 9:32 N-DMS John 11:13 N-GMS Acts 20:9 N-DMS Acts 20:9 N-GMS Romans 13:11 N-GMS |
    |