Translation | Verse | Text |
Strong Concordance | Re 20:13 | And [2532] the sea [2281] gave up [1325] the dead [3498] which [3588] were in [1722] it [846]; and [2532] death [2288] and [2532] hell [86] delivered up [1325] the dead [3498] which [3588] were in [1722] them [846]: and [2532] they were judged [2919] every man [1538] according to [2596] their [846] works [2041]. |
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 |
HELL | The Hebrews SHEOL, and the Greek HADES, usually translated hell, often signify the place of departed spirits, Ps 16:10 Isa 14:9 Eze 31:16. Here was the rich man, after being buried, Lu 16:23. The above and many other passages in the Old Testament show the futility of that opinion which attributes to the Hebrews an ignorance of a future state. The term hell is most commonly applied to the place of punishment in the unseen world, and is usually represented in the Greek New Testament by the word Gehenna, valley of Hinnom. See HINNOM. In 2Pe 2:4, the rebellious angels are said, in the original Greek, to have been cast down into "Tartarus," this being the Grecian name of the lowest abyss of Hades. Other expressions are also used, indicating the dreadfulness of the anguish there to be endured. It is called "outer darkness," "flame," "furnace of fire," "unquenchable fire," "fire and brimstone," etc., Mt 8:12 13:42 22:13 25:20,41 Mr 9:43-48 Jud 1:13 Re 20:14. The misery of hell will consist in the privation of the vision and love of God, exclusion from every source of happiness, perpetual sin, remorse of conscience in view of the past, malevolent passions, the sense of the just anger of God, and all other sufferings of body and soul which in the nature of things are the natural results of sin, or which the law of God requires as penal inflictions. The degrees of anguish will be proportioned to the degrees of guilt, Mt 10:15 23:14 Lu 12:47,48. And these punishments will be eternal, like the happiness of heaven. The wrath of God will never cease to abide upon the lost soul, and it will always be "the wrath to come." |
Word | Easton Dictionary - Definition |
HELL | derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered: (1.) Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-word meaning "to ask," "demand;" hence insatiableness (Prov. 30:15, 16). It is rendered "grave" thirty-one times (Gen. 37:35; 42:38; 44:29, 31; 1 Sam. 2:6, etc.). The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule. In thirty-one cases in the Authorized Version this word is rendered "hell," the place of disembodied spirits. The inhabitants of sheol are "the congregation of the dead" (Prov. 21:16). It is (a) the abode of the wicked (Num. 16:33; Job 24:19; Ps. 9:17; 31:17, etc.); (b) of the good (Ps. 16:10; 30:3; 49:15; 86:13, etc.). Sheol is described as deep (Job 11:8), dark (10:21, 22), with bars (17:16). The dead "go down" to it (Num. 16:30, 33; Ezek. 31:15, 16, 17). (2.) The Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1 Pet. 3:19), with gates and bars and locks (Matt. 16:18; Rev. 1:18), and it is downward (Matt. 11:23; Luke 10:15). The righteous and the wicked are separated. The blessed dead are in that part of hades called paradise (Luke 23:43). They are also said to be in Abraham's bosom (Luke 16:22). (3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Matt. 23:33). The fearful nature of their condition there is described in various figurative expressions (Matt. 8:12; 13:42; 22:13; 25:30; Luke 16:24, etc.). (See HINNOM.) |
Word | King James Dictionary - Definition |
HELL | The valley of Hinnom. |
Word | Easton Dictionary - Definition |
MAN | (1.) Heb. 'Adam, used as the proper name of the first man. The name is derived from a word meaning "to be red," and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10). (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities. (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25). (4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34). (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25). Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8). The words translated "spirit" and "soul," in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as rational; the "soul" (Gr. psuche) is the same, considered as the animating and vital principle of the body. Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See FALL.) |
Word | American Tract Society - Definition |
SEA | The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following: 1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast and northwest the rest of the year. 2. The RED SEA, Ex 10:19 13:18 Ps 106:7,9,22, derived its name from Edom, which lay between it and Palestine; or from the hue of the mountains on its western coast, or of the animalcule which float in masses on its surface. It lies between Arabia on the east and northeast, and Abyssinia and Egypt on the west and southwest, and extends from the straits of Babelmandel to Suez, a distance of about 1,400 miles, with an average width of 150 miles, and a depth of 1,800 feet. At the northern end it is divided into the two gulfs Suez and Akaba, anciently called the Gulf of Heroopolis and the Elanitic Gulf. The first of these is 190 miles in length and the second is 100 miles. Between these gulfs lies the celebrated peninsula of Mount Sinai. That of Akaba is connected with the Dead Sea by the great sand valley El Arabah described under the article JORDAN. It is only these gulfs of the Red Sea that are mentioned in Scripture. The Israelites, in their exodus out of Egypt, miraculously crossed the western gulf south of Suez, and then, after many years of sojourning and wandering in the deserts of the peninsula and north of it, they came to Ezion-geber, at the extremity of the eastern gulf. See EXODUS and WANDERINGS. In Zec 10:11, both the Red Sea and the Nile appear to be mentioned. 3. The DEAD SEA, also called The Salt sea, Ge 14:3; The sea of the Plain, De 4:40; The Eastern sea, Zec 14:8; by the Greeks and Romans, lake Asphaltites; and by the modern Arabs, The sea of Lot. It lay at the southeast corner of the Holy Land, and receives the wastes of the Jordan from the north, and of the Arnon and several smaller streams from the east. It is over forty miles long, and eight or nine miles wide, and lies as in a chaldron between bare limestone cliffs, which rise on the west side 1,200 or 1,500 feet above its surface, and on the east side 2,000 feet or more. At the south end is a broad and low valley, overflowed after the annual rains. The general aspect of the region is dreary, sterile, and desolate; but at a few points there are brooks or fountains of fresh water, which in their way to the sea pass through spots of luxuriant verdure, the abode of birds in great numbers. The waters of the Dead Sea are clear and limpid, but exceedingly salt and bitter. Their specific gravity exceeds that of all other waters known, being one-fifth or one-fourth greater than that of pure water. They are found by repeated analyses to contain one-fourth their weight of various salts, chiefly the chlorides of magnesium and sodium. Salt also is deposited by evaporation on the shore, or on garments wet in the sea. In the bed of the sea it is found in crystals and near the shore in incrustation deposited on the bottom. No fish can live in these acrid waters, and those which are brought down by the Jordan quickly die. Compare Eze 47:8-10, where the healing of this deadly sea, and its abounding in fish, as well as the new fertility and beauty of the dreary wilderness between it and Jerusalem?by means of the healing power of the Kidron flowing from beside that altar of God?forcibly illustrate the healing and renovating power of gospel grace. A person unacquainted with the art of swimming floats at ease upon the surface of lake Asphaltites, and it requires an effort to submerge the body. The boat of Lieutenant Lynch met with a gale on entering it from the Jordan; and "it seemed at if the bows, so dense was the water, were encountering the sledgehammers of the Titans, instead of the opposing waves of an angry sea." At times, and especially after earthquakes, quantities of asphaltum are dislodged from the bottom, rise and float on the surface, and are driven to the shores, where the Arabs collect them for various uses. Sulphur is likewise found on the shores and a kind of stone or coal, called Musca by the Arabs, which on being rubbed exhales an intolerable odor. This stone, which also comes from the neighboring mountains, is black, and takes a fine polish. Maundrell saw pieces of it two feet square, in the convent of St. John in the Wilderness, carved in bas-relief, and polished to as great a lustre as black marble is capable of. The inhabitants of the country employ it in other places of public resort. In the polishing its disagreeable odor is lost. When placed by Mr. King upon hot coals, a strong stench of sulphur issued from it, and it soon began to blaze. The blaze rose four or five inches high, and continued about two minutes. An uncommon love of exaggeration is observable in all the older narratives, and in some of modern date, respecting the nature and properties of the Dead Sea. Chateaubriand speaks of a "dismal sound proceeding from this lake of death, like the stifled clamors of the people ingulfed in its water," and says that its shores produce a fruit beautiful to the sight, but containing nothing but ashes; and that the heavy metals float on the surface of the sea. Others allege that black and sulphurous exhalations are constantly issuing from the water, and that birds attempting to fly across it are struck dead by its pestiferous fumes. These legends are corrected by more reliable accounts, which show that the birds fly over or float upon the sea uninjured; that no vapor is exhaled from its surface, except that caused by the rapid evaporation or its waters under the hot sun; and that the low level and excessive heat of the valley of the Jordan and the Dead Sea account for the diseases prevailing there, without imagining any more fearful cause. The "apostle of Sodom" above referred to by Chateaubriand, and described by Josephus and others answer, with some exaggerations, to fruits now growing around the Dead Sea. In 1848, Lieutenant Lynch of the United States' navy passed down the Jordan from the Sea of Tiberias, with two metallic boats, and spent three weeks in a survey of the Sea of Sodom. He found it nearly 1,300 feet deep and its surface more than 1,300 feet below the level of the Mediterranean. From the eastern side, some eight miles from the south end, a low promontory projects three-fourths of the way towards the western cliffs, and sends up a point five miles towards the north. Below this point the lake becomes suddenly shallow, the southern bay not averaging more than twelve or fifteen feet in depth, Jos 15:2. This lower part is believed to cover the sites of the cities destroyed by fire from heaven, Sodom, Gomorrah, Admah, and Zeboim. The vale of Siddim was once a smiling plain, well-watered, and like a garden of the Lord, Ge 13:10; it is now, and for all future ages, a monument of his just indignation, De 29:23, and an awful warning to reckless sinners that the day of the Lord will come upon them also suddenly and without remedy, Mt 10:15 11:22-24 2Pe 2:4-9 Jude 1:7. The bottom of the shallow bay is a deep slimy mud, Ge 14:10. On its southwest border lies a mountain or ridge composed chiefly of rock salt, and called Usdum or Sodom, between which and the sea stands a round pillar of salt forty feet high, reminding one of Lot's wife. At present the Dead Sea has no perceptible outlet, and the waters poured into it by the Jordan are probably evaporated by the intense heat of the unclouded sun, or in part absorbed in the earth. It is thought by some that the northern and principal part of the sea was the product of some convulsion of nature, long before that which destroyed Sodom and formed the south bay; that the Jordan at first flowed into the Red Sea through the remarkable crevasse which extends from its sources to the Gulf of Akabah; and that at some period beyond the reach of history, its bed and valley sunk down to their present level and formed the Dead Sea. Lieutenant Lynch in sounding discovered a ravine in the bed of the sea, corresponding to the channel of the Jordan in its valley north of the sea. See JORDAN. 4. The SEA OF TIBERIAS or of Galilee; the lake of Gennesareth, or of Cimmereth, Nu 34:11, is so called from the adjacent country, or from some of the principal cities on its shores. It resembles, in its general appearance, the Lake of Geneva in Switzerland, though not so large. The Jordan passes through it from north to south. It is twelve or fourteen miles long, six or seven miles in breadth, and 165 feet deep. Its waters lie in a deep basin, surrounded on all sides by rounded and beautiful hills, from 500 to 1,000 feet high, except the narrow entrance and outlet of the Jordan at either end. Its sheltered location protects it in some degree from the wind, but it is liable to sudden squalls and whirlwinds, and many travellers on its shores have met with violent tempests-reminding them of those encountered by Christ and his disciples. A strong current marks the passage of the Jordan through the middle of the lake, on its way to the Dead Sea. The volcanic origin of the basin of this lake is strongly inferred from numerous indications, such as the black basaltic rocks which abound, frequent and violent earthquakes, and several hot springs. According to Lieutenant Symonds, it is 328 feet below the level of the Mediterranean. Lieutenant Lynch makes it 653 feet below. Its waters are clear and sweet, and contain various kinds of excellent fish in great abundance. The appearance of the sea from the hills on the western shore is far less grand and more beautiful than that of the Dead Sea. It should be seen in spring, when the hills around it are clothed with grain and festooned wit flowers. The towns that once crowed its shores with a teeming population, the groves and shrubbery that covered its hills, and the boats and galleys that studded its surface are gone. But the sea remains, hallowed by many scenes described in the gospels. The Saviour of mankind often looked upon its quiet beauty and crossed it in his journeys; he stilled its waves by a word, and hallowed its shores by his miracles and teachings. Here several of the apostles were called to become "fishers of men," Mt 4:18 14:22 Lu 8:22 Joh 21:1. |
Word | King James Dictionary - Definition |
SEA | Large basin. |
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