rom God are in fact synonymous.

Thus, in the account given of the fall of man, the sentence of death
and of being cast out of Eden go together; and if any one compares
the description of the second Eden in the Revelation, and recollects
how especially it is there said, that God dwells in the midst of it,
and is its light by day and night, he will see that the banishment
from the first Eden means a banishment from the presence of God.
And thus, in the day that Adam sinned, he died; for he was cast out
of Eden immediately, however long he may have moved about afterwards
upon the earth where God was not. And how very strong to the same
point are the words of Hezekiah's prayer, "The grave cannot praise
thee, Death cannot celebrate thee; they that go down into the pit
cannot hope for thy truth"; words which express completely the
feeling that God is not the God of the dead. This, too, appears to
be the sense generally of the expression used in various parts of
the Old Testament, "Thou shalt surely die." It is, no doubt, left
purposely obscure; nor are we ever told, in so many words, all that
is meant by death; but, surely, it always implies a separation from
God, and the being--whatever the notion may extend to--the being
dead to him. Thus, when David had committed his great sin, and had
expressed his repentance for it, Nathan tells him, "The Lord also
hath put away thy sin; thou shalt not die": which means, most
expressively, thou shalt not die to God. In one sense David died,
as all men die; nor was he by any means freed from the punishment of
his sin: he was not, in that sense, forgiven; but he was allowed
still to regard God as his God; and, therefore, his punishments were
but fatherly chastisements from God's hand, designed for his profit,
that he might be partaker of God's holiness. And thus, although
Saul was sentenced to lose his kingdom, and although he was killed
with his sons on Mount Gilboa, yet I do not think that we find the
sentence passed upon him, "Thou shalt surely die;" and, therefore,
we have no right to say that God had ceased to be his God, although
he visited him with severe chastisements, and would not allow him to
hand down to his sons the crown of Israel. Observe, also, the
language of the eighteenth chapter of Ezekiel, where the expressions
occur so often, "He shall surely live," and "He shall surely die."
We have no right to refer these to a mere extension on the one hand,
or a cutting sh