Sleep
Sleep
The English word sleep, derived from O.E. slCEpan, denotes that normal periodic condition of the organism in which the inactivity of certain nerve centres is accompanied by unconsciousness, more or less complete. In the OT the two most common words are the noun , sleep, and the verbs, , to rest in sleep, and , to lie down to rest, the latter being the most frequent to describe the condition of those who were laid to rest with their fathers, and who thus sleep in death. In the NT the noun means sleep proper, whilst the verbs , to lie down to rest, and , to fall asleep, are in most common use. Both these words refer to ordinary sleep, and in a symbolic manner they are employed with reference to death. Christ uses the former in describing the condition of Jairus daughter (Mat 9:24, Mar 5:39, Luk 8:52), and the latter in respect of Lazarus (Joh 11:11). In both these cases natural death is spoken of by Christ as sleep, on the ground doubtless that through the exercise of His miraculous power, this sleep would be followed by an awakening in the present world. As in the OT, sleep is used in the Apostolic Church as a euphemistic term for death. Stephen is said to have fallen asleep when he died as the effects of stoning (Act 7:60). According to St. Paul, true believers live and die unto the Lord, under the symbolism of waking and sleeping respectively (1Th 5:10); hence the beautiful phrases occur, fallen asleep in Christ (1Co 15:18) and those who sleep (or are fallen asleep) in Jesus (1Th 4:14). Sleep is also used as a symbol of spiritual torpor and death, especially in several of our Lords parables; hence the duty of watchfulness (Mat 25:1-13, etc.). St. Paul is emphatic in warning men against that suspension of spiritual activity which is implied in sleep, inasmuch as Christians are the children of the day (1Th 5:6-7) and not of the night, and he calls upon them to awake out of sleep (Rom 13:11, Eph 5:14).
Sleep has always been a profound mystery, and it is still the crux in physiology and psychology. The avenues of sense are closed and the mind is detached from the outside world. There is something awe-inspiring in the motionless face of the sleeper, temporarily deprived of sight and movement, the torpor of muscle and nerve and the unresponsiveness of the whole organism presenting a striking contrast to the same personality when completely awake. All the activities are lowered, the pulse falls about one-fifth, the circulation is slower, the process of nutrition is retarded and the excitation of the nerves diminished. Whilst the central activity is lowered, it is a moot point whether there is a greater or a less quantity of blood in the brain during sleep, and there is also some doubt with regard to the state of the blood itself. It is believed that the tensional forces have a chance of recuperating themselves during the muscular inactivity induced by sleep and by the diminished production of heat. Whilst the nerves are in a less excitable condition during sleep, the organic processes, which are still continued in a less active degree, make themselves felt in dreams. The mental activity, liberated from the effort of attention to outward objects, may co-operate with the organic sensations to work up the materials of dream-fancies.
F. W. H. Myers, in harmony with his own theories, treats sleep as a positive and definite phase of personality co-ordinate with the waking phase. He contends that in special cases the power over the muscles is much greater than during the waking consciousness. The mind is set free from the activity of the organism to pursue its own quest, and it is refreshed and enriched thereby for the tasks of ordinary waking life. Like genius, it draws upon unknown and spiritual sources, and is exempt from the limitations of connexion with nerves and brain. It is not surprising, therefore, that sleep should appear to the onlooker as Deaths twin-brother and that the old Hebrews should have committed their dead to the tomb with the reflexion that they had fallen asleep and were laid to rest with their fathers. And all through the ages death has been spoken of as a sleep, but with far more appropriateness under Christian influence, as with the Christians hope there will be a glorious awaking to life at its fullest and best. Since we discriminate amongst our experiences, as to whether we are dreaming or fully awake, by the higher degree of vividness and of the sense of activity as well as by the deeper conviction of reality in the latter states, so may we be led to expect that when we see things as they are, sub specie aeternitatis, our experience will be analogous at least to awaking out of sleep, and our earthly life found to be the stuff of which dreams are made. See article Dream.
J. G. James.
Fuente: Dictionary of the Apostolic Church
Sleep
(properly , ) is taken in Scripture either (1) for the sleep or repose of the body (Jon 1:5-6; Psa 4:8) or (2) the sleep of the soul, i.e. supineness, indolence, or stupid inactivity of the wicked (Rom 13:11-12; Eph 5:14; 1Co 15:34), whose damnation slumbereth not (2Pe 2:3); or (3) for the sleep of death (Jer 51:39; Dan 12:2; Joh 11:11; 1Co 15:51; 1Th 4:13-14). SEE DEATH. The early Christians looked upon the death of the body as a sleep from which they should awake to inherit glory everlasting. In the Greek word cemetery, signifying a sleeping place, applied by them to the tomb, there is a manifest sense of hope and immortality, the result of Christianity. In the catacombs of Rome, where.multitudes of the early Christians rest in hope, among the inscriptions may be read, in a Latin dress, Victorina Sleeps; Zoticus laid here to Sleep; The Sleeping place of Elpis; Gemella sleeps in Peace. Emblems of their sure and certain hope of a resurrection abound; such as a vessel supporting a burning flame, and the palm branch and wreath; signifying victory over death. SEE INSCRIPTIONS.
The manner of sleeping in Eastern climates is very different from that in colder regions. The present usages appear to be the same as those of the ancient Jews. Beds of feathers are altogether unknown, and the Orientals generally lie exceedingly hard. Poor people who have no certain home, or when on a journey, or employed at a distance from their dwellings, sleep on mats, or wrapped in their outer garment, which, from its importance in this respect was forbidden to be retained in pledge over night (D’Arvieux, 3, 257; Gen 9:21; Gen 9:23; Exo 22:26-27; Deu 24:12-13). Under peculiar circumstances a stone covered with some, folded cloth or piece of dress is often used for a pillow (Gen 28:11). The wealthy classes sleep on mattresses stuffed with wool or cotton, which are often no other than a quilt thickly padded, and are used either singly or one or more placed upon each other. A similar quilt of finer materials forms the coverlet in winter, and in summer a thin blanket suffices; but sometimes the convenient outer garment is used for the latter purpose, and was so among the Jews, as we learn from 1Sa 19:13, where Michal covers with a cloak or mantle (corresponding to the modern abba or hyk) the im, age which was to represent her husband sleeping. SEE BOLSTER.
The difference of use here is, that the poor wrap themselves up in it, and it forms their whole bed; whereas the rich employ it as a covering only. A pillow is placed upon the mattress, and over both, in good houses, is laid a sheet. The bolsters are more valuable than the mattresses, both in respect of their. coverings, and material. They are, usually stuffed with cotton or other soft substance (Eze 13:18; Eze 13:20); but instead of these, skins of goats or sheep appear to have been formerly used by the poorer classes and in the hardier ages. These skins were probably sewed up in the natural shape, like water skins, and stuffed with chaff or wool (1Sa 19:13). SEE PILLOW.
It is evident that the ancient Jews, like the modern inhabitants of their land. seldom or never changed their dress on going to bed. Most people only divest themselves of their outer garment, and loosen the ligatures of the waist, excepting during the hottest part of the summer, when they sleep almost entirely unclad. SEE COUCH. As the floors of the better sort of Eastern houses were of tile or plaster and were covered with mats or carpets, and as shoes were not worn on them, and the feet were washed, and no filthy habits of modern times prevailed, their floors seldom required sweeping or scrubbing; so that frequently the thick, coarse mattresses were thrown down at night to sleep upon (Hackett, Illust. of Script. p. 104). SEE BEDCHAMBER. The poorer people used skins for the same purpose, and frequently they had but a simple mattress, or a cloak, or a blanket, which probably also answered to wrap themselves in by day (Exo 22:26-27; Deu 24:12-13). Hence it was easy for the persons whom Jesus healed to take up their beds and walk (Mat 9:6; Mar 2:9; Joh 5:8). SEE BEDSTEAD.
To be tormented in bed, where, men seek rest, is a symbol of great tribulation and anguish of body and mind (Job 33:19; Psa 41:3; Isa 28:20). SEE BED.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
SLEEP
Apart from having its common meaning of physical rest, sleep is used in the Bible as another word for physical death (1Ki 2:10; Job 14:12; Jer 51:39; Mat 27:52; Joh 11:11-14; 1Co 11:30; 1Co 15:20; 1Co 15:51). This is because death is not permanent. One day all people will rise from death to meet the great judge of the universe and receive either his blessing or his punishment (Dan 12:2; Joh 5:28-29).
Sleep is used also as another word for spiritual laziness, whether of non-Christians (Eph 5:14) or Christians (Rom 13:11). Christians must not be ill-disciplined or careless, as those are who live in the night of spiritual darkness. They must be spiritually alert and watchful, as they now belong to the day of spiritual life and light (Rom 13:11-14; 1Th 5:4-8; cf. Mat 25:1-13).
Fuente: Bridgeway Bible Dictionary
Sleep
SLEEP (, , , ).The mention of sleep is frequent in the Gospels, both in its literal and in its figurative meanings.
1. Literally, e.g. Joseph being raised out of sleep (Mat 1:24); Peter and they that were with him were heavy with sleep (Luk 9:32); (Jesus) findeth them asleep (Mat 26:40-43); Simon, sleepest thou? (Mar 14:37). Jesus, as is noted by all the Synoptists, fell asleep in the boat as He and His disciples were crossing to the other side of the Sea of Galilee (Mat 8:24 || Mar 4:38 || Luk 8:23). Mk. adds the detail that He slept on the pillow ( ), probably a boat cushion, or a headrest made of wool. Lk. indicates that He was fast asleep (), which accords with the fact that the severe storm which had burst forth while they were crossing did not awake Him.
2. Figuratively: (i.) As a metaphor for death, The maid is not dead, but sleepeth (, Mat 9:24 || Mar 5:39 || Luk 8:52); Our friend Lazarus sleepeth (is fallen asleep, , Joh 11:11). No distinction is to be made between the verbs and , for the disciples reply, Lord, if he sleep (), he shall do well (Joh 11:12); cf. also Mat 27:52 with Mat 28:13 || Luk 22:45, and Act 7:60; Act 13:36 with Act 12:6. St. Paul frequently uses to describe the dead (1Co 15:18; 1Co 15:20 || 1Th 4:13-15), and to express the fact of death (1Co 7:39; 1Co 11:30; 1Co 15:6; 1Co 15:51; cf. also 2Pe 3:4). The metaphor is very ancient. It is found in the OT, Since thou art laid down (in the LXX Septuagint fallen asleep [], Isa 14:8; cf. Isa 43:17 || 1Ki 11:43); and in classical literature (Hom. Il. xi. 241; Soph. Elect. 509). (ii.) As symbolizing the lack of watchfulness: while men slept his enemy came (Mat 13:25); lest coming suddenly he find you sleeping (Mar 13:36). (iii.) The interpretation of the sleep of the virgins (while the bridegroom tarried, they all slumbered [, nodded] and slept, Mat 25:5) is uncertain. Many of the ancient interpreters take it as the sleep of death which comes to all. By some modern writers it has been interpreted as the sleep of ignorance, symbolizing that the day of the coming of the bridegroom, i.e. of Christ, is unknown, or as a hint that that day is not immediately at hand. Others take it as the sleep of security, indicating that the wise and the foolish virgins, having made such preparation as they thought necessary, awaited the coming of the bridegroom with such calmness of mind that they fell asleep. Probably the best interpretation is that which regards the sleep as the natural and innocent unconsciousness or obliviousness of the future and the eternal, and especially of the coming of Christ, which inevitably creeps over the wise and the foolish alike. This forgetfulness, however, is full of danger to those who do not keep themselves in such a condition of readiness for any event that they are prepared for it when it comes. We are not to be always thinking of the Lords coming, but are to live so that that event will not come upon us in a state of unreadiness. The tension of the mind may innocently and must naturally vary. It is enough that its intention is ever the samethat we live under the power of the future and the eternal even when not thinking of it (Bruce).
Literature.Trench, Parables; Bruce, Parabolic Teaching of Christ; Winterbotham in Expos., 1st ser. ix. [1879] p. 76 ff.; Jlicher, Die Gleichnisreden Jesu; Goebel, Parables (T. & T. Clark); Wendt, Teaching of Jesus (T. & T. Clark), vol. i. p. 136; R. Rainy, Sojourning with God (1902), 95.
John Reid.
Fuente: A Dictionary Of Christ And The Gospels
Sleep
slep: Represents many words in Hebrew and Greek. For the noun the most common are , shenah, and , hupnos; for the verb, , yashen, , shakhabh, and , katheudo. The figurative uses for death (Deu 31:16, etc.) and sluggishness (Eph 5:14, etc.) are very obvious. See DREAMS.
Fuente: International Standard Bible Encyclopedia
Sleep
From God
Psa 127:2
Of the sluggard
Pro 6:9-10
Of Jesus
Mat 8:24; Mar 4:38; Luk 8:23
A symbol of death
Job 14:12; Mat 9:24; Mar 5:39; Luk 8:52; Joh 11:11-12; 1Th 4:14 Death
Fuente: Nave’s Topical Bible
Sleep
* For SLEEP see ASLEEP
Fuente: Vine’s Dictionary of New Testament Words
Sleep
SLEEPING, SLUMBERING, is taken either for the sleep or repose of the body; or for the sleep of the soul, which is supineness, indolence, stupidity; or for the sleep of death, You shall sleep with your fathers; you shall die, as they are dead. Jer 51:39, threatens Babylon, in the name of the Lord, with a perpetual sleep, out of which they shall not awake. Dan 12:2, speaks of those that sleep in the dust of the grave. Lazarus our friend sleepeth; let us go and awake him, Joh 11:11; he is dead, let us go and raise him up. Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light, Eph 5:14. Here St. Paul speaks to those that were dead in sin and infidelity. St. Peter says of the wicked, Their damnation slumbereth not, 2Pe 2:3. God is not asleep, he will not forget to punish them in his own due time. Isa 65:4, speaks of a superstitious practice among the Pagans, who went to sleep in the temples of their idols, to obtain prophetic dreams: They remain among the graves, and lodge in the monuments. The word, which we translate monuments, signifies places kept or observed. Some interpret it of idol temples, some of caves and dens, in which the Heathens used to worship their idols; and some of tombs or monuments for dead persons. Thus also the superstitions and idolatrous Jews, in contempt of the prophets, and of the temple of the Lord, went into the tombs and temples of idols to sleep there, and to have dreams that might discover future events to them. The Pagans for this purpose used to lie upon the skins of the sacrificed victims.