IB 
 
 - s;<i",?J.''«* ;}i!;.^ja***!«***-«w.:'" 
 
 1100 mfumtm nm, tuta 1100 
 IO1/M7-«l0t 
 
 ■1*- 
 
 hches 
 
 ,!<■ J, 
 
 .^ 
 
 
 »v. 
 
 
 
 III .u#- ■■ 
 
 ^H____ 
 
 « 
 
 |U 
 
 |l^ 
 
 
 ■^ 
 
 1 
 
 Hr 
 
 V 
 
 ' 
 
 
 
 HRNUmtlMEO TO AZIM ^TANOMIOS 
 BY W »f>t.gD T3/ t m» PC. 
 
 
 
 
 V 
 
 ^5^ 
 
 <«^m''' 
 
 v«> 
 

 ,^ 
 
 » 
 
 
 .'^VV 
 
 % 
 
 V 
 
 
 .■■. ^, ■■ .;•'.• "■•■ -.-. ■ !.^ 
 
 CIHM 
 
 .t'lu,.te.«,^^«2H* 
 
 • 
 
 Microfiche 
 
 Series^ 
 (Monographs) 
 
 I ICMH 
 
 Collection do 
 
 microfiches 
 
 (monographles) 
 
 V. 
 
 • 'S 
 ' . -a 
 
 CiMdIii Niwltim lot Mltotlo»l Mlwon»to«ii t l l oin/l«MHMt ei ii*< H i i *» 
 
*' . . ,■'■■■■ ■ ' y ■ - " ■ . ' ■ ■■ . . . '■ 
 
 r 
 
 % a 
 
 w 
 
 , _ V ^ B^^WP^^^W ,^W^W ^^^^OTW^p ^^^M 
 
 r » — 
 
 '1 ■■ ■'" . 
 
 Tli^ti«itt tm tmm^mt W aMilii Hm kMt oriiMI 
 
 
 
 wpv aMMaMi tar f itaiint. Nmmtm «( Ms MpV wMik 
 
 iMlaiUppMHIidawpraaMfai. tMdl«aNidaaa|^^..^Mk..^-;^.:f ;] 
 
 
 
 
 
 »IUpiHilHi.<MlpM»wn wadlflii onaiwap 
 
 
 ri§nHliaiilly aliaiiii tha- mmim aiawaBat ■.•!■■•>§, apa---- 
 
 
 .■• ■ ■■■ ' ..■ 
 
 
 
 •■ - ,. ■. •■ 
 
 . ■.■■■•< ■■„ ;/ .■■'■■■■ • -.y- \\ ■'■'. •;),'■ V'-, ■;. ■ ; ., .-■/ 
 
 ■' . '.'■'. ■ i# ■..■•,--,■ ■■■■.' 
 
 :*'. ■ ' 
 
 Lid Ce<wartiiw da aanliar 
 
 
 
 r--LCa»ar» dawipi/ ^ 
 
 
 <. ■■ . 
 
 L_J CaMvariMa NMawte at/oM ^icyMa 
 
 
 • 
 
 ■";*v- 
 
 r— iCfartWawHiim/ 
 
 LJ U titta * aoMvarttra Manvia 
 
 ' Ua fapi diaalatiai. tadiatiai ou piqM*a» 
 
 
 ■/■ ■■ ' . -.■ • - ■ ■■■'..■ 
 
 1^ ^ rapM dataanad/ 
 • ^, . UNpsdltaMa. ' 
 
 « . 
 
 rn telQiNad Ml n.a. KMar than Mna or Maak)/ 
 1 Enara da aealaMr ft^ awtia <iia blaiia om wofcal 
 
 r*"! lliowilirBiMft/ • 
 
 ^h--\ : '" . 
 
 LJ Manaka* at^M MhMtratiom an aouiauf 
 
 r^^Hkiality Of p^ varia*/ 
 
 
 '■ *''V 
 
 r~n Boimd wMi otfMr matarial/ 
 1 1 ^JaMavaad'aMtratdoeunMnti 
 
 1 ^■^k^Bl^k^^M^k^K »^^^|^».M 
 
 ' t ripNWiivn coniHHia 
 
 
 
 ."■■.-. '■.■■'* 
 
 r"y-i^t Mndjn| way aaaia diadowi or dittortinn 
 
 L_J Comprand on (da>) indax 
 
 . - 
 
 
 
 -■-/'■'',, ' '. ' 
 
 
 
 . TMaonliaadartakanfroni:/ 
 
 
 ..-.■''■■■:•■" :-,;''^. ^■- /.':/' -y. ■'•'■■'.'" -Vv' .' , ■■■•■'■"-'■: 
 
 U titia da I'an-Uta prowiant: 
 
 ."-:■' ■-■' ■ 
 
 Lga^J wMiin IM taxt* Wlianavar poifiMa« inaia nava 
 
 '■ "' ■ . 'a. ^ ■ % 
 
 
 p'lTitlapafaofitMa/ 
 LpJ ^ da titra da la livraiion 
 
 
 
 
 II M pant «ia aartafaai pafM Manehat aiovtiai 
 
 ..• ■ \ ■ ■>• ^' .;';-■ ;:■■■.•.;":,■■• ; . 
 
 ;', v 
 
 
 p^ Caption of itMM/ v 
 
 
 
 
 pn nt TuiiiMi. 
 
 f * 
 
 
 
 \ 1 Maithaad/ 
 
 a 
 
 Q<niriq«ia (pModiquai) da la livraiion 
 
 □ 
 
 
 «■:/ 
 
 TMi Amo b fHniad at tha radoetion ratio diaaiiad 
 . Cado c Maia n taatfilni*aMtaM«dar*di i e t ionindiqiit 
 
 tt 
 
 Tl 
 
 •1 
 11 
 
 O 
 
 b( 
 til 
 
 •I 
 
 «i 
 fk 
 
 •I 
 
 oi 
 
 Tl 
 •I 
 
 Tl 
 
 M 
 
 ell 
 
 lOX 
 
 14X 
 
 ISX 
 
 s 
 
 fix 
 
 MX 
 
 [Z 
 
 30X 
 
 t2X 
 
 IfX 
 
 aox 
 
 24X 
 
 3 
 
 ?»x 
 
 32X 
 
 -^ 
 

 
 li**,'*/-*-.-,-- 
 
 ^■ 
 
 w mv pviMtwMvy o«« 
 
 Itetropoll^an Toronto lUif crane* Library 
 ' Bualnaaa aiid Sociar Sclancaa Dapartaant 
 
 v> ins ■ffipinai vvpy anv (■• iwiapavv wim wiv 
 
 Via MMt M 
 
 In 
 wMia 
 
 
 ina HMi raaoffoaa ffama on aaan 
 sImN eotittin tfta ayinbal'«Ni 
 TINUfO"!. or tha aymbol ▼ 
 
 "CON- 
 IMO"}. 
 
 '• ^nmimt 
 
 uniaiam faauanon ibimW' 
 amlralv kieliiMarf In ona 
 
 nQiit MM top 1 to oottoiiia 90 inoiiy 
 fv^iNvvQ* iffio tvoowino QMoraino 
 
 MX 
 
 *> 
 
 fut 
 
 *ii 
 
 Matropolltan Toronto lUif arajiea library 
 Bualnaaa and Social Scldtkcaii Dapartaant 
 
 Mfpa MiMMitaa ant aiA fapcoAiHaa avaa la 
 l>an# ijo ln. aampta umt 4» la aonJHIan at 
 aa la natiata flo ri 
 
 :i 
 
 aont M 
 
 
 PMi* aalon la aos* Toiia laa 
 
 •oHparla - 
 Mita 
 
 parte 
 
 -ia B^iaaffv 
 
 at an ^imiinant par 
 
 Un 
 
 aaa* w aynHMw 
 ByiHiMNa ▼ 
 
 algnlfli"ASUtVlirviP 
 
 * daa taiix 
 
 'Larpnua la aoaimant 
 laproidMit an un aaul 
 aa ■ anQM 
 at tfa taut an taa, an 
 
 Muatrant te matlHirfa 
 
 H aat Htm* A partlr 
 
 I da fpauatai a tfroita« 
 
 pianani la nsmpiv 
 
 diopraniniaa aidvanta 
 
 © 
 
 
 
 TT 
 
 ^ 
 
 ^ 
 
^ • ■M^M^-:^^m^^i'' 
 
 
 ~lli^fjt>--. 
 
 
 ^ 
 
 "j#V 
 
 ^ 
 
 .« 
 
 
 ■^ 
 
 v.. 
 
 -;3?:i 
 
 
 ':wtK* 
 
 % 
 
 ■•%*• 
 
 ;■■«■■ 
 
 ^*0R^' 
 
 I^WlPilP*,^ 
 
 
 OREBK ^WdRD mmt. , 
 
 BY 
 
 GLEN HOJ^^mSFF, 
 
 OF lMliORTAl.nT'V ^ 
 
 
 V J J 
 
 -.-^<' 
 
 '^4 
 
 ' *<i 
 
 ^i 
 
 i##^' 
 
 • » 
 
 -it -^ 
 
 ''*'«.^ 
 
 .J*, 
 
 '*'» ' >ij 
 
 irrf ' f 
 
 .JUi- 
 
 *■ A. 
 
 ■*<tT' 
 
 #^^ .- 
 
 
 ''■^-aa^^^ai* ►-^^^f .^is^: 
 
 
.^-; ■■•• , » 
 
 HI 
 
 
 THE 
 
 E. '^ 
 
 f, 
 
 w 
 
 "Mam's Oi 
 
 JAS. I. i 
 
 
-A-'^T" ^^"^ ' ■» ^ i. ■* 1 T'^ ' J^ 
 
 t 
 
 
 . ^ 
 
 r' • 
 
 \ ^ 
 
 SOUL; 
 
 
 OR. 
 
 THE HEBREW WORD NEPHESH. 
 
 
 AND 
 
 THE GREEK WORD PSUCHE. 
 
 
 
 BY 
 
 WILOAM GLEN MONCRIEFF, 
 
 
 AUTHOR OP 
 
 *• Mam's Only Hope op Immortality ";«« Sodom ; o», 
 y . Inothbr Opportunity," Etc., Etc. 
 
 LONDON, ONTARIO : 
 JAS. I. Anderson ft Co., Booksellers, Dundas-st. 
 
 
 t'tfr 
 
 ■^^.Jj 
 
V* 
 
 t\s^ ^^/explanatory. 
 
 * ^ The following brief treatise was first published At 
 ' Edinburgh in iSsa, and since thtfn has been re^printed 
 •everal times in Scotland and in the United States. . The 
 latest reproduction of it was given last year in "The 
 Messenger," an excellent religious monthly published at 
 Glasgow ; and the author embraces this opportunity to 
 thank his esteemed friends, Mr. William Laing, of 
 Edinburgh, and Mr. R. it. Strang, Editor of " Messen- 
 ger," for the care with which the work was borne through 
 
 the press. 
 
 The aim of the tractate was described in a few lines 
 ^prefatory to the first edition, and as they are stiU^ 
 reckoned sufficientiy explicit, it will answer aU purpose 
 merely to repeat them on this occasion in their original 
 form. The sentences were these :— 
 
 , ** The design of the following Pan^let is to give a 
 piain and popular view of the two woraS in the original 
 of the Old and New Testaments, commonly translated 
 Soul. In the Hebrew it is nephesh: in the Greek it i« 
 psMhe. The tract, it is. humbly presumed, is so written 
 that any one merely acquainted with the English 
 language can, in an easy and a satisfactory manner, ^ 
 a dear conception of the import of these two foreign 
 and important terms. How very widely they >/ijf<r from 
 the meaning now commonly given to the usu^ e(]|iiiiBa- 
 lent ** Soul," as employed in theological exposition, 
 miist be apparent even to a very super&cial exammer. 
 In our age it is gratifying to observe that the iq[>peal, in 
 all leligious discussions, is, as it ought to b^ more 
 directly and unreservedly to the BiWe-^the grand sooiipe ^^ 
 of sacred tniOi ; and, if this small performance shall m ^ 
 inqmrers in their investigations g q ^ nUng nm, his^co** 
 sdtution, and the glorious des^ Aiil k tferoiiilb- 
 brought within his reach, tiie wnter will YaO^ himself 
 abundantly rewarded for the labor of its ptcp*iatk»u'' 
 
 THE AUTHOiL- ; 
 London, Ont, Feb. asnd, iS89« 
 
 WW'^:7rW'' 
 

 PART FIRST. 
 
 NIPHKSH. (HEBREW TERM.) 
 
 The noun Niphuh is derived from the verb Naphatk 
 which mtKM Xo breathe, expire, that is "to breathe 
 out"; and in the English version is variously rendered 
 as follows: — • ; 
 
 Section I. AS^^fM is, in the English version, 
 tnmslated breath. ' 
 
 Job xli. a I. "His hxtzsCti (naphesho) kindleth 
 ooals r ^ - — — ^^^- — .___...__.^.., ^ .._^ 
 
 ia 1^ ?""*!**' *°^^**^»"« «»*"' "the paragon of ani- 
 mus, breathe the same element, th&i- common air 
 sometimes by us called " the vital airim^distinguish it 
 from other airs or gases which do not sujport life. In 
 Ecc iii. 19, it is said <Vthey," men and animals, "have 
 all one breath/' or ruaeh in the Hebrew; which, term 
 here rendered "breath," is in verse 21 of tM? same 
 chapter, translated '* spirit:* and in many other places 
 of the Old Testament. When so used, the force of 
 nwM* is equal to »^/A«^, when that term is employed 
 Xo tsgittsA breath. 
 
 Here verses 20 and 30 of Genesis l may be con- 
 sidered for a moment 
 
 ^"^^ God said, let the waters bring forth abund- 
 jmtlf Ac moving (margin, creeping) creature that hath 
 m, (margtnr living iw^— Hebrew, nephesh) y. 20. 
 Sm^ nephesh m^ns breath the verse may be rendered 
 «'ffl»th of Jtfe," as well as /iving soul, as in the margin, 
 ^. Wen It so rendered, the real meaning would be 
 ggpe^obvious. Soul of lifej or breath of life, imports 
 bm^ that sustains life; and the whole passage ju«t 
 mns fhis^^Let the waters bring forth abundantly die 
 treeing Animals that live by breathing,~in a woid, 
 bi«aaiiU[ creeping animals. The same remarks are also 
 appUeable to V. 30, " to every thing that creepeth upon 
 
 
 
 i\i 
 
<J^"'y-* 
 
 PJH « 
 
 
 •'" •■»^*--, rye '. 
 
 ; ♦ 
 
 •#■ 
 
 J, - 
 
 Ui^ earth, wherein there it life" (margin, ** a imng 
 " sour—nephesh); that is, saui, or breath of hfe; in a 
 word, to every breathing animal that creepeth upon the 
 earth, as well as to the beasts and' fowls, mentioned m 
 the beginning of the verse, the Alnfighty gave the green 
 herb for meat. ' 
 
 It is the oxygen in the atmosphere that renders it 
 vital, or life-supporting; let this element be removed, or 
 consumed, and, as in the Black Hole at Calcutta, it 
 I Hicomes life-destroy teg. 
 
 Sic. 11,'^Nephesh is translated " creature;' or ani- 
 mal. 
 
 Gen. i. ai, "And God created great whales, 
 T every living creature " (nephesh). Verse «4, ** Let the 
 earth bring forth the living creature " (nep^esh}. Gen. 
 ii. 10, ** Whatsoever Adam called every living creature " 
 (tiJhesh). Gen. ix lo, "Every living^creature 
 (nephesh) that is with you." Lev. xi. 46, " This is the 
 ]aw^^— of every living crtaXyxTt (nephesh) that moveth 
 In the waters*" >. 
 
 In harmony with the verse just qiioteili naphesh 
 (another fonn oi nephesh) is rendered "fish*Mn Isa. 
 xix. 10— "All that make sluices and ponds for ^ 
 In Job, xiii. to, the patriarch, speaking of the Almighty, 
 gays:— "In whose hand is the soul of every livmg 
 thing*'-, Wi it seems every living thing in the animal 
 kingdom has soul. But more than that, even trees and 
 plants have soul, exactl)r as is the case with each mem- 
 berof the animal creation :— Isa. x 18— The Lord of 
 Hoste(v. 16) " shall consume the glory of His forest, 
 and of His fniitful field, both j^»/ and bodyr Plants 
 and trees, like animals, live by brcathing-^ew^ order of 
 living organism breathing in its own Goa-appointed way, 
 and hence they ate all described |» having "soul,'' and 
 the soul of each breathing existence— or e«eh breathhig 
 existence itself, hangs on the infinite Creator for the 
 discharge of its peculiar functions, be iu place in nature 
 humble as is that of the lichen, or noble aa is that of| 
 
 0A. 
 
>v •«-.,' ■•^■»^ii|j. 
 
 '.ni «!*" 
 
 So then each " beast,** " fowl," " creeping " thing 
 and plant is or har a nephesh ; in other words, is an or- 
 ganized existence living by breathing in some way or 
 other the atmospheric air. The noun, nephesh^ thus 
 clearly bears out the import of the verb (naphash)i 
 each IS a nephesh in virtue of its living by breathing. 
 
 This seems to be the proper place to introduce the 
 text. Gen. ii. 7, " And the Lord God formed man of the 
 dust of the ground and breathed into his nostrils the 
 breath of life, and man became a living soul" (nephesh). 
 
 Observe ist^Man, not a part of him, was made of 
 diUst, or wojFld matter. The passage does not say his 
 body was "hiadc of " dust" ; he, the entire maK* the 
 being, Adam, was made of dust. . Hence we iiead, 
 "Dust thou"— not a part of him>— "dust iHOUyart, 
 and unto dust shalt thou return " (Gen. iii. 19). Com- 
 pare Job X. 9, Ps. XXX. 9, Ps. ciii. 14, Ps. cxiyi.\4» 
 Eccl. Iii. ao — "All"— men and animals — ** all are of the 
 dust and all turn to dust again." The materiality of 
 entire man ij|l||iVeyed no less pointedly in the designaV 
 tion " flesh,%i in Gen. vi. 3, •• he also is flesh " i-rand 
 in such language as. this, " the end of all /^M" ^n« 
 vl 13);— "hath made of one blood all nations of m^n " 
 • (Acts xvii. 26) ;— and *^ flesh and, blood cannot inherit 
 the kingdom of God" (i Cor. xv. 50). To make these 
 passages teach, vith a view to suit the demands of a 
 xcreed in theology or philosophy, that the Creator formed 
 otthr a part df man of " dust," is, in our judgment in- 
 8^14 ^^ trembling reverentially in handling the record, 
 to use\a liberty with it which borders on infidelity itself. 
 The umuippy infidel rejects all the text; and such a 
 mode of expounding it treats ^^the sacred words as if they 
 wcfie lAiper^t, and partially false. 
 
 Ob. and— How maii became alive, " God breathed 
 into his nostrils the brei^th of life and man became a 
 living soul.^ That is, the man was made alive by being 
 uia4^ to breathe; in jiving by breathing he resembles, 
 all tlie other organized creatures or souls. " They have 
 a// cm hreatlT (Eccl. iii. 19 ; which is, therefore, the 
 bitath of lives^ or the breath that sup|>orts so many dif- 
 
 
 ^ *\ 
 
■p^--- 
 
 •«'}r'.'|'«'.""i; , '»" 
 
 -%, 
 
 M-'- 
 
 ferent lives, or living animali. Were It necessary it 
 could be shown at length here, that the two gases (oxy- 
 gen and nitrogen) which form the atmosphere breathed 
 by man, enter, in a solid sUte, into the compositton of 
 his organized texturesr-the brain, flesh, &c. ; they are 
 also found in the fluids. Blood has eighty per cent, of 
 water, and water is a compound of oxygtn and nitrogen j 
 blood contains nitrogen and oxygen, as well as other 
 elements. The brain and nerves contam a large quan- 
 tity of Albumen, which is one of the constituents of 
 Wood; one of the "fatty acids," discovered in the 
 brain, contains nitrogen. No vegetables afford iiiutn- 
 ttient to animals linless they are rich in nitrogin. (Sec 
 
 Liebeg's Animal Chemistry, by Gregory, 3d Edit., Part 
 L, pp. 12, 50, 5a, &c.) From this it could be proven 
 that "breath" is essentially, to a given extent, of the 
 same nature as the aniroil organization; indeed man 
 breathes what he is made of, as disclosed by the chemi- 
 cal analysis of his being. Man inhales the air, his 
 breath \znephesh, and he himself, to a great extent, is 
 breath or air, in an organized solid or in a liquid state ; 
 radically, then, he is ohe with the vital atmosphere,— 
 this breath, or its elements, diffiereutly received by him 
 (the oxygen, e. g, in one form, irom the air, absorbed 
 by the blood in its passage through the lungs), being 
 largely found in his physical structure. 
 
 Ob 3rd.— What man became— literally grew into— 
 
 in»the act of becoming alive. The . man made pf dust 
 '' became a living sour (Mfhesh); ox tstxi more accur- 
 ately, he became living soul. See also i Cor. xv. 45. 
 The words here (Gen. ii. 7) rendered " living soul " are, 
 in the first chapter of that book, twice translated " liv- 
 ing creature,"* and in the other passages quoted at the 
 commencement of this section, where the inferior tribes 
 are spoken of In all* these verses, for •* living 
 creature " we may read " livi^so ioul " ; and in the one 
 . before us, Gen. ii. 7, we may, with equal propriety, ten- 
 der the Hcbrcw-^man became a living (not an <p<»^ 
 living) creature, or a living being. God breathed into 
 man the breath of life, and the mei^n became alive^hc- 
 
 }$^^. 
 
 ^LMji-JiX 
 

 came living man, is the perfect force of the. language. 
 Vfe may, therefore, make all these original phrases in 
 our English version ** living creature," or all *' living 
 soul" ; .80 that to be a living soul is nothing peculiar to 
 iDan,^ch of the inferior breathing tribes being^ "/I'l/- 
 sng ioult' an well as himself. They are all soft, inas- 
 much as they live by breathing ; he became living soul 
 —living crjeature, an animal alive and to live by 
 breathing. The identity in this mode of being, as in 
 their material constitution, is thus shown to be perfect 
 Sic. \\\.—'Nephesh\% rendered ^' life** as— 
 Gen. ix. 4, " But flesh with the^ife (naphesho) 
 
 ^thereof, which is the blood thereof, shal'. ye not eat." 
 
 Verse 5, " At the hand of every man's brother will I re- 
 quire tht life (nephesh) of man." Ex. xxi. 23, " Shalt 
 give life (nephesh) for life " (nephesh). Job il 4, " All 
 that a man hath will he give fot his life"" (naphesHo), 
 Job xii. 10, " In whose hand is the soul" — nephesh-^ 
 (margin, ''iife")' " of every living thing." Job xxxi. 
 39, " Have caused the owners thereof to lose • life " 
 (ntpkesh). Prov. xii. 10, "A righteous man regardeth 
 the life (nephesh) of his beast." Jonah i. i4i " Let us 
 not perish for this man's life " (nephesh). See also Lev, 
 xvii. II and 14; also ^cxiv. 17 (margin). 
 
 The reason why life is expressed by nephesh is obvi- 
 ously this : — life results from breathing, and as breath is 
 nephesh, life, its product, is also so denominated. 
 
 Here #e may advantageously note a few passages 
 where, in place of the indefinite rendering " soul," it had 
 been better if "life" had been employed, as in the 
 above verses and others that might have been trans- 
 Ikcribed. These are Gen. 35,1 8, ** And it came to pass, 
 as her (Rachel's) soul (nafhisah) was in departing^? (for 
 she died) that she called hjs name Ben-oni " ^c. Her 
 soul— 'her /i^^^jr^— undoubtedly was her life, and the 
 ^parenthetic words, "for she died," show clearly that 
 •u<^ was the sense in which the inspired historian used 
 the term. It was not she that was departing, but her 
 80ul--her life— was departing from her or expiring. She , 
 WW ceuing to breathe, and life, like an exhausted lamp, 
 
 ■ ■ 4 
 
 '% 
 
 •-^ 
 
'w 
 
 ■■. ■-_&._■•■ . .. ^ ■■,■■■■:■;:■ ...I-- .- 
 
 f^-? kL^h- uDon the child three times, and cned 
 stretched hinMcltu^n ^^ . ^^ j p^y jhee 
 
 '''^1f!!\?him drn outTthe^ber into the 
 SJl^'^e&a°hL''lo hi. mother, «a EUJ^ 
 
 .. life^mstead of wul, as they have done in many oAer 
 „C^ "f^ we have .beady given_^proof, there 
 iShave been no difficulty in undei»t«n<hng thi. text 
 TSi it^toi^have been so rendeied, or that we oi^t 
 Sl^ul^by thewonl "soul" here /^^» pbvK,«. 
 from the whole circumstances Of the n?*™;?^- . , ^, „ 
 a. Weleam from v. .7, that *« «*|l*f; «*??f. . 
 was so sore "that there was no breath teft^mhim , 
 
 !nd by ceasing to breathe he would cease to live. - , 
 
 V Smother understood him to^be dying; "art 
 tiioncomeuntome— tof/o/myson? (v. 18). 
 
 , ^ntm^ of Elijah after the child's recovery 
 i, iSost »pliciV^THV i»H LnrrrH" (V. S3); he was 
 miraculously restored to life and activity. ^ ^ 
 "rf Let it also be marked that the Prophet prayed 
 that the soul (there is nothmg about immtrUi soul m 
 ^ttwage) if the child might come "mtoAmagaii^" 
 «* SdMt ask that he-the child-might return, say to 
 to body^;Tut that the soul miriit return to M. 
 ^Sw/SiiTwoid, that the boy n»ght^^»>»«dtoj.ve 
 t^' Thepei«onaUVwa.inilie«*il*ii«mJ>»»^ 
 SS, «il nSr^ 8«ve Ite to. or wj^*^^ *^- 
 
 ^fceWeddiild. 1^ b^ <>«*^ *??*?^if.wM: 
 « he had ceased to live j the Prophet *wed^lifc 
 mj ^t i « Bmv or Ui at he might re-live, jn m mercy of 
 
 
■■«:. 
 
 ;;-ji;. ':,.■• ■ ■, ■ ■'■'.■.■' '■*'■■''■ '■■•■■«■ ' ■■ ,';■■■■■■' :",.■■'•'.. ' 
 
 Heaven. We use the same fonn of speech ourselvei"^ 
 for example/ we say a man's strength has gone, that it 
 lias returned ; we speak of health returning and of heallli 
 departing; we mean that the man has become weak, or 
 
 strong ; he has become diseased, or pown healthy again. 
 So here, the child's " soul," or life,' went away— he 
 ceased to live ; it returned, or he began afresh to live 
 by breathing, Ms he had dgip before the fatal calamity 
 assailed him. t - 
 
 Another passage is Job xi. ao, "But the eyes of the 
 wicked shall fail, and their hope shall be as {marginy a 
 pitf of breath) Che ^giving up of the ghost " (nephesh), 
 ^^: Giving up the ghost is expiring, and thus the version 
 is rather a commentary on the original than strictly a 
 rendering of it To give up the nephesh, here rendered 
 "ghost," is giving up. the " life "; and to expire is to^ 
 cease to live, the continuance of life being dependent on 
 the prolongation of the breathing. Hence, for a hope 
 'to be like the giving up of the nephesh, is to be transient' 
 :' and. vaia- '.'.•. ' 
 
 Sec. IV. — Thie idea of personality, or self, is often 
 expressed by nephesh, rendeted "souL" Of this the 
 instances are all but innumerable; a few examples. will 
 /enable the reader to detect othere in a moment. Gen. 
 xii. 13, " My soul (I)s}nsX\ live because of thee." Gen. 
 *xxxiv. 3, " His soul clave (he clave) unto Dinah." Gen., 
 xjii. 21, "We saw the anguish of his soul," i. e.,^iV 
 anguish. £xod. xxx. 1 2, " Give every man a 
 for his aoul (for him) unto the Lord." Job vii. 15 
 that my soul chooseth stranglinj^/*' etc Barnes, the 
 Comnientator, has this note on' the passage : " So that 
 // the soul being put for himself." Ps. iii. 2, " Which 
 say of my soul ** (of me\ Ps. xxv. 13, " His soul (he) 
 shall dweU at ease." Ps. xlix. 8, "The redemption of 
 their soul" (their redemption). ]Ps. Ivi. 13, "Thou hast 
 delivefied my soul (me) frpm d^ath." Ps^ Ixxxix. 48, 
 ^*^ia11 he deliver his sou^ (A«m) from the hand of the 
 gmvei^ Pro. ii, io, " Knowledge 19 pleasant unto thy 
 mi^ (Mithee). 
 . |>{ot unfitquently have our translators omitted the 
 
 ransom 
 "So 
 
 i 
 
 
 S 
 
 .v'.i'-f 
 
^fer 
 
 I> ■ * 
 
 < 4' 
 
 5-' 
 
 
 fk 
 
 
 Id ' ; • ; . '\^ ^ 
 
 nepheih (rendered *<80ul" in the preceding verses) and 
 ' simply expressed the force of the original, as will be seen 
 in a few ewmples. Gen. xiv. ai. ••Give ine the pcisons 
 Xmargik, *' souls ") and take the goods to thyself." Gen. 
 XXXVI 6, •* And Esau took^aU the persons {margm, 
 '* souls'*) of his house." Exod. xii. 19, '*Save ^hat 
 which every man {mArgin, "i^«/") ""'J^cat- Lev. 
 iv. 27, « And if anyone (»ftfr^«,"*w/j") of thecom- 
 mon people." Judges xvi. 30. « And Samson said, let 
 mt {margin, my soul) die." Jobxxxi.39, "Caused the 
 owners (margin, soul of the owners) thereof to lose their 
 
 -'^•«*' 
 
 themselves (margin, their souls) are gone into ^ptivity. 
 
 The explanation of such passages as the foUoWm^ 
 where nepkesh occurs^ and where it is rendered soul, 1*^ 
 no less obvious and satisfactory. Josh. x. 30, 33, 39, 
 «* He (Joshua) smote— all the souls (i, e., all the men); 
 that>'Wcre therein," &c Josh. xi. it, "Smote aU the 
 souls" (i. e., ««»). Psi xxiL 29, " None can keep alive 
 his own soul" or kimsetf. Ps. xxx. 3,—** Brought up 
 my soul (iw^) from the grave." Ps. Ivi. 13,— "Deliver 
 my^soul (i»f^) from death." Isa. xxxviii. 17,— "Thou 
 hast in love to my soul (mi) delivered it (me) j&bm the 
 pit of corruption." Ter.iLj4,—" Blood of the souls " 
 \fif med), Ezek. xiii. 18, 19,--** To slay the souls (ike 
 men, OT those) ihaX should not die ; and to save the souls 
 alive {M<f iw«i* or M<>j^) that should n^livc,"&c. Ezek. 
 xviii., 4, " All souls (men) are Mine, as the soul of the 
 father, so also the soul of the son is Mine ; the sditf ^t 
 sinneth it shaU dic^—or simply thus,— «// tfre Mine, as 
 the father is Mine, so also the son is Mine, Hm that sin- 
 neth shall ^ii- Eiek. xxil 25,-" They have devoured 
 souls "(<»f«i). Verse 27, "To destroy 8oute"(i»Mw). 
 m. It may be useful to call attention to'one ouer pas- 
 sage^ wluchi after the verses just quotedi camiot be found 
 to present any Insuperable difficulty to a caiMlid iiu&d. 
 It^ Ps, xvL io^"Thou wilt n6t leave] niy soul in 
 hcll^ ndflier will Tlyu ^ »^ to 
 
* ^A" '»'4 •art* 
 7. * ""/'T^^'j^hP' 
 
 ii 
 
 ^■ 
 
 '■& 
 
 tee corruption." (Quoted in Acts il 27, 31). 
 >. What is here rendered "hell,? is x>S^<;/ in.the 
 Hfbrew, which, according to Professor Lee, means a 
 grapi; thi staie of the deudyfyc a state of death) the 
 grem* any x^eat depth. It is rendered ^'grave^* in 
 
 Eccl ix. 10, «' There is no work in the grave (sheol) 
 
 whithtr THOU goest," So, also, in Ps. xxx. 3^ Ps. xxxi. 
 ijrV Pf. jxxxviii. 3, Ps. Ixxxix. 48, Prov. i. 12, Hos. 
 
 b. *• My soul *• is a Hebraism for ^51^, as we have 
 discovered in many other passages, and the words 
 "my soul" are here obviously paralleled, and indeed 
 explained, by the phrase "Thine Holy One " in the 
 end of the passage. 
 
 €, The soul of Messiah, was Messiah Himself; and 
 the soul of Messiah, Jehovah's Holy One, could see no 
 corruption in the grave ; this, in fact, is a prediction that 
 He would not be permitted to see corruption. In other 
 words, the text is an announcement that Messiah should 
 have a Very early resurrection y and that this was the 
 case the goipel history explicitly attests. • V 
 
 Having presented these passages iK^e may remark, 
 in concluding this section, that the process by which 
 »^A^A caqnt to designate a man appears to have been 
 the following :»-It firstmeans^r/o/^* then lifey resulting 
 from the inhidition of vital air by the lungs |. and then, 
 naturally*, the kfing who breathes and so lives. By being 
 describe a$ ^ nepheshy taaca \% portrayed to us as an 
 organized being who is to live by breathing, like the 
 other breadiing creatures, or souls, subjected to the 
 same life lawt with ouriselves^ 
 
 Sbc V»-^Nefih€Sh is iapplied to deadymen ; or it 
 designates dk 0rpse, Man ^* became** a living soul by 
 being made to breathe, and, when he expires at the 
 final hour, h^ becomes a soul without life,-^a dWd 
 being. The Mowing are ii^bnces of this usage :— 
 Nutti H 6, " He shall come at no dead body" (n^pMesh, 
 or dead nu^n)* Num. IX. 6, "Certain men who were 
 defiled by ^d^ body fnephesh) of a man." Lev. 
 X ML a S , "Ye 'sh all not m a ke a n y ctittings in your flesh 
 
 '<fi 
 

 "■■.-. ;-::-.v^-^- -la: :-:r;--^:^ 
 
 for the dtdA"" (nephesh). Lev. xxii. 4, "Unclean of 
 the dead" (niphesk). Hag. ii. 13, "Uncleau by a 
 dead body" (nephesh), 
 
 SicVh-^Jvephesh describes some of the powers, 
 desires^ appetites, or mental states of a man, or of a 
 living human soul. Gen. xxiii. S, *' If it be yourijiind" 
 (naphtshechem), your opinion, your judgment. Ex*^, 
 XV. 9, "My Xmi (napheshi) shall be satisfied uj^n 
 them,"^I will be revenged upon them. Deut. vi. 5, 
 ** Thou shalt love the Lord thy God with all thine 
 heart, and with all thy soul Y«^^«yA>, and with all thy 
 might" What special power of man is expressed by 
 ''soiUs^Uift'this passage, is not easily discovered. If 
 hsSfrulidLen to eixpress affection^ " soul " may then bfe 
 understood to describe intellea, or mind; perhaps it 
 may be i^« that is referred to, and it is as easy to 
 suppose a call to love God with all the life as with all 
 the "might.'^ Obviously the text summons men to love 
 supiemely the eternal God of love and mercy, with all 
 the powers they possess; and as long as they have them; 
 for exerci'se, let the capacities receive from us whatever 
 names we may pleate to confer on them. Deut xxiii^ 
 34, "At thine own pleasure ^ (naphesheka). Heut 
 xxviil 65, "The Lord shall give thee sorrow of mind" 
 {naphesh). simply, the^ Lord shall give thee sorrow. 
 Judges iviii. 25, ."Angry fellows" (fuph^sk) margin, 
 biiter in ioul; i. e., men in a rage, i Sam. xxii, 9\ 
 ♦* Every one that was discontentea'-. (Hebrew, man^ 
 nephesh) margin Hitter rfsoui:* l^tw. xxiii. a, ♦*A 
 man given to appetite" (nephesh). 
 
 Sec yil,-^Neph£sh, in conjunction with another 
 word, is rendered "/«*/</!" in Isa. ia ao, *«The head- 
 bands imd the Ublets" <^/i nepheshy, margin, *'hoi'ses 
 of tki S0ui.** In Profi»sur Lee^t Lexicon, this Hebrew 
 phuue is interpreted " perfume teixes." * Gesemus 
 explains it to mean " smellinf bottles." Professor 
 Alcjander, 4>f Ainerica, in his oommentary on this 
 ' verse, says, <*the hoi|8($ (i. ^, phibet or f^^tacles) 
 
 \ 
 
 'M» 
 
 ib tlM mvlHd Viiifi% 
 
 
of breath, meaning, probably, the perfume boxes or 
 smelling bottles worn by the Oriental women at their 
 girdles/' If "perfume bottles" or "boxes" are re- 
 ferred to in the text, the perfume may naturally be 
 called their nephesh, inasmuch as it breathes out, like 
 odors from flowers. In this way the original idea con- 
 veyed by nephesh, breathy is beautifully preserved. 
 The "soul" of the perfume boxes was the fragrance 
 that exhaled from them. 
 
 
 PART SECOND. 
 
 /■-^^■/■^' -'r- ■'■■■■■ .^''^^ TERM.) ^- ■:"■ 
 
 We now proceed to give an account of /ii/M^, which is 
 the Greek term parage/ to the one last considered. No 
 0ther term in the Nev Testament is ever rendered 
 
 It 
 
 soitl" 
 
 %^%-^Psuche radically means ^r^^M, of which 
 there is no decided example in the New Testament. 
 Its verb is psuMf to breathe, or blow. 
 
 StalL-^PsucAc, is frequently, like nephesk in the 
 Old Testament, rendered "/j/^<r." There is another 
 word for life— it is s^; in most of the passages we now 
 refer to thejr are perfectly exchangeable. 
 
 Matt yi. 25, ** Take no thought for your life " 
 (psuche). Matt. xvi. 25, " Whosoever will save his life 
 (psucken)%hB}X lost \X ; and whosoever will lose his life 
 (ptuchen) ht My sake shall find it" Matt xx. 28, 
 **The Son of Man came to give His life (psuchen) a 
 ransom for mmy." 
 
 ThUsHe would fWfil die prediction of Isa. liii. 12, 
 <* He haih poured out UinsovL\{naphesho) unto death," 
 te^^-^faath rendered up I|is life— hath died. 
 
 li^Ut ill. 4, **I8 h>;<riul^----to save VHt (psuehtn) 
 or «0 kai>" Acts xVi 26, «* Hazarded their lives 
 (fm^a^ U» their brethren." Acts xx. 16, "Trouble 
 not ypumlvea, fOr his lif e (pmhey is i n him." i John 
 
 { _ ^A 
 
 Ml 
 
t^'^■. 
 
 )^y"-- 
 
 iu. i6, "Hereby perceive we the love of God, because 
 He laid d6wn His life (ps$ukmy for m ; and we ought 
 to lay down our lives (psuchas) for the bpethren." Rev. 
 viii. 9, " And the third part of the creatures which were 
 in the sea, and had life //^irMw), died" 
 
 There are some passages where the word is rendered 
 spult and where, we feel confident, a reflecting reader 
 will adinit that it had been better translated ii/e/ at any 
 rate, we can devise no reason why it should not It 
 would, we verily believe, have been so rendered, had 
 not the dogma of immoital-soulism influenced the trans^ 
 latois, as it would do, even unconsciously, in their valu- 
 able and pious labors. .:• 
 
 Before advancing to the text alluded to, let the 
 reader, U he will grant the author this fiiVor, run over 
 the preceding verses, and, instead of ** life," insert soul 
 in each of them, and he will discover that the Bible 
 idea of ioui is considerably difibrent from the common 
 one in our day^ " Hazarded our souls,'^ for instance ; 
 how would that read? "We ought to lay doWn our 
 souls for the brethren ; " how would that soimd? .Lay 
 down our immortal souls would surely be an awful 
 thing! ** He that saveth his soul, shaU lose it!" We 
 affirm that, by attaching the BiUe idea to the term soult 
 the expression is most appropriate, and awfitUy instruct- 
 ive. Uiiderstand that the word ibul here imports //ir, 
 and all is plain ; and this very word is given m the re- 
 ceived rendering; and justly so, "he (hat saveth his life 
 shaUloseit*' . 
 
 tlie following are the p^Usaj^e^ we have proposed to 
 conndef; and as briefliy as possible. 
 
 Liike xu. 20, ** But God said unto hioi, Thou fool, 
 tibis nkht thy s<^ (psmhm) lAiaXL \)e requited of thee 
 {mmrgm^ do they require thy soul) ; theii ^hose shall 
 thfse tliiofi be whidi tiiott hast provided? " 
 
 Jk aot fifftiier than two verses after this text» v. 22, 
 die Mme wmd is render^ li/e^** take ^ thoufltht for 
 your life (pnuhe) iHiat ye shall eat," &to. ; iM why 
 slioiad ootdie sime w^d be tnmskltid *^Uft^ hoe? 
 
 (Kt, 
 
 

 •wll 
 
 '^',"Vi>^r" ^H 
 
 ■K 
 
 iCAvat « ■ 
 
 
 ought 1 
 
 
 R«v. : ■ 
 
 
 liwere,-; ;■ 
 
 
 idersd 1 
 
 
 reader I 
 
 
 At any ■ 
 
 
 t»-- ~ It ' ■• ■' 
 
 
 1* had V 1 
 
 4 
 
 trans^ m 
 
 
 ^ valu^^^ ^ 
 
 -.t--' 
 
 !t the 1 
 
 
 D over fl 
 
 
 ti S0UI 1 
 
 
 Bible ■ 
 
 
 iniiioii;'.f '''.:B 
 
 
 tance ;:.-!'' 'C-9 
 
 
 rn our fl 
 
 
 .Lay ■ 
 
 
 awful fl 
 
 
 •\;m;" :,..;;■ 
 
 
 isoul, fl 
 
 
 struct- 1 
 
 
 ts/^ fl 
 
 
 the re- fl 
 
 
 his life ■ 
 
 
 »ed to 1 
 
 
 i fool, 1 
 
 
 if thee 9 
 
 
 » shall ■ 
 
 
 V.'1'2, V fl 
 
 • ** 
 
 ^for fl 
 
 
 dwhy ■ 
 
 
 here? ■ 
 
 
 '^d\ • 
 
 la 
 
 ne weaning > substantially •this^to-night thou shalt 
 die. Of what use are treasures to a dead man? ^ 
 . Matt xyi. a6, "For what is a man profited if he 
 shaU gain the whole world and lose his own soul? 
 r/iwMjf»), or what shall a man give in exchange for his 
 soul ? " f>wM«i). See also Mark viii. 37. ^'^ ""^ "'^ 
 Let the reader open his authorized English Testa- 
 ment and examine the verse immediately before the one 
 
 *^^t^T^fV^>^ j"'^ '^^ same word, rendered 
 Sr u 2?* **? ^ ^^ ^ ^°* ^'^^^ as »t may appear to 
 him, " For whosoever wiU save ^is life r/^ir^>i«i) shall 
 
 i'SS M rr^T^'^^i^ ^"^^ life forMy sake shall 
 f^JL .?'** ^"''^ this rendenng there is no less authority 
 than ft)r the one m the verse we are considering. Why 
 "life Mn v. 25, And " soul T in v. 26 ? The t«ms are 
 the same; Uiere is ^no foregoing adjective to hint that 
 ihtpsttehe ito v. 26 is different from the psuche in v. 2c 
 And, since the terms are the same, why not ^<?M "souiJ* 
 
 m ix>tn verses.) .■;---i:- . -■- • ..:^:-.;, ■.■■,■■' 
 
 /_Thoiigh^it is «ijw anticipating, it may he weU to^ 
 0b#rve that we we iiilly convinced that these passagesf 
 —Matt XVI. 25, a6—«re instances in which >j««fc^ is 
 mployed to express penonality, or self. Our Lord, in 
 the^paraUel passage in Luke, omits the /f«M^ alto- 
 gether, and^Hw words there explain the phraseology in 
 Matt and Mark, and bear out the observation we have 
 just made. His words in Luke ix. 25, are : *«For what 
 is a man advantaged, if he gain the whole world, and 
 L08I H]il$ii.F, or be cast away ? " 
 ^ Matt X. 28, " And fear not them that kill the body 
 but m^ not^j^ to km the soul f/w^«i) ; but father 
 
 ^5!??^'*if^.? *We to destroy both soul Y>w^>i«^) 
 and body mhdl^^—gehenna. ■ 
 
 ■ * .In many other passages, as akeacfy shown, we 
 I^ thit the «• sottP can be killed by man : andalso. 
 dwt It B^the du^ of ChristuKiis to render up dieir soids 
 f/iiy*g) o''^'yg» for the brethren. 
 
 ^. There is no term in this verse that would draw 
 

 » 
 
 Any distinction between a w«/ that men.cannot kill and 
 one tliat they can ; betweenf a soul that men cannot . 
 Xiucnch, but that God and God only can def troy. It is 
 Ae same word without the shadow of an adjectival 
 qualification or distinction. ^ 
 
 c. Observe, had the text even read, there is » »oul 
 in man which no persecutor can kill, it distinctly Affirms 
 that that soul can be destroyed by the Divine power, 
 and intimates very plainly that it shall be destroyed m 
 the case of every apostote. So that an i$uiesiructme ^ 
 soul, however common language in this day, is as 
 imscriptural ^s the destructible Creator wouki be. 
 
 4, The only legitimate manner of interpreting the 
 text is, in our humble opinion, to understand it as 
 affirming that God only can destroy a soul, a life. % 
 human being's existence for ever j and that this will be 
 the doom of all apostates and of all the ungodly. Per- 
 secutors may destroy a Christian's life now, and for a 
 little, but at "the last day," he shall be raised up to 
 "glory, honor, and immortality." When God destroys 
 a man, a 6oul, a life, or a living being in gehenna, he is 
 quenched forever; the second death is to be followed 
 by no resurrection* He that findeth his life, he who 
 keeps his life at the expense of hb love to Jesus, rfiall 
 at last lose it in gehenna's fire j and he that loseth his 
 life (/suchen), or lays it down for Jesus, shall find it at 
 the resurrection of the just, and retain it through un- 
 ending ages. Matt. X. 29. ^ , . 
 
 It is worthy of observation that, m the parallel words 
 of our Lord as given by Luke, the word "soul" doc« 
 not occur. "And I say unto you, my friends, Be not 
 a^id of them that kill the body, and after that have no 
 more that they can db. But 1 will foriewluni you whom 
 ye shall fear ; fear Him, which after He hath killed 
 hath power to cist into hell; yea, I say unto you, 
 fei^r Him" (xii; 4, 5). "After he hath MMed," that is, 
 killed m«^ as He has often d<me, by His judgment* in 
 this state, hath power, aftier llieir tesumotion, and the 
 final assize, to destroy them in the fire of gehenna, with 
 a destnictioh which is to be e v e r ln^Umg, or which i s to 
 
 !;**- ._-., 
 
»jt«X«j»l'JiT.A^i*^J»*iiV*At'^«i 
 
 
 
 be followed ty no return to conscious being. It is the 
 second death. Persecutors, then, can only, by their 
 murderous acts, at most suspend conscious being, or 
 destroy life for a short period ; God can obliterate the 
 man for ever, and will do so in the case of all His 
 impenitent and apostate subjects, therefore fear Himt 
 
 SkC III.^/V»rA« is also frequently used to express 
 the idea oi perscnaiUy or self. For example, 
 
 Matt xi. 29, "Ye shall find rest unto your souls" 
 (p$uchais\ i.e., to yourselves Matt. xxvi. 38, "My 
 WaX(piU£hi) is exceeding sorrowful even unto death,'* 
 le., I am exceeding &C. Luke i. 46, "My soul 
 (ptuchi) doth niagnify the Lord, i. e., / do magnify, &c. 
 Acts ii. 41, ** Three thousand souls " Y/wM<tt) i. e., 
 men. Acts xiv. aa, "Confirming the wty3X%.(psuchas) 
 of the disciples,'' i. e., confirming the disciples. Acts 
 XV. 24, "Subverting your souls'^ f>J«»l^), i. e, sub- 
 verting >tf«. Rom. xiii. i, " Let every Wi\!\(psuche) be 
 subjecfLe., let every one, or every ma», &c. Heb; 
 xiii. 17, "They watch for your souls" (psuchas), ot;' 
 for you, a. Pet ,ii. 8, "Vexed his righteous soul" 
 (psucheH)t t e;, self; or, vexed himself a righteous 
 person. Jas. i. 21, "Able to save your souls" (pstuhas) , 
 i.e., to save you, Jas. v. 20, "Save a soul (psuche) 
 from death," i. e, sayeaOTan from death. Instead of 
 translating ^ytoxA (psuchfin\ our version has simply . 
 "you" in a Gor. xii. 15, " I will very gladly spend and 
 \it %yciA itx yo}x'' {margin^ your souls). 
 
 [The soul of a man is the man himself, but this 
 singularity does not satisfy the most of individuals, 
 who believe and have never been taujght to question the 
 coBunoa notions about h^oan soul. It miist be some- 
 Ihtog more than man--gfeething diffident from the 
 {lenoo-^^ yet after all ~ we are oftdnold, it is the 
 mX man himself; it is something possessed by a man, 
 byt not the bciing himself. The soul of David is, we 
 ame to belkve, not David, but the ratimial eh^iy or 
 being which David had, as if David the man ooold be 
 a hiuiiaii being without his soul-^as if It was tbt 
 D a vid's soul that, own e d it se lf. David's soul, wh fe n 
 
 

 ;■■-♦ 
 
 I' 
 
 ihc language is correctly understood, . is just David; 
 a father^s soul is siwiply the father himself, and the son's 
 soul is nothing more and nothing less than the son 
 himself. Soul goes to form the idea of father; soul 
 goes to form the idea' of son. The father has jao 
 existence without a soul,, neither has a son any existence 
 without a soul ; and when a father speaks of his soul 
 he means himself, and when the son speaks of his soul 
 he signifies himself ; that is, the father, a soul, claims 
 property .in himself— a soul; and the son, a soul, 
 expresses property in himself-— a souL When a father 
 in Scripture says, "my soul," he means |iimself, 
 and when the same JBook says, •* the soul of the father 
 shall die," it jus^ means the father shall die ; and when: 
 it says, *' the soul of the son shall die," it simply means 
 the son shall perish. The soul of the father expresses 
 not someUiing he has, which he could lose, and be a 
 father, a human agent after all, ^but something Ag is as 
 being a «««, which, in other words, is just to' be a 
 human soul The soul of the son designates not some* 
 thing he has, which he could lose, and remain & son, 
 a human creature still, but something he is as ^/m/ a 
 Miin, which, in other languiq^e, is just to be a human 
 
 soul *- 
 
 These few remark9>8eem enough to explain how the 
 Scripture is to be^derstood when itvcmploys, as«ift 
 often the case, the phraseology, "myAoul, our soulj 
 your soul, thy soul, their soul, soul of a man, soul of 
 the father, soiil of the son/' and the like. They arei 
 Hebrew Idioms expressing personality, and the moment 
 it is understood that the hu&ian being, like all other 
 breathiog creatures on earth, is a sbul^-haa an animal 
 "^ot totilisb naiiue, wMc^ means a nature to live by 
 breaUit«^-*tbeiiie fdrms of speech become perfectly 
 inte^lSe to any reader. Creeds make man only to 
 have ikSOiU, tliejBobk pcoiioaiices man himself a sotil ; 
 creed! inikte him wi^ idler viis notion that he only on 
 eai^ if in pomession of ^ •oul^'* the Book iasuiea him 
 thai the htniiiaett biiatfmig ait^^ 
 
 H& powenijUffi m)bl^, his otgaaikatioii may 
 
 
'^ 
 
 'm^^^^i 
 
 1# * 
 
 <fL:%_. \ 
 
 
 bo finer and more complex ; the difTerence, however, 
 w onJy in degree, not in essential nature. They are 
 soul* having their functions, physiological and cerebral, 
 defeprmhied by their organization, and so has each child 
 ornian. Splendid are his^ndowments often for rea- 
 soning, poetry, goodness, and invention ; but these only 
 so much the more manifest the incomprehensible gran- 
 deur of that energy that endows human brain— cerebnil 
 organization, with such beautiful gifts and functions. It 
 is not honoring the Creator to overlook what He hai 
 wrought; to fy to popular "soul" for an explanation „ 
 of human nientalization, in its forms qf observation/ 
 reason, passion, and sentiment, is to betray a lack of 
 confidence in His skill and arm— to seek in a '•prin- 
 ciple" what must reside in a person, to homologate or 
 to make ours the antiquated dogma, and fancy that 
 power can exist akmc, detached and inherent in nothing y\ 
 an immaterial souI*force residing in that which is mat- 
 terless, is j^st a fo^ce for the production of thoughti 
 will, love, desire, centred in a nothing, which; after all, 
 turns out to be a moit permanent reality I This anti- 
 quated idea of f<»i#/ is^we say it with seriousness-^; 
 something, nothing, everything by turns and nothing 
 long; and after such dreaminess, inanity, and mysti^ca- 
 tion, one feels at rest, one rejoices at the marriage 
 between sound philosophy and Bible truth, when v% 
 listen to the oracle, " the Lord God formed man of the 
 dust of^ the ground, and breathed into his nostrils the 
 breath of life, and man became a living soul."] ♦ 
 
 S«a IV.-^Sincc psucht designates a living man, it 
 18 natuiiftl to suppose that, like nephesh, it wiU also be 
 tpoHed to men dead. Of tliis usage there are, in oitr 
 opinion, examples in the Revelation. 
 
 Rev. x£ 4, «* And I saw thrones, and they sat upon 
 them and judgment was given unto theni, and (or even) 
 
 dnoMoMu 
 
 ^^L^^^ g* 
 
 the 
 
 wilMn bndnts. udcw from anotlMr of iIm AntM'i pio* 
 
 IlT^S**^ l*"''"^ mwrcwt of prim, WM introdtMaui 
 
 tb4 firknd who saperlaiwMted Um •eeood Bdinhanb 'mx» 
 
 ^ - data 1864 : aiid, m Im dcemwi di* eMract illtittratiT* 
 
 - J Uw SotUun towMchUi**ddod, it k wprodMca rir 
 
 r.Mt|M any light it oont«{MpHqr«mfbtieU> •!!»«. ' 
 
 
^^#F^^' 
 
 iK' 
 
 
 
 ■ 20 
 
 I um the iouli (ptuthas) of them thii were belie«de<f 
 for the witnett of Jciius— and they lived and reigned 
 with Christ a. thouaand years " 
 
 The *' foula of them " are the men themselves. John 
 •aw the dead martyrs in his vision. He also beheld th^; 
 souls liv«, "they lived," that is, the slain men were 
 made alive and raised with Christ v *^'-.. • 
 
 Kev. vi. 9, to, " And when he had opened the fifth 
 •eat, I SAW unde^ the altar the souls (psuihas) of them 
 (the dead souls,for dead men) that were slain for the 
 word of God, and for the testimony which they held, 
 • and they cried with a loud voke, How long. O Lord, 
 holy and true/ dost ThouH|il judge and aVenge our 
 blood on them that dwell on thfi earth?" 1 . 
 
 By turning to Isa. xiv., the reader will see aead kings 
 and mighty ones represented rising up, as if they were 
 , really alive, and addressing the fallen mpnarch of 
 ' Babylon when entering among th^m, now weaki as them- 
 ^ves. In perusing Uie chapter, let the reader bear in 
 illpMl that they are in '^ hell," or sheol, on wjhich our 
 explanatton has been briefly given on p. ii. 
 
 Sic \,—PsMehe sometimes denotes soi 
 mental state of a man, thou|l| it is not ah 
 settle what the reference exactly is. ' 1 
 
 Mark »i 30, "Thou shalt love the Loi 
 
 1^ 
 
 to 
 
 All 
 Itlldl 
 
 thy God 
 the% &c 
 required 
 
 thy heart, and with all thy soul " (pi 
 Biinies has this note >— " They an 
 
 :e aU other beings or ^ thmgs, and with 
 thlir minds.^ Acts iv. ^a, "The 
 
 --.^^ of oiiiiipart and of one soul "{(psuthe) ; 
 
 fording W^^ "a provlerbial de> 
 
 
 u 
 
 tQrii^iip o^ eUii Mtsiy ^—they were unanimous. Acts 
 xiv. a, "Made their minds (psttf/Hais) evil aflSscted," 
 i t,f made Mms ivU afibcted. Eph. vi. 6, "JDoing the 
 wfil ef God final the heart " (>i»«^)/ 
 wmixff idelHjr* eonsdentiooiiiess, sui 
 iqbeditiioe in mt nalof llfeZ-^Bamea. 
 '*wllii ooe whi (^fm^y ^^^ tf^ 
 ftttiNf*?. &c, I e., ftfiving unanirooiMly «^ 
 f Thetl. v^ 13^ '"I ptay God your wh o le 
 
 re(]ttues 
 
 and 
 
 hiL i. 97, 
 
 for the 
 with seal, 
 s piri t , and 
 
 
X 
 
 r), and body be preserved blAmeleM,** &c. 
 in hit Greek Lexicon, under pneuma, iuMly 
 "spirit, soul, and body" is a "periphrasis/^ 
 tkt ibkoU man.*' llie same may be said of the preced- 
 ing bassage, Mark xii. 3b. Heb. iv. la, " Piercing even 
 to the dividing asunder of soul (psutAe) and spint, aad 
 of the joints and marrot^s," &c. Without enquiriiw 
 minutely what is meant here by *' soul " and *' spirit* 
 and the dividing of them asunder, it seems wisest to re* 
 glird the whole verw as giving a strong representation of 
 the possible; effects of God's word on the whole man. 
 It p^trate^ the depths of his being, reaches and 
 searches him in every point ; lays iMre his inmost 
 thoughts and most hidden deprjivities. Heb.' xii. 3^ 
 '*Lest ye be wearied and faint in yoUr' minds" 
 (ptuchais). Is it ii0t enough to say— lest ye be wearied 
 and fiiint? :.', '^ ■■^*'*- ;. ■■ •■■■;'.'■.:' '■■v^-^^-- •'. ■■ ' k[ 
 
 Skc W^-Psucht, in one passage, obviously imports 
 9^ fi$h. .■::',■■' : r :'. - ■ ■ •■•■:■:'•■■■■ .• " ■■ 
 
 / Rev. xvi. 3, " And every living soul (psuche) died 
 in the sea.'' With this compare Gen. k 21, 24, &c.— 
 
 ■■''■ '■■ ■ ■ '■ . '" Rkmarks,' ■^■' ■ ;- V;^.. ■; ';■ ; . .'V' ' v'..';,! 
 
 1st.— From the preceding pages, is it not fully evi- 
 dent that the scriptural idea of a fou/t and the theologi- 
 cal one, are as diflfereot as could be imagined ? As tor 
 ^< immortal sotsls." and ** deathless souls," and ** wai- 
 quenchable souls," &c., the Book knows nothing of 
 tnem; sudi broguage is common in prayers, sermons, 
 tnemtises, and even newi^pers ; bUt the very opposite 
 is the inspired representation of our nature. Dust wcf 
 are, and unto dust we shall return. Men are mortal ; 
 we need to "iiifii /^r'V immortality (Rom. it 7). The 
 Bible deacriptioii of man is ^^cermptible man^ (Rom. 
 i^lb)* '* The wages of sin is death; but the gift of 
 G<Ml it eternal life through Jesus Clinst our Lord" 
 (Rom/viai). : v 
 
 • If t o be » "/tf^/** i « beiimn6tiri> i 
 
 ^ ■ "■'^1 
 
 ^m^ 
 
 la^ 
 
 '>f.'*.. 
 
*«• 
 
 
 
 i*^ 
 
 breathing animals in the world— great as the elefihant, 
 small as the insect— are immortal also, for they are as 
 much soiils as man. (Part i, Sec. II.) Do none of 
 these creatures die ? Is it not true that the beasts 
 
 - ♦^perish?'*- : : .v-:--;^\;:.- ■•■■■■s ^:,.;.;-.^--:;- 
 
 4. lird'^Sincethe ^'soiiWman" is the fr^ile V^W 
 'iL'IMiai^ or siiKipIy the mortal man himself, it is evident 
 .that, when a man dies, a soul dies; when a man is 
 destroyed, a soul is destroyed ; and when a man is saved 
 from death, a soul is saved from dissolution and corrup- 
 tion. Thus^ when A man dies he becomes necesiarily as 
 ' if \i^ had never been: This fact is explicitly a^rmed in 
 Jobx. i8, 19. So far from continuing to think, his 
 thoujihts^^perish (Ps. cxlvi. 3, 4)— he now knows 
 nothing (Eccl. ix. 5, 6)— he, however pious before death, 
 cannot now praise the I^rd (Ps. cxv. 17)— he is asleep 
 till the resurrection trumpet shall sound (Dan. xii. t • 
 I Thess. iv..i4).: ■■:::;'■.■■ ,■.-■■. v- ■■■■..,,;-■ ■■■■■' ^*:--' 
 
 4th,--{rhe only prospect of Aede^ 
 consciousness is, therefore, by resurrection. Hence 
 the importance of that scriptural doctrine— a doctrfne 
 now nearly forgotten, at least rendered, through the' 
 dogma of immertaKsoulism, singularly valueless. We 
 are helped thu^ to see the force of Paul's language, and 
 It 18 only in the light thrown by Scripture on man, 
 Uiat It can at all be accurately understood— *♦ if Christ 
 be not raised— they (the believing men) also which are 
 fallen asleep are perished ; i.e.,. they have ceased to 
 be for ever. ^ "If after the manner of men I have 
 fought with beasts at Ephesus, what advantageth it me, 
 If the dead nse not ? let us eat and drink for to-morrow 
 WE PIE (i Cor. XV. 32). How can it be forgotten 
 that the consolatipn the Divine^ Redeemer had for the 
 weeping Martha was " thy brother '*— has gone to 
 glory? no--" thy brdther shau. rise again.^ And 
 
 TS^ *!** .*^ ^^'^^ ^ ^e bereaved thessalonians ? 
 
 e dead in Christ shali. rise 
 
 Son of God who hath brought 
 incorruptible life 
 
 -" \x\ light 
 
 I 
 
 ^ 
 
r;-7^'*y."t'.:-.';,: 
 
 I 
 
 
 Ihrdugh the gospeP (2 Tim. i ,o). '^Nowjs Christ 
 nsen trom^the dead, and become the first fMits of them 
 that slept" (i Cor. xv. 20, 23). 
 
 How awfully the Life-Giver, the Blessed Redeemer 
 -whais the only Immortali^r-has been dishonored, 
 py telling men that they are all immortal beings I To 
 2f mcked It IS said their "end is destruction," and. 
 Jiow can good inen continue to affirm that their end is 
 >^i*^/w«, /,/e instead of death i HThe wicked 
 ?K r^''^; ^u"^ the enemies of the Lord shall be as 
 
 Iw.tf J3«i*™^''' they SHALL CONSUME, INTO SMOKE 
 SHALL TitllV CONSUME AWAY" (Ps. XXXVi. 20). 
 
 ^. 6th.-- At present, believers have a constitution of 
 being simitor to Adam, of whom it is written, « the 
 
 "1 nT^r^^^*^ "^^ ""^^^ ('«'''' Greek eis) a living 
 soiO'' ^ Co,.x^4Sr©^^^ This is the ani,^ 
 
 state^ or the state m which l,umaa beings live by 
 breathmg, out of which every one may alcend to a 
 higher constitution or utablimer mode of existenfle as 
 a^l^hc true samts ultimate shall. This second su^, or 
 stale, IS ^led a "spiritual" one, in i Cor. xv. 46, «^hat 
 WM noUrst which IS spiritual, but that whichis natural 
 
 that which is 5//r//i^a/," for, the Apostle says, "there 
 |s *^ natural /psuchikop~x^«^V<) body," or being! 
 "and^ there is a spiritual body,">H>r being {v 4/) 
 Speaking or the .iead saints and Aeir r«suMh, he 
 S^^Kii I'^K Paid in the grave) a naninU 
 ^^1) body," w th^ ioulicalr«it is 
 
 raised a spiritual body," or they are restarected 
 spiritual (y. 44). into this-the higher and purer state 
 
 t^Sl^ "^ saints wilf be inZlS^c^u^I^ 
 cban^d at our Lord^appeanng ; and all must undci«o 
 m ^"sforination, that is, be spiritnalhed,\^h^ 
 my be the fiiU import of the glorious language used 
 
 ^^3 l';i""*?*l^> ^"^* i"*'*^"* the kingdimi of 
 
 ^;.*''«*'fK5^^.^'^P*»*°'*^*°^^^^ incorruptiwi" 
 (V. 50). But blessed be God, every saint mi^y exclaim, 
 -as we have borne the image of^he earSy (AdS^ 
 
.. v -^ 
 
 
 i?g&' 
 
 •«_^ 
 ''^9^?^"^' 
 
 '*<* 
 
 r 
 
 ■ / 
 
 wc shall also bear the image of the heavenly/* the Lord 
 
 from heaven (v. 47). 4 ^ , . ^„i ^u. G^r;« 
 So far, then, from sdftLS bemg immortal, the Scnj)- 
 ture teaches us, when it is rightly understood, that it 
 ought to be our holy ambition, and our earnest prayer, 
 that we may yet cbase to be souls, and become sPiRixa 
 Souls are not immorul; men must merge into spiri 1 s 
 if they are to live for ever in the incorruptible kingdom. 
 The siw/ica/ form of humanity must perish, being cor- 
 ruptible, for " flesh and blood cannot inhent the king- 
 dom of God." Thrice blessed are they who shall cease 
 TO BE souls, or creatures living by breathing; and be- 
 come like the spiritual Lord from heaven, when He 
 descends the second time without sin unto salvation. 
 Amen. Alleluia. 
 
 ,J=^£=!-. 
 
 /' 
 
 / 
 
 / 
 
 ;