Job 33:22 — Word Study
WLCוַתִּקְרַ֣ב לַשַּׁ֣חַת נַפְשׁ֑וֹ וְ֝חַיָּת֗וֹ לַֽמְמִתִֽים׃
BSAHenephesh draws nearqârab▸ [approaches, comes close to] to the Pitshachath [grave, place of destruction] and his lifechay [soul, living being] to the messengers of deathmûwth [angels, destroyers, corruption, eternal separation]
| Greek | English | Parsing |
|---|---|---|
| וַתִּקְרַ֣ב | and it drew near | Verb, Qal, sequential imperfect third person feminine singular |
| לַשַּׁ֣חַת | to the pit | Preposition, noun common feminine singular absolute |
| נַפְשׁ֑וֹ | self his | Noun common feminine singular construct, suffix |
| וְ֝חַיָּת֗וֹ | and life his | Conjunction, noun common feminine singular construct, suffix |
| לַֽמְמִתִֽים׃ | to [those who] bring death | Preposition, verb hiphil participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He draws near to the Pit, and his life to the messengers of death. |
| KJV | Yea, his soul draweth near unto the grave, and his life to the destroyers. |
| ASV | Yea, his soul draweth near unto the pit, And his life to the destroyers. |
| YLT | And draw near to the pit doth his soul, And his life to those causing death. |
| WEB | Yes, his soul draws near to the pit, and his life to the destroyers. |
| BBE | And his soul comes near to the underworld, and his life to the angels of death. |
The translations agree in rendering the key terms without significant variation.
The structure consists of a main clause followed by two prepositional phrases, emphasizing the proximity to death.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָרַב
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Job 33:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Job's Reflection on Mortalitygenerated
Job 33:22 reflects on the human condition as one approaches death, illustrating the proximity of life to destruction. Job's discourse emphasizes the fragility of life and the inevitability of death, which are central themes throughout the book of Job. The surrounding verses discuss the physical deterioration of the body and the spiritual implications of nearing the grave, as seen in Job 33:21 and Job 33:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 7:7 | Remember that my life is but a breath. My eyes will never again see happiness. |
| 2 | Job 17:1–13 | “My spirit is broken; my days are extinguished; the grave awaits me. |
| 3 | 1 Samuel 2:6 | The LORD brings death and gives life; He brings down to Sheol and raises up. |
| 4 | Psalm 30:3 | O LORD, You pulled me up from Sheol; You spared me from descending into the Pit. |
| 5 | Psalm 88:3–5 | For my soul is full of troubles, and my life draws near to Sheol. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — שַׁחַת, la.Sha.chatgenerated
The Hebrew word שַׁ֫חַת (shachath) refers to a pit or grave, often symbolizing destruction or corruption. It conveys a sense of finality and is used in contexts that relate to death and the afterlife.
This word is significant in biblical literature, as it is associated with Sheol, the realm of the dead, and is often used to describe the ultimate fate of the wicked. In this verse, it highlights the gravity of the situation as one nears death.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in rendering שַׁ֫חַת as 'the pit' or 'the grave', maintaining the sense of destruction and mortality.
Sentence Structuregenerated
The main verb in this verse is וַתִּקְרַ֣ב, and it drew near, which governs the entire sentence. The structure emphasizes the action of approaching, with two noun phrases following: לַשַּׁ֣חַת, to the pit, and לַֽמְמִתִֽים, to those who bring death.
The order of the phrases highlights the urgency of the situation, as it places the subject's life directly in relation to death and destruction.
Septuagint Backgroundgenerated
The Septuagint translates וַתִּקְרַ֣ב as ἤγγισεν (ēngisen), meaning 'drew near.' This choice retains the sense of approaching, but the Greek word θάνατον (thanaton) for 'death' emphasizes the finality of the state.
This translation reflects a direct approach to the concept of death, aligning with the themes of mortality found in the Hebrew text.
In plain words — the whole versegenerated
Job 33:22 describes how a person approaches death, indicating that their life is nearing the messengers of death. This reflects the fragility of life and the inevitability of mortality.
Frequently Asked Questionsgenerated
To draw near to the pit signifies approaching death or a state of destruction, indicating the end of life.
The messengers of death can be understood as agents that bring about death, possibly representing angels or forces of destruction.
This verse encapsulates the theme of suffering and mortality that runs throughout the book of Job, emphasizing the human condition.
The pit often symbolizes death, destruction, and the afterlife, serving as a reminder of the fragility of life.
Reflection Questionsgenerated
- How do I perceive the fragility of life in my own experiences?
- What does approaching the pit mean for me in a spiritual sense?
- In what ways can I support others who are facing death or loss?
- How does understanding mortality influence my daily choices and relationships?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of the soul and the approach of death, as seen in Gregory the Dialogist's writings.
His soul shall draw near to corruption, and his life to the destroyers. For the soul of every just man when tempted is said to draw near to corruption, when, for fear his virtue should elate him,Early Church Fathers on Job 33 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 33:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, his soul draweth near unto the grave,.... Not the soul, strictly and properly speaking, for that does not, nor is it laid in the grave at death, but returns to God that gave it; rather the body,
Read John Gill on Job 33 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, his soul draweth near unto the grave, and his life to the destroyers.
Read Robert Jamieson on Job 33 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe seems to himself and others to be lost, and past all hopes of recovery; which he adds for Job’ s comfort in his desperate condition. To the destroyers; to the instruments of death or destruction, whether it be angels, whom God sometimes useth in those cases; or devils, who have the power of death. ; or diseases, which by God’ s appointment are ready to give the fatal blow.
Read Matthew Poole on Job 33 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 33:22 Yea, his soul draweth near unto the grave, and his life to the destroyers.Ver. 22. Yea, his soul draweth near unto the grave] His soul, that is, his body, as Job 33:18, for Elihu was no mortalist, neither dreamed he of a psychopannychia. He is in the very confines of death, and no ways likely to recover; he is free among the dead, as the psalmist hath it. And his life to the destroyers] Lethalibus malis, to deadly evils, saith Tremellius. Mortiferis, i.e. Morbis, to those messengers of death, deadly diseases, saith Vatablus, Gentiles multa de Parcis fabulati sunt. To those that kill; viz. to the angels, by whom God sometimes destroyeth men, as 2 Samuel 24:16-17, saith Piscator. To…
Read John Trapp on Job 33 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. His soul draweth near unto the grave] נפש nephesh, soul, is here taken for the immortal spirit, as it is distinguished from חיה chaiyah, the animal life. The former draws near to the pit, שחת shachath, corruption; perhaps he meant dissipation, considering it merely as the breath. The latter draws near לממתים lamemithim, to the dead; i.e., to those who are already buried. Mr. Good translates it the Destinies; and supposes the same is meant among the HEBREWS by the Memithim, as among the GREEKS by their Μοιραι; the LATINS, by their Parcae; the GOTHS, by their Fatal Sisters; the SCANDINAVIANS, by their goddess Hela; and the ARABIANS, by Azrael, or the angel of death. I think…
Read AdamClarke on Job 33 →CambridgeThe Cambridge Bible for Schools and Colleges22. the destroyers] that is, perhaps, the angels that bring death; 2 Samuel 24:16; 1 Chronicles 21:15; Psalms 78:49.
Read Cambridge on Job 33 →Albert Barnes1798–1870Barnes' Notes on the BibleYea, his soul draweth near unto the grave - That is, he himself does, for the word soul is often used to denote self. And his life to the destroyers - - לממתים lammitiym.
Read Albert Barnes on Job 33 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. The destroyers — Many commentators understand them to be angelic powers, to whom is intrusted the work of death.
Read Daniel Denison Whedon on Job 33 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He draws near to the Pit, and his life to the messengers of death.
Yes, his soul draws near to the pit, and his life to the destroyers.
He draws near to the Pit, and his life to the messengers of death.
He draws near to the place of corruption, and his life to the messengers of death.
Tyndale line
Yea, his soul draweth near unto the grave, and his life to the destroyers.
Yea, his soul draweth near unto the pit, And his life to the destroyers.
Yea, his soul draweth near unto the pit, and his life to the destroyers.
Yes, his soul draweth near to the grave, and his life to the destroyers.
So his soule draweth to the graue, and his life to the buriers.
Strictly literal
And his soul draweth near to the pit, and his life to the destroyers.
And draw near to the pit doth his soul, And his life to those causing death.
And his soul draws near to the pit, || And his life to those causing death.
Yea, his soul draweth near unto the pit, and his life to those that slay.
Indeed, his soul draws close to the pit, his life to those who wish to destroy it.
From the Latin
His soul hath drawn near to corruption, and his life to the destroyers.
Simplified
They are close to death; their lives approaching the executioner.
And his soul comes near to the underworld, and his life to the angels of death.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of Job 33:22, with all five words matched. The Septuagint follows the Hebrew closely, maintaining the same essential meaning.
וַתִּקְרַ֣ב לַשַּׁ֣חַת נַפְשׁ֑וֹ וְ֝חַיָּת֗וֹ לַֽמְמִתִֽים׃
5 of the 5 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 33:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
The Hebrew word שַׁ֫חַת (shachath) means 'pit' and is derived from a root that suggests destruction or corruption. It covers a range of meanings including a physical pit, grave, and figuratively, hell or destruction. The entries note its use in contexts related to traps and Sheol, the grave.
שַׁ֫חַת n.f. pit
base
H7845 שַׁ֫חַת pit
7845 shachath shakh'-ath
from 7743; a pit (especially as a trap); figuratively,
destruction:--corruption, destruction, ditch, grave, pit.
see HEBREW for 07743
שַׁ֫חַת (sha.chat) — Pit: hell.
Pit, of hell
Another name of she.ol (שְׁאוֹל "Sheol" H7585)
This name means pit, grave
שַׁ֫חַת (sha.chat) — pit: grave.
1) pit, destruction, grave
1a) pit (for catching lions)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
The word translates different Hebrew words of which the most important are:
(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");
(2) be'er, "pit" or "well" made by digging (Ge 21:25);
(3) she'ol, generally rendered "hell" in the King James Version (see HELL);
Pit
A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
[HELL]
A reservoir, either natural or artificial, for water. Pits were sometimes used as dungeons, Ge 37:20; Jer 38:6; or being slightly covered, and baited, they served as traps to catch wild beasts, a device which illustrates the plots of designing men and women, Ps 119:85; Pr 22:14; 26:27; Eze 19:4. The word pit is also used to denote the grave, Ps 28:1; 30:3,9; and hell, Re 20:1.
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Prep | V-Hiphil — Preposition · verb hiphil participle (active) masculine pluralHRd/Vhrmpa
(maweth; thanatos):
PHYSIOLOGICAL AND FIGURATIVE VIEW
The word "Death" is used in the sense of
(1) the process of dying (Ge 21:16);
(2) the period of decease (Ge 27:7);
(3) as a possible synonym for poison (2Ki 4:40);
(4) as descriptive of person in danger of perishing (Jud 15:18; "in deaths oft" 2Co 11:23). In this sense the shadow of death is a familiar expression in Job, the Psalms and the Prophets;
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;
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.