An Alphabetical Analysis
Volume 7 - Doctrinal Truth - Page 193 of 297
involuntarily', consequently it is used of death.  The word in Luke 8:52 is
active, and means 'to compose oneself to sleep'.  A good illustration of the
essential difference between the two words occurs in the first epistle to the
Thessalonians.  In 4:13-15 we read of them which 'sleep', and these believers
are spoken of as 'them which sleep in Jesus' (verse 14) and 'the dead in
Christ' (verse 16).  Moreover these are contrasted with those who are 'alive
and remain'.  In these passages the word consistently used is koimaomai, for
this 'sleep' means death.
In 1 Thessalonians 5, however, katheudo is used, and not koimaomai:
'Let us not sleep, as do others' (verse 6).
'They that sleep sleep in the night' (verse 7).
'Whether we wake or sleep' (verse 10).
Were the word 'sleep' here synonymous with death, we should be able to
restate verse 6 as follows: 'Therefore let us not die as do others'! but,
alas, we have no such option.  The word 'sleep' finds its synonym, not in
death, but in 'drunkenness', its contrast in being 'sober'.
The reader of the A.V. should remember that the words  'watch' in 1
Thessalonians 5:6 and 'wake' in verse 10 are the same.  The original word is
gregoreo, and is translated 'be vigilant' once, 'wake' once, 'watch' twenty
times, and 'watchful' once; consequently 1 Thessalonians 5:10 should read,
'Who died for us, that whether we be watchful or drowsy, we should live
together with Him', although, of course, other Scriptures make it plain that
the unwatchful believer may not be granted to 'reign with Him', a doctrine
not in view in the chapter before us.
Here, therefore, is fact number four; that two essentially different
ideas are presented by the two different words translated 'sleep' in Luke 8
and John 11, and must therefore  not  be  confounded.
There is, however, one further statement in Luke's Gospel that demands
attention.  It is, 'And her spirit came again' (Luke 8:55).  It is to Mark's
account of the raising of Jairus' daughter that we are indebted for the fact
that on that occasion (Mark 5:41) the Saviour spoke Aramaic, not Greek, from
which it is clear that her parents and those concerned were acquainted with
the Hebrew Scriptures, and familiar with its idiom.  Having that in mind, let
us refer to 1 Samuel 30:11,12 where we read:
'And they found an Egyptian in the field, and brought him to David, and
gave him bread, and he did eat; and they made him drink water; and they
gave him a piece of a cake of figs, and two clusters of raisins: and
when he had eaten, His Spirit Came Again to him'.
This passage proves that the expression in Luke 8:55 does not
necessitate death.
We learn, therefore, that Lazarus was actually dead, whereas, while the
family and friends of the little maid thought she was dead, they were
mistaken.  The word used of Lazarus meant 'to fall asleep involuntarily',
whereas the word used of the little maid meant 'to sleep', not as the dead,
but as those who were in a coma or heavy sleep.
Untrammelled by these subsidiary considerations we can now face the
Scriptural fact that the dead are said to
be 'asleep'.  Even the heathen poets, of necessity well acquainted with their