BTR05

This entry is part of 14 in the series article 84

BTR05

The Bible Review
Issue #5, August 10, 1990

In This Issue

“Christ’s Word and Satan’s Word” by P.S.Bagby, Bible Explorations, Vol. 1 No. 1 (1987)

“Family” by George Feldmann, Truth For Today, Vol. 40 No. 3 (1989)

“Imitators” by George Feldmann, Truth For Today, Vol. 40 No. 6 (1990)

“What Is Truth?” by P. Bagby, Bible Explorations, Vol. 1 No. 7 (1987)

“The Wages of Sin No. 3” by Charles H. Welch, The Berean Expositor, Vol. 2 & 3 (circa 1912-13)

“Subscription Information and Permission to Distribute,” by Leo Wierzbowski, editor of The Bible Review

Christ’s Word and Satan’s Word by P.S.B from Bible Explorations

When I was a child I was taught that the Bible was the Word of God, and that other children should believe the same thing. The fact that my father reinforced this upon me from the pulpit, in front of which I sat throughout adolescence, left little room for doubt. I was different from other kids.

When I became a man and began to question the validity of everything, living or otherwise, I examined the Word for myself to see whether these things were so. At one time I felt that perhaps the book of Revelation did not belong in the canon of Scripture. Later I got a glimpse of God’s perfection not only in this book but also in the remaining 65.

Now that I have children of my own, I try to think of ways to emphasize my findings. But how can you tell someone the Bible is infallible? That not one letter is out of place? Why must there be room for doubt about the greatest truth that exists?

The word doubt was not in Adams’ vocabulary when God said “Of every tree of the garden thou mayest freely eat; but of the tree of knowledge of good and evil, thou shall not eat of it, for in the day that thou eatest thereof, thou shalt surely die”. The question of questioning was not part of Adams’ person. If God said, “You shall surely die”, (or dying thou shalt die), it was so. Adam was removed from the Garden and lost his access to the tree of life which was Christ.

Now the serpent was more subtle than any living creature. He appealed to Adam’s wife, “Can it be that God has said, Ye shall not eat of every tree of the garden? ” Of course Eve ate and there followed perhaps the greatest love story known to man in the fleshly sense, for Adam knew that from that time on she would begin to die, and so it was that our forefather did eat also.

Today Satan would like to keep us from believing what God says. In Acts 26:18 the power of Satan and the power of God are synonymous with darkness and light. Satan’s influence today is such that few indeed will be blameless sons of God in the midst of a crooked and perverse generation shining as lights in the world. We are instructed to put on the whole armour of God to withstand the wiles of the Devil. (Eph 6:11)

What Satan has to offer appears to be good for food, and pleasant to the eyes, and desired to make one wise, but IJohn 2:16 says, “For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. ” Today faithful believers wrestle against principalities, against powers, against cosmocrators and against wicked spirits which attempt to prevent one from holding fast the form of sound words. (Eph. 6:12,13; 2Tim 1:13)

I thank my God that my father told me emphatically that the Bible is without flaws. I am confident that if I continue to bring my children up the way I was raised, they too will find the hidden treasures and the fullness of Christ.

Family by George Feldmann from Truth For Today

A happy family! How beautiful! The family unit is so important. Destroy the family unit and the fabric of a nation is also destroyed. The preservation of the family is critical to a child’ s introduction to a knowledge of God, especially in a Christian home. It is from the example of the parents that a child begins to develop ideas about what he thinks God is like. The parents are the stepping stones, so to speak, in the learning process. It will determine in a large sense a child’ s spiritual insight into what kind of God he will believe in. And it takes the examples of both father and mother to give a chiId a complete picture. In a very real sense of the word, the God of the Bible provides both a father and mother image for the believer. As everyone knows, children are very impressionable. They are vulnerable to whatever examples and influences they experience in the home. This does not mean parents have to be perfect. Children know this is not possible, and they don’t expect perfection, but they do need to know they are loved and wanted. This is firstand foremost. Children expect fair and impartial treatment in family affairs and necessary discipline be meted out in a spirit of love.

The key word always is “example” in regards to the performance of parents. What priority and place of importance do children see parents give to the Word of God in the family? Is it read and discussed openly? Mother and father won’t agree on everything, but is there mutual respect nevertheless? What place is given to prayer in the family? These examples children will remember the rest of their lives. It will determine how they will respond to God personally. When they ask themselves, “What is God like? Surely God must be like my Mom and Dad!” This is the inevitable message that will come across to children as they grow up. What an awesome responsibility is laid upon parents. But what a great honor and privilege at the same time!

Imitators by George Feldmann from Truth For Today

Children love to imitate their parents. We see an example of this in our picture as the little girl tucks away her dolls for the night, just as her mother did for her many times. Children need good role models to pattern themselves after, and so do adults. We find an example of this in the life and ministry of the Apostle Paul. He was chosen by God to be an example for us, even as he told the Corinthian believers, “For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. Wherefore I beseech you, be ye FOLLOWERS (imitators) of me.” (1Cor. 4:15,16)

There is no record of any other apostle being chosen in such a unique way to be an example for believers. The record of Paul’s life is exemplary in every way. He worked and suffered more than anyone else. God used circumstances in Paul’s life that forced him to boast of the things he suffered and accomplished. This was directed providentially by God so it would become part of the inspired Word of God. And yet through it all Paul remained a man of great humility. For example he wrote to Timothy, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a PATTERN to them which should hereafter believe on Him to life everlasting.” (1 Tim . 1:15,16)

Nevertheless, some people are quick to accuse anyone of a sectarian spirit if attention is directed to Paul’s unique position as God’s example and role model for believers today. But there is a remarkable parallel between the lives of Paul and Moses. Obedient Israelites followed Moses. They submitted to his God given authority. God authorized Paul to be the apostle of the Gentiles and after the Acts period gave him a new revelation of truth for today. Moses served under a dispensation of Law, but Paul served under a dispensation of Grace.

What Is Truth? by P. Bagby from Bible Explorations

By the goodness of God, we obtain understanding of His Word. We may apprehend that Christ (the Living Word) interprets the Scriptures (the written Word). The Bible is not something we have to interpret, but that which God has given in order to interpret Himself and His will to us.

Of course this presupposes that the Bible, which is God’s Word, is the only basis for real truth. This is an “absolute” which will serve as a foundation from which to build.

An intellectual must base his claims on facts, as he sees them, by utilizing his superior mental powers. His powers often fall short when confronted with God’s Word because reasoning will not attain a true knowledge of God. Hence the prayer in Eph. 1:17: “that God…may give unto you the spirit of wisdom and revelation in the knowledge of Him.” Here, a gift is involved, which is to “know what is the hope of His calling and the riches of the glory of His inheritance in the holiest of all” (vs. 18). Perhaps we shall be intrigued to hear more of this gift which involves “the fellowship of The Mystery, which from the beginning of the world hath been hid in God, Who created all things by Jesus Christ” (Eph. 3:9).

These passages were written to faithful believers as found in vs. 1:1 and the thought may occur to the reader to pray that his eyes (and those of other faithful saints) might be enlightened. What is to be gained should not be confused with pseudo-knowledge, but a new inherent knowledge…something solid to base a life on. This too will give us the dividing line between man’s religion and true religion, which is Christ!

It may sound superfluous to classify the great abundance of churches today as being religious. Certainly these movements are lures of Satan. We are warned in Col. 2:8 to “beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ.” The more we grasp of the Word, the more we “GET TO KNOW HIM.” The better we get to know Him, the more we come to trust Him in the same way you trust one in close contact with you, but not one you hardly know. Reading on in Colossians: “For in Him dwelleth all the fullness of the Godhead bodily. And ye are complete in Him, Which is the head of all principality and power.”

Thus we are presented with the following question: “Shall we follow the world’s systems, which man so cleverly devised and Satan so cleverly disguised, or shall we follow the Word of God?”

In Acts 17:22 “Paul stood in the midst of Mars’ hill and said, ‘Ye men of Athens, I perceive that in all things ye are too superstitious. “‘ Another rendering of the word superstitious might be “religious”. (vs.23) “As I passed by and beheld your devotions, I found an altar with this inscription, ‘TO THE UNKNOWN GOD.”‘ As Paul “declared the unknown God” unto the Athenians, (17:24-34) “certain men believed” (vs.34). Those we may classify as true students of God’s Word, as they desired to “hear again of this matter” (vs.32). Some “mocked”. Those we may classify as being too religious.

The Word was made to be accessible to all mankind. God “hath determined the times before appointed, and the bounds of their (man’s) habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us:” (vss 26,27).

The full knowledge of God is found only in Jesus Christ (Phil.3:10) “that I may ‘GET TO KNOW HIM.’

The Wages of Sin No. 3 by Charles H. Welch from The Berean Expositor

“Not in the words which man’s wisdom teacheth, but which the Holy Spirit teacheth” (I Cor. ii. 13).

In our last paper upon this important theme we submitted to the reader the Scriptural meaning and usage of two Hebrew words, viz., abad and shamad, and found that in the first case the word “perish ” was an unequivocal and true rendering, and that in the second instance the meaning was “to destroy,” or “to be destroyed.”

There is another word which is translated ” to destroy,” and that is the Hebrew word tsamath. The following is a list of the renderings in the A.V., with the number of occurrences: ” cut off,” 8 times; ” consume,” once; “destroy,” 5 times; “vanish,” once; “for ever,” twice.

In Psa. ci. 8 we read, “Morning by morning I will destroy all the wicked of the land” (R.V. marg.) The Psa]m has for its theme, “The coming King and His rule.” In that day sin will be summarily dealt with, even as we have a foreshadowing of the kingdom in the judgment which fell upon Ananias and Sapphira, as recorded in the Acts of the Apostles. The Scriptures enlarge upon this meaning in no uncertain way in 2 Sam. xxii. 41, 43:Ä

“Thou hast also given me the necks of mine enemies, that I might destroy them that hate me …. then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad.”

Making all due allowance for the figurative language of the passage, the meaning is evident to all. There is an interesting illustration of its use in Lev. xxv. 23, 30, the word translated “for ever” being the feminine form of tsamath. “The land shall not be sold for ever (A.V. margin ‘To be quite cut off’) for the land is Mine.” The land belonged to the Lord, and all transactions relative to its sale were limited by the number of years to the Jubilee, when the possession reverted to the original owner. The case of a “dwelling house in a walled city,” however, was different, that was man’s erection:Ä

“If a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold …. and if it be not redeemed within the space of a full year, then the house that is within a walled city shall be established forever to him that bought it throughout his geuerations, it shall not go out in the Jubile ” (Lev. xxv. 29, 30).

The use of this word translated “for ever” is striking; when once the house passes beyond redemption it is absolutely beyond recovery. So far as the original ownership is concerned it is “cut off,” it has passed away.

Let us think of this when we read Psa. xciv. 23, “He shall bring upon them their own iniquity, and shall cut them off in their own wickedness, yea, the Lord our God shall cut them off .” Beyond redemption! Cut off!! What a word is this! Jeremiah when cast into the dungeon said, “They have cut off my life in the dungeon, and cast a stone upon me ” (Lam. iii. 53). Jeremiah realized that unless the Lord came to his help, he was shut up in that which would prove to be his tomb. Praise be to God, we are taught not to fear those that, after having killed the body, have no more that they can do, but rather to fear Him that is able to destroy both body and soul in Gehenna. Job vi. supplies us with one more illustration. Verses 14Ä21 of this chapter deal with Job’s estimate of his friends:Ä

“My brethren have dealt deceitfully as a brook, and as the stream of brooks they pass away …. what time they wax warm they vanish; when it is hot they are consumed out of their place. The paths of their way are turned aside; they go to nothing, and perish.”

Job uses a powerful illustration here. The transitory character of the mountain stream, which lasts only until it waxes warm, and then vanishes into the atmosphere. This word “vanish” is the word tsamath, and once again we are not left in doubt as to its meaning. Reviewing, we find that this word means, “to be cut off,” “to be deprived” either of being, existence, identity, or relationship. This is one of the words used to describe the sinner’s end. He is to be cut off (tsamath) from the living God, he will be destroyed (shamad), and he will consequently perish (abad).

We will now turn our attention to another Hebrew word, namely, karath. In its various forms it is translated in the A.V. ” cut off,” 88 times, ” be cut off,” 59 times ” cut down,” 19 times, and ” cut,” “destroy,” “hewn down,” “perish.” It is further rendered ” covenant,” twice, and “make a covenant,” 84 times. Its primary meaning is ” to cut off” as a branch (Num. xiii. 23), “to cut down ” as a tree (Isa. xxxvii. 24). The word kerithuth — a feminine noun from karath — is translated ” divorce ” and ” divorcement ” in Deut. xxiv. 1, 3; Isa. 1. 1; Jer. iii. 8.

Karath is used continually with reference to the cutting up of the bodies of the animals slain for sacrificial purposes (Jer. xxxiv. 18). Psalm 1.5 literally rendered is, “those who have cut in pieces My victim in sacrifice.” Gen. xv. 9Ä17 is an illustration of the practice of cutting or dividing the bodies of the victims, but in this passage another word is used instead of karath. This word karath is used in that solemn prophecy of Dan. ix. 26, “Messiah shall be cut off and shall have nothing.” This cutting off was the death on the Cross. ” He was cut off (gazer) out of the land of the living.”

The repeated threat found in the law against offenders is, ” that soul shall be cut off from among his people ” (Ex. xii. 15; Lev. xix. 8; Num. xv. 30, &c.). The words of Jer. xlviii. 2, ” Come, let us cut it off from being a nation,” give us some idea of the force of the word, but when we read it in Gen. ix. 11 in reference to the Flood, we realize how tremendous this cutting off really is. There in Gen. ix. the words ” cut off ” correspond to the words ” destroy ” and ” die ” of vi. 17 and ix. 11, and ” curse ” and ” smite ” of Gen. viii. 21.

Turning from these historical references we find that this severe judgment is held over the head of impenitent sinners:Ä

“Evil doers shall be cut off” (Psa. xxxvii. 9).

“The end of the wicked shall be cut off” (Psa. xxxvii. 38).

We have already said that the primary meaning of the word karath had reference to the cutting down of a tree. This is clearly substantiated by reading the closing verses of Psa. xxxvii. The words ” cut off” occur five times in this Psalm (verses 9, 22, 28, 34, 38). If in verse 9 we read that the evildoers shall be cut off, we read in verse 10, ” For but a little while, and the wicked shall not be,” and lest the reader should object to this strong term indicative of extinction, the Scripture continues, ” Yea, thou shalt diligently consider his place, and it shall not be.”

Verse 28 says, ” The seed of the wicked shall be cut off “; the antithesis is given in the sentence before concerning the saints, ” They are preserved for ever.” Verse 34 says, ” When the wicked are cut off, thou shalt see it.” We are not left to our own speculation as to what the saints shall see, for verses 35, 36 continue and give us the figure of the wicked ” like a green bay tree Ä yet he passed away, and, lo, he was not, yea, I sought him, but he could not be found.” The ” end” of the righteous is “peace,” “but the transgressors shall be destroyed together and the end of the wicked shall be cut off.”

Again, by referring to verses 9, 22, 28 and 34 we shall see that the wicked shall be ” cut off ” from the inheritance:Ä

“For evildoers shall be cut off, but those that wait on the Lord, they shall inherit the earth.”

“For such a be blessed of Him shall inherit the earth.”

“And they that be cursed of Him shall be cut off” (cf. Matt xxv. 34Ä36).

“The seed of the wicked shall be cut off.”

“The righteous shall inherit the land.”

“He shall exalt thee to inherit the land.”

“When the wicked shall be cut off, thou shalt see it.”

This judgment, then, deprives those upon whom it falls not only of any share in the kingdom of the heavens and the peace of God (verses 11 and 37), but blots them out, or cuts them down as a tree, so effectually that twice in this Psalm the words indicative of extinction are used (verses 10 and 36). The reference to a tree is also found in the next occurrence (Prov. ii. 22). “The wicked shall be cut off from the earth and the transgressors shall be rooted out of it.” The one passage in the A.V. wherein the word karath is rendered “perish” has reference to the vegetation of the country perishing by reason of famine, viz., Gen. xli. 36, ” that the land perish not through famine.”

Again we pause to consider the testimony of this word to the doctrine before us. What are the wages of sin? Abad, to perish; shamad, to be destroyed; tsamath, to be cut off. Every figure used concerning the last two words considered in this present article enforce the meaning. The divorcemcnt of man and wife; the complete loss of the unredeemed dwelling house; the vanishing of the stream; the extinction of the tree whose very place could not be found, all alike testify to the truth of the Scriptures, that the wages of sin is death, and give the lie to the vain deceitful philosophy which says, “There is no death, what seems so is transition,” which tells us that death is but life in another place. Oh to believe God! let men call us what they will. It is required in stewards that a man be found faithful.

We have now considered four of the most important Hebrew words used by God in connection with the wages of sin, viz., abad, shamad, tsamath and karath. One or two more words of less frequent usage will complete our studies in this section, and then we must turn to the Greek words used in the N.T.

Kalah.Ä This word is translated by a great many different English words. We give a few of the most important: ” to consume, be consumed, consume away,” 60 times. Other renderings include, ” be accomplished “; ” be finished,” “cease”; ” destroy utterly “; ” utter end.”

Let us look at the way the word is used, apart from the question of future punishment. “On the seventh day God ended His work which He had made” (Gen. ii. 2). Comment is unnecessary here. Totality and completion are clearly expressed by the context in every passage. ” And He left off talking with him, and God went up from Abraham” (Gen. xvii. 22). ” The famine shall consume the land ” (Gen. xli. 30). “The water was spent in the bottle” (Gen. xxi. 15). “My soul fainteth for Thy salvation .. .mine eyes fail for Thy Word” (Psa. cxix. 81, 82). ” I will not make a full end with you ” (Jer. v. 18; xxx. 11). “The consumption decreed shall overflow in righteousness” (Isa. x. 22), “Until the day and night come to an end ” (Job xxvi. 10).

The underlying idea of the word kalah may be seen in the fact that kol is the Hebrew word for ” all ” and ” every.” It signifies, as we have observed, totality and the utter end. It is the word used by the Lord when He said to Moses, ” Let Me alone,that I may consume them” (Exod. xxxii. 10), or as in Num. xvi. 21, 41, ” That I may consume them in a moment.” The Psalmist uses this word when speaking of the ungodly. ” Consume them in wrath, consume them that they may not be ” (Psa. lix. 13). The added words, ” that they may not be” amplify the inherent meaning of the word ” consume.” Again, in Psa. xxxvii. we read, ” But the wicked shall perish (abad) and the enemies of the Lord shall be as the fat of lambs; they shall consume (kalah), into smoke shall they consume away ” (kalah). Here we have not only the figure of the utter consumption of fat by fire, but also the parallel word ” perish,” which we have considered together in the first paper of this series.

Perhaps the passage in the A.V. which gives a complete idea of the nature of the word is Zeph. i. 18, ” Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured (akal) by the fire of His jealousy: for He shall make a speedy riddance of all that dwell in the land.”

Evil is not to be forever; God’s universe is to be cleansed; He shall gather out of His kingdom all things that offend; He will make a speedy riddance of evil. Again we pause to consider yet another word used by the Lord in relation to the wages of sin, and again the unfailing testimony is borne by the Scriptures to the fact, that to perish, to destroy, and to consume, in their primary meanings are everywhere the words used by God to describe the penalty of sin.

Nathats.Ä This word is translated, ” beat down,” 3 times; ” break down,” 22 times; and once or twice ” cast down “; ” pull down”; ” throw down “; &c., and ” destroy,” 5 times. The primary meaning is, ” to break down,” ” to demolish.” It is applied to altars (Exod. xxxiv. 13; Deut. xii. 3). To houses, towns, cities, walls (Lev. xiv. 45; Judges viii. 9; ix. 45; 2 Kings x. 27, &c.). In Psa. lii. 5 we find the word translated “destroy.” The words of the context are suggestive, “destroy …. take away …. root out …. pluck out.” The Psalm, originally written with reference to Doeg the Edomite, has prophetic reference to the Antichrist, “the man who made not the Lord his strength” (verse 7). It is interesting to note that the Gematria (the numerical value) of this sentence is 2,197, or 13 X 13 X 13, the number of Satan and rebellion. When dealing with the doom of Antichrist we shall have to remember this passage and the primary meaning of the word.

Muth.Ä Let us now examine the word which is translated ” death.” Scripture declares in both Testaments that the wages of sin is death. Much has been written to show that death means everything else except death. The current conception seems to be that death, as a punishment for sin, is endless life in misery. Presumably if tradition had its way it would alter the Scriptures, and would declare that ” he that believeth hath everlasting life in happiness, and the wages of sin is everlasting life in misery.” The Bible, however, knows no such doctrine.

We have already examined several words and find that the wages of sin is destruction, perishing, a full end, consumption, riddance, death. The oft quoted John iii. 16 declares unmistakably that the alternative to everlasting life is perishing. However, our present studies are devoted to the consideration of the Hebrew words themselves. How is the Hebrew word muth rendered in the A.V.? It is translated ” to die,” 420 times; ” be dead,” 60 times; ” be put to death,” 57 times; ” put to death,” 19 times; ” death,” 62 times; ” kill,” 32 times; ” slay,” 81 times; and ” dead body,” ” worthy of death,” ” destroy,” ” destroyed,” ” death.” We have enough in such a number of occurrences to provide to a demonstration the meaning and usage of the word muth. Let us examine a few passages.

” And all the days that Adam lived were nine hundred and thirty years, and he died ” (Gen. v. 5). The word is used throughout Genesis to record the deaths of Abraham, Isaac, Jacob, Joseph, &c. It is used of the death of animals (Exod. vii. 18; viii. 13; Lev. xi. 39, &c.). It is this self-same word that is used in Ezek. xviii. 4, ” The soul that sinneth, it shall die.” Moses used this word in Deut. iv. 22, ” I must die in this land.” The word muth is used to describe a corpse. ” Abraham stood up from before his dead ” (Gen. xxiii. 3). ” Bury therefore thy dead ” (Gen. xxiii. 15). It is precisely the same word ” death ” in Gen. xxi. 16 as in Ezek. xviii. 32.

Death, physical and inflicted death, was continually presented to the mind of the Jew under the law. ” He that smiteth a man … shall be … put to death” (Exod. xxi. 12), so he that smiteth his father, stealeth, or curseth (Exod. xxi. 15, 16, 17). Murder, adultery, witchcraft (Num. xxxv. 16; Lev. xx. 10 and xx. 17) were similarly punished. Nowhere, throughout the whole range of inspiration, is man ever told to torture, torment, or in any way foreshadow the horrors of the traditional penalty of sin; the extreme penalty is always death. Thus was it so in the beginning. In Gen. ii. 17 the penalty for disobedience was, ” in the day thou eatest thereof thou shalt surely die.” We are fully aware that this passage has been made to mean death, spiritual and eternal, which in orthodox teaching comes to mean life in conscious torment.

What was the penalty threatened in Gen. ii. 17? ” Dying thou shalt die.” This is the same idiomatic construction as is translated “freely eat,” viz., “eating thou mayest eat” (Gen. ii. 16). It is of frequent occurrence in the Old Testament (cf. Gen. xxvi. 28; xxvii. 30; xliii. 3, 7, 20), and it is false to seek to make the Hebrew idiom (Gen. ii. 17) speak of a process of ” dying”! Adam, who was of the earth, earthy, who was not a spiritual being as is so often taught (cf. I Cor. xv. 45Ä 47), was treated by God upon a plane suitable to his nature. His obedience would have meant a continuance in the state of innocence and the temporal blessings of Eden, while his disobedience involved himself and his descendants in the forfeiture of these blessings. What is true concerning the first death is true of the second death also. If the second death means eternal conscious agony, it cannot be justly named the second death, for it differs in its every character. Into the second death God will cast Hades (i.e. gravedom), and death, the last enemy to be destroyed.

The lake of fire is God’s great destructor. All things that offend are gathered out of God’s kingdom, not to be perpetuated by constant miracle, but to be destroyed, root and branch. We hope to prove this definitely when we have considered the N.T. words. Space will not allow us to go further in this issue. Muth, death, is the expression of abad, perish, shamad, destroy, tsamath, cut off, karath, cut off, and kalah, to make an utter end.

In our next paper we shall have to refer to muth again, as we shall therein consider the word ” hell ” in the O.T. Meanwhile, let us not rest in the words of man, but let us see to it that our faith rests in the “words which the Holy Ghost teacheth.”

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