Corruption
VIEW:38 DATA:01-04-2020
CORRUPTION.Jewish anthropology conceived of man as composed of two elements, the physical body and the soul. At death the soul went to Sheol, and the body decayed. The term corruption came, therefore, to stand for the physical aspects of that state which followed death and preceded the resurrection. In this sense it is used in Act_2:27; Act_2:31; Act_13:34-37, 1Co_15:42; 1Co_15:50; cf. also 1Co_15:53-54. There is no evidence that it had a moral force, although some have found such an implication in Gal_6:8, where the reference is rather to a belief that the wicked will not share in the glories of the resurrection. Neither is it a term to indicate annihilation, which idea does not seem to have been held by the Palestinian Jews. Jesus through His resurrection is represented (2Ti_1:10) as having brought life and incorruption to light. The resurrection as a part of salvation is thus placed in sharpest contrast with the condition of the personality following physical death, since, as St. Paul says (2Co_5:1 f.), for a man who is saved, the decomposition of the physical body is but an occasion for the assumption of an incorruptible heavenly body.
Shailer Mathews.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
kō̇-rup?shun: The Hebrew words משׁחת, mishḥāth, משׁחת, mashḥāth, משׁחית, mashḥı̄th, and their Greek equivalents, φθορά, phthorá, and διαφθορά, diaphthorá, with numerous derivatives and cognate verbs, imply primarily physical degeneration and decay (Job_17:14; Act_2:27, etc.). The term שׁחת, shaḥath, which the King James Version translates with ?corruption? in Jon_2:6, ought to be rendered ?pit,?. as in Psa_30:9; Psa_35:7 et passim, while shaḥath belı̄ in Isa_38:17 means the ?pit of nothingness,? i.e. of destruction.
Figurative: At an early time we find the above-given words in a non-literal sense denoting moral depravity and corruption (Gen_6:11; Exo_32:7; Hos_9:9; Gal_6:8, etc.), which ends in utter moral ruin and hopelessness, the second death. The question has been raised whether the meaning of these words might be extended so as to include the idea of final destruction and annihilation of the spirit. Upon careful examination, however, this question must be denied both from the standpoint of the Old Testament and of the New Testament. Apart from other considerations we see this from the metaphors used in the Scriptures to illustrate the condition of ?corruption,? such as the ?unquenchable fire,? the ?worm? which ?dieth not? (Mar_9:43, Mar_9:18; compare Isa_66:24), and ?sleep? (Dan_12:2), where a careful distinction is made between the blissful state after death of the righteous and the everlasting disgrace of the godless. The later Jewish theology is also fully agreed on this point. The meaning of the words cannot therefore extend beyond the idea of utter moral degradation and depravity.
International Standard Bible Encyclopedia
PRINTER 1915.
Isa_38:17 (b) Hezekiah is comparing hell to a place of seething rottenness, filled with terrible wickedness, from which he has been graciously delivered.
Dan_10:8 (a) When Daniel examined his own life, faith, and many virtues in the light of GOD's presence, they seemed wholly filthy and vile.
Rom_8:21 (b) The bondage of living in this world of sin and death is compared to vile, rotten, evil things. (See also 2Pe_1:4).
Wilson's Dictionary of Bible Types
press 1957.
Corruption
(prop. some form of שָׁחָה, shachah'', διαφθείρω). This term is used in Scripture to signify the putrefaction of dead bodies (Psa_16:10), the blemishes which rendered an animal unfit for sacrifice (Lev_22:25), sinful inclinations, habits, and practices, which defile and ruin men (Rom_8:21; 2Pe_2:12; 2Pe_2:19), everlasting ruin (Gal_6:8), men in their mortal and imperfect state (1Co_15:42; 1Co_15:50).
MOUNT OF CORRUPTION (הִר הִמִּשְׁחַית, Sept. ὄρος τοῦ Μοσχίθ v. r. Μοσθάθ, Vulg. mons offensionis), a hill in the neighborhood of Jerusalem, where Solomon had established the worship of the Ammonitish deity Milcom, which Josiah overthrew (2Ki_23:13). Tradition assigns the locality of the Mount of Offence to the eminence immediately south of the Mount of Olives (see Barclay, City of the Great King, p. 64 sq.; Stanley, Palest. p. 185, note). SEE JERUSALEM.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Shailer Mathews.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
kō̇-rup?shun: The Hebrew words משׁחת, mishḥāth, משׁחת, mashḥāth, משׁחית, mashḥı̄th, and their Greek equivalents, φθορά, phthorá, and διαφθορά, diaphthorá, with numerous derivatives and cognate verbs, imply primarily physical degeneration and decay (Job_17:14; Act_2:27, etc.). The term שׁחת, shaḥath, which the King James Version translates with ?corruption? in Jon_2:6, ought to be rendered ?pit,?. as in Psa_30:9; Psa_35:7 et passim, while shaḥath belı̄ in Isa_38:17 means the ?pit of nothingness,? i.e. of destruction.
Figurative: At an early time we find the above-given words in a non-literal sense denoting moral depravity and corruption (Gen_6:11; Exo_32:7; Hos_9:9; Gal_6:8, etc.), which ends in utter moral ruin and hopelessness, the second death. The question has been raised whether the meaning of these words might be extended so as to include the idea of final destruction and annihilation of the spirit. Upon careful examination, however, this question must be denied both from the standpoint of the Old Testament and of the New Testament. Apart from other considerations we see this from the metaphors used in the Scriptures to illustrate the condition of ?corruption,? such as the ?unquenchable fire,? the ?worm? which ?dieth not? (Mar_9:43, Mar_9:18; compare Isa_66:24), and ?sleep? (Dan_12:2), where a careful distinction is made between the blissful state after death of the righteous and the everlasting disgrace of the godless. The later Jewish theology is also fully agreed on this point. The meaning of the words cannot therefore extend beyond the idea of utter moral degradation and depravity.
International Standard Bible Encyclopedia
PRINTER 1915.
Isa_38:17 (b) Hezekiah is comparing hell to a place of seething rottenness, filled with terrible wickedness, from which he has been graciously delivered.
Dan_10:8 (a) When Daniel examined his own life, faith, and many virtues in the light of GOD's presence, they seemed wholly filthy and vile.
Rom_8:21 (b) The bondage of living in this world of sin and death is compared to vile, rotten, evil things. (See also 2Pe_1:4).
Wilson's Dictionary of Bible Types
press 1957.
Corruption
(prop. some form of שָׁחָה, shachah'', διαφθείρω). This term is used in Scripture to signify the putrefaction of dead bodies (Psa_16:10), the blemishes which rendered an animal unfit for sacrifice (Lev_22:25), sinful inclinations, habits, and practices, which defile and ruin men (Rom_8:21; 2Pe_2:12; 2Pe_2:19), everlasting ruin (Gal_6:8), men in their mortal and imperfect state (1Co_15:42; 1Co_15:50).
MOUNT OF CORRUPTION (הִר הִמִּשְׁחַית, Sept. ὄρος τοῦ Μοσχίθ v. r. Μοσθάθ, Vulg. mons offensionis), a hill in the neighborhood of Jerusalem, where Solomon had established the worship of the Ammonitish deity Milcom, which Josiah overthrew (2Ki_23:13). Tradition assigns the locality of the Mount of Offence to the eminence immediately south of the Mount of Olives (see Barclay, City of the Great King, p. 64 sq.; Stanley, Palest. p. 185, note). SEE JERUSALEM.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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