Lethargic or Dead in 1 Thessalonians 5:10?

By Thomas R. Edgar [1]

Thomas Edgar earned the B.S. degree from the U. S. Naval Academy and the Th.M. and Th.D. from Dallas Theological Seminary. He wrote Miraculous Gifts: Are They for Today? and Satisfied by the Promise of the Spirit. He is Professor of New Testament Literature and Exegesis at Capital Bible Seminary in Lanham, Maryland. His email address is: tedgar@bible.edu

Introduction

1 Thessalonians 5:10 says that He [Christ] died for us, that whether we watch or sleep we shall live together with Him. Most define sleep in 5:10 as “dead,” based on 1 Thessalonians 4:13, where sleep (κοιμάω, koimaō) does refer to death. However, 5:10 uses a different verb (καθεύδω, katheudō). [2] Controversy arises over the interpretation of these different verbs in point 3 of the chart below. Most interpreters treat katheudō and grēgoreō in verse 10 (point 3) as if they repeated the verbs of 4:13–18 (point 1). Actually, 5:10 repeats 5:6–7’s verbs (point 2).

1. koimaō means “die” and zaō means “live” (4:13–18).
2. katheudō means “sleep;” grēgoreō means “awake” (5:6–7).
3. katheudō means “sleep;” grēgoreō means“awake” (5:10).
4. zaō means “live” (5:10).

If wake or sleep meant “live or die” in verse 10a, why does Paul use grēgoreō and katheudō, not zaō and koimaō? The majority view ignores both context and vocabulary in defining watch or sleep in 5:10. Henry Alford admits that the majority view makes a “sacrifice of perspicuity [the transparent meaning], seeing that grēgorein and katheudein have been used ethically throughout the passage.” [3] Could the majority of commentaries be wrong? [4]

The Majority Opinion

Most commentators interpret awake or sleep in 5:10 as “alive or dead.” Alford, a proponent of the majority view, asks in what sense the terms apply.

… surely not in an ethical sense…. If not in an ethical sense, it must be in that of living or dying, and the sense as Rom. xiv. 8…. Thus understood, however, it will be at the sacrifice of perspicuity, seeing that γρηγορεῖν [grēgorein, “watch”] and καθευδεῖν [katheudein, “sleep”] have been used ethically throughout the passage…. So that the sense of live or die must, I think, be accepted and the want of perspicuity with it. [5]

Unlike the minority view, he ignores Paul’s precise use of terms. He admits playing free-and-lose with the text, when he speaks of “the sacrifice of perspecuity.”

Dead or Alive



Hiebert reasons similarly, “it seems inconceivable that after the writers have been urging the duty of watchfulness they should now present it as a matter of little difference whether believers are spiritually vigilant or negligent.” [6] He takes wake and sleep in 5:10 as “live” and “die.” Kelly charges that only a mind perverted by “systematic divinity” could see so low a thought in this verse as physical waking or sleeping, and the lowest thought of all is to interpret this verb the same as in verses 6–7. [7] More recently, but no more open-mindedly, Bruce echoes this sentiment, “It is ludicrous to suppose that the writers mean, ‘Whether you live like sons of light or like sons of darkness, it will make little difference: you will be all right in the end.” [8] Thus, the main objection to interpreting the verse in its natural sense is theological or philosophical, not exegetical. [9]

Ellicott, expressing “some little doubt,” holds that the meaning is substantially the same as in Romans 14:8. [10] Frame, Robertson, and Vincent agree. [11] The standard lexical authorities agree, [12] as does Theological Dictionary of the New Testament which classifies the verb as a “euphemism for death (1 Th. 5:10).” [13] Louw and Nida also agree, specifically referring to 1 Thessalonians 5:10. [14]

The Minority Opinion

On the other hand, Hogg and Vine dissent, stating:

γρηγορέω [grēgoreō] is not used elsewhere in the metaphorical sense of “to be alive” and as καθεύδω [katheudō] means “to be dead” in only one place out of two-and-twenty occurrences in the New Testament, and never elsewhere in Paul’s epistles (see notes on vs. 6), there does not seem to be sufficient justification for departing from the usual meaning of the words, i.e., vigilance and expectancy as contrasted with laxity and indifference. [15]

Not Watching or Watching

1. koimaō means “die” and zaō means “live” (4:13–18).
2. katheudō means “sleep;” grēgoreō means “awake” (5:6–7).
3. katheudō means “sleep;” grēgoreō means “awake” (5:10).
4. zaō means “live” (5:10).

The Minority Opinion avoids Alford’s “sacrifice of perspecuity.” [16] It perceives Paul’s precise use of terminology.

A Word Study

Katheudō and koimaō are usually treated as synonyms. Yet, Liddell and Scott, Lexicon, observe a notable difference. Although they cite several references from secular Greek sources support the meaning of “death” for koimaō, [17] they cite no secular sources for katheudō meaning “death.” They only give three biblical references for this meaning for katheudō, two from the LXX (Psalm 87:6 and Daniel 12:2) and 1 Thessalonians 5:10, the passage in question. Does this constitute solid contemporary evidence that katheudō can refer to death?

Old Testament (LXX) Usage

Biblical Greek also differentiates these two words. Koimaō occurs in the Septuagint (LXX) approximately 195 times. [18] Fifty-two refer to sexual relations and sixty-four to physical death. The remaining seventy-nine refer to physical sleep, lying down, or remaining in a certain place. Subtracting the fifteen that describe merely lying down or remaining in place leaves sixty-four instances that refer to sleep. Thus, koimaō refers as frequently to sleep as it does to death. This lack of a predominant meaning for koimaō is particularly significant in relationship to katheudō. This latter Greek verb almost never refers to death. Oepke’s statement that katheudō, in the LXX, “is often used for death,” [19] is obviously false. The only instances are the two that he cites, the same two cited by Liddell and Scott.

Likewise, Bruce relies on the same two instances from the LXX as evidence for interpreting katheudō as “dead” in 1 Thessalonians 5:10. [20] The verb occurs thirty times in the canonical books of the LXX. [21] Twenty-seven times the word means to sleep: either literal sleep, inattentiveness, or to lie down. Once it refers to sexual relations, and only twice to death (Psalm 87:6 and Daniel 12:2). [22] Those holding the majority view consistently cite these two, the only passages evidencing this meaning. The predominant use is some sense of sleeping, or reclining. In the LXX, katheudō rarely indicates physical death, whereas koimaō commonly means this. [23]

Common New Testament Usage

The New Testament consistently differentiates these two Greek verbs. Fourteen of koimaō’s eighteen uses [24] clearly refer to physical death. [25] The remaining four refer to sleep. Koimaō is not used once for a failure to watch, or for a lack of vigilance. Paul uses the verb nine times, always of death.

In marked contrast, the New Testament has twenty-two uses of the verb katheudō [26] without a single unequivocal reference to physical death. Of the possible references besides the passage in question, only four might refer to death, Mark 5:39 (Mark 5:39 // Matthew 9:24 // Luke 8:52), and Ephesians 5:14. Three are parallel accounts of the same event, so only two instances occur.

Possible Exceptions

In the first possible reference, Jesus says that the girl is not dead but katheudei (Mark 5:39 // Matthew 9:24 // Luke 8:52), before raising her from the dead. By explicitly using katheudō (sleep), Jesus dramatically juxtaposes death and sleep to communicate that the little girl is not dead (apothnēskō), since He is about to raise her. Jesus unambiguously asserts that He means sleep (by using katheudō), not death. This is His meaning, even though she was dead by human standards. [27] His hearer’s derision (Mark 5:40) reveals that they understood Jesus to mean that she literally slept, not that she had died. [28] Whether she would remain dead is not the issue. He states that he does not mean “dead.” By katheudō He affirms the opposite.

Bruce argues that Jesus’ statement means the same as Lazarus has fallen asleep (John 11:11), where He uses koimaō. [29] Mark 5:39, in which Jesus says the girl is sleeping (katheudō), but not dead, is distinct from John 11:11–14. Although the disciples thought He meant that Lazarus slept, He corrects their misunderstanding by defining koimaō as, “Lazarus is dead.” Both “sleep” and “death” are normative meanings for koimaō.

In Ephesians 5:14, the remaining reference, katheudō appears in a quotation; and therefore, indicates neither Paul’s use of the verb nor New Testament usage. Moreover, Ephesians 5:14 probably does not refer to physical death. [30]

Within the New Testament, koimaō commonly refers to the dead. Paul does not use this rare (or non-existent) meaning for katheudō. However, the latter verb often contrasts with the idea of watching. [31] In three other passages it contrasts with grēgoreō, as in 1 Thessalonians 5:10. [32] In these cases, katheudō clearly describes a lack of vigilance.

Conclusion of the Word Study

Though these few verses could refer to death, they carry little weight. the Septuagint frequently uses koimaō for death and sleep. Katheudō is used only twice of physical death, while it almost always refers to sleeping or lying down. The New Testament epistles clarify this distinction. Koimaō consistently refers to death, but Paul never indisputably uses katheudō this way. In fact, Paul always distinguishes these two verbs.

Application to 1 Thessalonians 5:10

The majority opinion concerning katheudō in 1 Thessalonians 5:10 is almost certainly wrong.

Biblical Usage of Katheudō

The normal usage for katheudō overwhelmingly favors the meaning sleep, not “dead.” The majority response to this great preponderance of usage is to claim a few instances where it might refer to the dead. [33] That a certain meaning is normal or prevalent for a word argues (in itself) for interpreting it that way, unless context specifically precludes it. On the other hand, the fact that a certain meaning is within a word’s semantic range neither proves nor implies that this (or any other passage) so uses it. Katheudō refers to sexual relations at least once, but this is not reasonable in 5:10. Likewise, the mere fact that “death” is within the semantic range of usage does not imply it for this verse.

The Meaning and Correlation of Grēgoreō

Interpreters often ignore grēgoreō’s relationship to katheudō in 1 Thessalonians 5:10. This verb does not mean “to be alive,” but “to be or become fully awake, watch.” [34] The LXX uses it of being on guard, watching (Nehemiah 7:3), of God watching evil deeds (Lamentations 1:14), and “watching over” to destroy (Jeremiah 31:28). The NT uses it twenty-three times. [35] Jesus told His disciples to watch for His coming (Matthew 24:42–43; 25:13; Mark 13:34–37; Luke 12:37, 39). They were to stay awake and watch with Jesus in Gethsemane (Matthew 26:38–43; Mark 14:34–41). It refers to being on guard or acting like men (Acts 20:31; 1 Corinthians 16:13; 1 Peter 5:8). It is typical in eschatological contexts similar to 1 Thessalonians 5:1–10. [36] The evidence does not support interpreting it as “to be alive.” Yet, 5:10’s implicit contrast between katheudō and grēgoreō would thrust such an unsubstantiated meaning upon grēgoreō, if katheudō meant “dead.” Grēgoreō is not an incidental appendage passively deriving its meaning from its opposition to katheudō. Grēgoreō bears as much semantic influence in this passage as katheudō. [37] Thus, katheudō’s meaning must correspond to a verified meaning for grēgoreō.

1 Thessalonians 5:10 contrasts these two verbs in one common expression watch or sleep in which each bears its customary meaning. When each word receives due consideration, no valid basis exists for interpreting katheudō as “dead,” or grēgoreō as “be alive.” Mistranslating one verb would be serious enough, but mishandling a contrasting pair of verbs compounds the problem and disregards the biblical text.

Linkage of Katheudō and Grēgoreō

Both katheudō and grēgoreō appear earlier in this context (5:6–7). They have their respective normal senses of sleep and watch, not “dead” or “alive.” Verses 6–7 connect to verses 9–10 in one logical flow of thought. Normally, words retain their meaning in the same context, particularly in the same train of thought.

Some commentators have argued that the two different uses of katheudō in these verses make a third way possible in verse 10. [38] However, not only do verses 6–10 share a common subject and logic, but also conjunctions that tie them into one flow of thought. [39] Accordingly, verse 10’s statement whether we watch or sleep draws upon and explicitly completes the thought of verses 6–10. There is neither break in thought, nor introduction of any other concept, nor any other basis for changing the words’ meaning in this same flow of thought. In particular, Paul does not introduce the subject of dead Christians. [40]

The Context of 1 Thessalonians 5:1–11 (and 4:13–18)

The context of 5:1–11 considers the Lord’s coming and the need for living believers to watch. Therefore, interpreting verse 10 as “watching or sleeping” fits perfectly. Ironically, for most commentators this obvious meaning is their major objection to rendering either of these two verbs literally. They consider this as inconceivable. This inconceivability, in itself, supposedly argues for taking katheudō as dead. However, it is inconceivable only due to their view of the context and of the Parousia. The majority perspective sees verses 1–9 merely as exhortations to “moral sensibility, moral uprightness, and spiritual alertness.” [41] Such wholly ethical terminology downplays the eschatological aspects of watching for the Lord. This perspective relegates the Blessed Hope to little more than a minor ethical stimulus.

The Blessed Hope

Typical of the majority view, Howard argues, “The imminent and sudden nature of the Parousia [not the Blessed Hope] is the motivating factor for ‘blameless’ behavior.” [42] Moreover, he charges that the interpretation that the certainty that all living believers will go with the Lord, watching or not, “greatly weakens the exhortations found in vv 6, 8, ” [43] and “would negate everything Paul has said in vv 6, 8.” [44]

If not hope, but only His sudden and imminent appearance motivates, then what motivation remains? Some degree of fear? Perhaps, fear of being left, fear of destruction, or fear of punishment? This kind of thinking seriously misapprehends the nature of the Blessed Hope. This hope is neither inconsistent with exhortation to proper living nor does it weaken encouragement to do so. The majority view is contrary to the biblical teaching on the Lord’s coming. [45] The certainty of our living with Christ when He returns is the basic motivating factor related to His imminent appearing. [46] In sharp contrast to those who would discount the hope of His return as motivation, note the Apostle John’s perspective: If He appears, we shall be like Him, because we shall see Him as He is. And everyone who has this hope in him, purifies himself, just as that one is pure (1 John 3:2–3). The view often espoused for 1 Thessalonians 5:10 does not fit the perspective revealed here and elsewhere in the New Testament.

Living Not Dead Believers

Another major contextual problem for those espousing the majority view is that 1 Thessalonians 5:1–11 discusses the relationship of living believers (not dead ones) to the Parousia. The majority view violates the passage’s sense by inserting a change of referent in verse 9: For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ. Although many proponents unwittingly view us as a referent to dead believers, how would referring to deliverance from the Day of the Lord alleviate grieving over dead believers? It does not. Instead, proponents of the majority view must misinterpret the wrath of verse 9 as eternal wrath in contradiction to the immediate context. Thus, inserting dead believers into 5:9–10 denies the flow of the passage and unjustifiably changes the referent (from living to dead believers) between verses 8 and 9. Such a change does not fit verse 9, since dead believers have no concern about the wrath as described within the passage’s immediate context. (Death has already delivered them from Daniel's seventieth week.) [47]

Summary

1 Thessalonians 5:1–10’s emphasis on imminence and the suddenness of the Parousia should motivate believers to eager anticipation of the Blessed Hope. Verses 1–3 refer to the times and seasons and to the believer’s attitude toward the Parousia. Fear and destruction are for unbelievers, but living believers have a different outlook, since they will not be overtaken as a thief (verses 4–5). This hope is neither vague nor general, but is specifically defined beginning in verse 4 and culminating in verses 8–10. Believers are to watch (v. 8) because God has not appointed us to wrath but to the obtaining of salvation through Jesus Christ our Lord (v. 9). This flow of thought is unified and logical, so the wrath in verse 9 is the same one referred to earlier in this passage, the wrath of the Day of the Lord (verses 1–3). Although living unbelievers will experience the destructive wrath, God has, instead, appointed living believers to salvation (deliverance) as previously defined within the immediate context. [48] Verse 11 states the conclusion, Therefore, encourage and edify one another. This inclusio virtually repeats the words of 4:18. [49] At His coming the Lord will deliver all believers (watching or not); thus, encourage one another, taking hope.

Encouragement is the link between 4:13–18 and 5:1–11. Each section’s conclusion precisely repeats it. Encouragement comes from the parallel truth that all believers will be delivered, both living and dead (4:13–18), both watching or not watching (5:1–11). Hope and encouragement is 5:1–11’s message. Rather than re-introducing the subject of dead believers from 4:13, the inclusio repeats the encouragement from hope.

Observations

1. Biblical usage of katheudō (especially in the NT) supports the meaning sleep, not “death.” Likewise, the verb grēgoreō, which 1 Thessalonians contrasts with katheudō in 5:10, does not elsewhere mean physical life. Moreover, the juxtaposition of grēgoreō and katheudō means that misinterpreting either verb requires mishandling the other as well.
2. Verses 6–7 use katheudō without meaning “death.” Verse 6 refers to sleep as a lack of vigilance, while verse 7 uses it as an incidental analogy to literal sleep. The logical flow of thought does not evidence a changed meaning in verse 10.
3. The entire context (5:1–10) concerns vigilance for living believers based on hope. To make dead believers verse 9’s referent is not only unwarranted, but also requires interpreting wrath in a manner that conflicts with the immediate context.
4. Although many commentators cannot imagine that both vigilant and non-vigilant believers will be with the Lord, both 1 Thessalonians and the rest of the New Testament teach precisely this. Such thinking cannot be a valid objection to the view that katheudō in 5:10 refers to a lack of vigilance.
5. After reminding believers that they will escape the wrath that awaits unbelievers and exhorting vigilance for this Blessed Hope, Paul concludes with a statement regarding the certainty of our hope. This hope depends on Christ’s death, not on our watchfulness.

Conclusion

The majority interpretation mutes 1 Thessalonians 5:10’s eschatological thrust, de-emphasizing the “watching” aspect. The verse means, “who died for us, that whether we watch or fail to watch we shall live together with Him.” This verse refutes the Partial Rapture theory and reinforces the Blessed Hope that all believers, spiritual or not, will be caught up to meet the Lord when He comes for His Church. Regarding the Day of the Lord it clearly differentiates believers from unbelievers. Living believers are not appointed to the wrath awaiting living unbelievers, but to the salvation this context stresses; deliverance from the Day of the Lord. Paul exhorts believers to watch for this deliverance; but, watchful or not, their hope is certain.

Appendix

Commentaries arguing for the majority view include: E. Best, The First and Second Epistles to the Thessalonians, HNTC (New York: Harper, 1972); F. F. Bruce, 1 & 2 Thessalonians, WBC (Waco, TX: Word, 1982); C. J. Ellicott, A Critical and Grammatical Commentary on St. Paul’s Epistles to the Thessalonians (London: Longman, Green, 1866); G. G. Findlay, The Epistles to the Thessalonians, CGTC (Cambridge: University Press, 1925); J. E. Frame, A Critical and Exegetical Commentary on the Epistles to the Thessalonians, ICC (Edinburgh: Clark, 1912); O. Greene, The Epistles of Paul the Apostle to the Thessalonians (Greenville, SC: Gospel Hour, 1964); W. Hendriksen, Exposition of I and II Thessalonians, NTC (Grand Rapids: Baker, 1955); D. E. Hiebert, The Thessalonian Epistles: A Call to Readiness (Chicago: Moody, 1971); H. A. Ironside, Addresses on the First and Second Epistles of Thessalonians (New York: Loizeaux, 1947); W. Kelly, The Epistles of Paul the Apostle to the Thessalonians, 3d ed. (London: Hammond, 1953); C. A. Auberlen and C. J. Riggenbach, Two Epistles of Paul to the Thessalonians, A Commentary on the Holy Scriptures, ed. J. P. Lange, trans. J. Lillie (New York: Scribner, 1868); G. Lünemann, Critical and Exegetical Handbook to the Epistles of St. Paul to the Thessalonians, ed. H. A. W. Meyer, trans. P. J. Gloag (Edinburgh: Clark, 1884); G. Milligan, St. Paul’s Epistles to the Thessalonians (London: Macmillan, 1908); L. Morris, The First and Second Epistles to the Thessalonians, rev. ed., NICNT (Grand Rapids: Eerdmans, 1991); and W. Neil, The Epistle[s] of Paul to the Thessalonians, MNTC (London: Hodder & Stoughton, 1950).

—End—

Notes

1. This is a revised version of Thomas R. Edgar, “The Meaning of ‘Sleep’ in 1 Thessalonians 5:10, ” JETS 22 (December 1979): 345-49. That article served as the basis for this revision by permission of the Journal of the Evangelical Theological Society, 200 Russell Woods Drive, Lynchburg, VA 24502–3574. All translations are the author’s own.
2. Lexicons suggest that both verbs may mean “to sleep” or “to be idle, to lack vigilance, to engage in sexual relations, or to be dead.” For example, Liddell, Scott, and Jones, Lexicon (LSJ), 852, 967.
3. H. Alford, The Greek Testament, 3d ed. (London: Rivingtons; Cambridge: Deighton, Bell, 1862), 3:279.
4. See the appendix.
5. Alford, Greek Testament, 3:279.
6. D. E. Hiebert, The Thessalonian Epistles: A Call to Readiness (Chicago: Moody, 1971), 225.
7. W. Kelly, The Epistles of Paul the Apostle to the Thessalonians, 3d ed. (London: Hammond, 1953), 62.
8. F. F. Bruce, 1 & 2 Thessalonians, WBC (Waco, TX: Word, 1982), 114, parodies the minority view (see next page) and does not represent what it teaches, as also with Hiebert, Thessalonian Epistles.
9. The recent articles by Tracy Howard, “The Meaning of ‘Sleep’ in 1 Thessalonians 5:10—A Reappraisal,” GTJ 6 (Fall 1985): 348, and “The Literary Unity of 1 Thessalonians 4:13–5:11, ” GTJ 9 (Fall 1988): 189, continues this theological approach to 1 Thessalonians 5:10. He echoes F. F. Bruce.
10. C. J. Ellicott, A Critical and Grammatical Commentary on St. Paul’s Epistles to the Thessalonians (London: Longman, Green, 1866), 73–74.
11. J. E. Frame, A Critical and Exegetical Commentary on the Epistles to the Thessalonians, ICC (Edinburgh: Clark, 1912), 189–90, refers to early Church fathers holding the view that, “γρηγορῶμεν [grēgoreō] and καθεύδωμεν [katheudōmen] are to be taken figuratively for ζῶμεν [zōmen] and ἀποθνῃσκῶμεν [apothnēskōmen] (Rom 14:8), as indeed Th. Mops. [Theodore of Mopsuestia], Chrys. [Chrysostom], Ephr. [Ephraem] and most affirm.” So do A. T. Robertson, Word Pictures in the New Testament (Nashville: Broadman, 1931), 4:35; and M. R. Vincent, Word Studies in the New Testament, 2d ed. (New York: Scribner, 1900), 4. 47.
12. G. Abbott-Smith, A Manual Greek Lexicon of the New Testament, 3d ed. (Edinburgh: Clark, 1937), 223, states regarding katheudō, “Metaph., (a) of death (as Ps[alm 876], Dan. 116): 1 Th. 510.” BAGD, 388, classifies it under, “of the sleep of death…. So certainly 1 Th. 5:10.” J. H. Thayer, Greek-English Lexicon of the New Testament (New York: Harper, 1887), 313, agrees that katheudō means “euphemistically, to be dead: 1 Th. 5:10.”
13. A. Oepke, “Καθεύδω,” TDNT (1965) 3:436.
14. Johannes P. Louw and Eugene A. Nida, eds., Greek-English Lexicon of the New Testament: Based on Semantic Domains, 2d ed. (New York: United Bible Societies, 1988), 1:265.
15. C. F. Hogg and W. E. Vine, The Epistle to the Thessalonians (Glasgow: Pickering & Inglis, 1914), 172.
16. Alford, Greek Testament, 3:279.
17. LSJ, Lexicon, 967 and 852.
18. E. Hatch and H. A. Redpath, A Concordance to the Septuagint (Oxford: Clarendon, 1897; reprint, Grand Rapids: Baker, 1983), 2:773–74. The occurrences in the apocryphal books make no significant difference. Five refer to sleep, three to sex, and one to death.
19. Oepke, TDNT, 3:435.
20. Bruce, Thessalonians, 115.
21. Four instances in the Apocrypha refer to sleep and one to sleep or sex.
22. While Isaiah 51:20 may be debated, it does not appear to refer to sleep. Franz Delitzsch, Biblical Commentary of the Prophecies of Isaiah, 3d ed., trans. James Martin (Edinburgh: Clark, 1877; reprint, Grand Rapids: Eerdmans, 1950), 2:293, regards it as referring to a “state of unconsciousness” or exhaustion. Psalm 87:6 figuratively compares the writer to the dead, “who are sleeping in the grave.”
23. The word “cemetery” comes from koimētērion “sleeping chamber,” which also derives from koimaō ”to sleep.” The linkage between that verb for sleep and the idea of death is strong.
24. W. F. Moulton and A. S. Geden, A Concordance to the Greek Testament, 5th ed. (Edinburgh: Clark, 1963), 552.
25. Matthew 27:52; John 11:11; Acts 7:60; 13:36; 1 Corinthians 7:39; 11:30; 15:6, 18, 20, 51; 1 Thessalonians 4:13, 14, 15; 2 Peter 3:4.
26. Moulton and Geden, Concordance, 510.
27. Many assert that katheudō must mean “to be dead,” since she actually died. The issue is not whether she is dead, but the perspective that the Lord conveys by juxtaposing sleep with death. While the mourners regard her life as ended, Jesus indicates that she will soon arise. He definitely says that she is not dead but καθεύδει. Howard, “Sleep,” 340–41, regards it as an unusual insight of C. E. B. Cranfield, The Gospel according to St. Mark, CGT, ed. C. F. D. Moule (Cambridge: University Press, 1959), 189, only to conclude that katheudō means dead. This does not fit exegetically.
28. It is improbable that He would mean “she is not dead, but (alla) she is sleeping in death.” If He meant this, would the hearers have ridiculed Him so strongly? Alla makes a strong contrast, so the two parts of Jesus' statement are not synonymous.
29. Bruce, Thessalonians, 114.
30. This quotation in Ephesians 5:14 may be translated: Rise, sleeper, and arise from the dead, and Christ shall shine upon you. One would not command a literal corpse to rise and then state that Christ will illuminate him if he does so. Probably, arise from the dead is metaphorical, but “sleeping” is literal. This fits the context and the deduction indicated by οὐν (“therefore”) in the following verse. Howard, “Sleep,” 338, n. 4, cites my: “The Meaning of ‘Sleep,’” 348, agreeing that “dead” is unlikely for katheudō in Ephesians 5:14.
31. Matthew 25:5; 26:40, 43, 45; Mark 13:36; 14:37, 40, 41; Luke 22:46; and 1 Thessalonians 5:7.
32. Matthew 26:40; Mark 14:37; and 1 Thessalonians 5:6.
33. Bruce, Thessalonians, 114–15, misleadingly states that this may not be as frequent as with koimaō. In contrast to koimaō, which carries this meaning as frequently as other meanings, katheudō refers, not to being dead, but in almost every instance to sleeping. He argues that this meaning occurs “often enough,” but other than a few debatable New Testament instances, he gives only the same two LXX instances as evidence. His attempt to build a case from a different verb, heudein, reveals the lack of evidence. Howard, “Sleep,” 340, also reveals the tenuous nature of this interpretation by stating that death is “not out of concord with the semantic field.”
34. LSJ, Lexicon, 360.
35. Moulton and Geden, Concordance, 179.
36. Matthew 24:43f.; 25:13; Mark 13:33–37. These often show up as the coming as a thief in the night in contrast with “not watching,” katheudō (Matthew 26:40, 43; Mark 13:36; 14:37, 41).
37. This verb would logically bear more weight than katheudō, since it is the positive of the contrasting pair.
38. Howard, “Sleep,” 341–42, neglects several aspects. First, grēgoreō has only one meaning, “to watch.” Second, the “different” usage for katheudō between verses 6 and 7 is a metaphorical sleep in verse 6 and literal sleep in verse 7. This is merely a technical distinction, not a practical difference. This is true both in modern speech and in the New Testament. As in Gethsemane, “watching and sleeping” often merges the idea of literally being asleep or awake with being alert or not alert. Third, and most significantly, these two verses stress the usage in verse 6, “watching or asleep.” This command derives from the previous verses. Verse 7 is merely a word play and a somewhat incidental analogy based on the figure of day and night. The argument is based not on the analogy, but on verse 6’s usage, “watching or not watching.”
39. The conjunction gar (“For”) ties verse 6 to verse 7 with verse 8 continuing the thought. However, verses 9–10 are one unit. the conjunction hoti (“For”) specifically links verses 9–10 to verse 8.
40. Contra Paul Ellingworth and Eugene A. Nida, A Translator’s Handbook on Paul’s Letters to the Thessalonians, Helps for Translators, vol. 17 (Stuttgart: United Bible Societies, 1975), 114, assert that Paul “cleverly” kept the same words as verses 6 and 7 but changed the meaning to that of 4:13.
41. Ibid.
42. Howard, “Sleep,” 345.
43. Ibid., 343.
44. Ibid., 344, considers inconceivable or ludicrous the concept that hope in the certain deliverance at the Lord’s coming could motivate believers to moral and spiritual living or belong in an exhortation to do so. Howard denies that hope is a factor, stressing the incompatibility of the two. He regards hope as so inconsistent with motivation for effective living that he denies that Paul would include “the series of ethical injunctions in vv 6 and 8,” if hope motivates. Then, ibid., 344-45, asserts that “the motivating factor for spiritual alertness is not that which Hodges suggests;” that is, the hope of being with the Lord. [Zane C. Hodges, “The Rapture in 1 Thessalonians 5:1-11,” in Walvoord: A Tribute, ed. Donald K. Campbell (Chicago: Moody, 1982), 76].
45. Fear sounds negative, so proponents prefer to substitute terms. They assert that hope and certainty promote license. The only motivation that fits this outlook is fear.
46. This does not deny that accountability and reverential fear apply to believers, but the prime motivating factor remains the Blessed Hope.
47. Editor's note: Cf. John Niemelä, “For You Have Kept My Word: The Theology of Revelation 3:10, ” CTS Journal 6 (October-December 2000): 52-68 (in this issue), for a development of this concept.
48. In contrast to unbelievers, the Day of the Lord will not overtake living believers. See the author’s work, “An Exegesis of the Rapture Passages,” in Issues in Dispensationalism, eds. Wesley R. Willis and John R. Master (Chicago: Moody, 1994), 205–7, 220–21.
49. A student, William Garrison, pointed out this aspect of the inclusio.