Net
Net
There are in Scripture several words denoting different kinds of nets, and this, with the frequency of images derived from them, shows that nets were much in use among the Hebrews for fishing, hunting, and fowling. Indeed, for the two latter purposes nets were used to an extent of which now, since the invention of fire-arms, a notion can scarcely be formed. The various terms applied by the Hebrews to nets had reference either to the construction of the article or to its use and objects. To the first of these we may assign the following terms:
(1.) , milkmar, or , makmor, which occurs only in Psa 141:10; Isaiah 52:20, where it denotes a hunter’s net, is derived from , kamdr, to plait or interweave; but a longer word, from the same source, , mnikmoreth (A.V. “drag”), denotes the net of fishermen (Isa 19:8; Hab 1:15-16).
(2.) , sebdk, or (in its fem. form) , sebakdh, which is derived from , sabdk, to twine, and designates an actual hunting-net in Job 18:6 (A.V. “snare”); but elsewhere is applied to network or latticework, especially around the capitals of columns (“network, wreathen-work,” etc., 1Ki 7:18; 1Ki 7:20; 1Ki 7:41-42; 2Ki 25:17; 2Ch 4:12-13; Jer 52:22-23), and also before a window or balcony (“lattice,” 2Ki 1:2). To the second head we may assign the following:
(3.) “, cherem, which denotes a net for either fishing or fowling. It is derived , signifying to shut up; and the idea is. therefore, founded on its shutting in the prey. It occurs (in this sense) in Hab 1:16-17; Eze 26:5; Eze 26:14; Eze 47:10; Zec 14:11, etc. In Ecc 7:26 it is applied by an apt metaphor to female entanglements.
(4.) , matsod, or , matsud (with the corresponding feminine forms, , metsodah, and , metsudah), from the root tsud, to lie in wait, occurs in the sense of a net for fishes (Ecc 9:12) or animals (Job 19:6; Psa 46:11; “snare,” Eze 12:13; Eze 17:20; “to be hunted,” Eze 13:21); metaphorically of the prey caught (Pro 12:10), or of female blandishments (“snare,” Ecc 7:26).
(5.) , resheth, the most common term, from , yarash, to get possession of, is applied to a corded meshwork of any description, whether for catching birds (Pro 1:17) or other animals (Job 18:8; Psa 9:15; Psa 10:9; Psa 25:15; Psa 31:4; Psa 35:7-8; Psa 57:6; Psa 140:5; Pro 29:5; Lam 1:13; Eze 12:13; Eze 19:8; Eze 32:3; Hos 5:1; Hos 7:12), or as a screen for sifting ashes from the fire (Exo 27:4-5; Exo 38:4). What distinction other than these vague intimations there may have been between the various nets described by the Hebrew terms we are unable to decide. In the New Testament no other net than that for fishing is mentioned.
(6.) The most general word which describes it (, from , to throw, occurring in Mat 4:20-21; Mar 1:18-19; Luk 5:2; Luk 5:4-6; Joh 21:6; Joh 21:8; Joh 21:11) is usually confined to fishing-nets by classical writers, although sometimes applied to the nets of hunters.
(7.) Another word to describe a net, (from , to cast around), occurs in Mat 4:18; Mar 1:16, which, like cherem above, is founded on the idea of enfolding or shutting in the prey.
(8.) A special kind was the (from , to load), whence our word seine, a large hauling or drawnet; it is the term used in the parable of the draw-net (Mat 13:47).
The metaphorical references to the net are very numerous: it was selected as an appropriate image of the, subtle devices of the enemies of God on the one hand (e.g. Psa 9:15; Psa 25:15; Psa 31:4), and of the unavertable vengeance of God on the other (Lam 1:13; Eze 12:13; Hos 7:12). SEE SNARE.
1. Fishing-nets. We have no direct information concerning the fish-nets of the Hebrews, but suppose that they were not materially different from those of the ancient Egyptians, concerning which we now possess very good information, and which are more than once mentioned in Scripture (Isa 19:8). The Egyptians constructed their nets of flax-string: the netting-needle was made of wood, and in shape closely resembled our own (Wilkinson, Anc. Egypt. 2:95), SEE NEEDLE.
The usual fishing-net among this people was of a long form, like the common drag-net, with wooden floats on the upper and leads on the lower side. The leads were occasionally of an elongated shape, hanging from the outer cord or border of the net; but they were most usually flat, and, being folded round the cord, the opposite sides were beaten together; and this method continues to be adopted by the modern Egyptians. The net was sometimes let down from a boat, but those who pulled it usually stood on the shore, and landed the fish on a shelving bank. This mode, however, was more adapted to river than to lake fishing; and hence in all the detailed examples of fishing in the New Testament the net is cast from and drawn into boats, excepting in one case where, the draught being too great to take into the boat, the fishers dragged the net after their boats to the shore (Joh 21:6; Joh 21:8). Sometimes in shallow water a smaller net was used furnished with a pole on either side, to which it was attached; and the fisherman, holding one of the poles in each hand, thrust it below the surface of the water, and awaited the moment when a shoal of fish passed over it.
This, or a smaller landing-net, likewise secured the large fish, which had been wounded with the spear or entangled with the hook. In the large cut given on page 978 the fishermen in the boat, excepting the master, are almost naked, as are also those who have occasion to wade in the water in hauling the net to the shore. Such seems also to have been the practice among the Hebrew fishermen; for Peter, when he left the boat to hasten on shore to his risen Lord ” girt his fisher’s coat unto him, for he was naked” (Joh 21:7); although, in this case, the word “naked” (q.v.) must be understood with some latitude. For modern fishing-nets in Palestine, see Thomson, Land and Book, 2:79 sq. SEE FISHING.
2. Fowling-nets. These were also in common use among the Hebrews, and the references to them in the Bible receive striking illustration from the representations on the Egyptian monuments. The ancient Egyptians either caught the birds in large clap-nets or in traps; and they sometimes shot them with arrows, or felled them with a throw-stick, as they flew in the thickets. The trap was generally made of network, strained over a frame. It consisted of two semicircular sides or flaps, of equal size, one or both moving on the common bar, or axis, upon which they rested. When the trap was set, the two flaps were kept open by means of strings, probably of catgut, which, the moment the bait that stood in the center of the bar was touched, slipped aside, and allowed the two flaps to collapse, and thus secured the bird. Another kind, which was square appears to have closed in the same manner; but its construction was different, the framework running across the centre, and not, as in others, round the edges of the trap. So skillful were they in making traps that they were strong enough to hold the hyena; and in the one which caught the robber in the treasury of Rhampsinitus the power of the spring or the mechanism of the catch was so perfect that his brother was unable to open it or release him. Similar in ingenuity, though not in strength, were the nets made by the convicts banished to Rhinocolura by Actisanes, which, though made of split straws, were yet capable of catching many of the numerous quails that frequented that desert region at a particular period of the year. The clap-net was of different forms, though on the same general principle as the traps. The larger ones consisted, like the smaller ones above, of two sides or frames, over which the network was strained (see next page); at one end was a short rope, which they fastened to a bush or a cluster of reeds, and at the other was one of considerable length, which, as soon as the birds were seen feeding in the area within the net, was pulled by the fowlers, causing the two sides to collapse. As soon as they had selected a convenient spot for laying down the net, in a field or on the surface of a pond, the known resort of numerous wild fowl, they spread open the two sides or flaps, and secured them in such a manner that they remained flat upon the ground until pulled by the rope. A man, crouched behind some reeds growing at a convenient distance from the spot, from which he could observe the birds as they came down, watched the net, and, enjoining silence by placing his hand over his mouth, beckoned to those holding the rope to keep themselves in readiness till he saw them assembled in sufficient numbers, when a wave of his hand gave the signal for closing the net (Wilkinson, Ancient Egyptians, 2:181 sq.).
“Birds formed an article of food among the Hebrews (Lev 17:13), and much skill was exercised in catching them. The following were the most approved methods:
(1.) The trap (), which consisted of two parts a net, strained over a frame, and a stick to support it, but so placed that it should give way at the slightest touch; the stick or spring was termed (Amo 3:5, ‘gin;’ Psa 69:22, ‘trap’); this was the most usual method (Job 18:9; Ecc 9:12; Pro 8:23).
(2.) The snare ( , from to braid; Job 18:9, A.V. ‘robber’), consisting of a cord (, Job 18:10; comp. Psa 18:5; Psa 116:3; Psa 140:5) so set as to catch the bird by the leg.
(3.) The net, as above.
(4.) The decoy, to which reference is made in Jer 5:26-27 a cage of peculiar construction () was filled with birds, which acted as decoys; the door of the cage was kept open by a piece of stick acting as a springe (.), and closed suddenly with a clap (whence perhaps the term keltib) on the entrance of a bird. The partridge appears to have been used as a decoy (Sir 11:30).” SEE FOWLING.
3. Hunting-nets. These, as has already been seen, were of universal use among the Hebrews. “The objects for which hunting is practiced indicate the various conditions of society and the progress of civilization. Hunting, as a matter of necessity, whether for the extermination of dangerous beasts or for procuring sustenance, betokens a rude and semicivilized state; as an amusement, it betokens an advanced state. In the former, personal prowess and physical strength are the qualities which elevate a man above his fellows and fit him for dominion, and hence one of the greatest heroes of antiquity is described as a mighty hunter before the Lord’ (Gen 10:9), while Ishmael, the progenitor of a wild race, was famed as an archer (Gen 21:20), and Esau, holding a similar position, was ‘a cunning hunter, a man of the field’ (Gen 25:27). The latter state may be exemplified, not indeed from Scripture itself, but from contemporary records. Among the accomplishments of Herod, his skill in the chase is particularly noticed; he kept a regular stud and a huntsman (Josephus, Ant. 16:10, 3), followed up the sport in a wild country (Ant. 15:7, 7) which abounded with stags, wild asses, and bears, and is said to have killed as many as forty head in a day (War, 1:21, 113). The wealthy in Egypt and Assyria followed the sports of the field with great zest; they had their preserves for the express purpose of keeping and hunting game (Wilkinson’s Anc. Egyptians, 1:215; Xen. Cyrop. 1:4, 5, 14), and drew from hunting scenes subjects for decorating the walls of their buildings. and even the robes they wore on state occasions. The Hebrews, as a pastoral and agricultural people, were not given to the sports of the field; the density of the population, the earnestness of their character, and the tendency of their ritual regulations, particularly those affecting food, all combined to discourage the practice of hunting; and perhaps the examples of Ishmael and Esau were recorded with the same object. There was no lack of game in Palestine; on their entrance into the land the wild beasts were so numerous as to be dangerous (Exo 23:29); the utter destruction of them was guarded against by the provisions of the Mosaic law (Exo 23:11; Lev 25:7). Some of the fiercer animals survived to a late period, as lions (Jdg 14:5; 1Sa 17:34; 2Sa 23:20; 1Ki 13:24; 1Ki 20:36) and bears (1Sa 17:34; 2Ki 2:24); jackals (Jdg 15:4) and foxes (Son 2:15) were also numerous; hart, roebuck, and fallow deer (Deu 12:15; 1Ki 4:23) formed a regular source of sustenance, and were possibly preserved in enclosures.
The manner of catching these animals was either by digging a pitfall (), which was the usual manner with the larger animals, as the lion (2Sa 23:20; Eze 19:4; Eze 19:8); or, secondly, by a trap (), which was set under ground (Job 18:10), in the run of the animal (Pro 22:5), and caught it by the leg (Job 18:9); or, lastly, by the use of the net, of which there were various kinds, as for the gazelle (?) (Isa 51:20, A.V. ‘wild bull’), and other animals of that class. The game selected was generally such as was adapted for food (Pro 12:27), and care was taken to pour out the blood of these as well as of tame animals (Lev 17:13).” All this is admirably and fully illustrated on the Egyptian monuments. Among the ancient Egyptians, in hunting, a space of considerable size was sometimes enclosed with nets, into which the animals were driven. The spots thus enclosed were usually in the vicinity of the water brooks to which they were in the habit of repairing in the morning and evening; and having awaited the time when they went to drink, the hunters disposed their nets, occupied proper positions for observing them unseen, and gradually closed in upon them. The usages of the Egyptians, and, so far as can be ascertained, of other Oriental nations, in this respect, correspond with the intimations of Julius Pollux (Onomast. 5:4), who states that two kinds of nets were employed in this mode of hunting. One, a long net, called by the Greeks , was furnished with several ropes, and was supported on forked poles, varying in length to correspond with the inequalities of the ground over which it extended. The others were smaller nets, called (a, for stopping gaps. These practices are obviously alluded to in such passages as Job 19:6; Psa 140:5; Isa 51:20. The method in which the net was applied is familiar to us from the descriptions in Virgil (AEn. 4:121, 151 sq.; 10:707 sq.); it was placed across a ravine or narrow valley, frequented by the animals for the sake of water, and the game was driven in by the hunters, and then despatched either with bow and. arrow or spears (comp. Wilkinson, 1:214). The Assyrian monuments likewise confirm this method of taking game. SEE HUNTING.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Net
in use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be See n (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, “like the top of a tent.” (3.) The bag-net (Gr. diktyon), used for enclosing fish in deep water (Luke 5:4-9).
The fowling-nets were (1) the trap, consisting of a net spread over a frame, and supported by a stick in such a way that it fell with the slightest touch (Amos 3:5, “gin;” Ps. 69:22; Job 18:9; Eccl. 9:12). (2) The snare, consisting of a cord to catch birds by the leg (Job 18:10; Ps. 18:5; 116:3; 140:5). (3.) The decoy, a cage filled with birds as decoys (Jer. 5:26, 27). Hunting-nets were much in use among the Hebrews.
Fuente: Easton’s Bible Dictionary
Net
1. Diktuon (from dikoo “to throw”); let down, cast, and drawn to shore (Luk 5:2-6; Joh 21:6-11; Mat 4:18-22).
2. Amfibleestron, “a cast net,” from amfiballoo “cast about,” “cast hither and there” (Mat 4:18; Mar 1:16). The Egyptians make it a tent over their sleeping place to ward off insects (Herodotus ii. 95).
3. Sageene, from sattoo “to load” (Mat 13:47), “a net … cast into the sea … gathered (together) of every kind,” a sweepnet or dragnet (Hab 1:14 michmereth), or drawnet “seine,” that takes in the compass of a small bay. In Pro 1:17 explain” surely in vain the net is spread in the sight of any bird,” because the bird sees the net and is on its guard; so youths warned by God’s word raise their souls heavenward, on the wings of the fear, faith, and love of God, as the bird flies upward; and therefore escape the net which the tempters fancy they are going to entrap the “innocent” in, but in which really “their own blood and their own lives” are taken (Pro 1:11; Pro 1:18). (See BIRD.) The tempters think that their intended victims are “innocent in vain” (so translated for “without cause”), i.e. that their innocence will not save them; but it is themselves who “spread the net in vain” (Psa 7:15-16; Psa 9:15; Rev 16:6). A net is also the image of God’s vengeance, which surprises in a moment and inextricably the sinner, when he least expects (Lam 1:13; Eze 12:13; Hos 7:12). In 1Ki 7:17 netted checker work about a pillar’s capital.
Fuente: Fausset’s Bible Dictionary
Net
See FISHING; FOWLER.
Fuente: International Standard Bible Encyclopedia
Net
There are in Scripture several words denoting different kinds of nets, and this, with the frequency of images derived from them, shows that nets were much in use among the Hebrews for fishing, hunting, and fowling. Indeed, for the two latter purposes, nets were formerly used to an extent of which now, since the invention of fire-arms, a notion can scarcely be formed.
Fig. 277Egyptian fishers
We have no positive information concerning the nets of the Hebrews, and can only suppose that they were not materially different from those of the ancient Egyptians, concerning which we now possess very good information. Indeed, the nets of Egypt, the fishers who used them, and the fish caught by them, are more than once mentioned in Scripture (Isa 19:8). The usual fishing net among this people was of a long form, like the common drag net, with wooden floats on the upper, and leads on the lower side. It was sometimes let down from a boat, but those who pulled it usually stood on the shore, and landed the fish on a shelving bank. This mode, however, was more adapted to river than to lake fishing; and hence, in all the detailed examples of fishing in the New Testament, the net is cast from and drawn into boats, excepting in one case where the draft being too great to take into the boat, the fishers dragged the net after their boats to the shore (Joh 21:6; Joh 21:8). Sometimes use was made of a smaller net for catching fish in shallow water, furnished with a pole on either side, to which it was attached; and the fisherman, holding one of the poles in either hand, thrust it below the surface of the water, and awaited the moment when a shoal of fish passed over it.
Fig. 278Fish Net
It is interesting to observe that the fishermen in the boat, excepting the master (fig. 277), are almost naked, as are also those who have occasion to wade in the water in hauling the net to the shore (fig. 278). Such seems also to have been the practice among the Hebrew fishermen; for Peter, when he left the boat to hasten on shore to his risen Lord, ‘girt his fisher’s coat unto him, for he was naked’ (Joh 21:7); although, in this case, the word ‘naked’ must be understood with some latitude [NAKED].
Fig. 279Bird Net
Nets were also used in taking birds, to an extent of which we can scarcely form an adequate conception. A clap-net was usually employed. This was of different kinds. It consisted of two sides or frames, over which the net-work was spread: at one end was a short net, which they fastened to a bush, or a cluster of reeds, and at the other was one of considerable length, which, as soon as the birds were seen feeding in the area within, was pulled by the fowlers, causing the instantaneous collapse of the two sides (fig. 279).
In hunting, a space of considerable size was sometimes enclosed with nets, into which the animals were driven by beaters. The spots thus enclosed were usually in the vicinity of the water-brooks to which they were in the habit of repairing in the morning and evening; and having awaited the time when they went to drink, the hunters disposed their nets, occupied proper positions for observing them unseen, and gradually closed in upon them. These practices are obviously alluded to in such passages as Job 19:6; Psa 140:5; Isa 51:20.
Fuente: Popular Cyclopedia Biblical Literature
Net
Various words are translated ‘net,’ some signifying large nets, and others the drag net. Symbolically nets represent devices secretly laid or they would be shunned, even as a bird avoids a net spread in its sight. Pro 1:17. The kingdom of heaven is compared to a net cast into the sea., which gathers good and bad; ‘the wicked’ will be sorted from ‘the just’ at the end of the age. Mat 13:47-49. Satan and the wicked also prepare their nets and snares. Psa 141:10; 1Ti 3:7.
Fuente: Concise Bible Dictionary
Net
Of checker work
1Ki 7:17
Hidden in a pit
Psa 35:7-8
Set for birds
Pro 1:17
Set for wild animals
Isa 51:20
Fish caught in
Mat 4:18-21; Mat 13:47; Luk 5:4; Joh 21:6-11 Snare
Figurative
Job 18:8; Job 19:6; Psa 9:15; Psa 10:9; Psa 25:15; Psa 31:4; Psa 35:7-8; Psa 57:6; Psa 66:11; Psa 140:5; Psa 141:10; Pro 12:12; Pro 29:5; Ecc 7:26; Ecc 9:12; Isa 19:8; Eze 26:5; Eze 26:14; Eze 47:10; Hos 7:12
Fuente: Nave’s Topical Bible
Net
Net. See Fishing.
Fuente: Smith’s Bible Dictionary
NET
(1) For Fish
Eze 26:5; Mat 4:18; Luk 5:2; Joh 21:6
(2) A Snare for Men
Psa 57:6; Pro 1:17; Pro 29:5; Mic 7:2
–SEE Snares Laid, SNARES LAID
Fuente: Thompson Chain-Reference Bible
Net
diktyon (G1350) Net
amphiblestron (G293)
sagene (G4522)
Although diktyon, amphiblestron, and sagene are usually translated by “net,” it is possible to distinguish these words more accurately.
Diktyon is the more general term for nets, including the hunting net, the net used to catch birds (Pro 1:17), and the fishing net. In the New Testament diktyon has only the latter meaning (Mat 4:20; Joh 21:6). Often in the Septuagint diktyon is used in the figurative sense in which Paul used pagis, with which it is associated (Job 18:8; Pro 29:5).
Amphiblestron and sagene are types of fishing nets. These two words are used together in Hab 1:15 and in Plutarch, who joined gripos with sagene and hypoche with amphiblestron. The amphiblestron is a casting net.When skillfully cast from the shore or over the shoulder from a boat, this net spreads out into a circle as it falls on the water, where it sinks swiftly because of its lead weights and encloses whatever is below it. Its circular, bell-like shape made it suitable for use as a mosquito net. An amphiblestron is the garment in whose deadly folds Clytemnestra entangled Agamemnon; it was the fetter used to fasten Prometheus to his rock; and it was the envenomed garment that Deianira gave to Hercules.
Sagene, which occurs only once in the New Testament (Mat 13:47; cf. Isa 19:8; Eze 26:8) is the long-drawn net or sweep-net. Its ends are taken by boats to the open sea where they are drawn together, thus capturing all that the net encircles. The Vulgate translates sagene by sagena (fishing net).In classical Latin, a sagene is referred to as an everriculum (drag-net), because it sweeps the bottom of the sea. Since it was a panagron, or take-all, the Greeks gave the name of sageneuein to a device reportedly used by the Persians to clear a conquered island of its inhabitants. Virgil described fishing first by using amphiblestron and then by using sagene:”One, seeking its depth, beats the wide steam with a net, another draws the wet nets from the sea.”
Thus Jesus’ use of sagene in a parable to describe the wide and all-embracing character of his future kingdom is very appropriate (Mat 13:47). Neither amphiblestron nor diktyon (which might have meant no more than amphiblestron) would have been as suitable.
Fuente: Synonyms of the New Testament
Net
lit., “something thrown around” (amphi, “around,” ballo, “to throw”), denotes “a casting net,” a somewhat small “net,” cast over the shoulder, spreading out in a circle and made to sink by weights, Mat 4:18 (in some mss. in Mar 1:16, the best have the verb amphiballo alone).
a general term for a “net” (from an old verb diko, “to cast:” akin to diskos, “a quoit”), occurs in Mat 4:20-21; Mar 1:18-19; Luk 5:2, Luk 5:4-6; Joh 21:6, Joh 21:8, Joh 21:11 (twice). In the Sept. it was used for a “net” for catching birds, Pro 1:17, in other ways, e.g., figuratively of a snare, Job 18:8; Pro 29:5.
denotes “a dragnet a seine;” two modes were employed with this, either by its being let down into the water and drawn together in a narrowing circle, and then into the boat, or as a semicircle drawn to the shore, Mat 13:47, where Nos. 1 and 2 would not have suited so well. The Greek historian Herodotus used the corresponding verb sageneuo of a device by which the Persians are said to have cleared a conquered island of its inhabitants.
Fuente: Vine’s Dictionary of New Testament Words
Net
Job 19:6 (a) Job’s circumstances, troubles and disasters which befell him on every hand are compared to a net which catches fish or animals, and makes them helpless.
Psa 9:15 (a) In this way the Lord is telling us that the schemes and plans of the wicked, whereby they hope to enmesh and catch Christians, have turned about to be a snare for themselves, their own devices work against those who made them. (See also Psa 25:15; Psa 31:4; Psa 35:7; Psa 57:6).
Psa 141:10 (b) These nets may be the wicked designs and evil traps prepared by David’s enemies to catch him. The case was reversed and they fell victims to their own evil plans. (See Hab 1:15).
Pro 1:17 (a) The Lord is evidently warning us against the hidden snares, pits and traps of the enemies of GOD. They use hidden schemes and plans, veiled or camouflaged in order to deceive and thus seduce GOD’s people. We are to be diligent, vigilant and alert of these devices of the Devil. (See also 2Co 2:11).
Ecc 7:26 (a) In this way the Lord is warning us against the tricks and traps of Satan who would like to destroy the testimony of the people of GOD.
Isa 51:20 (a) It is evident that our Lord is thus describing the defeat of His people who will be captured and bound by their enemies in the streets of the city, when GOD pours out His wrath upon them.
Eze 12:13 (b) This figure is used to describe the way in which the King of Babylon will capture the King of Israel as a bird is caught in the net.
Mat 4:21 (c) These nets may be taken as a type of the schemes and plans of many religious leaders to capture souls for the church. They need mending constantly, but they should be forsaken.
Mat 13:47 (b) In this parable the net represents the great religious plans and programs of Christendom which are used to gather in people of every kind, saved and unsaved. At the judgment throne the Lord, the head of the Church, will separate the saved from the unsaved, and will cast out of His Kingdom all things that offend.