Translation | Verse | Text |
King James | Ps 56:13 | For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living? |
Word | American Tract Society - Definition |
DEATH | Is taken in Scripture, first, for the separation of body and soul, the first death, Ge 25:11; secondly, for alienation from God, and exposure to his wrath, 1Jo 3:14, etc.; thirdly, for the second death, that of eternal damnation. Death was the penalty affixed to Adam's transgression, Ge 2:17 3:19; and all his posterity are transgressors, and share the curse inflicted upon him. CHRIST is "our life." All believers share his life, spiritually and eternally; and though sin and bodily is taken away, and in the resurrection the last enemy shall be trampled under foot, Ro 5:12-21 1Co 15:1-58. Natural death is described as a yielding up of the breath, or spirit, expiring, Ps 104:29; as a return to our original dust, Ge 3:19 Ec 12:7; as the soul's laying off the body, its clothing, 2Co 5:3,4, or the tent in which it has dwelt, 2Co 5:1 2Pe 1:13,14. The death of the believer is a departure, a going home, a falling asleep in Jesus, Php 1:23 Mt 26:24 Joh 11:11. The term death is also sometimes used for any great calamity, or imminent danger threatening life, as persecution, 2Co 1:10. "The gates of death," Job 38:17, signify the unseen world occupied by departed spirits. Death is also figuratively used to denote the insensibility of Christians to the temptations of a sinful world, Col 3:3. |
Word | Easton Dictionary - Definition |
DEATH | may be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) "The dust shall return to the earth as it was" (Eccl. 12:7). (2.) "Thou takest away their breath, they die" (Ps. 104:29). (3.) It is the dissolution of "our earthly house of this tabernacle" (2 Cor. 5:1); the "putting off this tabernacle" (2 Pet. 1:13, 14). (4.) Being "unclothed" (2 Cor. 5:3, 4). (5.) "Falling on sleep" (Ps. 76:5; Jer. 51:39; Acts 13:36; 2 Pet. 3:9. (6.) "I go whence I shall not return" (Job 10:21); "Make me to know mine end" (Ps. 39:4); "to depart" (Phil. 1:23). The grave is represented as "the gates of death" (Job 38:17; Ps. 9:13; 107:18). The gloomy silence of the grave is spoken of under the figure of the "shadow of death" (Jer. 2:6). Death is the effect of sin (Heb. 2:14), and not a "debt of nature." It is but once (9:27), universal (Gen. 3:19), necessary (Luke 2:28-30). Jesus has by his own death taken away its sting for all his followers (1 Cor. 15:55-57). There is a spiritual death in trespasses and sins, i.e., the death of the soul under the power of sin (Rom. 8:6; Eph. 2:1, 3; Col. 2:13). The "second death" (Rev. 2:11) is the everlasting perdition of the wicked (Rev. 21:8), and "second" in respect to natural or temporal death. THE DEATH OF CHRIST is the procuring cause incidentally of all the blessings men enjoy on earth. But specially it is the procuring cause of the actual salvation of all his people, together with all the means that lead thereto. It does not make their salvation merely possible, but certain (Matt. 18:11; Rom. 5:10; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7; 2:16; Rom. 8:32-35). |
Word | American Tract Society - Definition |
GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
Word | Easton Dictionary - Definition |
GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
Word | American Tract Society - Definition |
LIGHT | One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of light, Re 21:23-25. The opposite of all these is "darkness." |
Word | Easton Dictionary - Definition |
LIGHT | the offspring of the divine command (Gen. 1:3). "All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light" (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance of the redeemed (Col. 1:12; Rev. 21:23-25). God is said to dwell in light inaccessible (1 Tim. 6:16). It frequently signifies instruction (Matt. 5:16; John 5:35). In its highest sense it is applied to Christ as the "Sun of righteousness" (Mal. 4:2; Luke 2:32; John 1:7-9). God is styled "the Father of lights" (James 1:17). It is used of angels (2 Cor. 11:14), and of John the Baptist, who was a "burning and a shining light" (John 5:35), and of all true disciples, who are styled "the light of the world" (Matt. 5:14). |
Word | American Tract Society - Definition |
SOUL | The ancients supposed the soul, or rather the animating principle of life, to reside in the breath, that it departed from the body with the breath. Hence the Hebrew and Greek words which, when they refer to man, in our Bibles are translated "soul," are usually rendered "life" or "breath" when they refer to animals, Ge 2:7 7:15 Nu 16:22 Job 12:10 34:14,15 Ps 104:29 Ec 12:7 Ac 17:25. But together with this principle of life, which is common to men and brutes, and which in brutes perishes with the body, there is in man a spiritual, reasonable, and immortal soul, the seat of our thoughts, affections, and reasonings, which distinguishes us from the brute creation, and in which chiefly consists our resemblance to God, Ge 1:26. This must be spiritual, because it thinks; it must be immortal, because it is spiritual. Scripture ascribes to man alone understanding, conscience, the knowledge of God, wisdom, immortality, and the hope of future everlasting happiness. It threatens men only with punishment in another life, and with the pains of hell. In some places the Bible seems to distinguish soul from spirit, 1Th 5:23 Heb 4:12: the organ of our sensations, appetites, and passions, allied to the body, form the nobler portion of our nature which most allies man to God. Yet we are to conceive of them as one indivisible and spiritual being, called also the mind and the heart, spoken of variously as living, feeling, understanding, reasoning, willing, etc. Its usual designation is the soul. The immortality of the soul is a fundamental doctrine of revealed religion. The ancient patriarchs lived and died persuaded of this truth; and it was in the hope of another life that they received the promises. Compare Ge 50:22 Nu 23:10 1Sa 28:13-15 2Sa 12:23 Job 19:25,26 Ec 12:7 Heb 11:13-16. In the gospel "life and immortality," and the worth of immortal souls, are fully brought to light, Mt 16:26 1Co 15:45-57 2Ti 1:10. To save the souls of men, Christ freely devoted himself to death; and how does it become us to labor and toil and strive, in our respective spheres, to promote the great work for which He bled and died! |
Word | American Tract Society - Definition |
WALK | Is often figuratively used to denote a man's mode of life, or his spiritual character, course, and relations, Eze 11:20. He may walk as a carnal or as a spiritual man, Ro 8:1; with God, or in ignorance and sin, Ge 5:24 1Jo 5:21; in the fire of affliction, Isa 43:2, or in the light, purity, and joy of Christ's favor here and in heaven, Ps 89:15 Re 3:4. |
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