### Core Meaning & Semantic Range
The Greek verb κοιμάω (koimáō, `{{G2837}}`), derived from κεῖμαι (keimai, to lie down), primarily signifies "to put to sleep" or, in its passive or reflexive forms, "to slumber" or "to fall asleep." This literal sense refers to the natural human state of rest. However, its most profound and theologically significant semantic extension is its figurative use to denote "to die" or "to decease." This metaphor views death not as an ultimate end but as a temporary state, akin to a sleep from which one will awaken. The nuance of a peaceful, temporary cessation of activity is inherent in this figurative application, distinguishing it from other terms for death that might emphasize finality or violence.
### Biblical Occurrences & Contextual Analysis
κοιμάω appears numerous times in the New Testament, illustrating both its literal and figurative senses. In its literal usage, it describes physical sleep, such as in [[Matthew 28:13]] where the guards fall asleep, or [[Luke 22:45]] where the disciples are found sleeping due to sorrow. This literal usage often highlights human weakness or the need for rest.
The figurative use, however, is far more prevalent and theologically rich, specifically referring to death. This is particularly evident in contexts discussing the death of believers. For instance, [[John 11:11]] famously records Jesus saying concerning Lazarus, "Our friend Lazarus has fallen asleep, but I go to awaken him." Here, Jesus intentionally uses κοιμάω to reframe death as a temporary sleep, setting the stage for the demonstration of His power over death.
Paul frequently employs κοιμάω when discussing the resurrection of the dead. In [[1 Corinthians 15:6]], he mentions those who "have fallen asleep" after seeing the resurrected Christ, implying their death. Most notably, in [[1 Thessalonians 4:13-15]], Paul uses κοιμάω repeatedly ("those who are asleep," "those who have fallen asleep in Jesus") to describe deceased believers, assuring the Thessalonians that their death is not a permanent separation but a temporary state from which they will be raised at Christ's return. This usage underscores a hopeful eschatology, where death is not an annihilation but a precursor to resurrection. Similarly, [[Acts 7:60]] describes Stephen's death with the poignant and peaceful phrase, "he fell asleep," marking a peaceful departure in martyrdom.
### Related Words & Concepts
The concept of death as "sleep" is not unique to κοιμάω but is reinforced by other related terms and ideas within biblical theology. The noun κοίμησις (koimēsis, `{{G2838}}`), derived from κοιμάω, also denotes "sleep" and is used in [[John 11:13]] in reference to Lazarus's death. The broader concept is often contrasted with θάνατος (thanatos, `{{G2288}}`), which is the more common and direct term for "death." While θάνατος emphasizes the cessation of life, κοιμάω softens the finality, introducing the expectation of awakening.
The Old Testament also contains similar metaphorical language, often using verbs like שָׁכַב (shakab, `{{H7901}}`, to lie down) to describe the death of patriarchs and kings, as in "he slept with his fathers" ([[Deuteronomy 31:16]], [[1 Kings 2:10]]). This shared imagery across testaments highlights a consistent biblical perspective on death as a temporary rest. The concept of "resurrection" (ἀνάστασις, anastasis, `{{G386}}`) is intrinsically linked to the metaphorical "sleep" of death, as one implies the other: sleep necessitates an awakening.
### Theological Significance
The theological significance of κοιμάω is profound, particularly in the New Testament's understanding of death and resurrection. By describing death as "sleep," the biblical authors, inspired by Christ's own teaching and example, radically redefine its nature for believers.
1. **Hope in Resurrection:** The metaphor inherently carries the promise of awakening. For the Christian, death is not a finality but a temporary state preceding resurrection. This provides immense comfort and hope, transforming grief into anticipation of reunion.
2. **Peaceful Transition:** The imagery of sleep evokes peace and rest, contrasting sharply with the terror or despair often associated with death. This perspective suggests a peaceful transition for the believer, rather than a violent end.
3. **Christ's Victory Over Death:** Jesus's use of κοιμάω for Lazarus, followed by his resurrection, powerfully demonstrates His authority over death. For those "asleep in Jesus" ([[1 Thessalonians 4:14]]), their awakening is guaranteed by Christ's own resurrection, which is the "firstfruits of those who are asleep" ([[1 Corinthians 15:20]]).
4. **Continuity of Identity:** Although the body rests, the soul's consciousness and the individual's identity are preserved, awaiting the resurrection. This "sleep" is not an unconscious oblivion but a state of rest in the presence of the Lord, as implied by Paul's desire to "depart and be with Christ" ([[Philippians 1:23]]).
### Summary
κοιμάω (koimáō, `{{G2837}}`) is a Greek verb meaning literally "to put to sleep" or "to slumber." Its more significant and pervasive usage in the New Testament is figurative, describing the death of believers as "falling asleep." This powerful metaphor transforms the perception of death from a terrifying finality into a temporary, peaceful rest, inherently anticipating an awakening. This theological redefinition, particularly prominent in Pauline epistles, underscores the Christian hope in the resurrection, grounded in Christ's victory over death. For those who "sleep in Jesus," their demise is not an end but a prelude to a glorious resurrection and eternal life with God. The word thus serves as a beacon of hope, assuring believers that death holds no ultimate power over those united with Christ.
TRV