Psalms 102:20 — Word Study
WLCלִ֭שְׁמֹעַ אֶנְקַ֣ת אָסִ֑יר לְ֝פַתֵּ֗חַ בְּנֵ֣י תְמוּתָֽה׃
BSAforkîy to lookshâqaph heightmârôwm Holy Placeqôdesh The LordYᵉhôvâh heavenshâmayim to(wards)ʼêl landʼerets to looknâbaṭ
| Greek | English | Parsing |
|---|---|---|
| לִ֭שְׁמֹעַ | to hear | Preposition, verb qal infinitive construct common |
| אֶנְקַ֣ת | [the] groaning of | Noun common, feminine singular construct |
| אָסִ֑יר | prisoner[s] | Noun common, masculine singular absolute |
| לְ֝פַתֵּ֗חַ | to set free | Preposition, verb piel infinitive construct common |
| בְּנֵ֣י | [the] sons of | Noun common, masculine plural construct |
| תְמוּתָֽה׃ | death | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to hear a prisoner’s groaning, to release those condemned to death, |
| KJV | To hear the groaning of the prisoner; to loose those that are appointed to death; |
| ASV | To hear the sighing of the prisoner; To loose those that are appointed to death; |
| YLT | To hear the groan of the prisoner, To loose sons of death, |
| WEB | to hear the groans of the prisoner, to free those who are condemned to death, |
| BBE | Hearing the cry of the prisoner, making free those for whom death is ordered; |
Where they part company is in the rendering of אֶנְקַ֣ת — see How Translations Differ.
The structure emphasizes the main action of hearing, with two infinitive phrases detailing what is heard and what is done in response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Psalms 102:20
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 — A Prayer for Deliverancegenerated
Psalm 102:20 is part of a larger lament where the psalmist calls upon God to intervene in the plight of the oppressed. The context highlights God's ability to hear the deep cries of those in distress, particularly prisoners, and to bring about their release. This theme resonates throughout the Psalms, where the faithful seek God's help in times of trouble, as seen in Psalm 79:11 and Exodus 3:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 79:11 | May the groans of the captives reach You; by the strength of Your arm preserve those condemned to death. |
| 2 | Psalm 146:7 | He executes justice for the oppressed and gives food to the hungry. The LORD sets the prisoners free, |
| 3 | Exodus 2:23–25 | After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God. |
| 4 | Exodus 3:7 | The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings. |
| 5 | 2 Kings 13:4–22 | Then Jehoahaz sought the favor of the LORD, and the LORD listened to him because He saw the oppression that the king of Aram had inflicted on Israel. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שָׁמַע, Lish.mo.a'generated
The verb שָׁמַע (shama`) means 'to hear' and encompasses listening with attention and obedience. It is often used in contexts where one must heed what is being said, as in God's commands to His people. The parsing as an infinitive construct indicates an ongoing action or purpose, emphasizing the psalmist's earnest desire for God to actively listen to the cries of the oppressed.
In this verse, the focus is on God's responsiveness to the groaning of prisoners, highlighting His compassionate nature. The use of this verb underscores the relationship between God and those who suffer, suggesting that He is both aware of their plight and capable of acting on their behalf.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb שְׁמֹעַ governs the structure, indicating the action of hearing, while the infinitive phrase לְפַתֵּחַ describes the purpose of that hearing. The sentence is structured to emphasize God's attentive listening and subsequent action.
The prepositional phrases provide context for the objects of the verbs, specifically the groaning of prisoners and the concept of death. This structure highlights the psalmist's plea for divine intervention in the lives of the suffering.
Septuagint Backgroundgenerated
The Septuagint translates שָׁמַע as ἐχέκυψεν, which suggests a sense of looking down or bending over to listen. This choice emphasizes God's attentiveness and willingness to engage with the suffering.
The translation captures the essence of the Hebrew text while also reflecting the Greek understanding of divine compassion and intervention.
In plain words — the whole versegenerated
Psalm 102:20 speaks of God hearing the cries of prisoners and setting free those who are condemned to die. This verse highlights God's compassion for those in distress and His power to deliver them from their suffering.
Frequently Asked Questionsgenerated
It means that God is attentive to the suffering of those who are bound or oppressed, and He is capable of acting to help them.
It signifies God's mercy and power to save, offering hope to those facing dire circumstances.
This verse reflects God's compassionate nature, showing that He cares deeply for the afflicted and desires to intervene in their suffering.
We learn that prayer can be a plea for help, and that God listens to our cries, especially when we are in distress.
Reflection Questionsgenerated
- How can I be more attentive to the needs of those who are suffering around me?
- In what ways can I seek God's help for those who feel imprisoned by their circumstances?
- What does it mean to me that God hears my cries in times of distress?
- How can I support others who are facing death or despair?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo hear the groanings of the prisoner,.... Not of a single person only, but of many, who lie in prisons in Popish countries, especially in the Inquisition; where they lie and groan, in darkness and
Read John Gill on Psalms 102 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis shall be written for the generation to come: and the people which shall be created shall praise the LORD.
Read Robert Jamieson on Psalms 102 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo release his poor captives out of Babylon, and, which is more, from the chains and fetters of sin and Satan, and from eternal destruction.
Read Matthew Poole on Psalms 102 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:20 To hear the groaning of the prisoner; to loose those that are appointed to death;Ver. 20. To hear the groaning of the prisoner] Those prisoners of hope held so long captive in Babylon, the cruelty whereof is graphically described, Jeremiah 51:34.
Read John Trapp on Psalms 102 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20, 21) Comp. Isaiah 61:1-2, and generally the whole magnificent cycle of prophetic songs at the close of Isaiah. Appointed to death.—See margin. LXX. and Vulg., “the sons of the slain.”
Read Charles John Ellicott on Psalms 102 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. To hear the groaning] By sin, all the inhabitants of the earth are miserable. They have broken the Divine laws, are under the arrest of judgment, and all cast into prison. They have been tried, found guilty, and appointed to die; they groan under their chains, are alarmed at the prospect of death, and implore mercy.
Read AdamClarke on Psalms 102 →CambridgeThe Cambridge Bible for Schools and Colleges20. An echo of the prayer in Psalms 79:11. Cp. Isaiah 42:7; Isaiah 61:1. Israel in exile is compared to a condemned captive languishing in prison, and doomed to perish if Jehovah does not speedily interpose. the groaning of the prisoner] R.V. the sighing of the prisoner, as in Psalms 79:11. those that are appointed to death] Lit. the sons of death. Cp. 1 Samuel 20:31 (marg.). The word for death is a form found only here and in Psalms 79:11.
Read Cambridge on Psalms 102 →Albert Barnes1798–1870Barnes' Notes on the BibleTo hear the groaning of the prisoner - Meaning here, probably, the captives in Babylon; those who were held as prisoners there, and who were subjected to such hardships in their long captivity. See the notes at Psalms 79:11.
Read Albert Barnes on Psalms 102 →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
to hear a prisoner’s groaning, to release those condemned to death,
to hear the groans of the prisoner, to free those who are condemned to death,
to hear a prisoner’s groaning, to release those condemned to death,
in order to hear the painful cries of the prisoners, and to set free those condemned to die,
Tyndale line
To hear the groaning of the prisoner; to loose those that are appointed to death;
To hear the sighing of the prisoner; To loose those that are appointed to death;
To hear the sighing of the prisoner; to loose those that are appointed to death;
To hear the groaning of the prisoner; to loose those that are appointed to death;
That he might heare the mourning of the prisoner, and deliuer the children of death:
Strictly literal
To hear the groaning of the prisoner, to loose those that are appointed to die;
To hear the groan of the prisoner, To loose sons of death,
To hear the groan of the prisoner, || To loose sons of death,
(102:21) To hear the sighing of the prisoner; to loosen those that are doomed to death:
to hear the groaning of the prisoners, to release those who were condemned to death.
From the Latin
Bless the Lord, all ye his angels: you that are mighty in strength, and execute his word, hearkening to the voice of his orders.
Simplified
to respond to the groans of prisoners, to set free the children of death.
Hearing the cry of the prisoner, making free those for whom death is ordered;
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 reads לִ֭שְׁמֹעַ אֶנְקַ֣ת אָסִ֑יר לְ֝פַתֵּ֗חַ בְּנֵ֣י תְמוּתָֽה׃ and is closely matched in the Septuagint. The Dead Sea Scrolls show some restoration but align with the Masoretic Text's essential meaning, emphasizing God's attention to the cries of the oppressed.
לִ֭שְׁמֹעַ אֶנְקַ֣ת אָסִ֑יר לְ֝פַתֵּ֗חַ בְּנֵ֣י תְמוּתָֽה׃
6 of the 6 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.
[כי] [השקיף] [ממרום] [קדש׳ו] יהוה משמים אל הארץ [הביט]
3 words on the leather — 1 partly restored, 5 supplied entire by an editor.
כי השקיף ממעון קדש׳ו יהוה משמים לארץ [הביט]
7 words on the leather — 1 supplied entire by an editor.
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 Psalms 102:20
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.
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
אֲנָקָה (anaqah) refers to crying or groaning, often in a context of distress or lamentation. It is derived from the root word for shrieking or sighing, which suggests a deep emotional expression. The term captures the essence of vocal distress, as noted in various lexicons.
אֲנָקָה n.f. crying, groaning, in distress
base
H603 אֲנָקָה crying, groaning, in distress
603 'anaqah an-aw-kaw'
from 602; shrieking:--crying out, groaning, sighing.
see HEBREW for 0602
אֲנָקָה (a.na.qah) — groaning.
crying, groaning, lamentation
HNcfsc — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אָסִיר (asiyr) refers to a bondman or prisoner, indicating someone who is bound or held captive. The word is derived from a root meaning 'to bind.' It is consistently used in the context of captivity, as noted in the entries.
אָסִיר n.m. bondman, prisoner
base
H615 אָסִיר bondman, prisoner
615 'aciyr aw-sere'
from 631; bound, i.e. a captive:--(those which are) bound,
prisoner.
see HEBREW for 0631
אָסִיר (a.sir) — prisoner.
prisoner, captive, bondman
HNcmsa — Noun common · masculine singular absoluteHNcmsa
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
HR/Vpcc — Preposition · verb piel infinitive construct commonHR/Vpcc
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
HNcmpc — Noun common · masculine plural constructHNcmpc
See SON, SONS.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תְּמוּתָה (tmuwthah) means 'death' and is derived from the root meaning 'to die.' It is used in contexts related to execution or doom, covering the concept of death in a general sense.
תְּמוּתָה n.f. death
base
H8546 תְּמוּתָה
8546 tmuwthah tem-oo-thaw'
from 4191; execution (as a doom):--death, die.
see HEBREW for 04191
תְּמוּתָה (te.mu.tah) — death.
death
HNcfsa — Noun common · feminine singular absoluteHNcfsa
(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.