HE BIBLICAL VIEW OF THE SOUL ma WALLER '-' : / 6. f THE BIBLICAL VIEW OF THE SOUL THE BIBLICAL VIEW OF THE SOUL BY THE REV. G. WALLER, M.A. FORMERLY RECTOR OF ST. JOHN'S, STAMFORD LINCOLNSHIRE LONGMANS, GREEN, AND 00. 39 PATERNOSTER ROW, LONDON NEW YORK AND BOMBAY 1904 All rights reserved PEBFAOB THE object of the first part of this work is to exhibit all the passages in which the Hebrew word Nephesk (Soul) occurs in the Old Testament Scrip- tures ; and to arrange them in Sections, according to the different senses in which the word is used, following the Jive principal classifications of the word adopted by Dr. Taylor of Norwich, in his very valuable Hebrew Concordance (published in two volumes, folio, London, 1754-57), to which 7 archbishops, 35 Bishops, 3 deans, 4 deans and chapters, 10 archdeacons, and 178 clergy of the United Church of England and Ireland, and others, subscribed ; upon which Dr. Home, in his learned ' Introduction to the Critical Study and Knowledge of the Holy Scriptures ' (published in five volumes, 8vo., London, 1846), thus comments : ' This is one of the most laborious and most useful works ever published for the advancement of Hebrew knowledge, and the understanding of the Old Testament in its original language. It is in fact a Grammar, Lexicon, and Concordance, founded on the Concordance of Buxtorf, all whose errors Dr. Taylor has corrected. .' . . This invaluable work was published under the patronage of all the English and Irish Bishops, and is a monument to their honour, as well as to the learning and industry of its author. The price of this Concordance varies from seven to nine guineas, according to its condition.' Dr. Taylor's notes under the Hebrew word Nepliesh (soul) are as follows : ' Anima, Spiritus. The Animal Life, or that Principle by which ' every Animal, according to its Kind, lives ; which animal Life, so far ' as we know anything of the Manner of its Existence, or so far as the ' Scripture leads our Thoughts, consists in the Breath, and in the Blood ; ' is supported and refreshed by Meat and Drink, and is taken away when ' the Animal dieth or is slain ; hence the following Senses : I. Life, And ' in many other Places where it is translated Soul. That which supports ' Life. To restore, convert, relieve, refresh the Life or Soul, is the same ' phrase in the Original, and signifies to make the Soul or Life return ; ' to refresh, invigorate, cheer and comfort, the weak, faint, or discouraged ' Mind. The waters come in unto my soul, The sivord reacheth unto the ' soul, i.e. advance so far as to endanger Life. He put his Life in his ' hand, he hazarded it, put it into a desperate, hopeless Situation, where ' it might easily have been dashed out of his hand. II. Animal Appetite, ' Lust, Desire, Will, or Pleasure. III. A Person, Persons. IV. My Soul, 209288S Vi PREFACE ' thy Soul, his Soul, &c., are used for the sake of the greater emphasis, ' instead of /, thou, he, himself, &c. In this manner it is also applied to ' God. V. As applied to the Faculties, Actions, and Affections of the ' Mind ; as to the Understanding, Memory, Will, Counsel, Desire, Love, ' Hatred, Courage, Fear, Joy, Sorrow, Anger. Thus it is also applied to God.' In the very valuable Hebrew Lexicon, by the late Dr. Samuel Lee, Pro- fessor of Hebrew in the University of Cambridge (published in London, 1840, 8vo.), there is a somewhat similar classification of the word Nephesh : * Spiritus, anhelitus, anirna, persona, (a) Breath ; (b) Meton. Any ' thing that breathes. An Animal, (c) A person, (d) The soul, as the 'principle of life, (e) Self. (/) Life, (g) Livelihood, (h) The* feelings, 'spirit. (?) The feelings of an Animal. (&) Desire, inclination. (I) A person ' of an unruly appetite, (m) Perfume boxes ' [for faintness of smil (life)]. Again, in the Variorum Reference Bible, published by Eyre & Spottiswoode, 1888, in the note on the word Soul, in Gen. i. 20, we read, ' in Heb. soul is used more widely than in English, and denotes the sentient principle possessed by all animals generally.' I have endeavoured, therefore, in the Sections of this work which follow the Introduction, to adhere as closely as possible to the classification of Dr. Taylor in each of the 754 places where the word Nephesh occurs in the Old Testament Scriptures, as this classification is simple and easily understood ; and in the New Testament I have similarly classified in the following Sections the 106 places where the Greek word Psukee (soul), (corresponding to the Hebrew word Nephesh in the Old Testament), occurs. In Part II. I have referred to all the places in the Old Testament Scriptures to which Nephesh (the soul) is said to go after death, under the Hebrew words Sheol, Shakath, Shooagh, Doomah ; and to the places in the New Testament to which Psukee (the soul) is said to go after death, under the Greek words Hades and Gehenna. In Part III. I have given a classification, according to their Biblical meaning, of the Hebrew word Rooagh (spirit), as it occurs in the Old Testament Scriptures, and of the Greek word Pneuma (spirit), as it occurs in the New Testament. In Part IV. I have added over 1,000 quotations from the Old and New Testament Scriptures, confirming the statements referred to in this work ; Part V. concluding with a Summary referring to the Second Coming of Christ, and the Resurrection of the dead as the great central hope of the Christian Church from the earliest times ; with two Sections, in which the Millennium and the Jewish Question are considered : and whilst I do not claim infallibility in the arrangement of every word in the different Sections following, I have endeavoured, after many years' careful research, to make the work as complete as I possibly can, feeling that the knowledge wnich I have acquired upon the subject, I am bound to communicate, for the benefit of others. G. W. TONBEIDOE WELLS: 1904. CONTENTS I'AOE PEEFACE . . , v INTRODUCTION ix I. THE BIBLICAL VIEW OF SOUL (A 1 ). LOWER ANIMALS 1 (A 2 ). THE PERSON (MAN) 4 (B). THE LIFE (MAN) 11 (c). THE MIND (MAN) . . 20 (D). ANIMAL DESIRES (MAN) . . . 26 (E). SELF (MAN) 28 (F). THE PLACE TO WHICH THE SOUL GOES AFTER DEATH, SHEOL (HADES, INFERNUS, INFERUS), SHAKATH, DOOMAH, SHOOAGH . 30 II. THE BIBLICAL VIEW OF SHEOL (HADES, INFEBNUS, INFERUS), SHAKATH, DOOMAH, SHOOAGH THE PLACE OF THE DEAD OR GRAVEDOM 33 III. THE BIBLICAL VIEW OF SPIRIT . . 43 I. THE WIND 45 II. THE BREATH OF GOD ......... 47 III. THE SPIRIT OF GOD ,, IV. EVIL SPIRITS 50 V. BREATH OF MAN, AND THE LOWER ANIMALS VI. THOUGHTS, DESIRES, AFFECTIONS OF MAN ..... 51 IV. THE BIBLICAL VIEW OF THE MORTALITY OF MAN . . . 65 V. A SUMMARY ......... . 123 THE RESURRECTION OF THE DEAD, AT THE SECOND COMING OF CHRIST 127 THE MILLENNIUM OR CHRISTIAN DISPENSATION 147 THE JEWISH DISPENSATION SUPERSEDED BY THE CHRISTIAN . . 151 APPENDIX A BIBLICAL INDEX OF THE WORDS SOUL AND SPIRIT . .165 INTRODUCTION THE Hebrew word Nephesh, commonly translated Soul in the English versions of the Old Testament Scriptures, occurs in 754 places in the Hebrew text of these Scriptures ; and from such a goodly number of passages, where the word occurs, there ought to be no difficulty in determining its Biblical meaning. In the Greek Version of these Scriptures, commonly called the Septuagint, which is supposed to have been made between two and three centuries before the Christian era, it is translated by the Greek word Psukee in 689 places, whilst in the remaining 65 places it is untranslated, or paraphrased by other words of a somewhat kindred meaning, as may be seen in the Tabulated form of these renderings further on. In the Latin Versions of these Scriptures by Jerome, about the close of the fourth century, and revised under Popes Sixtus V. and Clement VIII. about the close of the sixteenth century, commonly called the Vulgate, it is translated by the word Anima in 650 places, and in the remaining 104 places it is untranslated, or para- phrased by other words of a somewhat like meaning, as may be seen in the Tabulated form of these renderings further on. In the English Authorised Version of these Scriptures, the Hebrew word Nephesh is translated by the word Sold in only 472 places, and in the remaining 282 places it is translated, or paraphrased by other words of a somewhat similar meaning, as may be seen in the Tabulated form of these renderings further on ; whilst in Bibles with marginal readings there are added 53 marginal readings of Soul, as noted in the Tabulated forms referred to; but these readings are seldom noticed by ordinary readers, and a very large number of Bibles have been, and are still, published without them. In the English Revised Version of these Scriptures, the Hebrew word Nephesh is translated, as in the Authorised Version, by the word Soul in only 472 places, whilst in the remaining 282 places it is translated, or paraphrased, by other words of a somewhat similar meaning. It is clear, therefore, that the translators of the Hebrew Old Testament Scrip- tures into Greek, considered that the word Psukee was the best Greek word by which to express the meaning of the Hebrew word Nephesh (soul) ; whilst the translators of the Hebrew text into Latin, at a much later period, considered that the word Anima was the best Latin word by which to express the meaning of the Hebrew and Greek words Nephesh and Psukee. Again, in the Hebrew and Greek Concordances and Biblical Lexicons published in Europe from the latter end of the sixteenth century, and onwards, by Pagninus, Arias Montanus, Calasius, Cocceius, the Buxtorfs, Taylor, Gesenius, Fuerst, Lee, and others, the Latin word Anima has been accepted as the primary meaning of the Hebrew and Greek words Nephesh and Psukee. We may therefore accept the Latin word Anima, found in all the Latin Bibles X INTRODUCTION of the Western Church from the earliest times, as conveying the true Biblical meaning of the Hebrew and Greek words Nephesh and Psukee wherever they occur in the text of the Old Testament Scriptures, and of Psukee wherever it occurs in the New Testament. Now the word Aniina according to Pagninus (one of the most eminent Hebrew scholars of the sixteenth century, and according to Scheller, one of the most eminent Latin lexicographers of the eighteenth century) is derived from the Greek word Anemos (wind), indicating that air or breath is the source of all animal life, and may be regarded, therefore, as the primary meaning of the word. Hence all beings, whether man or the lower animals, that live by air or breath, are Biblically termed Anirnce (souls), under which expressions are included the faculties and powers respectively, as existing in a living material organism or body ; and hence the English words animal, animate, inanimate, &c., indicating the presence or absence of animal life. The word Soul, which is commonly used in the English versions of the Bible as the translation of the Hebrew and Greek words Nephesh and Psukee, is not properly the translation of the word Anima, but is the translation of the Latin word Solus (alone). It is, however, used as the translation of Anima in a popular sense, because breath or life is the sole or main thing with man and every living creature ; as Satan ' answered the Lord, and said, Skin for skin, yea, all that a man hath will he give for his life ' (Heb. Soul), Job ii. 4. Wherever, therefore, the Hebrew word Nephesh (Soul) occurs in the Old Testament Scriptures, or the Greek word Psukee in the New Testament, they have reference to beings that are, or have been, possessed of animal life, whether they be man or the lower animals ; and when used with reference to a living soul it necessarily implies a material organism or body, with faculties and powers of perception and motion, of desire and affection ; and when life is extinct, and all the faculties and powers of mind and body cease, the organism or body, though deprived of life, is still called in Scripture a Soul (see under Section A. 2 e further on). Nor do the Scriptures know of any Nephesh or Psukee existing in any independent state outside of a living material organism or body (which is essential for the exercise of its powers or faculties] until the resurrection of the body ' at the last day.' It is therefore greatly to be regretted that the translators of the English Authorised Version, having adopted Soul as the translation of the Hebrew word Nephesh in 472 places out of 754 in the Old Testament Scriptures, did not adopt this translation of the word in the remaining 282 places, or at least did not add a marginal reading of Soul whenever they departed from that rendering in the text, whereas they have only done this in 53 places, and that only in Bibles with marginal readings, for thereby the Biblical meaning of the word, as used in the inspired text, would have been better understood, and the classical or popular view of the nature and character of the soul, and its existence independent of a body or material organism, would have been exhibited as distinctly repugnant to the teaching and use of the word in the inspired text of the Scriptures. The same remarks equally apply to the translation of the Greek word Psukee in the New Testament, where the word Soul is only adopted as the translation of the word in 68 places out of 106, whilst in the remaining 48 places where it is translated by other words of a kindred meaning there is only one place where there is a marginal reading of Soul, and that only in Bibles with marginal references. The above observations with reference to the translations of Nephesh and Psukee in the English Authorised Version of the Old and NVw Testament Scrip- tures equally apply to the various English translations of the same by Wycliffe, Coverdale, Matthew, Cranmer, the Bishops' Bible, the Geneva, the Douay, and the Be vised Version. INTRODUCTION XI The object, then, of this part of the work is to give all the passages in which the Hebrew and Greek words Nephesh and Psukee are used in the Old and New Testament Scriptures, rendering the words by which they are translated in each quotation in italics, as also to classify them according to their meaning, under Sections and Subsections which form the principal basis of the work. G. W. THE TEANSLATIONS OF THE HEBEEW WOED NEPHESH (SOUL) AS IT OCCUES IN THE GREEK TEXT OF THE OLD TESTAMENT SCEIPTUEES. Places 1. Psukee (soul) . . , .689 2. Kteenos (cattle) .... 1 3. Untranslated . . . .27 4. Aneer (man) ..... 2 5. Soma (body) ..... 1 6. Empneon (breathing) ... 6 7. Apoleia (destruction) 1 8. Eautoi (themselves) ... 3 9. Ptosis (fall) 1 10. Heemon (us) ..... 1 11. Se (thee) 1 12. Autoi (they) .... 2 13. Pnoee (breath) .... 1 14. Kephalee sou (thy head) . . 1 15. Oligopsuheo (discouraged) . 16. Eleuthera (free) . 17. Elpis (hope) .... 18. Seautee (thyself) . 19. Autos (he) .... 20. Keir (hand) .... 21. O eautos (as himself) . 22. Apleestos (insatiable) 23. Odunee (pain) 24. Elpizo (to hope) . . 25. Epithumeia (desire) 26. Eautos (himself) . 27. Brachionos autou (his arm). Places 2 1 1 1 1 1 1 2 1 1 1 3 1 754 THE TEANSLATIONS OF THE HEBEEW WOED NEPHESH (SOUL) AS IT OCCUES IN THE LATIN TEXT OF THE OLD TESTAMENT SCEIPTUEES. Places 1. Anima (soul) . 650 21. 2. Untranslated . . . 38 22. 3. QUCB (which, i.e. anima) . 4 23. 4. Animal .... . 1 24. 5. Halitus (breath) . . 1 25. 6. Pisces (fish) . . 1 26. 7. Feminei (of women) . 1 27. 8. Homo (man) .... . 4 28. 9. Mancipia (slaves). . 1 29. 10. Ea (it, i.e. anima) . 1 30. 11. Illam (i.e. anima) . 1 31. 12. Sanguis (blood) . . 3 32. 13. Homicida (homicide) . . 1 33. 14. Nullus (no one) . . 1 34. 15. Ilium (him) .... . 1 35. 16. Habitator (dweller) . . 2 86. 17. Cuncta (all things) . 1 37. 18. Mortuus (dead) . . 6 38. 19. 2 20. Patienter (patiently) . . . 1 Mea oratio (my prayer) . . Nobis (for us) . Te (thee) Voluntas (pleasure) Olfectoriola (smelling bottles) Animus (mind) . Volo (to wish) . Liber a (free). . Vobis placet (please you) Sicut semetipsum (as himself) Se dilatat (dilateth himself). Desidero (to desire) Suee potestatis (their own power) Affectus (affection) Te delectat (delight thee) Tibi placet (please thee) Impudens (impudent^ . , . Se (himself) . . . . . Places 1 1 1 1 1 10 2 1 1 1 1 1 1 1 1 3 1 4 754" Xll INTRODUCTION THE TRANSLATIONS OF THE HEBEEW WOED NEPHESH (SOUL) AS IT OCCUES IN THE ENGLISH TEXT OF THE OLD TESTAMENT SCEIPTUEES. MAEGINAL EEADINGS WITHIN BEACKETS. Places Places 1. Life (soul, living soul) Lower animals 2 40. They (their souls) Man 1 2. Creature ..... 9 41. Ghost . 1 3. Life 8 42. Deadly (against soul) . . 1 4. Thing 2 43. Themselves (their souls) . 3 5. Beast ...... 1 44. Himself (his soul or life) . 1 6. Beast (life) 2 45. Himself .... . 8 7. Soul (life) 1 46. Person (life) .... . 1 8. Breath ...... 1 47. Me . 1 9. Fish (living things) 1 48. Tablets (houses of soul) . 1 10. Pleasure (desire of soul) 1 49. Life (person) . 1 11. Soul 1 50. Mind ..... . 13 12. , Man 471 51. Lust ..... . 2 13. Person (soul) . 4 52. Heart (soul) .... . 8 14. Person 19 53. Heart ..... . 7 15. Women 1 54. Will . 4 16. Any 2 55. Angry (bitter of soul) . . 1 17. Man (soul, soul of) ... 3 56. Soul (mind) .... 1 18. Man (soul of men) 1 57. Discontented (bitter of soul) . 1 19. Any (any soul) .... 1 i 58. Mind (soul) .... . 2 20. Yourselves (your souls) 3 59. Thyself .... . 1 21. Yourselves ..... 3 60. So ivould we (our soul) . 1 22. Him kill, slay .... 2 61. Pleasure .... . 3 23. Any (life of) kill .... 1 62. Myself (my soul) . . . 1 24. Any person 6 63. Him (his soul) . . . 1 25. Him (in life) slay .... 1 64. His own (his soul) . 1 26. Mortally (in life) smite 1 65. He (soul of him) . . . 1 27. Life 107 66. Hearty (of soul) . . 1 28. Thee (in soul) slay 1 67. Soul (his senses) . . . . 1 29. Thee slay 1 68. Desire (soul) . 8 30. The dead . . . . . 5 69. Herself .... . 2 81. Body dead ..... 3 70. Desire (mind) . . . 1 82. (soul) dead .... 1 71. Desire ..... . 1 33. Dead body ..... 4 72. 1 34. Me (my soul or life) die 1 78. (soul) . 1 35. Life (to die) .... 1 74. Greedy (of appetite) . . 1 36. Me (my soul) die . 1 75. Himself (his soul) . 3 37. Himself (his life) .... 1 76. He (his soul) . 1 38. Ghost (puff of breath) . 1 39. Life (soul expire, or breathe out) . 1 754 %* The Translations in these Tabulated Forms are arranged according to the order in which they occur in the following Sections. INTRODUCTION Xlll THE NEW TESTAMENT TEANSLATIONS OF THE GEEEK WOKD PSUKEE (SOUL), IN THE ENGLISH AUTHOEISED VEESION. 1. Life . Places Lower animals 1 . 1 7. 8. 3. Soul . . . . Man 54 . 40 9. 10. 5. You (your souls) . 6. Mind . . 1 3 11. TJa Man Heart . , - ." Heartily ..... Soul (to Hades) at death and body (to Gehenna) at the judgment .... Places 1 1 1 2 1 106 TABULATED SECTIONS OF NEPHESH AND PSUKEE. In the following Tabulated Sections the Hebrew word Nephesh (soul) is classi- fied according to its Biblical meaning in the Old Testament Scriptures, and similarly the Greek word Psukee (soul) is classified according to its Biblical meaning in the New Testament Scriptures, this classification being, in principle, very closely in accordance with that of Dr. Taylor, of Norwich, as already referred to in the Preface of this work, the only difference being in the order in which these Sections are placed ; the lower animals in the following Sections being placed in the first Section, to give greater prominence to the fact that animal life is the primary meaning of these words Nephesh and Psukee, whether applied to man or the lower animals, as set forth in the opening pages of the Old Testament Scriptures. The following is the order in which these Sections are arranged. I. Section (A 1 ), with some Subsections, having reference to the lower animals, which are called in the Hebrew Nephesh (souls). II. Section (A 2 ), with some Sub-sec- tions, having reference to man as a person represented by a material organism or body, which is called, either in a living or dead state, in the Hebrew, Nephesh (soul). III. Section (B), with some Subsections, has reference to the life of man, which he is capable of being deprived of, or to the death from which he has been delivered. IV. Section (C) has reference to the mind, desires, and affections of a living person. V. Section (D) has reference to the animal desires of man. VI. Section (E) has reference to the personality of man, to the I, thou, he, himself, including body, soul, and spirit, in a living man. VII. Section (F.) has reference to the places to which the soul is said to go after death, or to which it would have gone if it had not been delivered from death. In the following Sections, in the columns containing the Latin translations of the Hebrew word NepJiesh, the letters i. P. M. and i. P. M. have reference to the words Anima or Animus, as the translation of Nephesh in those passages. I. indicating that in Sabatier's Itala Version of the Latin Bible of the first four centuries (in three volumes, folio, Paris, 1751) the translation is Anima. P. indicating that in Pagninus's Latin translation of the Hebrew Bible, under xiv INTRODUCTION the patronage of Popes Leo X., Hadrian VI., and Clement VIII. (Lyons, 1520-40 ; large 4to.), the translation is Anima. M. indicating that in Arias Montanus's Hebrew Interlinear Bible, forming one volume of the Antwerp Polyglott (Antwerp, 1569-72, in eight volumes, folio), the translation is Anima, i. p. M. indicating that in these versions the reading is Animus (mind). In the English Authorised column, the places where the translation or marginal reading of Nephesh in that version and the Eevised Version differ, is indicated by an asterisk. In all the quotations, the translation of Nephesh in the Old Testament and of Psukee in the New Testament in the English Authorised Version is in italics, and all marginal readings in that version are enclosed within brackets. The translations of the Greek and Latin words in the columns of the following Sections will be found in the Greek and Latin Tabulated translations in page xi. PART I. THE MORTALITY OF THE SOUL. THE HEBREW WORD NEPHESH (SOUL) AS IT IS TRANSLATED IN THE GREEK, LATIN, AND ENGLISH AUTHORISED VERSIONS OF THE OLD TESTAMENT SCRIPTURES. Section (A 1 ). LOWER ANIMALS. (a) Nepkesh (Creature), Lower Animals. In the following twenty-three places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words Creature 7 places Life (soul) . . 1 place Breath . . . .1 place Life . 5 ,, Life (living soul) 1 Fish (living things) . 1 Thing . 2 Beast . . . 1 Pleasure (desire of heart). 1 Beast (life) 2 Soul (life) . . 1 and has reference to the lower animals, as living organisms possessed of life or breath, which is the primary meaning of the word in the Hebrew Scriptures ; all living beings, whether man or the lower animals, being called Nephesh in the Hebrew text, Psukee in the Greek text, and Anima in the Latin, whilst the context alone can determine whether the word has reference to man or to the lower animals. Out of the first thirteen places where the word Nephesh occurs in the Hebrew Scriptures (Gen. i. 20, 21, 24, 30, ii. 7, 19, ix. 4, 5, 5, 10, 12, 15, 16), it is in ten places applied to the lower animals (Gen. i. 20, 21, 24, 30, ii. 19, ix. 4, 10, 12, 15, 16), and in the first four of these places it is applied to the lower animals before it is applied to man, clearly showing from the opening chapters of the inspired text that animal life is the primary meaning of the word. When the breath departs, all the faculties and powers of the living organism cease. Again, the Nephesh (soul) of all flesh is said to be ' the blood,' and ' in the blood,' and ' the blood ' is said to be the Nephesh (soul) (Gen. ix. 4, Lev. xvii. 11, Deut. xii. 23), and was forbidden to be eaten (Gen. ix. 4, Lev. xvii. 11, 14, 14, 14, Deut. xii. 23),. being -appointed from the time of the fall as a type of the atonement for the soul, or B 2 SECTION (A 1 ). NEPHESH (CREATURE), PSUKEE (CREATURE) life, or blood of man, to be made by a coming Deliverer, who was to ' make his soul an offering for sin,' and ' poured out his smd unto death ' (Is. liii. 10, 12). The word by which Ncphc.sh is translated in the following quotations is in italics, marginal readings are within brackets, and an asterisk (*) indicates a difference in the translation of Nephesh in the Authorised and Revised Versions. Nephesh Greek Latin English Authorised Version GEN. 1 20 psukee anima the moving creature that hath life* (soul), ,,21 11 every living weature that moveth, ,, 24 ii the living creature . . . cattle, and creeping thing, ,. 30 , i every thing . . . wherein there is life (living soul), 2 19 i 11 Adam called every living creature, 9 4 > I.P.M. flesh with the life . . . which is the blood 10 anima every living creature that is with you, ,, 12 i every living creature that is with you, LEV. 11 10 M P.M. any living thing* which is in the waters, 46 it anima every living creature ... in the waters, II 11 11 quae every creature that creepeth upon the earth : 17 11 ii anima the life* of the flesh is in the blood : 24 18 kteenos animal ., he that killeth a beast* shall make it good ; > psukee anima beast* (1^)' 11 > 11 11 for beast * (life)- DEUT. 12 23 ii ti eat not the blood: for the blood is the life', 11 It ii it thou mayest not eat the life with the flesh. JOB 12 10 i 11 the soul * (life) of every living thing, 41 21 ii halitus .. His breath kindleth coals, and a flame PROV. 12 10 11 anima A righteous man regardeth the life of his beast : ISA. 19 10 ii pisces M. make . . . ponds for fisfi* (living things). JER. 2 24 it anima a wild ass ... at her pleasure* (desire of heart); EZEK. 47 9 ii ii every thing* that liveth, . . . fish, (b) Nephesh (Creature), Lower Animals and Man. In the following six places in the Old Testament Scriptures where tne Hebrew word Nephesh occurs it is translated in the English Authorised Version by the words Soul in 1 place. Life in 3 places. Creature in 2 places. Nephesh Greek Latin English Authorised Version GEN. 9 15 psukee anima every living creature of all flesh ; 16 it ii every living creature of all flesh LEV. 17 14 it >t [blood] it is the life of all flesh ; II II P.M. the blood of it is for the *life II II p.vukee anima for the life of all flesh is the blood NUMB. 31 28 n 11 one soul ... of the persons, ... of the asses, LOWER ANIMALS 3 NEW TESTAMENT. PsuJcee (Creature), Lower Animals. In the two following places in the New Testament Scriptures where the Greek word Psukee (corresponding to the Hebrew word Nepncsh in the Old Testament) occurs, it is translated in the English Authorised Version by the words life and soul. Psukee T /' Lidtin English Authorised Version REV. 8 9 16 3 anima the creatures ... in the sea, and had life, every living soul died in the sea. SUMMABY. As Nephesh and Psukee are in the previous thirty-one places applied to the soul and life and desire of the lower animals, which are generally allowed to be mortal, they cannot, therefore, after death, be said to exist again, except in a Resurrection body, of which there is no mention in Scripture with reference to the lower animals. Note. GEN. i. 20, the moving creature (lit. soul) that hath life, 30, every thing (lit. soul) that creepeth . . . wherein there is life. SECTION (A 2 ) THE HEBREW WORD NEPHESH (SOUL) AS IT IS TRANSLATED IN THE GREEK, LATIN, AND ENGLISH AUTHORISED VERSIONS OF THE OLD TESTAMENT SCRIPTURES. Section (A 2 ). NEPHESH (Person), man. (a i Nephesh (Person), man. In the following fifty-three places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words Soul, Person, Any 34 places 11 1 place Person (soul) 4 places Women . 1 place Man (souls of) . 1 place Men (souls of men) 1 and has reference to a living Organism or body, possessed of the faculties and powers of mind and body, there being no personality known to Scripture, apart from this Organism, except in a Resurrection body. The word by which Nephesh is translated in each of the following quotations- from the English Authorised Version is in italics, and all marginal readings are placed within brackets. For the translation of the words in the Greek and Latin columns, see the Tabulated Forms page ix in the Introduction. The letters I.P.M. in the Latin columns indicate that in the Itala Version (i.), in the Latin Bible of Pagninus (p.), and in the Interlinear Hebrew Bible of Arias Montanus (M.), the Latin transla- tion is Anima. An asterisk (*) indicates that the AutJwrised and Revised Versions in the text or marginal readings differ as to the ti'anslation of Nephesh. Nephesh Greek Latin English Authorised Version GEN. 2 7 psukee animu man became a living soul. 12 5 Abram took . . . the souls that they had gotten 14 21 aneer ,, Give me the persons* (souls), 36 6 soma ,, Esau took ... all the persons* (souls) 46 15 psukee all the souls . . . were thirty and three. 18 ,, V she bare . . . sixteen souls. 22 M all the souls were fourteen. 25 T all the souls were seven. 26 > ? All the souls that came with Jacob 51 t) I.P.M. the souls were three score and six ; 27 > anima sons of Joseph, . . . were two souls : ?i ) souls . . . were three score and ten. EXOD. 1 5 I! the souls that came out of the loins of P.M. Jacob were seventy souls : 12 4 16 16 psukee t> anima ?) according to the number of % the souls ; the number of your persons* (souls) ; LEV. 22 11 ' n I.P.M. if the priest buy any soul 1 27 2 ii anima the persons shall be ... by thy estimation. NEPHESH (PERSON), PSUKEE (PERSON), MAN Neplieali Greek Latin English Authorised Version NUMB. 31 28 psukee anima one soul of five hundred, ... of the persons, >, 35 5) thirty and two thousand persons 5) feminei I.P.M. of ivomen that had not known 40 >j anima the persons were sixteen thousand ; ss 55 55 Lord's tribute was thirty and two persons. 46 M homo P.M. sixteen thousand persons ', DEUT. 10 22 > anima three score and ten persons ', 24 7 M I.P.M. stealing any of his brethren II. KINGS 12 4 H anima money that every man* (souls of) is set at, I. CHK. 5 21 M 55 they took ... of men (souls of men) an hundred PROV. 10 3 j> 55 not suffer the soul of the righteous to famish : 11 25 55 55 The liberal soul shall be made fat : ., 30 55 55 he that winneth souls is wise. 14 25 55 55 A true witness delivereth souls : 19 15 }> 55 an idle soul shall suffer hunger. 22 23 55 55 the Lord will . . . spoil the soul* of those 25 25 55 5 As cold waters to a thirsty soul, 27 7 55 5 full soul loatheth an honeycomb ; ss 55 > 5 to the hungry soul every bitter ... is sweet. JEE. 36 16 55 5 the Lord . . . that made us this soul, 43 6 55 5 every person that Nebuzar-adan . . . left 52 29 55 5 thirty and two persons* (souls) : ,. 30 55 > seven hundred forty and five persons : 55 55 5 all the persons were four thousand and LAM. 3 25 H >5 is good ... to the soul that seeketh him. EZEK. 13 18 55 51 Woe to the women that sew ... to hunt souls I )> 55 5 > Will ye hunt the souls of my people, 20 55 55 ye ... hunt the souls to make them fly, 5) 55 I will ... let the souls go, 55 55 55 55 even the souls ... ye hunt to make them fly. 16 5 55 55 wast cast out ... to the lothing of thy person, 18 4 55 55 all souls are mine ; 55 55 55 as the soul of the father, 5< 55 55 so also the soul of the son is mine : 27 13 55 mancipia they traded the persons of men NEW TESTAMENT. Psukee (Person), man. In the following nine places in the New Testament Scriptures where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament) occurs, it is translated in the English Authorised Version by the word soul. Psukee Latin English Authorised Version ACTS 2 41 43 7 14 27 37 ROM. 2 9 13 1 I. COB. 15 45 anima about three thousand souls. fear came upon every soul : three score and fifteen souls. two hundred three score . . . souls. every soul of man that doeth evil, Let every soul be subject unto Adam was made a living soul ', 6 SECTION (A 2 ). NEPHESH (PERSON), PSUKEE (PERSON), MAN Psukee Latin English Authorised Version ii. PET. 2 14 anima beguiling unstable souls : REV. . 18 13 slaves (bodies), and souls* of men. (b) NepJiesh (Person), man, eat, touch, swear, &c. In the following thirty-three places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words Yourselves 1 place Soul . . 26 places Person , .2 Man (soul of) 1 place Any . (any soul) Yourselves (your souls) 1 place 1 n 1 and is said to perform certain acts, to eat, offer an offering, sin, touch, swear, commit a trespass, do any work, &c., which are the acts of a living material Organism, or body, or person, possessed of the faculties and powers of mind and body, apart from which living material Organism or body, these acts could not be performed. Nephesh EXOD. 12 16 LEV. 2 1 4 2 ,. 27 5 1 ,. 2 4 15 17 6 2 7 18 20 21 ., 27 11 43 44 17 10 ,. 12 15 20 6 25 22 6 11 23 30 NUMB. 5 6 15 27 , 28 ,. 30 19 18 ,, 22 JCDG. 5 21 JER. 4 19 MIC. 6 7 Greek psukee Latin I.P.M. English Authorised Version quse anima which every man* (soul) must eat, when any* will offer a meat offering If a soul* shall sin if any* (any soul) . . . sin if a soul* sin, and hear . . . swearing, if a soul* touch any unclean thing, if a soul* swear, . . . with his lips If a soul* commit a trespass, if a soul* sin, and commit any of these If a soul* sin, and commit a trespass the soul that eateth of it the soul that eateth of the flesh soul* that shall touch . . . and eat soul* . . . that eateth . . . blood, not make yourselves* (souls) abominable neither shall ye defile yourselves with my face against that soul that eateth blood, No soul of you shall eat blood, every soul that eateth that which soul that turneth after . . . wizards, not make your souls abominable by soul which hath touched any such if the priest buy any soul ... he shall eat qiue P.M. whatsoever soul . . - doeth any work in . I.P.M. i sin . . . and that person* be guilty ; anima ' if any soul* sin ... he shall bring ea the soul that sinneth ignorantly, anima soul that doeth ought presumptuously, homo sprinkle it ... upon the persons anima the soul that toucheth it shall be my soul, thou hast trodden down strength, thcu hast heard, my soul, the sound of the fruit of my body for the sin of my soul ? I.P.M. P.M. SUBJECT TO DEATH 7 NEW TESTAMENT. Psukee (Person), man. In the following tw'o places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament) occurs, it is translated in the English Authorised Version by the word soul : Psukee Latin i LUKE 1 12 19 amma ! I 1 P.M. that sold shall be cut off from his people. 17 10 I) anima soul that eateth blood, . . . will cut him off 18 29 5) souls that commit them shall be cut off 19 8 !> that soul shall be cut off from . . . his people. 20 6 n illam I.P.M. that soul, and will cut him off from . . . his people. 22 3 > that soul shall be cut off from my presence : 23 29 i> anima soul . . . shall be cut off from . . . his people. 30 qute P.M. the same soul will I destroy from . . . his people. NUMB. 9 13 anima the same soul shall be cut off from . . . his people : 15 30 It - I.P.M. that soul shall be cut off from . . . his people. ,, 31 )5 that soul shall utterly be cut off ; 19 13 > that soul shall be cut off from Israel : 20 )) anima that soul shall be cut off from . . . the congregation, EZEK. 18 4 )) ) the soul that sinneth, it shall die. 20 >! The soul that sinneth, it shall die. NEW TESTAMENT. Psukee (Person), man, destroyed. In the following two places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament Scriptures) occurs, it is translated in the English Authorised Version by the word soul, and is said to be required and destroyed. 8 SECTION (A 2 ). NEPHESH (PERSON), PSUKEE (PERSON), MAN PsuTtee Latin English Authorised Version LUKE 12 20 ACTS 3 23 aniina n this night thy soul* shall be required of thee : soul, which will not hear . . . shall be destroyed (d) Nephesh (Person), man, slain, killed, destroyed by man, &c. In the following thirty-two places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words Soul . .12 places Any (life of), kill . . 1 place Life . . . 1 place Person . . 6 Him (in life) slay . 1 Thee (in soul) slay 1 Any person . 6 Mortally (in life), smite 1 Thee slay . . 1 Him kill, slay 2 and has reference to a living material Organism or body, deprived of life by smiting, slaying, killing, &c., when all the faculties and powers of the Organism or body cease, and the Organism or body returns to dust, until the Resurrection. NepJiesh Greek Latin English Authorised Version GEN. 37 21 psukee anima Let us not kill him* LEV. 24 17 it homo I.P.M. killeth any* man (smiteth the life of a man) NUMB. 31 19 P.M. Whosoever hath killed any person, 35 11 psukee sanguis I.P.M. killeth any person at unawares. 15 P.M. killeth any person unawares ,, 30 homicida,, Whoso killeth any person, nullus any person to cause him to die. DEUT. 19 6 auima Lest the avenger . . . slay him* (smite him in life) ; ,, 11 ilium I.P.M. smite him mortally* (in life) that he die, 22 26 anima against his neighbour, and slayeth him, 27 25 > reward to slay an innocent person. JOSH. 10 28 empneon habitator P.M. utterly destroyed, them, and all the souls 30 i ." " he smote it ... and all the souls 32 anima smote it ... and all the souls 35 empneon D smote it ... and all the souls 37 n ii smote it ... and all the souls cuncta destroyed it utterly, and all the souls 39 empneon 51 utterly destroyed all the souls 11 11 anima smote all the souls . . . utterly destroying them : 20 3 psukee >i that killeth any person unawares ,, 9 ii ii killeth any person at unawares I. SAM. 22 22 i> ii occasioned the death of all the persons II. SAM. 14 7 ii i. kill him, for the life of his brother ... he slew ; PEOV. 28 17 it doeth violence to the blood* of any person JER. 2 34 psukee >! in thy skirts is found the blood of the souls of 40 14 D > to slay thee* (strike thee in soul) ? it 15 ii ' wherefore should he slay thee* SUBJECT TO DEATH Nephesh Greek Latin English Authorised Version EZEK. 13 19 17 17 22 25 27 33 6 psukee > M psukee anima ;: H to slay the souls that should not die, forts, to cut off many persons : they have devoured souls ', to shed blood, and to destroy souls, if the sword come, and take any person (e) Nephesh (Person), man, the dead, dead body, body, i.e. dead. In the following thirteen places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words The dead . Dead body . 5 places 4 Body, i.e. dead Body (soul of) 3 places 1 place and has reference to a material Organism or body, formerly possessed of the faculties and powers of mind and body, but now deprived of them by death, the lifeless Organism or body being called soul, as formerly possessed of life, and being now the only representative of the living man or person : Nephesh Greek Latin English Authorised Version LEV. 19 28 psukee mortuusi.P.M. not make any cuttings ... for the dead, 21 1 mors ,, none be defiled for the dead 11 mortuus Neither ... go in to any dead body, 22 4 anything . . . unclean by the dead, NUMB. 5 2 P.M. whosoever is defiled by the dead : 6 6 5) he shall come at no dead body. ,, H 5> an atonement ... he sinned by the dead, 9 6 anima men, . . . defiled by the dead body of a man, 7 H We are defiled by the dead body of a man : 10 > unclean by reason of a dead body, 19 11 toucheth the dead body * of any man (soul of man) 13 anima whosoever toucheth the dead body of any man HAG. 2 13 H If one that is unclean by a dead body NEW TESTAMENT. Psukee (Person), man. In the two following places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament Scriptures) occurs, it is translated in the English Authorised Version by the word soul, and has reference to material Organisms, or bodies, or persons, deprived by martyrdom of the faculties and powers of mind and body, lying (in the first quota- tion), in a figure, under the altar, where they had been slain, and crying (as Abel's blood was represented, figuratively, as crying from the ground (Gen. ix. 10), ' Lord, how long ? ' the answer being in verse 11, ' that they should rest yet for a little season, until their fellow-servants and their brethren, that should be killed as they 10 SECTION (A 2 ). PSUKEE (PERSON), MAN were, should be fulfilled.' In the second passage, they are described, figuratively, as living and reigning with Christ, their future hope of happiness being assured in his Jieaventy and eternal kingdom of glory. As in Eph. ii. 5, 6, where a somewhat similar expression is used, as it were by anticipation, with reference to the Saints on Earth ; when we loere dead in sins, hath quickened us togetJier with Christ . . . And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Psufae Latin English Authorised Version REV. 6 9 20 4 anima I saw souls under the altar the souls . . . slain . . . beheaded . . . lived and reigned with SECTION (B). NEPHESH (LIFE), MAN 11 THE HEBEEW WORD NEPHESH (SOUL) AS IT IS TEANSLATED IN THE GEEEK, LATIN, AND ENGLISH AUTHOEISED VEESIONS OF THE OLD TESTAMENT SCEIPTUEES. Section (B). NEPHESH (Life), man. (a) Nephesh (Life), man, dies, expires, destroyed, poured out, &c. In the following twenty-four places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words Soul . . . .14 places Life . . . . 2 Me (my soul or life), die 1 place Life (to die) . . . 1 Me (my soul), die . .1 Himself (his life), die . . 1 place GJwst (puff of breath), give up . 1 Life (soul expire or breathe out) 1 They (their souls), die . . 1 GJwst, give up . . . . 1 and is said to die, expire, or breathe out, a puff of breath, capable of destruction, none can keep it alive,. poured out, delivered from death. The soul of the Messiah was to be ' made an offering for sin,' to ' be poured out unto death.' The forest is said to be 'consumed both soul and body,' implying complete destruction, pointing to the fact, in figure, that the soul as well as the body is subject to death, the death of the material Organism, or body, or person, involving the death of all the faculties and powers of mind and body. The word by which Nephesli is translated in each of the following quotations from the English Authorised Version is in italics, and all marginal readings are placed within brackets. For the translation of the words in the Greek and Latin columns, see the Tabulated Forms page ix in the Introduction. The letters I.P.M. in the Latin columns indicate that in the Itala Version (i.), hi the Latin by Pagninus (P.), and in the Interlinear Hebreiv Bible by Arias Montanus (M.), the Latin translation is Anima. An asterisk * in the English quotations indicates that the Authorised and Revised Versions differ in the text or marginal readings as to the translation of Nephesh. Nephesh Greek Latin English Aiithorised Version NUMB. . . , . 23 10 psukee anima Let me* (my souj, or my life) die the death JOSH. 2 13 IT n deliver our lives from death. ., 14 )> ii Our life for your's (instead of you to die), JUDG. 16 30 II ii Let me* (ray soul) die with the Philistines. 12 SECTION (B). NEPHESH (LIFE), PSUKEE (LIFE), MAN Nephesh G-reeJc Latin English Authorised Version I. KINGS 19 4 psukee anima requested for himself* Qiis life) that he might die ; >i i n O Lord, take away my life ; JOB 7 15 my soul chooseth strangling, and death 11 20 apoleia > giving up of the ghost* (puff of breath). 27 8 when God taketh away his soul ? 31 39 psukee n lose their life* (soul expire, or breathe out) : 86 14 > I* They die (their soul dieth) in youth, PSAL. 22 29 ii none can keep alive his own soul. 33 19 To deliver their soul from death, 40 14 ii seek after my sou I to destroy it ; 56 13 ii thou hast delivered my soul from death : 63 9 ii seek my soul, to destroy it, 78 50 i> he spared not their soul from death. 116 8 M thou hast delivered my soul from death, ISA. 10 18 > consume . . . his forest, . . . both soul and body : 53 10 n thou shalt make his soul an offering for sin, 11 ii He shall see of the travail of his soul, 12 n he hath poured out his soul unto death : JEE. 15 9 n ii she hath given up the ghost ; LAM. 2 12 i ii soul was poured out into their mother's bosom. NEW TESTAMENT. Psukee (Life), man. In the following ten places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament) occurs, it is translated in the English Authorised Version by the word life. In seven of these places there is reference to Christ giving or laying down his life (soul), as a ransom for sin, in fulfilment of the prophecy already referred to (Is. liii. 10-12), when all the faculties and powers of His Humanity ceased till His Resurrection the third day from the dead. Psukee Latin English Authorised Version MAT. 20 28 anima Son of man came ... to give his life a ransom MARK 10 45 n Son of man came ... to give his life a ransom JOHN 10 11 n the good shepherd giveth his life for the sheep. 15 ,i 17 it ii I lay down my life for the sheep. I lay down my hfe, that I might take it again. 18 37 ii I will lay down my life for thy sake. ,, 38 M Wilt thou lay down thy life for nay sake ? 15 18 II that a man lay down his life for his friends. I. JOHN 3 16 II he laid down his life for us : )) l> II we ought to lay down our lives for the brethren. (b) Nephesh (Life), man, subject to death. In the following one hundred and ten places in tbe Old Testament Scriptures, SUBJECT TO DEATH where the Hebrew word Nephcsh occurs, it is translated in the English Authorised Version by the words Life . . . .69 places Soul . . . . 34 Yourselves . . 2 Yourselves (your souls) 1 place Deadly (against soul) . 1 place Themselves (their souls) 1 ,, H imself (his soul or life) 1 Himself . . . 1 and has reference to the life of man, in a living material Organism or body, with the faculties and powers of breathing, thinking, and moving, as exercised in a living man or person ; and from the various expressions made use of in the following quotations, it is evidently capable of death or destruction, when all the faculties and powers cease until they reappear in a Resurrection body. 1. require the life. 2. soul departing. 3. seek the life. 4. give life for life. 5. against soul. 6. no satisfaction for life. 7. take heed to yourselves. 8. afraid of our lives. 9. jeoparded lives. 10. adventured life. 11. put life in hands. 12. lose the life. 13. hunt souls to take. 14. sling out souls. 15. lay snares for life. 16. spoken against life. 17. not asked life of. 18. tear soul as a lion. 19. take away life &c. Nepliesh Greek ZfA^tn English Authorised, Version GEN. 9 5 psnkee anima your blood of your lives will I require ; H > will I require the life of man. 35 18 f as her soul was in departing, (for she died) 44 30 > ,, his life* is bound up > > in the lad's life* ; EXOD. 4 19 > men are dead which sought thy life. 21 23 if any mischief follow, . . . give life M for life, NUMB. 16 38 mors I.P.M. of these sinners against their own souls* 35 31 sanguisp.M. take no satisfaction for the life of a murderer, DEUT. 4 15 M anima Take . . . good heed unto yourselves ; 19 21 ,, > life shall go > > for life, 24 6 > he taketh a man's life to pledge. JOSH. 9 24 n M we were sore afraid of our lives 23 11 P.M. Take good heed . . . unto yourselves* (your souls), JUDG. 5 18 psukee anima jeoparded their lives unto the death 9 17 ?> n my father . . . adventured his life far, 12 3 M I put my life in my hands, 18 25 and thou lose thy life, > V with the lives of thy household. I. SAM. 19 5 anima he did put his life in his hand, 20 1 M ,, what is my sin . . . that he seeketh my life ? 22 23 )> he that seeketh my life > seeketh thy life : 23 15 Saul was come out to seek his life '. 24 11 psukee , thou huntest my soul to take it. 25 29 > > a man is risen ... to seek thy soul : ,, M i smds of thine enemies, . . . sling out, 28 9 > layest thou a snare for my life, to cause me to die ? 21 I have put my life in my hand, 14 SECTION (B). NEPHESH (LIFE), PSUKEE (LIFE), MAN Nephesh Greek Latin English Authorised Version II. 8AM. 4 8 psukee anima the son of Saul . . . which sought thy life : 16 11 M ii my son, . . . seeketh my life : 18 13 11 11 wrought . . . against mine own life : 23 17 )1 11 that went in jeopardy of their lives ? I. KINGS 2 23 11 ii spoken this word against his own life. 3 11 11 11 nor hast asked the life of thine enemies ; 19 2 11 ii if I make not thy life ,, 11 11 as the life of one of them 10 11 ii they seek my life, to take it away. 14 11 i they seek my life, to take it away. 20 39 11 i if ... he be missing, then shall thy life 1 i be for his life, 42 , therefore thy life shall go M 11 i for his life, II. KINGS 10 24 > it he that letteth him go, his life H 11 II ii shall be for the life of him. I. CHR. 11 19 II put their lives in jeopardy ? 11 11 11 anima with the jeopardy of their lives they brought it. 11. CHR. 1 11 11 11 not asked . . . the life of thine enemies, JOB 6 11 l patienter I.M. What is mine end, that I should prolong my life* ? 13 14 II anima put my life in mine hand ? PSALMS 7 2 11 11 Lest he tear my son I like a lion, 5 11 11 Let the enemy persecute my smd, and take it; 17 9 1 11 from my deadly* (against soul) enemies, 26 9 ) 11 Gather not my soul with sinners, 31 13 , 11 they devised to take away my life* 35 4 1 11 let them . . . that seek after my soul : 12 ) 11 to the spoiling (depriving) of my soul. 38 12 1 11 They also that seek after my life lay snares 49 8 I 11 the redemption of their soul . . . ceaseth for ever 54 3 , 11 oppressors seek after my soul : 56 6 1 11 they mark my steps, when they wait for my so\il. 67 4 1 11 My soul is among lions : 59 3 I 11 they lie in wait for my soul : 69 1 1 11 the waters are come in unto my soul. 70 2 1 11 Let them be ... confounded that seek after my soul '. 71 10 1 they that lay wait for my soul 13 1 11 adversaries to nay soul ; 86 14 1 [l.P.M. violent men have sought after my soul ; 88 14 1 mea oratio why easiest thou off my soul '? 94 21 1 anima They gather themselves . . . against the soul of 106 15 1 11 sent leanness into their soul. 109 20 1 11 speak evil against my soul. 119 109 1 11 my soul is continually in my hand : 143 3 1 u the enemy hath persecuted my soul ', PROV. 1 18 19 eautoi psukee 11 11 they lurk privily for their own lives. which taketh away the life of the owners 6 26 11 11 the adulteress will hunt for the precious life. 7 23 11 11 knoweth not that it is for his life. 18 7 ii 11 A fool's . . . lips are the snare of his soul. ISA. 8 9 ii 11 Woe unto their soul I 15 4 11 11 his life* shall be grievous unto him. 44 20 11 n he cannot deliver his souF,* 47 14 >i 11 they shall not deliver themselves* (their souls) JER. 4 10 it M the sword reacheth unto the soul. . 30 ti M they will seek thy life. SUBJECT TO DEATH 15 Nephesh Greek Latin English Authorised Version JER. 11 21 psukee anima the men . . . that seek thy life, 17 21 > , Take heed to yourselccs* 19 7 , hands of them that seek their lives : 9 5 they that seek their lives, shall 21 7 psukee > the hand of those that seek their life : 22 25 )i 5 into the hand of them that seek thy life, 26 19 5 > we procure great evil against our sott/s. 84 20 > into the hand of them that seek their life: i. 21 I into the hand of them that seek their life, 38 16 > into the hand of these men that seek thy life. 44 7 psukee I this great evil against your souls, 30 ,, I into the hand of them that seek his life : u , his enemy, and that sought his life* 46 26 5 into the hand of those that seek their lives, 49 37 psukee 1 before them that seek their life : LAM. 5 9 M We gat our bread with the peril of our lives EZEK. 32 10 ptosis 1 shall tremble . . . every man for his own life, AMOS 2 14 psukee 1 neither shall . . . deliver himself (soul or life) : 15 j > neither shall he ... deliver himself* JON. 1 14 let us not perish for this man's life, 2 5 H 1 waters compassed . . . even to the soul : 4 3 > I Lord, take, I beseech thee, my life from me ; HAB. 2 10 H s hast sinned against thy soul. NEW TESTAMENT. Psukee (Life), man. In the following twenty places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word NepJiesh in the Old Testa- ment Scriptures) occurs, it is translated in the English Authorised Version by the words Life 14 places Soul 5 places You (your souls) 1 place and from the various expressions made use of in the following quotations, of seeking to take it, losing it, hazarding it, imperilling it, &c., it is evident that it is capable, in its Scriptural use, of death and destruction. Psukee Latin English Authorised Version MAT. 2 20 anima are dead which sought the young child's life. 10 39 he that loseth his life* . . shall find it. 16 25 M whosoever will lose his life* . . . shall find it. 26 is a man profited, if he ... lose his own soul* ? ) tl what shall a man give ... for his soul* ? MARK 8 35 M whosoever shall lose his life* . . . shall save it. 36 H what shall it profit ... if he ... lose his own soul* >, 37 > what . . . give in exchange for his soul* ? LUKE 9 24 whosoever will lose his life* . . . shall save it. 14 26 hate . . . his own life also, he cannot be my disciple. 17 33 whosoever shall lose his life '' shall preserve it. JOHN 12 25 It he that hateth his life* . . . shall keep it 16 SECTION (B). NEPHESH (LIFE), PSUKEE (LIFE), MAN Psukee Latin ACTS 15 26 aninia Men th 20 24 n neither 27 10 H voyage ROM. 11 3 n they se II. COB. 12 15 n very gl PHIL. 2 30 n not reg I. THES. 2 8 ii willing REV. 12 11 n they lo English Authorised Version Men that have hazarded their lives for neither count I my life dear unto myself, voyage will be with hurt ... of our lives. very gladly spend and be spent for you* (your souls) ; not regarding his life, to supply your lack willing to have imparted . . . our own souls, they loved not their lives unto the death. (c) Nephesh (Life), man, deliver or save from death. In the following one hundred and thirteen places in the Old Testament Scriptures, where the Hebrew word Nepliesh occurs, it is translated in the English Authorised Version by the words Soul 71 places Life 38 Person (life) 1 place Me . 1 Tablets (houses of soul) 1 place Life (person) . . 1 and from the various expressions made use of in the following quotations, as of saving, delivering, &G., it is clearly implied that it is capable of death or destruction, unless saved or delivered, and is therefore clearly mortal, being subject to death. 1. soul shall live. 2. escape for thy life. 3. saving my life. 4. my life is preserved. 5. ransom for soul, life. 6. atonement for soul. 7. blood is the life. 8. life is the blood. 9. restorer of thy life. 10. soul in bundle of life. 11. as soul was precious. 21. 12. let life be much set by. 22. 13. redeemed soul. 23. 14. let soul come again. 24. 15. he went for his life. 25. 16. let me live. 26. 17. flee for life. 27. 18. let my life be given. 28. 19. made request for life. 29. 20. stand for their lives. give for life. deliver my sold. deliver soul from sword- keep my soul. rescue my soul. heal my soul. uphold my soul. bread for the soul. meat to relieve soul &c. Nepliesli Greek Latin English Authorised Version GEN. 12 13 psukee anima Say, . . . and my soul shall live 19 17 Escape for thy life ; 19 > thy mercy, ... in saving my life ', 20 let me escape . . . and my soul shall live. 32 30 I have seen God . . . and my life is preserved. EXOD. 21 30 he shall give for the ransom of his life 80 12 i give every man a ransom for his soul 15 I. P.M. to make an atonement for your souls. ,, 16 anima to make an atonement for your souls. LEV. 17 11 to make an atonement for* your souls : blood that maketh an atonement for the soul* 14 > the blood] ... is the life of all flesh ; P.M. the blood of it is for the life thereof : > psukee anima , the life of all flesh is the blood thereof : SUBJECT TO DEATH 17 NUMB. 15 28 31 50 RUTH 4 15 I. SAM. 19 11 25 29 26 21 24 II. SAM. 1 9 4 9 14 14 19 5 I. KINGS 1 12 " 29 17 21 22 19 3 20 31 32 II. KINGS 1 13 " 14 7 7 ESTH. 7 3 7 8 11 9 16 JOB 2 4 PSAL. 3 2 6 4 11 1 17 13 22 20 23 3 25 20 34 22 35 3 17 41 4 54 4 55 18 66 9 16 69 18 71 23 72 13 14 74 19 86 2 97 10 109 31 116 4 Greek psukee heemon Latin English Authorised Version ea nobis psukee i anima te anima se psukee voluntas anima autois eautois psukee the priest shall make an atonement for the soul to make an atonement for our souls he shall be ... a restorer of thy life, If thou save not thy life to-night, soul of my lord . . . bound in the bundle of life because my soul* was precious in thine eyes as thy life was much set by this day let my life be much set by in the eyes of because my life is yet whole in me. the LORD . . . who hath redeemed my soul neither doth God respect any person* (life) : thy servants, . . . this day have saved thy life, and the lives of thy sons and of and the lives of thy wives, and the lives of thy concubines ; thou mayest save thine own life, and the life of thy son Solomon, the LORD . . . that hath redeemed my soul let this child's soul come into him again, the soul of the child came into him again, he arose, and went for his life, peradveiiture he will save thy life. I pray thee, let me live. let my life, and the life of these . . be precious in thy sight, let my life now be precious in thy sight, they arose . . . and fled for their life. let my life be given me Haman stood up to make request for his life to stand for their life, to destroy, the other Jews . . . stood for their lives, all that a man hath will he give for his life. he is in thine hand ; but save his life. Many . . . say of my soul, ... no help . . . But Eeturn, LORD, deliver my soul : how say ye to my soul, Flee as a bird deliver my soul from the wicked, . . . thy sword : Deliver my soul from the sword ; He restoreth my soul : keep my soul, and deliver me : The LORD redeemeth the soul of his servants : say unto my soul, I am thy salvation, rescue my soul from their destructions, heal my soul ', for I have sinned against thee. the LORD is with them that uphold my soul. delivered my soul in peace from the battle. Which holdeth our soul in life, 1 will declare what he hath done for my soul. Draw nigh unto my soul, and redetea it : my soul, which thou hast redeemed; He shall . . . save the souls of the needy. He shall redeem their soul from . . . violence : deliver not the soul* of ... unto . . . the wicked : Preserve my soul ; . . . save thy servant he preserveth the souls of his saints ; to save him from those that condemn his soul. LORD, I beseech thee, deliver my soul* C 18 SECTION (B). NEPHESH (LIFE), PSUKEE (LIFE), MAN Nephesh Greek Latin English Authorised Version PSAL. 119 175 psukee anima Let my soul live, and it shall praise thee ; 120 2 H i> Deliver rny soul, . . . from lying lips, 121 7 ii he shall preserve thy soul. 124 4 n the stream had gone over our soul : 5 > it the proud waters had gone over our soul. ., 7 M ii Our soul is escaped as a bird out of the snare 141 8 1, ii leave not my soul* destitute. 142 4 II ii refuge failed me ; no man cared for my souL 7 H t Bring my soul out of prison, that I may praise thy PROV. [name : 13 3 n >i He that keepeth his mouth keepeth his life : .. 8 1! The ransom of a man's life are his riches : 24 12 pnoee II he that keepeth thy soul, doth not he know it ? 29 10 psukee II the upright : . . . the just seek his soul* ISA. 3 20 olfectoriola M the tablets* (houses of the soul), 43 4 kephalee anima will I give . . . people for thy life* (person). 55 3 psukee 11 hear, and your soul shall live ; JER. 20 13 n ii he hath delivered the soul of the poor from 21 9 M n his life shall be unto him for a prey. 38 2 II ii he shall have his life for a prey, ., 17 11 ii go forth . . . then thy soul shall live, ,, 20 11 ii Obey, . . . and thy soul shall live. 39 18 || n thy life shall be for a prey unto thee : 45 5 11 ii thy life will I give unto thee for a prey 48 6 M ii Flee, save your lives, 51 6 I, ii Flee . . . and deliver every man his soul : * i 45 ii go ye out . . . deliver ye every man his soul* LAM. 1 11 psukee ii sigh, ... for meat to relieve the soul : ,, 16 ,, ii the comforter that should relieve my soul 19 2 19 ) ,, ti ti they sought their meat to relieve their soiils. lift up thy hands ... for the life of thy . . . children, 3 58 H n LORD, thou hast pleaded the causes of my soul ', EZEK. 3 19 II n thou hast delivered thy soul. 21 || ii thou hast delivered thy soul. 13 18 19 H M u II will ye save the souls alive that come unto you ? to save the souls alive that should not live, 14 14 20 psukee II II they should deliver but their own souls they shall but deliver their own souls 18 27 i) II he shall save his soul alive. 33 5 n II he that taketh warning shall deliver his soul. 9 n II thou hast delivered thy soul. HOS. 9 4 it II bread for their soul* shall not come into MK All 6 7 ii II the fruit of my body for the sin of my soul ? NEW TESTAMENT. PsuJeee (Life), man, saving. In the following twenty-five places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament Scriptures) occurs, it is translated in the English Authorised Version by the words Life 16 places Soul 9 places SUBJECT TO DEATH Psnkee Latin English Authorised Version MAT. 6 25 10 39 16 25 MARK 3 4 8 35 LUKE 6 9 9 24 56 12 22 23 17 33 JOHN 12 25 ACTS 20 10 27 22 ROM. 16 4 I. THES, 5 23 HEB. 10 39 13 17 JAS. 1 21 5 20 I. PET. 1 9 2 25 3 20 4 19 anima Take no thought for your life, Is not the life more than meat, He that findeth hie life* shall lose it : whosoever will save his life* shall lose it : Is it lawful to ... save life, or to kill ? whosoever will save his life* shall lose it : Is it lawful ... to save life, or to destroy it ? whosoever will save his life* shall lose it ; not come to destroy men's lives* but to save them. Take no thought for your life* The life* is more than meat, Whosoever shall seek to save his life* shall lose it ; He that loveth his life* shall lose it ; Trouble not yourselves ; for his life is in him. there shall be no loss of any man's life have for my life laid down their own necks : spirit and soul and body be preserved . . . unto them that believe to the saving of the soul. for they watch for your so ids the engrafted word, which is able to save your souls. con verteth the sinner . . . shall save a soul from death, Eeceiving . . . the salvation of your souls the Shepherd and Bishop of your souls. wherein few, that is, eight souls were saved commit the keeping of their souls to him SECTION (C) THE HEBREW WORD NEPHESH (SOUL), AS IT IS TRANSLATED IN THE GREEK, LATIN, AND ENGLISH AUTHORISED VERSION OP THE OLD TESTAMENT SCRIPTURES. Section (C). NEPHESH (Mind), man. Nephesh (Mind, Desires, &c.), of man. In the following two hundred and thirty places in the Old Testament Scriptures, where the Hebrew word NepJiesh (soul) occurs, it is translated in the English Authorised Version by the words Soul . Mind . Heart (soul) Witt . Desire (soul) . Pleasure Mind (soul) . Lust Angry (bitter of soul) Soul (mind) . Discontented (of soul) Thyself 173 places 13 8 7 4 3 2 2 1 place 1 1 1 1 So ivould we (our soul) 1 place Myself (my soul) . 1 Him (his soul) , . 1 His own (his soul) . 1 He (soul of him) . 1 Hearty (of soul) . - 1 Soul (his senses) . 1 Herself 1 Man (soul) . -*- > Desire (mind) -^ i> Yourselves (your souls) . 1 Himself . 1 Desire 1 and has reference to the mental faculties and powers of man, to his affections, will, desire, love, hatred, courage, joy, sorrow, anger, &G., as exercised only in a living material Organism or body, apart from which living material Organism or body, these faculties and powers, from their very nature, could not be exercised ; nerves, senses, brain, and blood being essential in a living Organism for the exercise of any of these faculties or powers. The word by which Neplwsh is translated in each of the following quotations from the English Authorised Version is in italics, and all marginal readings are placed within brackets. For the translation of the words in the Greek and Latin columns, see the Tabulated Forms, page ix in the Introduction. The letters I.P.M. in the Latin columns indicate that in the Itala Version (i.), in the Latin Bible of Pagninus (P.), and in the Interlinear Hebreiv Bible of Arias Montanus (M.), the Latin translation is Anima ; the letters I.P.M. indicate that the translation in these versions is Animus. An asterisk in the English quotations indicates that the Authorised and Revised Versions in the text or marginal readings differ as to the translation of NepJiesh. NEPIIESII (MIND), MAN Nepliesli Greek Latin English Authorised Version 23 8 psukee anima If it be your mind that I should 34 3 55 55 his soul clave unto Dinah 8 55 The soul of my son . . , lougeth for your daughter : 42 21 95 55 we saw the anguish of his soul, 49 6 ,, 55 my soul, come not thou into their secret ; EXOD. 15 9 55 my lust shall be satisfied upon them ; 23 9 55 55 ye know the heart* (soul) of a stranger, LEV. 26 11 ,, 55 my soul shall not abhor you. 15 55 P.M. if your soul abhor my judgments, 16 ,, anima I also will . . . cause sorrow of heart :* 30 55 55 my soul shall abhor you. 43 55 because their soul abhorred my statutes. NUMB. 21 4 oligopsukeo 9J soul of the people was much discouraged DEUT. 4 9 psukee anima keep thy soul diligently, lest thou forget 29 55 seek him . . . with all thy soul. 6 5 55 love the LORD . . . with all thy soul, 10 12 55 serve the LORD . . . with all thy soul, 11 13 55 love the LORD . . . with all your sold. 18 animus lay up these my words ... in your soul, 13 3 anima love the LORD . . . with all your soul. 18 6 VOlo I.P.M. come with all the desire of his mind* 21 14 eleiTthera libera P.M. let her go whither she will ; 24 15 elpis anima he ... setteth his heart* (soul) upon it : 26 16 psukee 55 keep and do them . . . with all thy soul. 28 65 ,, 55 the LORD shall give thee . . . sorrow of mind : * 30 2 55 55 return unto the LORD . . . with all thy soul ; 6 55 55 love the LORD . . . with all thy soul, 10 55 55 turn unto the LORD . . . with all thy soul. JOSH. 22 5 55 55 serve him . . . with all your soul. 23 14 55 animus ye know ... in all your souls, JUDG. 10 16 55 99 his soul was grieved for the misery of Israel. 16 16 oligopsukeo anima his soul was vexed unto death ; 18 25 psukee animus lest angry (bitter of soul) fellows run upon thee, I. SAM. 1 10 99 she was in bitterness of soul, 15 55 anima have poured out my soul before the LORD. 2 33 55 55 shall be ... to grieve thine heart : 35 St 99 shall do ... that which is in ... my mind : 18 1 59 99 the soul of Jonathan was knit 55 !5 59 55 with the sold of David, 20 4 5, Whatsoever thy soul* (mind) desireth, 22 2 99 animus every one . . . discontented (bitter of soul), 23 20 59 anima according to all the desire of thy soul 30 6 99 55 the soul of all the people was grieved, II. SAM. 3 21 99 reign over all that thine heart* desireth. 5 8 99 99 that are hated of David's soul, 17 8 59 animus they be chafed in their minds (bitter of soul), I. KINGS 2 4 M anima walk before me . . . with all their soul, 8 48 99 return unto thee . . . with all their soul, 11 37 55 55 reign according to all that thy soul desireth, II. KINGS 4 27 95 55 her soul is vexed within her : 9 15 99 vobis placet If it be your minds, 23 3 99 anima keep ... his statutes . . . with . . . all their soul, 25 51 turned to the LORD . . . with all his soul. 22 SECTION (C) NepJiesh Greek Latin English Authorised Version I. CHR. 22 19 psukee anima set ... your soul to seek the LORD 28 9 i< animus I.M. serve him . . . with a willing mind : II. CHR. 6 38 t anima If they return . . . with all their soul 15 12 M to seek the LORD . . . with all their soul ', 34 31 to keep his . . . statutes, . . . with all his soul, ESTH. 4 13 seautee M Think not with thyself that thou shalt escape JOB 3 20 psukee , Wherefore is ... life unto the bitter in soul ; 7 11 I will complain in the bitterness of my soul. 9 21 , yet would I not know my soul : * 10 1 M , My soul is weary of my life ; > 1 , I will speak in the bitterness of my soul. 14 22 , his soul within him shall mourn. 19 2 , How long will ye vex my soul, 21 25 M another dieth in the bitterness of his soul, 23 13 autos , what his soul desireth, even that he doeth. 24 12 psukee the soul of the wounded crieth out : 27 2 > > the Almighty, who hath vexed my soul ; 30 16 1 my soul is poured out upon me ; 25 > was not my soul grieved for the poor ? PSAL. G 3 psukee > My soul is also sore vexed : 10 3 II the wicked boasteth of his heart's* (soul's) desire, 11 5 > him that loveth violence his soul hateth. 13 2 How long shall I take counsel in my soul, 19 7 The law ... is perfect, converting the soul : 24 4 hath not lifted up his soul unto vanity, 25 1 )> Unto thee, O LORD, do I lift up my soul. 13 His soul shall dwell at ease ; 27 12 > Deliver me not over unto the will of mine enemies : 31 7 l> thou hast known my soul in adversities ; 9 II mine eye is consumed with grief, yea, my soul 33 20 J) M Our soul waiteth for the LORD : 34 2 t My soul shall . . . boast in the LORD : 35 9 , M my soul shall be joyful in the LORD : 25 II Ah, so would we have it* (our soul) : 41 2 keir not deliver him unto the will of his enemies. 42 1 psukee II so panteth my soul after thee, God. 2 My soul thirsteth for God, ., 4 I pour out my soul in me : ,. 5 > Why art thou cast down, O my soul ? 6 > my soul is cast down within me : 11 Why art thou cast down, O my soul ? 43 5 > Why art thou cast down, my soul ? 44 25 i > our soul is bowed down to the dust : 57 1 my sou I trusteth in thee : 6 my soul is bowed down : 62 1 > my soul waiteth upon God : 5 My soul, wait thou only upon God ; 63 1 i II my soul thirsteth for thee, > 5 M my soul shall be satisfied as with marrow 8 i 99 My soul followeth hard after thee : 69 10 i > I wept, and chastened nay soul with fasting, 77 2 it i my soul refused to be comforted. 84 2 M > My soul longeth, ... for the courts of the LORD : 86 4 > > Rejoice the smd of thy servant : for 99 99 unto thee, LORD, do I lift up my soul. 88 3 1 For my soul is full of troubles : 94 19 * thy comforts delight my souL 103 1 M 1 Bless the LORD, O my soul : 2 M , Bless the LORD, my soul, NEPHESH (MIND), MAN 23 NepJiesh Greek "Latin English AutJioriscd Version PSAL. 103 22 psukee aninia bless the LORD, O my soul. 104 1 ti )> Bless the LORD, O my soul. 35 ti Bless thou the LORD, O my soul. 105 22 6s eautos sicut semet- ipsum P.M. To bind his princes at his pleasure ', 107 5 psukee aninia Hungry and thirsty, their soul fainted in them. 9 )( For he satisfieth the longing soul, >i ti n and filleth the hungry soul with goodness. 26 tt ii their soul is melted because of trouble. 116 7 i) Return unto thy rest, O my soul ', 119 20 i My soul breaketh for the longing that it hath ., 25 M My soul cleaveth unto the dust : 28 n ii My soul melteth for heaviness : 81 11 My soul fainteth for thy salvation : 129 >i therefore doth my soul keep them. 167 it My soul hath kept thy testimonies ; 123 4 n II Our soul is ... filled with the scorning of 130 5 t )> I wait for the LORD, my soul doth wait, 6 t 11 My soul waiteth for the LORD 131 2 t 11 I have . . . quieted myself* (my soul), as a child tt )) my soul is even as a weaned child. 138 3 i thou . . . strengthenedst me ... in my soul. 139 14 , that my soul knoweth right well. 143 6 t my soul thirsteth after thee, 8 > 11 I lift up my soul unto thee. 11 )) bring my soul out of trouble. 12 H > destroy all them that afflict my soul '. 146 1 l > Praise the LORD, my soul. PROV. 2 10 )) knowledge is pleasant unto thy soul ; 3 22 ) 11 so shall they be life unto thy soul, 6 16 it II seven are an abomination unto him (his soul) : 13 4 P.M. The soul of the sluggard desireth, ti it anima the soul of the diligent shall be made fat. 19 psukee desire accomplished is sweet to the soul : 14 10 ti n heart knoweth his mvn* (of his soul) bitterness ; 16 24 it n Pleasant words are . . . sweet to the soul, 26 aneer He* (the soul of him) . . . laboureth for himself; 19 2 n the soul* . . . without knowledge, ... is not good ; 18 psukee let not thy soul* spare for his crying. 21 10 js ii The soul of the wicked desireth evil : 22 25 n ii Lest thou . . . get a snare to thy soul. 23 7 P.M. as he thinketh in his heart* so is he : 24 14 psukee anima So shall . . . wisdom be unto thy soul : 25 13 n H he refresheth the soul of his masters. 27 9 n II sweetness of a . . . friend by hearty* (of soul) counsel. 28 25 apleestos se dilatat P.M. a proud heart* stirreth up strife : 29 17 psukee anima he shall give delight unto thy soul. 31 6 odunee animus Give wine unto those ... of heavy hearts* (soul). ECCL. 2 24 psukee anima make his soul* (his senses) enjoy good 6 3 it If ... his soul be not filled with good, ,, 9 desidero I.P.M. the wandering of the desire* (walking of the soul) : 7 28 n anima which yet my soul seeketh, CANT. 1 7 it thou whom my soul loveth, 3 1 it it him whom my soul loveth : 2 it him whom my soul loveth : 3 ii him whom my soul loveth ? 4 n 11 him whom my soul loveth : 5 6 ti my soul failed when he spake : 6 12 H n my soul* made me like the chariots of SECTION (C) Nephesh ISA. 1 14 5 14 26 8 9 32 6 38 15 42 1 49 7 55 2 58 10 61 10 66 3 JER. 4 31 5 9 29 6 8 16 9 9 12 7 13 17 14 19 15 1 22 27 31 12 14 25 32 41 34 16 37 9 42 20 44 14 50 19 LAM. 3 17 20 24 51 EZEK. 7 19 16 27 23 17 18 )< 22 28 24 21 25 25 6 15 27 31 36 5 HOS. 4 8 JON. 2 7 4 8 MIC. 7 3 Greek psukee elpizo psukee Latin English Authorised Version sute potes- tatis P.M. aniiua affectus I.P.M. animus anima animus I. anima your appointed feasts nay soul hateth : Therefore hell hath enlarged herself* the desire of our soul is to thy name, With my soiil have I desired thee to make empty the soul of the hungry, I shall go softly ... in the bitterness of rny sold. mine elect, in whom my soul delighteth ; him whom man* despiseth (despised in soul) let your soul delight itself in fatness. if thou draw out thy soul to the hungry, and satisfy the afflicted soul ; The LORD shall . . . satisfy thy soul in drought, my soul shall be joyful in my God ; their soul delighteth in their abominations. my soul is wearied because of murderers. shall not my soul be avenged on such a nation as this ? shall not my soul be avenged on such a nation as this ? lest my soul depart from thee ; ye shall find rest for your souls. shall not my soul be avenged on such a nation as this ? I have given the dearly beloved of my soul my soul shall weep in secret places hath thy soul lothed Zion ? my mind could not be toward this people : to the land . . . they desire* (lift up mind) to return, their soul shall be as a watered garden ; I will satiate the soul of the priests For I have satiated the weary soul, I have replenished every sorrowful soul. I will plant them . . . with my whole soul. he had set at liberty at their pleasure, Deceive not yourselves (souls), saying, ye dissembled in your hearts* (your souls), have a desire (lift up their soul) to return his soul shall be satisfied upon mount Ephraiin thou hast removed my soul far off from peace : My soul ... is humbled in me. The LORD is my portion, saith my soul ', Mine eye affecteth mine heart* (soul) they shall not satisfy their souls, delivered thee unto ivill of them that hate thee, her mind* was alienated from them. my mind* was alienated from her, as my mind* was alienated from her sister. from whom thy mind* is alienated, from whom thy mind* is alienated : that which your soul pitieth ; whereupon they set their minds* (lifted up soul), rejoiced in heart* (soul) with all thy despite taken vengeance with a despiteful heart* shall weep for thee with bitterness of heart* have appointed my land . . . with despiteful minds* they set their heart* (soul) on their iniquity. t "When my soul faulted within me he fainted, and wished in himself to die, his mischievous desire* (mischief of his soul) : NEPHESH (MIND), PSUKEE (MIND), MAX 25 Nepliesli Greek Latin English Authorised Version HAB. 2 4 5 psukee H aninia his sort? ... is not upright in him : who enlargeth his desire as hell, ZECH. 11 8 )> )> > > )> my soul lothed them, and their soul also abhorred me. NEW TESTAMENT. Psukee (Mind), man. In the following thirty places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testa- ment Scriptures) occurs, it is translated in the English Authorised Version by the words Soul 24 places Us 1 place Heartily 1 place Mind 3 Heart 1 Psukee Latin English Authorised Version MAT. 10 28 anima are not able to kill the soul : 11 29 ye shall find rest unto your souls. 12 18 in whom my soul is well pleased : 22 37 Thou shalt love the LORD . . . with all thy soul, 26 38 H My soul is exceeding sorrowful, even unto death : MARK 12 30 )> thou shalt love the LORD . . . with all thy soul, 33 to love him . . . with all the soul* 14 34 My soul is exceeding sorrowful unto death : LUKE 1 46 )) My soul doth magnify the LORD, 2 35 )) a sword shall pierce through thy own soul 10 27 M Thou shalt love the LORD . . . with aU thy soul, 21 19 M In your patience possess ye your souls* JOHN 10 24 j> How long dost thou make its to doubt ? 12 27 H Now is my soul troubled ; ACTS 4 32 M them that believed were ... of one soul : 14 2 H made their minds* evil affected against 22 Confirming the souls of the disciples, 15 24 II subverting your souls, II. COR. 1 23 I call God for a record upon my soul, EPH. 6 6 animus doing the will of God from the heart ', * PHIL. 1 27 unanimes with one mind* striving together for the faith COL. 3 23 animus whatsoever ye do, do it heartily* HEB. 4 12 anima dividing asunder of soul and spirit, 6 19 >i which hope we have as an anchor of the soul, 10 38 my soul shall have no pleasure in him. 12 3 animus lest ye ... faint in your minds* I. PET. 1 22 anima purified your souls in obeying the truth 2 11 fleshly lusts, which war against the soul ', II. PET. 2 8 ii vexed his righteous soul from day to day III. JOHN 2 M even as thy soul prospereth. 26 SECTION (D) THE HEBEEW WOED NEPHESH (SOUL) AS IT IS TRANSLATED IN THE GEEEK, LATIN, AND ENGLISH AUTHORISED VERSIONS OP THE OLD TESTAMENT SCRIPTURES. Section (D). NEPHESH (Animal Desires), man. In the following twenty-tivo places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words Soul 17 places Pleasure 1 place Lust 1 place Appetite 1 Appetite (soul) 1 place Greedy (of appetite) 1 ,, and has reference to the animal desires of a living material organism, or body, or person, apart from which living organism or body these desires could not exist ; they therefore necessarily cease at the departure of breath. The word by which Nephesh is translated in each of the following quotations from the English Authorised Version is in italics, and all marginal readings are placed within brackets. For the translation of the words in the Greek and Latin Versions, see the Tabulated Forms, page ix in the Introduction. The letters I.P.M. in the Latin columns indicate that in the Itala Version (i.), in the Latin Bible of Pagninus (P.), and in the Interlinear Hebrew Bible of Arias Montanus (M.) the Latin translation is Anima; an asterisk (*) in the English Autho- rised quotation indicating that the Revised and English Authorised Versions differ in the text or marginal readings as to the translation of Nephesh. Nephesli Greek Latin English Authorised Version NUMB. 11 6 psukce anima our soul is dried away : . . . this manna, 21 5 H our soul loatheth this light bread. DECT. 12 15 epithumeia te delectat I.P.M. eat . . . whatsoever thy soul lusteth after, 20 psukee volo P.M. because thy soul longeth to eat flesh ; > > anima eat . . . whatsoever thy soul lusteth after. 21 i tibi placet P.M. eat . . . whatsoever thy soul lusteth after. 14 26 > whatsoever thy soul lusteth after, l 5> i anima whatsoever thy soul desireth : 23 24 1 tibi placet P.M. eat grapes thy fill at thine own pleasure ', I. SAM. 2 16 n anima then take as much as thy soul desireth ; JOB 6 7 n things that my soul refused to touch are 33 20 N M abhorreth . . . his soul dainty meat. PSAL. 78 18 M 11 tempted God . . . asking meat for their lust. 107 18 Their soul abhorreth all manner of meat ; NEPHESH (ANIMAL DESIRES), MAN Ne2)hesh Greek Latin English Authorised Version PKOV. 6 30 psukee aniina steal to satisfy his soul when he is hungry ; 13 25 11 11 eateth to the satisfying of his soul : 23 2 apleestos if thou be a man given to appetite. ECCL. 6 7 psukee yet the appetite* (soul) is not filled. ISA. 29 8 he awaketh, and his soul is empty : 11 psukee 11 he awaketh, . . . and his soul hath appetite : 56 11 impudens they are greedy* (strong of appetite) dogs MIC. 7 1 > anima my soul desired the first ripe fruit. NEW TESTAMENT. Psukee (Animal Desires), man. In the following three places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament Scriptures) occurs, it is translated in the English Authorised Version by the word Soul. Psukee Latin English Authorised Version LUKE 12 19 11 11 anima i> I will say to my soul* soul,* . . . eat, drink, and be merry. REV. 18 14 H the fruits that thy soul lusted after 28 SECTION (E) THE HEBREW WOED NEPHESH (SOUL) AS IT IS TEANSLATED IN THE GEEEK, LATIN, AND ENGLISH AUTHORISED VERSIONS OF THE OLD TESTAMENT SCRIPTURES. Section (E). NEPHESH (Personality), man. In the following sixty-seven places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the words Soul . . . .59 places He (his soul) Himself (his soul) . 3 Herself . Themselves (their souls) 2 Himself . 1 place 1 1 and has reference to the different faculties and poivers of man, as exercised in a living material Organism or body, as expressed by the personal pronouns I, thou, he, they, and by the words self, myself, himself, &c. ; apart from which Organism or body there can be no personality, and no exercise of these faculties or powers. This Section includes certain passages which cannot well be classed under any of the previous Sections, as they have reference to more than one faculty or power of man in a living Organism or body. The word by which Nephesh is translated in each of the following quotations from the English Authorised Version is in italics, and all marginal readings are placed within brackets ; an asterisk (*) in the English Authorised quotation indicating that the Revised and Authorised Versions differ in the text or marginal reading as to the translation of Nephesh. Nephesh Greek GEN. 27 4 psukee ,, u 25 31 LEV. 16 29 31 23 27 32 NUMB. 29 7 30 2 ,, 4 5 6 7 8 Latin se I.P.M. anima anima anima English Authorised Version that my soul may bless thee that thy soul may bless me. that my soul may bless thee. that thy soul may bless me. ye shall afflict your souls, ye shall afflict your souls, ye shall afflict your souls, ye shall afflict your souls : ye shall afflict your souls : If a man vow ... to bind his soul she hath bound her soul, she hath bound her soul * wherewith she hath bound her soul, wherewith she bound her soul ', wherewith she bound her soul wherewith she bound her soul, NEPIIESII (PERSONALITY), MAN Nepliesli Greek Latin English Authorised Version NUMB. 30 9 psukee I.P.M. wherewith they have bound their souls, 10 > se if she vowed ... or bound her soul 11 > wherewith she bound her soul 12 >> concerning the bond of her soul, 13 >) auima every binding oath to afflict the soul, DEUT. 13 6 ?! thy friend, which is as thine own soul, I. SAM. 1 26 ) > O my lord, as thy soul liveth, 17 55 > > As thy soul liveth, O king, 18 1 > Jonathan loved him as his own soul. 3 t he loved him as his own soul. 20 3 > i as the LORD liveth, and as thy soul liveth, I? 1 i he loved him as he loved his own soul. 25 26 , > as the LORD liveth, and as thy soul liveth, II. SAM. 11 11 i) as thou livest, and as thy soul liveth, 14 19 > H As thy soul liveth, iny lord the king, II. KINGS 2 2 ,, n As the LORD liveth, and as thy soul liveth, 4 ii As the LORD liveth, and as thy soul liveth, 6 n As the LORD liveth, and as thy soul liveth, 4 30 >i As the LORD liveth, and as thy soul liveth, ESTH. 9 31 eautois se P.M. they had decreed for themselves* (their souls) JOB 16 4 psukee anima I also could speak as ye do : if your soul !) ii were in my soul's stead, 18 4 He teareth himself* (his soul) in his anger : 31 30 ii to sin by wishing a curse to his soul.* 32 2 eautos se he justified himself* (his soul) rather than God. PSAL. 35 13 psukee anima I humbled my soul with fasting ; 49 18 i> while he lived he blessed his soul I 105 18 i) ii he (his soul) was laid in iron : 120 6 u My soul hath long dwelt with him PROV. 6 32 ,, t adultery . . . destroyeth his own soul. 8 36 ,, he that sinneth . . . wrongeth his own soul : 11 17 )> merciful man doeth good to his own soul : 13 2 B the soul* of the transgressors shall eat violence. 15 32 ,, II refuseth instruction despiseth his own soul : 16 17 i n he that keepeth his way preserveth his soul. 19 8 eautos > He that getteth wisdom loveth his own soul '. 16 psukee I keepeth the commandment keepeth his own soul ', 20 2 > sinneth against his own soul* 21 23 ji > keepeth his mouth . . . keepeth his soul from 22 5 i I he that doth keep his soul shall be far from them. 29 24 I partner with a thief hateth his own soul : ECCL. 4 8 l For whom do I labour, and bereave my soul 6 2 ) II he wanteth nothing for his soul ISA. 46 2 autoi 91 themselves* (their souls) are gone into captivity. 51 23 psukee > have said to thy soul, Bow down, 58 3 i )) wherefore have we afflicted our soul, 5 M ' a day for a man to afflict his soul ? JER. 3 11 )> II Israel hath justified herself more than . . . Judah. 51 14 brachion II The LORD . . . hath sworn by himself* (hi 9 soul), EZEK. 4 14 psukee II my soul hath not been polluted: AMOS 6 8 eautou II The LORD . . . hath sworn by himself, 30 SECTION (F). NEPIIESH (SOUL), GOES AFTER DEATH THE HEBREW WORD NEPHESH (SOUL) AS IT IS TRANSLATED IN THE GREEK, LATIN, AND ENGLISH AUTHORISED VERSIONS OF THE OLD TESTAMENT SCRIPTURES. Section (F). NEPHESH (soul) : WHEBE IT is SAID TO GO AFTER DEATH. In the following fourteen places in the Old Testament Scriptures, where the Hebrew word Nephesh occurs, it is translated in the English Authorised Version by the word Soul, and is said to go, after death, to the places described in the following quotations by the Hebrew words Sheol, Shakath, Shooagh, Doomah, the translations of which, in the English Authorised Version, are in italics; an asterisk (*) in the English Authorised quotation indicating that the Revised and Authorised Versions differ as to the translation of Sheol and Shakath. (a) Sheol (Hades), hell, grave, grave (hell), hell (grave). Nephesh Greek "Latin English Authorised Version PSAL. 16 10 psukee anima thou wilt not leave my soul in hell ;* 30 3 thou hast brought up my soul from the grave : * 49 15 will redeem my soul from . . . the grave* (hell) : 86 13 delivered my soul from the lowest hell* (grave). 89 48 i H deliver his soul from the hand of the grave ? * PROV. 23 14 and shalt deliver his soul from hell* In Psal. xxx. 3 ; xlix. 15 ; Ixxxix. 48, Nephesh is translated in the Prayer Book version, hell. (b) Shakath (pit, grave, pit of corruption). Nephesh Greek Latin English Authorised Version JOB 33 18 psukee anima He keepeth back his soul from the pit, 22 his soul draweth near unto the grave,* 28 it 51 deliver his soul from going into the pit, 30 ii l To bring back his soul from the pit, I'SAL. 85 7 ii 5) a pit * ... they have diggeB for my soul. ISA. 88 17 M M in love to my soul delivered it from the pit of cor- ruption : PSUKEE (SOUL), GOES AFTER DEATH 31 (c) Shooagh (pit). Nephesh Greek Latin English Authorised Version JER. 18 20 psukee anima they have digged a pit for my soul. (d) Doomah. Hades (silence). Nephesh Greek Latin English Authorised Version PSAL. 94 17 psukee anima my soul had almost dwelt in silence. NEW TESTAMENT. Psukee (soul). In the following three places in the New Testament Scriptures, where the Greek word Psukee (corresponding to the Hebrew word Nephesh in the Old Testament) occurs, it is translated in the English Authorised Version by the word soul, and is said to go after death to the place called in the Greek Hades, and after the Resur- rection, in case of the lost, to be cast with the body into the place called in the Greek Gehenna (hell, hell fire). (See under Hades and Gehenna, Part II.) (e) Hades (hell, the grave). Psukee Latin English Authorised Version ACTS 2 27 31 anima n thou wilt not leave my soul in hell* his soul was not left in hell* (/) Gehenna (hell, hell fire). Psukee Latin English Authorised Version MAT. 10 28 anima able to destroy both soul and body in hell.* 32 SECTION (F). NEPHESH (REFRESH), PSUKIKOS (ANIMAL) NEPHESH IN A VERBAL FORM. The Hebrew word Ncphesh occurs in a verbal form in three places of the Old Testament Scriptures, where it is translated in the English Authorised Version by the word refreshed : EXOD. 23 12 the seventh day thou shalt rest : that thine ox ... and the stranger, may be refreshed. 31 17 on the seventh day he rested, and was refreshed. II. SAM. 16 14 the king, and all the people . . . came weary, and refreshed themselves PSUKEE IN AN ADJECTIVE FORM. The Greek word Psukikos, the adjective of Psukee (soul), occurs in the six following places in the Greek New Testament Scriptures, and is translated in the Latin versions of these Scriptures by the word Animalis (animal). It is contrasted with the Greek word Pneumaticos (see page 64). The translation of it in the English Authorised Version in the following quotations is in italics : I. COR. 2 14 The natural man receiveth not the things of the Spirit of God : 15 44 It is sown a natural body ; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 46 that was not first which is spiritual, but that which is natural ; JAMES 3 15 This wisdom ... is earthly, sensual (natural), devilish. JUDE 19 These be they who separate themselves, sensual^ having not the Spirit. Note. It has been said with a great deal of truth, that the body is figuratively Hi* house of the soul, and that the soul is the house of the spirit. If so it must be clear that a living spirit can have no existence outside of a living soul, and that a living soul can have no existence outside of a living body. In Is. x. 18, the destruction of the Assyrian king is- compared to the destruction of a forest by fire. 17 ' The LORD of hosts . . . shall consume the glory of his forest, . . . both soul and body, 1 as implying total destruction. Again, St. Paul (1 Thess. v. 23) , in praying for living Saints, writes, ' And the very God of peace sanctify you wholly : and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.' This is the only place in Scripture where these three words occur together. The popular order of ' body, soul, and spirit,' is frequently quoted to prove the Apostle's statement of three parts of man ; but the Apostle had a different object in view in using these words, and in placing spirit first, and body last : for he prays- first, that their spirit may be preserved blameless, as everything hangs upon the character of tlie spirit of a man as expressed in his thoughts, desires, and affections : next, he prays, that all the powers and faculties of the soul may be ' preserved blameless ' ; and lastly, that the body may be so, as in Rom. xii. 1. ' I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.' In the Athanasian Creed it is said, ' For as the reasonable soul and flesh (i.e. soul and body) is one man : so God and man is one Christ ; ' whilst in the Prayer Book, the expression ' body and soul ' occurs in nine places, and ' soul^ and body ' in three places as expressive of all the living powers and faculties of man in a' living Organism or body : the word soul being frequently used in Scripture to include the thoughts, desires, and affec- tions, or spirit of a living person. PAET II. THE HEBREW WORDS SHEOL, SHAKATH, DOOMAH, SHOOAGH, IN THE OLD TESTAMENT SCRIPTURES, TO WHICH NEPHESH (THE SOUL) IS SAID TO GO AFTER DEATH. I. Sheol (Hades, Infernus or Inferus, Sepulchrum), grave, hell. The Hebrew word Sheol (Hades), place of death, occurs in sixty-five places in the Hebrew text of the Old Testament Scriptures. It is the place to which all Animal life is said to go after death, in a dead state ; and Man is said to go there, whether he be laid in the grave, or devoured by beasts, or consigned to the deep. In six places in these Scriptures it is clearly pointed to as the place to which Nephesh (the soul) goes after death (see page 30). The word Sheol is generally supposed to be derived from the Hebrew verb Sheal (to ask) ; from the all-devouring and craving character of the grave (see Prov. xxvii. 20, xxx. 15, 16 ; Hab. ii. 5). Gesenius proposes the Hebrew word Shoghal, to which he assigns the idea of ' holloivness.' From Sheol, in all probability, the English word- shell is derived ; and from words of kindred meaning such as the Saxon word Helan (to cover), or from the German words Holle, Hohle, are no doubt derived the English words hole, hollow, and hell or helle, as the hole in which the dead are by death or burial, individually or collectively. The word Hades is derived from the Greek words A (not) and Eideo (to see, or more properly to know). It is the unknown world of death, those raised from the dead having had no experience of any state of consciousness in it. The popular view of Sheol (Hades) is derived chiefly from the classical writings of Heathendom, and is directly antagonistic to the teaching of Holy Scripture. We learn from Heathen sources that Hades is the place of departed Spirits, a place of life and consciousness, a place of happiness or misery. But the Hades of the Bible is of a totally different character. Nor can its true character be derived from Classical Lexicons, nor from Heathen Authors, nor from Jewish fables, but only from what God has revealed to us concerning it in His Word ; it is thero described in unmistakable words. First. Not as the place of departed Spirits, for the Spirit is never said, either in the Old or New Testament Scriptures, to go there after death; but as the place of all those from whom the spirit of life has departed. Second. Not as the place of life, but as the place of death ; as the common recep- tacle of all Souls (auimse), that is of all Animal life, which is said to go there in a D 34 I. SHEOL (HADES) bodily state after death, and has truly been defined as Gravedom. Jacob is said to go doicn there loith his gray hairs (Gen. xlii. 38, xliv. 29, 31), and where his gray hairs went his body went. Korah, Dathan, and Abiram, and all their goods, are said to go down alive into Hades (Numb. xvi. 32, 33) ; the LXX has ' kteenos ' (cattle). Joab's hoar head was to be brought down to Hades with blood (1 Kings ii. 6, 9) ; and where his hoar head went his body went. Job speaks of worms as in Hades, as being in, under, covering, and feeding on those who are in it (Job xvii. 14, xxi. 26, xxiv. 20). The Psalmist speaks of Men being laid in Hades, as Sheep are laid there (Ps. xlix. 14), where ' their beauty shall consume.' The dead in Hades are (in Isa. xiv. 9) represented by a figure of speech as moved to meet the King of Babylon coming amongst them, but it is added, ver. 11 (as a description of the place), ' the worm is spread under thee, and the ivorms cover thee ' ; as also in Ezek. xxxii. 21, 27, the multitudes gone down there are described as slain by the sword. Third. Sheol (Hades) is Biblically described as beneath the surface of the earth or sea, the Greek word kata (down) joined with the verb, or kato and katothen (below] without the verb, being in thirty-two places of the Greek text applied to it, and to all going thither, the Greek word ana (up) being in two places used with reference to deliverance from it (Ps. xxx. 3). But whilst it is said to be beloiv the surface of the earth, it is not necessarily far from it, for living creatures, such as ivorms, are said to be in it, and to be under, and cover, &ndfeed on those who are there (Job xvii. 14, xxi. 26, xxiv. 20; Isa. xiv. 11), and people are said to dig into it (Amos ix. 2). It is also said to be in the lowest or nether parts of the earth (Ps. Ixxxvi. 13 ; Ezek. xxxi. 16). Jonah, when he cried unto the Lord out of the belly of hell, describes himself as in the deep, in the midst of the seas (Jonah ii. 2, 3) whilst in the fish's belly. Fourth. Sheol (Hades) is Biblically described as a place of darkness, of death, of unconsciousness, and of silence, in which men are consumed', as a place of corruption and destruction, and in the dust, in which all mankind are said to sleep as in a bed ; in which there is no remembrance of God, and no giving thanks to Him (Ps. vi. 5) ; no praising of God (Isa. xxxviii. 18) ; in which there is no ivork, nor device, nor know- ledge, nor wisdom (Eccl. ix. 10), therefore as a place in which happiness or misery is impossible ; and the Psalmist frequently thanks God for delivering him from it. Now Buxtorf, in his valuable ' Hebrew Concordance ' (in 2 vols. folio, Basle, 1632), has translated Sheol by the Latin word Sepulchrum (sepulchre or grave), and by no other word ; whilst the learned Dean Prideaux, in his ' Connection,' Part I., Book V., speaks of this ' Concordance ' as follows : ' It deservedly hath the reputation of being the perfectest and best book of 1 its kind that is extant ; And indeed it is so useful for the understanding of ' the Hebrew Scriptures that no one who employs his Studies this way can 1 well do without it, being the best Dictionary as well as the best Concordance ' to them. Dr. Taylor says, This is the book I follow.' Again, in the ' Hebrew Concordance ' of Dr. Taylor, 1757 (already referred to in the Preface), the Hebrew word Sheol is thus defined : ' Sepulchrum. The under-ground Parts of the Earth ; otherwise called the 1 nether or lower parts of the earth, the Earth beneath, in Opposition to the ' earth above, where Men and other Animals live. In Sheol are the Founda- *tions of the Mountains, Deut. xxxii. 22. Into Sheol Men penetrate by 4 digging into the earth, Amos ix. 2. Into Sheol the "Boots of Trees do strike ' down ; which are said to have been comforted, or revived (as with Manure), ' when God cast down the Assyrians to Hell, or Sheol, Ezek. xxxi. 16. Into ' Sheol, Korah, Dathan and Abiram went down alive, when the Earth opened PLACE OF THE DEAD, GEAVEDOAI 35 'and swallowed them up, Numb. xvi. 30, 33. Jonah was in the Belly, or 4 Midst, of Sheol, not as he was in the Belly of the Whale ; but as he was ' carried by the Whale into the Midst or Depths of the Sea, Jon. ii. 2, 3. In 4 Sheol the Body is corrupted, and consumed by Worms, Job xvii. 13, 14, 4 Ps. xvi. 10, xlix. 14, Isai. xiv. 11. They that rest together in the Dust, are 4 said to go down to the bars, or strong Gates, of Sheol, Job xvii. 16. T n Sheol 4 there is no Knowledge, nor can any praise God or give him Thanks there, 4 Ps. vi. 5, Eccl. ix. 10, Isa. xxxviii. 10, 11. Sheol and the Pit, Death, Corrup- * tion are synonymous, Ps. xvi. 10, Ixxxix. 48, Prov. i. 12, vii. 27, Isa. xiv. 15, 'xxviii. 15, 18, Ezek. xxxi. 16, Hos. xiii. 14. A Grave is one particular Cavity, 4 purposely digged for the Interment of a dead Person : Sheol is a collective 4 Name for all the Graves, and all the Parts and Eeceptacles of the Earth and 4 Sea, which are below the Surface of the one, or at the Bottom of the other. 4 He that is in a Grave is in Sheol ; but he that is in Sheol may not be in a 4 Grave, but in any Pit, or in the Sea. In short, it is the Region of the Dead ; 4 which is figuratively considered as a City or large Habitation, with Gates and 4 Bars, in which there are many Chambers, Prov. vii. 27. And they who are 4 there are represented as the Inhabitants : who, by a very bold, but beautiful 4 and striking Prosopopoeia, are introduced as greatly surprised, when the great 4 King of Babylon was dead, and came amongst them, Isa. xiv. 9, 10, 11. 4 Ps. Ixxxvi. 13, the loivcst hell (Sheol beneath) may signify no more than Sheol 4 from beneath, Isa. xiv. 9. In the same manner the earth beneath, Ezek. 4 xxxi. 16 (the nether parts of the earth). Sometimes it signifieth a state of ' absolute Perdition or Destruction, Ps. ix. 17, Prov. xv. 24. Which is some- 4 times the Sense of Death also. The Pains or Sorrows of Hell (Sheol) are 4 deadly Pains, which have a Tendency to bring a Man to Sheol, 2 Sam. xxii. 6. 4 Sheol may be so called from the Insatiability of the Grave, which is never 4 full, but is, as it were, always asking or craving more, Prov. xxvii. 20, 4 Hab. ii. 5.' Again, Cocceius in his valuable ' Hebrew Lexicon ' (Frankfort, 1629, folio), under he head of Sheol, describes it as ' the place in which he who is in question, is in the inferior parts of the earth, ' in which those who are do not appear. For as in the superior parts of the 1 earth, Men and Animals walk and breathe, and the fruits of the earth appear, 4 so in the inferior parts of the earth, which are not open towards the heaven, 4 there are partly roots growing out of the earth, partly dead bodies, which enter ' that region, mostly through burial ' (translation from the Latin). Again, in the ' Hebrew Lexicon ' of Dr. Lee, Eegius Professor of Hebrew in the University of Cambridge, 1840 (already referred to in the Preface of this work), we read, under the Hebrew word Sheol, (a) A grave, generally a large subterraneous chamber or vault, in which 4 niches were hewn out to receive separate coffins, (b) Hence, the state of the 4 dead, or a state of death, the grave, (c) Any great depth.' Again, the Hebrew word Sheol is translated in the Greek Versions of the Old Testament Scriptures by the words Hades . . 61 places Bothros (pit) 1 place (Ezek. xxxii. 21) Thanatos (death) 2 (2 Sam. Untranslated 1 (Job xxiv. 19) xxii. 6, Prov. xxiii. 14) In the Latin Bibles of the Western Church (commonly called the Vulgate) Sheol is translated by the words Infernus or Inferus (below) 64 places Mors (death) 1 place (Hos. xiii. 14) D 2 3G I. SHEOL (HADES) Sepulchrum (sepulchre or grave) Infernm (marg. Sepulchrum) In the Latin Bible of Pagninus, 1540 (already referred to in the Introduction), Sheol is translated in twenty -five places by Sepulchrum (the sepulchre or grave), as indicated by the letter (S) in the columns of the quotations following. In the Latin Geneva Bible by Junius and Tremellius (Geneva, 1617, folio), Sheol is translated by the words . 64 places 1 place (Ps. xlix. 15) In Wycliffe's Bible (1380) and in the Khemish translation of the Vulgate (1609) Sheol is translated by the words Hell 64 places Death 1 place (Hos. xiii. 14) In the English Authorised Version, 1611, Sheol is translated by the words The Grave . 30 places Hell (grave) . 4 places Grave (hell) . 1 place Hell . . 27 Pit .3 In the English Eevised Version (1885) Sheol is translated by the words Sheol (grave) . . .18 places The Pit 3 places Sheol (grave, abode of dead) . 2 The Pit (Sheol) . . . . 2 Hell (Sheol, grave, abode of dead) 1 place Grave (Sheol, abode of dead) 4 The American Eevised Version substitutes Sheol wherever it occurs in the Hebrew text, without any marginal reading, instead of the English translations, Grave, Pit, Hell, Hell (grave). The word by which Sheol is translated in the following sixty-five quotations from the English Authorised Version of the Old Testament Scriptures, is in italics ; as also the words down, up, as signifying that Sheol is beneath the surface of the earth, as implied in the words infernus or inferus, the translation of it in the Latin Bibles of the Western Church. Hell (Sheol) Grave (Sheol) Sheol . 14 11 10 Sheol GEN. 37 35 42 38 44 29 NUMB. 16 30 33 DEUT. 32 22 I. SAM. 2 6 II. SAM. 22 6 I. KINGS 2 6 ,. 9 JOB 7 9 11 8 14 13 17 13 Greek Latin hades infernus (S) inferus .. infernus inferus thanatos infernus hades inferus infernus English Authorised Version I will go down into the grave unto my son mourning, bring down my gray hairs with sorrow to the grave. bring do^cn my gray hairs with sorrow to the grave. bring down the gray hairs of ... our father with sorrow to the grave. if ... they go down quick (i.e. alive) into the pit ; They, and all ... went down alive into the pit, afire . . . shall burn unto the lowest hell (i.e. hell below). The LORD . . . bringeth down to the grave, and bringeth up. The sorrows of hell compassed me about ; . . . snares of death let not his hoar head go down to the grave in peace, his hoar head bring thou down to the grave with blood. he that goeth down to fhe grave shall come up no more. It (i.e. God's wisdom) is ... deeper than hell ', O that thou wouldst hide me in the grave, . . . until the grave is mine house : -. . . my bed in the darkness. PLACE OF THE DEAD, GRAVEDOM 01 Sheol Greek Latin English Authorised Version JOB 17 16 hades infernus (S) They shall go down to the bars of the pit, when our rest together is in the dust. 21 13 M >9 9> They ... in a moment go down to the grave. 24 19 inferus consume ... so doth the grave those which have sinned. 26 6 hades infernus Hell is naked before him, and destruction hath no covering. PSAL. 6 5 19 U U In death ... no remembrance of thee : in the grave who shall give thee thanks ? 9 17 99 J> The wicked shall be turned into hell, and all 16 10 M )) 9) thou wilt not leave my soul in hell', ... to see corruption. 18 5 91 99 The sorrows of hell compassed me . . . snares of death 30 3 99 M thou hast brought up my soul from the grave: thou hast kept me alive, . . . not go down to the pit. 31 17 91 > > the wicked ... let them be silent in the grave. 49 14 9> >9 Like sheep they are laid in the grave : death shall feed on them ; . . . their beauty shall consume in J) !) j> 99 the grave from their dwelling (Marg. the grave being an habitation to every one of them.) 15 11 inferus But God will redeem my soul from the power of the grave (hell) : for he shall receive me. 55 15 99 infernus let them go doivn quick (i.e. alive) into hell (the grave) : 86 13 > >9 thou hast delivered my soul from the lowest hell (grave) (i.e. from hell below). 88 3 M " " my life draweth nigh unto the grave. 89 48 1) inferus What man . . . shall . . . deliver his soul from . . . the grave ? 116 3 19 infernus sorrows of death . . . pains of hell gat hold upon me : 139 8 > 91 if I make my bed in (LXX go doivn to) hell, . . thou art there. 141 7 99 >l Our bones are scattered at the grave's mouth, PROV. 1 12 )> 1 99 Let us swallow them up alive as the grave ; 5 5 )> inferus Her feet go down to death ; her steps take hold on hell. 7 27 H ?> Her house is the way to hell, going down to . . . death. 9 18 l> infernus the dead are there ; . . . her guests are in the depths of hell. 15 11 99 99 Hell and destruction are before the LORD : 24 M 19 The way of life is ... that he ... depart from hell beneath. 23 14 thanatos 99 beat him with the rod, and . . . deliver his soul from hell. 27 20 hades 11 99 Hell and destruction are never full ; 30 16 )> 11 59 (v. 15, three things . . . never satisfied,) . . . The grave; and ECCL. 9 10 M inferus no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. CANT. 8 6 H infernus jealousy is cruel as the grave. ISA. 5 14 99 19 hell hath enlarged herself, . . . and their glory, and their multitude, . . . shall descend into it. 14 9 9) 99 Hell (the grave) from beneath is moved ... to meet thee at thy coming : it stirreth up the dead for thee, 11 )1 inferus Thy pomp is brought dmun to the grave, . . . the worm is spread under thee, and the worms cover thee. >, 15 It infernus thou shalt be brought down to hell, to the sides of the pit. II. SHAKATII (CORRUPTION) Sheol Greek Latin English Authorised Version ISA. 28 15 hades infernus (S) with death, and with hell are we at agreement ; 18 ,, your covenant with death . . . and . . . hell shall not stand ; 38 10 inferus I shall go to the gates of the grave : ,, J.O infernus the grave cannot praise thee, death cannot celebrate thee : (v. 19) The living, the living, he shall praise thee, as I do this day : 57 9 inferus thou . . . didst debase thyself even unto hell. E/.EK. 31 15 when he went down to the grave I caused a mourning : 16 infernus I cast him doivn to hell with them that descend into the pit : 17 ,, They . . . went down into hell . . . unto them that be slain 82 21 bothros n The strong . . . shall speak to him out of the midst of hell . . . they are gone down, . . . slain by the sword. M 27 hades gone down to hell with their weapons of war : HOSEA 13 14 mors I will ransom them from the power of the grave', . . . from death: . . . ,, infernus grave, I will be thy destruction : AMOS 9 2 Though they dig into hell, thence shall mine hand take them ; JONAH 2 2 inferus out of the belly of hell (the grave) cried I, ... thou heardest my voice. HAB. 2 5 interims he is a proud man, . . . who enlargeth his desire as hell, From the above translations it is clear that Sheol and Hades, Infernus and Inferus, to which the soul and body are said to go after death, is not a place of life or of consciousness, of happiness or misery, but of darkness and death ; it is said to be in the dust, with the worms under and covering those in it, where death feeds on those who are there ; a place of silence, in which there is no work, nor device, nor knowledge, nor wisdom, no remembrance of God, no power of praising God, or hoping for his truth ; What can this place be but gravedom, as it is so frequently translated, the grave ? and what can hell of the Old Testament be but the hole or grave in which the dead are buried ? II. Shakath (conation, destruction). In the following twenty-three places, where the Hebrew word Shakath occurs, the soul is said, by inference, in six places, to go there after death. It is translated in the Greek Version of the Old Testament, by the words Diaphthora (corruption) . . 9 places Bupos (filth) . . " . .1 place Thanatos (death) . . . 5 Apollumi (to perish) . . . 1 Bothros (pit) . . . . 3 Apoleia (destruction) . . . 1 Phthora (corruption) . . 2 Untranslated . . . . 1 It is translated in the Latin Versions of the Old Testament by the words Corruptio (corruption) . . 7 places PtUredo (corruption) . . .1 place Interitus (death, destruction) . 6 Pereo (to perish) . . . 1 Fossa (pit) . . . . 3 Internecio (to kill, utter destruc- Untranslated . . . . 3 tion) . . . . . 1 Sordes (filth) . . . .1 place III. DOOM AH (SILENCE) 39 In the English Authorised Version it is translated by the words Pit . . 14 places Ditch . . 2 places Grave .1 place Corruption 3 Destruction 2 ,, Corruption (pit) 1 In the following quotations from the English Authorised Version the trans- lations of Shakath, Doomah, and Shooagh are in italics. An asterisk (*) indicates that the Authorised and Revised Versions differ in the text or marginal readings as to the translation of these words. JOB 9 31 Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. 17 14 I have said to corruption* Thou art my father: to the worm, Thou art my mother, and my sister. '>3 18 He keepeth back his soul from the pit, and his life from perishing by the sword, 22 his soul draweth near unto the grave,* and his life to the destroyers. 24 he is gracious unto him, and saith, Deliver him from going down to the pit : ,, 28 He will deliver his soul from going into the pit, and his life shall see the light. 30 To bring back his soul from the pit, to be enlightened with the light of the living. PSAL. 7 15 He made a pit, . . . and is fallen into the ditch which he made. 9 15 The heathen are sunk down in the pit that they made : 1C 10 (v. 9, my flesh also shall rest in hope.) . . . For thou wilt not leave my soul in hell (Hades) ; neither wilt thou suffer thine Holy One to see coi*ruption* 30 9 What profit is there in my blood, when I go down to the pit '? Shall the dust praise thee ? Shall it declare thy truth ? 35 7 without cause have they hid for me their net in a pit, which . . . they have digged for my soul. 49 9 (v. 7, None of them can by any means redeem his brother,) . . . That he should still live for ever, and not see corruption.* 55 23 thou, O God, shalt bring them down into the pit of destruction 94 13 until the pit be digged for the wicked. 103 4 who redeemeth thy life from destruction ', * PROV. 26 27 Whoso diggeth a pit shall fall therein : ISA. 38 17 thou hast in love to my soul delivered it from the pit of corruption : * 51 14 The captive exile hasteneth that he may be loosed, and that he should not die in the pit, BZBK. 19 4 he was taken in then- pit, and they brought him with chains unto the land of Egypt. 8 Then the nations . . . spread their net over him : he was taken in their pit. 28 8 They shall bring thee down to the pit, and thou shalt die JONAH 2 6 yet hast thou brought up my life from corruption* (the pit), LORD III. Doomah (silence). In the following two places, where the Hebrew word Doomah occurs, the soul is said in one place, by inference, to go there after death. PSAL. 94 17 Unless the LORD had been my help, my soul had almost dwelt in silence (Hades). 115 17 The dead praise not the LORD, neither any that go down into silence (Hades). 40 IV. SHOOAGH (THE PIT). HADES (GRAVEDOM). IV. Shooagh (the pit). In the following quotation, where the Hebrew word Shooagh occurs, the soul is said, by inference, to go there after death. JER. 18 20 They have digged a pit for my soul. NEW TESTAMENT. Hades (grave), Gehenna (hell). I. Hades, Hell, grave (hell), hell (grave). In the following eleven places in the New Testament Scriptures, where the Greek word Hades (corresponding to the Hebrew word Sheol in the Old Testament Scriptures) occurs, it is translated in the English Authorised Version by the words Hell 9 places Grave (hell) 1 place Hell (grave) 1 place In the Latin Bible of the Western Church (commonly called the Vulgate), Hades is translated in the New Testament Scriptures by the words Infernus or Inferus (below) 10 places Mors (death) 1 place (1 Cor. xv. 55) In the English Revised Version in ten places, the Greek word Hades is inserted in the text ; in one place (1 Cor. xv. 55), it is translated death. The Souls of all men, good or bad, are said in the New Testament to go doicn after death, in a dead state, to Hades, but never to Heaven, or to Gehenna, till after the Eesurrection. The word by which Hades is translated in the following eleven quotations from the English Authorised Version of the New Testament Scriptures, is in italics ; as also the word down as signifying that Hades is beneath the surface of the earth, as implied in the words infernus, or inferus, the translations of it in all the Latin Bibles of the Western Church. Hades Latin English Authorised Version MAT. 11 23 16 18 LUKE 10 15 16 23 ACTS 2 27 ,, 31 I. COR. 15 55 REV. 1 18 6 8 20 13 , 14 infemus inferus' infernus mors infernus Capernaum, . . . shalt be brought down to hell : my church ; . . . the gates of hell shall not prevail against it. Capernaum, . . . shalt be thrust down to hell. in hell he lift up his eyes, being in torments, and seeth (Lat. Versions : ' sepultus est in inferno? i-e. ' he was buried in hell ') (v. 26, my flesh shall rest in hope :) Becaiise thou wilt not leave my soul in hell, spake of the resurrection of Christ, that his soul was not left in hell, death, . . . O grave (hell), where is thy victory ? 1 am alive . . . and have the keys of hell and of death. a pale horse : . . . his name that sat on him was Death, and Hell followed with him. death and hell (the grave) delivered up the dead ... in them : death and hell were cast into the lake of fire. This is the second death. The translation of the Greek word Hades must be in accordance with that of the Old Testament Scriptures, viz. Death or Gravedom ; the soul ~of Christ is said to go there in two places. GEHENNA (HELL, HELL FIRE) 41 II. Gehenna (Hell fire, Hell). The Greek word Gehenna (derived from the Hebrew words Gee-Hinnom, valley of Hinnom) occurs in twelve places in the New Testament, and in six of these places in connection with fire. In the Latin Bibles of the Western Church it is translated by the word Gehenna. In the English Authorised Version by the word hell, and in the English Revised Version by the words Hell (Gehenna) 9 places Hell of fire (Gehenna of fire) 2 places Hell 1 place. It is described as the place into which the impenitent will be cast body and soul, in a living state, after the Resurrection. The word by which Gehenna is translated in each of the following quotations from the English Authorised Version is in italics. MAT. 5 22 whosoever shall say, Thou fool, shall be in danger of hell fire (lit. the Gehenna of fire). 29 it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 10 28 fear him which is able to destroy both soul and body in hell. 18 9 it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire (lit. the Gehenna of fire). 23 15 ye make him twofold more the child of hell than yourselves. 33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell ? MARK 9 43 it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched. 45 it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched : Where their worm dieth not, and the fire is not quenched. 47 it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire (lit. the Gehenna of fire) : Where their worm dieth not, and the fire is not quenched. LUKE 12 5 Fear him, which after he hath killed hath power to cast into hell ', JAS. 3 6 the tongue . . . setteth on fire the course of nature ; and it is set on fire of hell. In confirmation of the statements made in the former part of this work, the following quotations from 'The Gospel of the Eesurrection,' 7th edition, by Dr. Westcott, formerly Regius Professor of Divinity in the University of Cambridge, a Director of the Revised Version, and late Bishop of Durham, are valuable. Page 6 : ' The resurrection . . . formed the central point of the Apostolic ' teaching, . . . Even those who hold most firmly to a faith in the resurrection ' are tempted to regard it as a doctrine rather than as a fact, as an article of ' belief rather than as a sensible ground of hope. Gradually we have been ' led to dissociate faith in the resurrection of the body from the actual Eesur- ' rection of Christ, which is the earnest of it. And not unfrequently we ' substitute for the fulness of the Christian creed the purely philosophic con- ' ception of an immortality of the soul, which surrenders, as we shall see ' hereafter, the idea of the continuance of our complete personal existence. ' But according to the Divine instinct of the first age, the message of the ' Eesurrection sums up in one fact the teaching of the Gospel. It is the one 42 ADDENDA ' central link between the seen and the unseen. We cannot allow our thoughts 1 to be vague or undecided upon it with impunity. We must place it in the ' very front of our confession, with all that it includes, or we must be prepared ' to lay aside the Christian name.' Page 129 : ' Next to the fact that Christ ' rose from the dead, the topic most frequently insisted on in the Apostolic ' wiitings is that He will come again from heaven.' Page 140 : ' If . . . we ' look at that which we each call 7, it will be seen to be essentially twofold. ' There is an organism, and something which acts through the organism. . . . ' The organism . . . we call the body : the self-moving power, which origi- ' nates and controls action, we call the soul. And this twofold being is ' naturally influenced by a twofold affinity. On the one side, through the ' body, it is connected with the world : on the other, through the soul (the ' spirit) with God. . . . Nothing is more common than to hear it assumed that 1 the soul is the real self. Yet nothing can be more clear iipon reflection than ' that the only self of which we are conscious is made up of soul and body. 1 The workings of these two are absolutely inseparable. We cannot contem- ' plate the independent action of either for an instant.' Page 143 : ' Our ' present personality . . . involves the antithesis of soul and body. One ' element is not more needful to it than the other. Indeed, the clearest con- ' ception which we can form of a person is the special limitation of a self- ' moving power. The power must be self-moving, because a person is ' necessarily endowed with a will which is a spring of motion. It must be ' limited, because as far as our experience reaches, a will can only make itself ' felt in and through an organism with which it is connected.' Page 146 : ' It ' may be argued that the soul after death will itself have a personal existence ; ' or that it will continue to act through an organisation . . . which is itself ' the expression of the same law as moulds all that we now call our body . . . ' on principles of reason there seems to be no ground whatever for supposing 'that the soul as sepaiate from the body is personal.' Page 154: 'If then ' pure reason cannot suggest any arguments to establish the personality of the ' soul when finally separated from the body, and for us personality is only ' another name for existence, still less can it show any grounds for supposing ' that it possesses in itself the power of assuming at death another organisation ' corresponding to our present body whereby its personality may be preserved. ' Our present body is not in any way, as far as we can see, due primarily to ' the action of the soul, which acts through and upon it ; and when the body is ' dissolved, the only action of the soul of which we can have naturally any 1 knowledge ceases.' Page 155 : ' Faith, or love, or instinct may cross the dark 'river, but they go alone ; reason cannot follow them.' Pages 156, 157 : ' The ' Eesurrection .... is not the putting off of the body, but the transfiguration 'of it.' Page 158 : 'The Lord rose from the grave ; and those who had known ' Him before, knew that he was the same and yet changed. This is the sum of ' the Apostolic testimony, the new Gospel of the world.' Again, Dr. Burnet, Bishop of Sarum, in his work on the Thirty-nine Articles, under Article Twenty -two, observes : ' The Scripture speaks to us of two states after this life of happiness and ' misery ; and as it divides all mankind into good and bad, into those that do ' good and those that do evil, into believers and unbelievers, righteous and ' sinners ; so it proposes always the end of the one to be everlasting happi- ' ness, and the end of the other to be everlasting punishment, without tho ' least hint of any middle state after death.' PAET III. THE HEBEEW WOED EOOAGH (WIND, BEEATH, SPIEIT) AS IT IS TEANSLATED IN THE GEEEK, LATIN, AND ENGLISH AUTHO- EISED VEESIONS OF THE OLD TESTAMENT SCEIPTUEES. The Hebrew word Eooagh (Wind, Breath, Spirit) occurs in 389 places in the Hebrew text of the Old Testament Scriptures, and from such a large number of passages in which the word is found, there ought to be no difficulty in determining its Biblical meaning. In the Greek Versions of these Scriptures it is translated by the word Pneuma (spirit) in 277 places, and in the remaining 112 places it is untranslated, or para- phrased by other words of a somewhat similar meaning. In the Latin Versions of these Scriptures it is translated by the word Spiritus (spirit) in 280 places, and in the remaining 109 places it is untranslated, or para- phrased by other words of a somewhat like meaning. In the English Authorised Version it is translated by the word Spirit in 237 places, and in the remaining 152 places it is paraphrased by other words of a some- what similar meaning. In the English Eevised Version it is translated by the word Spirit in 224 places, and in the remaining 165 places it is paraphrased by other words of a somewhat like meaning. The Greek word Pneuma (spirit) is derived from the verb Pneo (to blow or breathe out), hence also the Greek word Pnoee (wind, breath). Again, the Latin word Spiritus (spirit) is derived from the verb Spiro (to blow or breathe out) ; hence the English word spirit, and the words conspire, aspire, inspire, &c., as referring to acts of the Mind, or to impressions made upon the mind through a Divine or other agency ; as also the word expire, which has reference to the breath as breathed or blown out from the lungs at death, as expressed in the English Authorised Version by the words gave up the ghost, the word ghost in this case, as applied to man, being similar to that of gust as applied to wind, according to the common expression, ' a gust or breath of wind.' Again, when the word Eooagh (spirit) is used with reference to Man it is capable of two distinct and different meanings ; First, the act of breathing out from the lungs through the mouth or nostrils ; or, Second, the breathing out from the Mind of Thoughts, Desires, &c., as expressed in words, deeds, and can have no existence in either sense after death. Life consists in the exercise of all the powers and facul- ties of mind and body, in a living Organism or body ; death consists in the extinc- tion of these powers. 44 ROOAGH (WIND, BREATH, SPIRIT) This naturally suggests a classification of the word, in its Biblical sense, under the following Sections : I. Wind (being air in motion). II. The Breath or Blast, as from God's nostrils or mouth, as expressive of his Anger, &c. III. The Spirit of God, or a Holy Spirit or Angel, or the influence of the Holy Spirit on man. FV. Evil Spirits, or Evil Angels. V. The Breath of Man or of the Lower Animals, by which they live. VI. The Thoughts, Desires, Affections, &c., of Man and the Lower Animals as developed in acts. This classification differs only from that set forth by Dr. Taylor, of Norwich, in his ' Hebrew Concordance,' already referred to in this work, in that it contains an additional Section, viz. Section II., where the Blast or Breath of God's nostrils or mouth is figuratively mentioned, not with reference to life, but with reference to His Anger, corresponding to a similar expression of feeling in Animal life. The following is an abstract from the ' Hebrew Concordance ' of Dr. Taylor, who has classified the Hebrew word Rooagh under five heads : ' I. Properly, the Wind, Air, Breath. II. From the Subtility and Invisibility ' of the Air, the Air or Spirit is used to signify that invisible Substance in Man, ' which is the Seat of Understanding, and of the Passions and Affections, Hence ' (1) Spiritual Substance as opposed to Flesh. (2) The Mind, the Principle of ' Thought. (3) Any Temper, Disposition, Quality of the Mind, good or bad ; as ' the spirit of heaviness, jealousy, wisdom, Prudence, Skill ; a sorrowful, lying, 'faithful, right, haughty, humble Spirit, &c. (4) In particular, the Spirit is put ' for Vigour, Liveliness, or Courage of Mind, for Anger, Eesentment, Indignation. 'III. The Spirit or Principle of Affections and Passions in Brutes. IV. The ' Spirit of God : which must signify some secret Influences or Impressions upon ' the Mind or Body ; either immediately by the Power of God or by the blessed 'Agent, which Christians commonly understand by the spirit of God. The ' Spirit of God is represented as a creating, forming, animating, Life-giving ' Spirit in a natural sense, (2) as influencing the Minds of Men, either in an 'ordinary Way, by enabling them to attain, or to preserve the Purity and ' Holiness of their Minds. Or in an extraordinary Manner by communicating ' eminent Gifts, and Abilities, Especially by enabling the Prophets to reveal the 1 Will of God and to instruct the People in it. It may be understood either of 'Ordinary Influences, or of Prophetic Instruction by Noah in Gen. vi. 3. 'V. Any Spirit or Ghost (Job iv. 15).' As, then, under the word Soul in the former part of this work it has been shown that every Being in a living Organism or body is possessed more or less of the powers of Breathing, Thinking, Moving, through living powers inherent in that Organism or body, so it is reasonable to conclude that when that Organism or body is deprived of life all these powers should cease, till, as in the case of Man, he is raised again, as all the dead, according to the teaching of Scripture, will be raised again, at the Resurrection, at the last day. Nor is there in any of the 1,143 places where the words Soul and Spirit are used in the Old Testament Scriptures, nor in the 491 places where the words Soul and Spirit are used in the New Testament, any reference to their existence or to their happiness or misery, in any Intermediate State, outside of a living Organism or body, as will be more fully referred to in Part IV. (see page 65). The word by which Booagh is translated in the following quotations from the English Authorised Version is in italics, and all marginal readings are within brackets, whilst an Asterisk (*) indicates a difference in the translation of Booagh in the Authorised and Revised Versions. I, ROOAGH (WIND) 45 I. Eooagh (Wind). In the following one hundred and ten places in the Old Testament Scriptures, where the Hebrew word Rooagli occurs, it has reference to the Wind, and is trans- lated in the English Autlwrised Version by the words Wind . . 93 places Quarters . 1 place Windy . 1 place Side . 5 Vain (wind) 1 Side (wind) . 1 Spirit . . 3 Air. 1 Wind (spirit) . 1 Cool (wind) . 1 place Tempest . . 1 ,, Spirit (wind) . 1 Rooagh Greek Latin English Authorised Version GEN. 1 2 pneuma Spiritus the Spirit of God moved upon the face of the waters. 3 8 deilinon aura the voice of the LORD ... in the cool (wind) of the day : 8 1 pneuma spiritus God made a wind to pass over the earth, EXOD. 10 13 anemos ventus the LORD brought an east wind upon the land ,, M the east ivind brought the locusts. 19 99 99 a mighty strong west wind, ... took away the locusts, 14 21 _> caused the sea to go back by a strong east wind 15 10 pneuma spiritus didst blow with thy wind, the sea covered them : NUMB. 11 31 ventus a wind from the LORD, . . . brought quails II. SAM. 22 11 anemos 99 he was seen upon the wings of the wind. I. KINGS 18 45 pneuma JJ the heaven was black with clouds and wind, 19 11 spiritus a great . . . wind rent the mountains, H )> the LORD was not in the wind : 5> 99 after the wind an earthquake ; II. KINGS 3 17 ventus I. CHR. 9) 9 24 anemos 99 In four quarters* . . toward the east, west, JOB 1 19 pneurna 99 there came a great wind from the wilderness, 6 26 9) the speeches of one . . . desperate, . . . are as ivind ? 7 7 pneuma )> my life is wind : . . . shall no more see good. 8 2 spiritus the words of thy mouth be like a strong wind ? 15 2 ventus Should a wise man ... fill his belly with the east ivind ? 16 3 ,, ventosa Shall vain words (words of wind) have an end ? 21 18 anemos ventus They are as stubble before the wind, 28 25 ,, 99 To make the weight for the winds ; 30 15 pneuma 99 Terrors . . . pursue my soul as the wind : 22 99 liftest me up to the wind ', . . . dissolvest my substance. 37 21 99 the clouds : . . . the wind . . . cleanseth them. 41 16 pneuma spiracuhim so near . . . that no air can come between them. PSA. 1 4 anemos ventus. ungodly . . . like the chaff . . . wind driveth away. 11 6 pneuma spiritus Upon the wicked he shall rain . . . an horrible tempest:* 18 10 anemos ventus he did fly upon the wings of the wind. 42 )> 5> beat them small as the dust before the wind : 35 5 > ,, Let them be as chaff before the wind '. 48 7 pneuma spiritus breakest the ships of Tarshish with an east wind. 55 8 I would hasten my escape from the windy'''' storm 78 39 pneuma they were but flesh ; a wind that passeth away, 83 13 anemos ventus make them ... as the stubble before the wind. 103 16 pneuma spiritus the wind passeth over it, and it is gone ; 104 3 anemos ventus who walketh upon the wings of the wind : 107 25 pneuma spiritus the stormy wind, which lifteth up the waves 135 7 anemos ventus he bringeth the wind out of his treasuries. 147 18 pneuma spiritus causeth his wind to blow, and the waters flow. 148 8 19 99 stormy wind fulfilling his word : 46 I. KOOAGH (WIND) Rooagh Greek Latin English Authorised Version PROV. 11 29 aneinos ventus troubleth his own house shall inherit the u'ind : 25 14 > M Whoso boasteth . . . like . . . wind without rain. 23 ii > The north wind driveth away rain : 27 16 H 99 Whosoever hideth her hideth the wind, 30 4 spiritus who hath gathered the wind in his fists ? ECCL. 1 6 pneunia The wind goeth toward the south, 99 spiritus and the wind returneth again 5 16 anemos ventus what profit hath he that hath laboured for the wind ? 11 4 9 55 He that observeth the wind shall not sow ; 5 pneuina spiritus thou knowest not . . . the way of the spirit,* ISA. 7 2 99 ventus as the trees of the wood are moved with the wind. 11 15 spiritus with his mighty wind shall he shake 17 18 anemos ventus as the chaff of the mountains before the wind, 26 18 pneuina spiritus we have as it were brought forth wind ; 27 8 99 55 he stayeth his rough wind'''- in the day of 32 2 ventus a man shall be as an hiding place from the wind, 40 7 spiritus The grass withereth . . . the spirit* of the LOED bloweth 41 16 anemos ventus the wind shall carry them away, 29 H their molten images are wind and confusion. 57 13 anemos The ivind shall carry them all away ; 64 6 9> i> our iniquities, like the wind, have taken us away. JER. 2 24 H A wild ass . . . snuffeth up the wind at her pleasure ; 4 11 pneuma A dry wind . . . not to fan, nor to cleanse, 12 95 spiritus Even a full wind from those places shall come 5 13 anemos ventus the prophets shall become ivind, 10 13 ,, bringeth forth the wind out of his treasures. 13 24 anemos 51 the stubble that passeth away by the wind 14 6 ,, )> they snuffed up the wind''- like di-agons ; 18 17 95 99 I will scatter them as with an east wind 22 22 99 95 The wind shall eat up all thy pastors, 49 32 pneuma I will scatter into all winds them that are ,, 36 anemos )> upon Elam will I bring the four winds 99 99 will scatter them toward all those winds ', 51 1 99 M will raise up against Babylon, ... a destroying wind ', 16 II bringeth forth the wind out of his treasures. 52 23 ninety and six pomegranates on a side',* EZEK. 1 4 pneuma ventus behold, a -whirlwind came out of the north, 5 2 ,, 99 a third part thou shalt scatter in the wind; >, 10 anemos 9) whole remnant . . . will I scatter into all the winds. ,, 12 ,, 99 I will scatter a third part into all the winds, 12 14 ,, 99 I will scatter toward every ivind all that 18 11 pneuma M a stormy ivind shall rend it. ,, 13 pnoee spiritus I will even rend it with a stormy wind 17 10 anemos ventus shall it not . . . wither, when the east wind toucheth it? 21 >t i they that remain shall be scattered toward all winds : 19 12 ,, the east wind dried up her fruit : 27 26 pneuma , the east ivind hath broken thee 37 9 99 9 Come from the four winds, 42 16 9 He measured the east side (wind), 17 1 He measured the north side,* ,, 18 9 He measured the south side, : ' ,. 19 9 He turned about to the west side,* 20 19 He measured it by the four sides : * DAN. 11 2 35 pneuma 19 the wind carried them away, 7 2 anemos 19 four winds of the heaven strove upon the . . . sea. 8 8 M II four notable ones toward the four winds \ 11 4 H 99 shall be divided toward the four winds II. ROOAGH (BLAST, BREATH) OF GOD 47 Rooagli Greek Latin English Authorised Version HOS. 4 19 pneuma spiritus ivind hath bound her up in her wings, 8 7 ventus have sown the wind, . shall reap the whirlwind : 12 1 pneuma > Ephraim feedeth on wind, 13 15 anemos it the wind-' of the LORD shall come up from AMOS 4 13 pneuma ! formeth the mountains, and createth the ^v^nd-' (spirit) JONAH 1 4 H the LORD sent out a great ivind into the sea, 4 8 H God prepared a vehement east wind ; ZECH. 2 6 anemos I have spread you abroad as the four ivinds 5 9 pneuma spiritus two women, and the ivind was in their wings ; 6 5 anemos ventus These are the four spirits''' (winds) of the heavens, II. Eooagli (Blast, Breath] of God. In the following twelve places in the Old Testament Scriptures, where the Hebrew word Rooagh occurs, it has reference to the mind or will of God, as ex- pressed in the Blast or Breath of his nostrils, mouth, lips, and is translated in the English Authorised Version by the words Breath Blast 1 places 2 Spirit Blast (spirit) 2 places 1 place Eooagli Greek Latin English Authorised Version BXOD. 15 8 pneuma spiritus with the blast of thy nostrils the waters were gathered II. SAM. 22 16 a ii at the blast of the breath of his nostrils (anger). II. KINGS 19 7 ii ii I will send a blast* upon him, ... to fall by the sword JOB 4 9 H by the breath''' of his nostrils are they consumed. 15 30 H by the breath of his mouth shall he go away. PSA. 18 15 pneuma II at thy rebuke, ... at the blast of the breath of thy nostrils. 33 6 II all the host of them by the breath of his mouth. ISA. 4 4 ii II the LORD shall have washed ... by the spirit'''' of judgment. i II and by the spirit''' of burning. 11 4 ji II with the breath of his lips shall he slay the wicked. 30 28 i H his breath, as an overflowing stream, 37 7 )i 9) I will send a blast* upon him (put a spirit into him), III. Rooagh (Spirit) of God. In the following one hundred and eighteen places in the Old Testament Scrip- tures, where the Hebrew word Rooagh occurs, it has reference to the Holy Spirit of God, or a holy Spirit or holy Angel, or a holy Spirit given to Man; and is .translated in the English Authorised Version by the words Spirit . 117 places Spiritual (of the Spirit) 1 placa 48 IU. ROOAGH (SPIRIT) OF GOD HooagJi Greek Latin English Authorised Version GEN. 6 3 pneuma spiritus My spirit shall not always strive with man, 41 88 n >i a man in whom the Spirit of God is ? EXOD. 28 3 M ii whom I have filled with the spirit of wisdom, 31 3 H ii I have filled him with the spirit of God, in wisdom, 35 31 M filled him with the spirit of God, in wisdom, NUMB. 11 17 II I will take of the spirit . . . and will put it upon them ; ,, 25 II > the LORD . . . took of the spirit . . . and gave it unto 26 11 11 Spiritus when the spirit rested upon them, they prophesied, and the spirit rested upon them ; 29 f . ii that the LORD would put his spirit upon them ! 14 24 spiritus my servant Caleb, ... he had another spirit 24 2 II the spirit of God came upon him. 27 18 H Spiritus Joshua ... a man in whom is the spirit. DEUT. 34 9 Joshua . . . was full of the spirit of wisdom; JUDG. 3 10 II ii the Spirit of the LORD came upon him, 6 34 11 ii the Spirit of the LORD came upon Gideon, 11 29 1) ii the Spirit of the LORD came upon Jephthah, 13 25 II i the Spirit of the LORD began to move him 14 6 11 ), the Spirit of the LORD came mightily upon him, 19 H > the Spirit of the LORD came upon him, 15 14 M i the Spirit of the LORD came mightily upon him, I. SAM. 10 6 If ii the Spirit of the LORD will come upon thee, 10 II ii the Spirit of God came upon him, 11 6 )> ii the Spirit of God came upon Saul 16 13 11 ,, the Spirit of the LORD came upon David 14 >J the Spirit of the LORD departed from Saul, 19 20 II n the Spirit of God was upon the messengers of Saul, 23 11 the Spirit of God was upon him also, II. SAM. 23 2 n ii The Spirit of the LORD spake by me, I. KINGS 18 12 M the Spirit of the LORD shall carry thee 22 24 H ii Which way went the Spirit of the LORD from me II. KINGS 2 9 I) spiritus let a double portion of thy spirit be upon me. 15 16 II l Spiritus The spirit of Elijah doth rest on Elisha. lest . . . the Spirit of the LORD hath taken him up, I. CHE. 12 18 II 11 Then the spirit came upon Amasai, 28 12 II the pattern of all that he had by the spirit, II. CHR. 15 1 || spiritus the Spirit of God came upon Azariah 18 23 II Spiritus Which way went the Spirit of the LORD from me 20 14 11 ii upon Jahaziel . . . came the Spirit of the LORD 24 20 ii the Spirit of God came upon Zechariah EZRA 1 5 H spiritus Then rose lip . . . them whose spirit God had raised, NEH. 9 20 M ii Thou gavest also thy good spirit to instruct them, 30 H ti testifiedst against them by thy spirit in thy prophets : JOB 4 15 > ii Then a spirit* passed before my face ; 26 13 33 4 pneuma Spiritus ii By his spirit he hath garnished the heavens ; The Spirit of God hath made me, PSAL. * 51 10 i> spiritus God ; . . . renew a right spirit within me. 11 ii ii take not thy holy spirit from^me. 12 ii ii uphold me with thy free spirit. 104 4 ii ii Who maketh his angels spirits ',* III. ROOAGH (SPIRIT) OF GOD Kooagh Greek Latin English Authorised Version PSAL. 139 7 pneuma spiritus Whither shall I go from thy spirit ? 143 10 ii ii Teach me to do thy will ; . . . thy spirit is good ; PROV. 1 23 pnoee ii Turn you ... I will pour out my spirit unto you, ECCL. 11 5 pneuma n thou knowest not . . . the way of the spirit,* ISA. 11 2 ii >f the spirit of the LORD shall rest upon him, it if the spirit of wisdom and understanding, M ti the spirit of counsel and might, ti 28 6 30 1 ff n >i ff if the spirit of knowledge and of the fear of the LORD ; a spirit of judgment to him that sitteth in judgment, that cover with a covering, but not of my spirit, 32 15 ft ii Until the spirit be poured upon us from on high, 34 16 ii his spirit it hath gathered them. 40 13 nous ii Who hath directed the Spirit of the LORD, 42 1 pneuma it my servant, ... I have put my spirit upon him : ,. 5 f ff he that giveth breath . . . and spirit to them 44 3 if I will pour my spirit upon thy seed, 48 16 51 if the LORD GOD, and his Spirit, hath sent me. 69 19 orgee ti the Spirit'-' of the LORD shall lift up a standard 21 pneuma n My spirit that is upon thee, 61 1 n The Spirit of the LORD GOD is upon me ; 63 10 n ft they rebelled, and vexed his holy Spirit : ., 11 ft ft Where is he that put his holy Spirit within him ? 14 ii ii the Spirit of the LORD caused him to rest : EZEK. 1 12 it ft whither the spirit was to go, they went ; 20 )! )> pneuma if tf Whithersoever the spirit was to go, they went, thither was their spirit to go ; > i) ti spirit of the living creature was in the wheels. 21 )> if spirit of the living creature was in the wheels. 2 2 it ii the spirit entered into me when he spake 3 12 H i Then the spirit took me up, and I heard ,, 14 )f i So the spirit lifted me up, and took me i> i ft i went in bitterness, in the heat of my spirit ', 24 If i the spirit entered into me, 8 3 II f the spirit lifted me up between the earth 10 17 II i spirit of the living creature was in them. 11 1 f I t spirit lifted me up, and brought me ,, 5 II ti the Spirit of the LORD fell upon me, >, 19 1 ii I will put a new spirit within you ; >, 24 1 if spirit took me up, and brought me in a ii > i vision by the Spirit of God into Chaldea, 18 31 1 f make you a new heart and a new spirit : 86 26 1 f A new heart also will I give you, and a new spirit 27 1 f I will put my spirit within you, 87 1 1 f hand of the LORD . . . carried me out in the spirit 14 > i shall put my spirit' f in you and ye shall live, 39 29 thumos i have poured out my spirit upon the house of Israel, 43 5 pneuma i So the spirit took me up, and brought me DAN. 4 8 ii tt in whom is the spirit of the holy gods : 9 ii n I know that the spirit of the holy gods is in thee, 18 ii t> for the spirit of the holy gods is in thee. 5 11 ii it a man ... in whom is the spirit of the holy gods ; 12 ft it an excellent spirit, . . . found in the same Daniel, ,, 14 ii tt the spirit of the gods is in thee, 6 3 f ti because an excellent spirit was in him ; EOSEA 9 7 spiritual's the spiritual* man (man of the spirit) in JOEL 2 28 pneuma spiritus I will pour out my spirit upon all flesh ; .> 29 ft tf in those days will I pour out my spirit. 50 IV. ftOOAGH (SPIRITS) OF EVIL Rooagh Greek Latin English Authorised Version MICAH 2 7 pneuma spiritus is the spirit of the LORD straitened ? 3 8 >i I am full of power by the spirit of the LORD, HAG. 1 14 M i the LORD stirred up the spirit of Zerubbabel ii > N ii and the spirit of Joshua . . . the high priest, 1) ii and the spirit of all the remnant of the people ; 2 5 II ii my spirit remaineth among you : fear ye not. ZECH. 4 6 6 8 N thunios ii ii Not by might, . . . but by my spirit, saith the LORD these . . . have quieted my spirit in the north country. 7 12 pneuma ii the LORD . . . hath sent in his spirit by the . . . prophets : 12 10 H ii will pour . . . upon the inhabitants of Jerusalem, the spirit of grace and MAL. 2 15 II ii Yet had he the residue of the spirit- IV. Rooagh (Spirits) of Evil. In the following fifteen places in the Old Testament Scriptures, where the Hebrew word Rooagh occurs, it has reference to Evil Spirits, and is translated in the English Authorised Version by the word Spirit. Rooagh Greek Latin English Authorised Version JUDGES 9 23 pneuma spiritus God sent an evil spirit between Abimelech and I. SAM. 16 14 ii an evil spirit from the LORD troubled him. 15 ii I) an evil spirit from God troubleth thee. ,, 16 ii II when the evil spirit from God is upon thee, 23 ii 11 when the evil spirit from God was upon Saul, ii ii ii II David took an harp, . . . and the evil spirit departed 18 10 ii II the evil spirit from God came upon Saul, 19 9 ii II the evil spirit from the LORD was upon Saul, I. KINGS 22 21 i> II there came forth a spirit, and stood before the LORD, 22 ii II I will be a lying spirit in the mouth of all his prophets. 23 ii II the LORD hath put a lying spirit in ... thy prophets, II. CHR. 18 20 ii 11 there came out a spirit, and stood before the LORD, ,, 21 ii 11 I will ... be a lying spirit in ... all his prophets. 22 ii II LORD hath put a lying spirit in ... thy prophets, ZECH. 13 2 ii II I will cause . . . the unclean spirit to pass out of the land V. Rooagh (Breath) of the Lower Animals and Man. In the following thirty-one places in the Old Testament Scriptures, where the Hebrew word Rooagh occurs, it has reference to Breath, as the source of all Animal life, and is translated in the English Authorised Version by the words, Breath . . . .18 places Spirit (breath) Spirit . . '.' . . 8 Wind (breath) Breath (breath of spirit) . 2 Wind 1 place V. EOOAGH (BREATH), LOWER ANIMALS, MAN 51 Rooagh Greek Latin English Authorised Version GEN. 6 17 pneuma spiritus to destroy all flesh, wherein is the breath of life, 7 15 ,, two of all flesh, wherein is the breath of life. it 22 pnoee spiraculum All in whose nostrils was the breath''" (breath of spirit) of life, JOB 9 18 anapneo spiritus He will not suffer me to take my breath, 12 10 pneuma In whose hand is ... the breath'-'- of all mankind. 17 1 pneuma ,, My breath-' is corrupt (spirit is spent), 19 17 halitus My breath is strange to my wife, 27 3 pneuma spiritus the spirit?-' (breath) of God is in my nostrils ; 34 14 )? he gather unto himself his spirit and his breath ; PSAL. 31 5 5> H Into thine hand I commit my spirit : 104 29 thou takest away their breath, they die, 30 ,, sendest forth thy spirit, they are created : 135 17 > 5) neither is there any breath in their mouths. 146 4 )) His breath goeth forth, he returneth to his earth ; ECCL. 3 19 spiro that which befalleth . . . men befalleth beasts ; ... all one breath ; * ,, 21 )> spiritus Who knoweth the spirit of man that goeth upward, ) and the spirit of the beast that goeth downward 8 8 H j) There is no man that hath power over the spirit'-' S> 9) n to retain the spirit ; * 12 7 spiritus the spirit shall return unto God who gave it. JER. 10 14 H his molten image . . . there is no breath in them. 51 17 ti 5) his molten image . . . there is no breath in them. LAM. 4 20 > H The breath of our nostrils, . . , was taken in their pits, EZEK. 87 5 H H Behold, I will cause breath* to enter into you, 6 M i I will . . . put breath in you, and ye shall live ; 8 > but there was no breath in them. 9 j) Prophesy unto the wind (breath), >} H say to the wind,* Thus saith the LORD God ; )> > Come ... breath,* and breathe upon these slain, 10 )) So I prophesied" . . . and the breath came into them, HAB. 2 19 M j> wood, . . . dumb stone, ... no breath at all in VI. Booagh (Spirit), Thoughts, Desires, Affections, in Man and Lower Animals. In the following one hundred and six places in the Old Testament Scriptures, where the Hebrew word Eooagh occurs, it has reference to Thoughts, Desires, Affections, &c., good or evil, as breathed forth from the Mind of Man, and is once referred to, with reference to the Lower Animals (Eccles. iii. 21). It is translated in the English Authorised Version by the words, Spirit Mind . . . Mind (spirit) Courage 95 places 5 1 place 1 Anger (spirit) . . 1 place Blast . . . 1 Breath . . . 1 Spirit (wind) . . 1 Rooagh Greek Latin English Authorised Version GEN. 26 35 41 8 45 27 erizo psukee pneuma animus spiritus a grief of mind (bitterness of spirit) unto Isaac in the morning ... his spirit was troubled ; when he saw the wagons . . . spirit of Jacob . . . revived : E2 52 VI. KOOAGH (SPIRIT), THOUGHTS, DESIRES, AFFECTIONS Booagh Greek Latin English Authorised Version EXOD. 6 9 85 21 oligopsukia psukee spiritus mens hearkened not unto Moses for anguish of spirit, every one whom his spirit made willing, NUMB. 5 14 pneuma spiritus And the spirit of jealousy come upon him, ,',' 30 16 22 M spiritus H if the spirit of jealousy come upon him, when the spirit of jealousy cometh upon him, God, the God of the spirits of all flesh, 27 16 H tl Let the LOBD, the God of the spirits of all flesh, DEUT. 2 30 H II the LOBD thy God hardened his spirit, JOSH. 2 11 II neither did there remain any more courage* in any 5 1 phroneesis n neither was there spirit in them any more, JUDGES 8 3 pneuma it Then their anger (spirit) was abated toward him, 15 19 when he had drunk, his spirit came again, I. SAM. 1 15 30 12 pneuma spiritus my lord, I am a woman of a sorrowful spirit : when he had eaten, his spirit came again to him : I. KINGS 10 5 there was no more spirit in her. 21 5 pneuma anima "Why is thy spirit so sad, that thou eatest no bread? I. CHB. 5 26 spiritus The God of Israel stirred up the spirit of Pul n and the spirit of Tilgath-pilneser king of n. CHB. 9 4 there was no more spirit in her. 21 16 ,, LOBD stirred up ... the spirit of the Philistines, 36 22 pneuma the LOBD stirred up the spirit of Cyrus EZBA 1 1 ii The LOBD stirred up the spirit of Cyrus JOB 6 4 M arrows . . . the poison whereof drinketh up my spirit : 7 11 pneuma I will speak in the anguish of my spirit ; 10 12 15 13 thumos thy visitation hath preserved my spirit. That thou turnest; thy spirit against God, 20 3 pneuma spirit of my understanding causeth me to answer. 21 4 thumos why should not my spirit* be troubled ? 32 8 pneuma spiritus there is a spirit in man ... of ... understanding. 18 the spirit within me constraineth me. PSAL. 32 2 H Blessed is the man ... in whose spirit there is no guile. 34 18 pneuma The LOBD . . . saveth such as be of a contrite spirit. 51 17 M n The sacrifices of God are a broken spirit : 76 12 He shall cut off the spirit of princes : 77 3 n my spirit was overwhelmed. ,, 6 n n my spirit made diligent search. 78 8 whose spirit was not stedfast with God. 106 33 , they provoked his spirit ... he spake unadvisedly 142 3 n , my spirit was overwhelmed within me, 143 4 ,, 7 n i Therefore is my spirit overwhelmed within me ; Hear me speedily, LOBD : my spirit faileth : PBOV. 11 18 pnoee animus he that is of a faithful spirit concealeth the matter. 14 29 oligopsukos impatiens he that is hasty of spirit exalteth folly. 15 4 ,, 13 pneuma spiritus perverseness therein is a breach in the spirit. by sorrow of the heart the" spirit is broken. 16 2 n but the LOBD weigheth the spirits- 18 19 kakophrosunee prauthumos M humiliatus an haughty spirit before a fall. Better it is to be of an humble spirit ,, 32 orgee animus better ... he that ruleth his spirit VI. ROOAGH (SPIRIT), THOUGHTS, DESIRES, AFFECTIONS 53 Booagh Greek Latin English Authorised Version PROV. 17 22 spiritus a broken spirit drieth the bones. 27 makrothumos ii a man of understanding is of. an excellent spirit. 18 14 thumos ii The spirit of a man will sustain his infirmity ; > bligopsukos ii but a wounded spirit who can bear ? 25 28 . . ' ii no rule over his own spirit is like a city . . . without walls. 29 11 thumos ii A fool uttereth all his mind : * ;, 23 tapeinophronos ii honour shall uphold the humble in spirit. BCCL. J. 14 pneuma ii all is vanity and vexation of spirit.* 17 2 11 H H ^ii animus this also is vexation of spirit^ all was vanity and vexation of spirit,* 17 II spiritus all is vanity and vexation of spirit.* 26 > mens This also is vanity and vexation of spirit* 3 21 i spiritus "Who knoweth the spirit of man that goeth upward, I and the spirit of the beast that goeth downward 4 4 I _ This is also vanity and vexation of spirit.* 6 I animus travail and vexation of spirit.-'' 16 i spiritus this also is vanity and vexation of spirit.* 6 9 this is also vanity and vexation of spirit.* 7 8 makrothumos patiens the patient in spirit is better n pneuma arrogans than the proud in spirit. 9 ii Be not hasty in thy spirit to be angry : 10 4 H spiritus If the spirit of the ruler rise up against thee, ISA. 19 3 14 ii it ii >i the spirit of Egypt shall fail in the midst LORD hath mingled a perverse spirit in the midst ' 25 4 ii ii blast of the terrible ones is as a storm against the wall. 26 9 ii ii with my spirit within me will I seek thee early : 29 10 H ii LORD hath poured out upon you the spirit of deep sleep, 24 ii ii They also that erred in spirit shall come to under- standing, 31 3 men, and not God ; and their horses flesh, and not spirit. 33 11 pneuma ii your breath, as fire, shall devour you. 38 16 pnoee n in all these things is the life of my spirit : 54 6 oligopsukos it a woman forsaken and grieved in spirit, 57 15 i> with him ... of a contrite and humble spirit, makrothumos ii to revive the spirit of the humble, 16 pneuma ii I will not ... be always wroth : for the spirit should fail 61 3 ii n the garment of praise for the spirit of heaviness ; 65 14 n ii ye shall . . . howl for vexation of spirit. 66 2 heesukios it to him that is poor and of a contrite spirit, JEK. 51 11 pneuma ii the LORD hath raised up the spirit ... of the Medes : EZEK. 11 5 cor I know the things that come into your mind, 13 3 kardia spiritus foolish prophets, that follow their own spirit, 20 32 cogitatio that which cometh into your mind shall not be mentis 21 7 pneuma spiritus hands shall be feeble, and every spirit shall faint, DAN. 2 1 i) dreams, wherewith his spirit was troubled, 3 > mens my spirit was troubled to know the dream. 5 20 H spiritus his mind * hardened in pride, 7 15 n ii I Daniel was grieved in my spirit HOSEA 4 12 n ii spirit of whoredoms hath caused them to err, 5 4 ii ii the spirit of whoredoms is in the midst of them, MIC. 2 11 it if a man walking in the spirit * (the wind) . . . do lie. 54 VI. ROOAGH (SPIRIT), THOUGHTS, DESIRES, AFFECTIONS Rooagh Greek Latin English AutJiorised Version HAB. 1 11 pneuiua spiritus Then shall his mind * change, ZECH. 12 1 > > the LORD, which . . . formeth the spirit of man MAL. 2 15 ii Therefore take heed to your spirit, 16 > therefore take heed to your spirit, 1. Pneuma (wind, breath, spirit) 277 THE GEEEK TRANSLATIONS OP THE HEBEEW WOKD ROOAGH (WIND, BEEATII, SPIEIT), AS IT OCCUES IN THE TEXT OF THE OLD TESTAMENT SCEIPTUEES. Places 11. Psukee (soul) 12. Oligopsukia (faintheartedness) 13. Phroneesis (feeling of mind) 14. Oligopsukos (faintheartedness) 15. Kakophrosunee (folly) 16. Prauthumos (meek spirit) . 17. Makrothumos (patient) 2. Deilinon (cool) 3. Anemos (wind) 4. Untranslated 5. Pnoee (wind, spirit, breath) 6. Nous (mind) . 7. Orgee (anger) 8. Thumos (mind) 9. Anapneo (to recover breath) 10. Erizo (to be provoking) 1 46 34 5 1 2 6 1 1 18. Tapeinophronos (humble minded) 19. HeesuMos (meek) . - . 20. Kardia (heart) . . . Places 1 1 1 4 1 1 3 1 1 1 THE LATIN TEANSLATIONS OF THE HEBEEW WOED ROOAGH (WIND, BEEATH, SPIEIT), AS IT OCCUES IN THE TEXT OF THE OLD TESTAMENT. Places 1. Spiritus (wind, breath, spirit) 280 2. Aura (gentle wind) . . 1 3. Ventus (wind) . . .79 4. Ventosa (windy) ... 1 5. Spiraculum (air) ... 2 6. Untranslated .... 9 7. Spiritualis (of the spirit), . 1 8. Halitus (breath) ... 1 9. Spiro (to breathe) ... 1 Places 10. Mens (mind) .... 3 11. Anima (soul) . . . .1 12. Animus (mind) . . .4 13. Impatiens (impatient) . . 1 14. Humiliatus (humble) . . 1 15. Patiens (patient) . . .1 16. Arrogans (arrogant) . . .1 17. Cor (heart) .... 1 18. Cogitatio mentis (thought of mind) 1 THE ENGLISH TEANSLATIONS OF THE HEBEEW WOED ROOAGH (WIND, BEEATH, SPIEIT), AS IT OCCUES IN THE TEXT OF THE OLD TESTAMENT SCEIPTUEES. Places . 237 1 1. Spirit . 2. Cool (wind) . 3. Wind . 4. Quarters 5. Vain (wind) . 6. Air 7. Tempest 8. Windy . 9. Side . 10. Wind (breath) 11. Side (wind) 12. Wind (spirit) 13. Spirit (wind) 14. Blast . 94 15. Breath 1 16. Blast (spirit) 1 17. Spiritual (of spirit) 1 18. Breath (spirit) . 1 19. Spirit (breath) . 1 20. Mind (of spirit)*. 5 21. Courage 1 22. Anger (spirit) . 1 23. Mind. 1 Places . 2 . 3 . 26 . 1 . 1 . 2 . 1 . 1 . 1 , 1 5 I. PNEUMA (WIND). II. PNEUMA (SPIRIT) OF CHRIST 55 NEW TESTAMENT. PNEUMA (WIND, BEEATH, SPIRIT). In the following 385 places in the New Testament Scriptures, where the Greek word Pneuma (corresponding to the Hebrew word Booagh in the Old Testament) occurs, it is translated in the Latin Versions of these Scriptures by the words, Spiritus (wind, breath, Lux (light) 1 place spirit) . . 375 places Christus (Christ) . . . . 1 Untranslated . 5 Instabat verbo (instant in speaking) 1 Dcemonium (evil spirit) 2 Pneuma is translated in the English Authorised Version by the words, Spirit . 288 places Spiritually (of spirit) 1 place Life (breath) 1 place Ghost . 92 Spiritual (of spirits) 1 Wind . 1 place Spirit (breath) . . 1 Pneuma is translated in the English Revised Version by the word Spirit in 276 places, and in the remaining 109 places it is untranslated, or translated by words of a somewhat similar meaning. It is classified under the six following Sections. I. Pneuma (wind), one place only. Pneuma Latin English Authorised Version JOHN 3 8 Spiritus The wind"'' bloweth where it listeth, II. Pneuma (Breath of life, Spirit of mouth) of Christ. In the following four places in the New Testament where the Greek word Pneuma (corresponding to the Hebrew word Booagh in the Old Testament) occurs, it has reference to the Breath of life, which Christ gave up at death, and to the Spirit of His mouth, by which men will be consumed ; and is translated in the English Authorised Version by the words, Ghost in 2 places, Spirit in 2 places. Pneuma Latin English Authorised Version MAT. 27 50 LUKE 23 46 JOHN 19 30 II. THES. 2 8 spiritus Jesus, when he had cried again . . . yielded up the ghost.* Father, into thy hands I commend my spirit : and he bowed his head, and gave up the ghost.* whom the Lord shall consume with the spirit* of his mouth, III. PNEUMA (SPIRIT) OF GOD III. Pneuma (Spirit) of God, Spirit of God in Christ and Man. In the following two hundred and seventy-one places in the New Testament Scriptures, where the Greek word Pneuma (corresponding to the Hebrew word Eooagh in the Old Testament) occurs, it has reference to the Spirit of God, and to the Divine Spirit in Christ, or to the Holy Spirit given to Man, and is translated in the English Authorised Version by the words, Spirit Ghost 179 places 90 spiritually (of spirit) 1 place Spiritual (of spirits) 1 Pneuma Latin English Authorised Version MAT. 1 18 Spiritus she was found with child of the Holy Ghost.* ., 20 that which is conceived in her is of the Holy Ghost.* 8 11 he shall baptise you with the Holy Ghost,* and with fire : ., 16 he saw the Spirit of God descending . . . upon him : 4 1 > Then was Jesus led up of the Spirit into the wilderness 10 20 ) not ye that speak, but the Spirit of your Father ... in you. 12 18 spiritus my beloved, ... I will put my spirit upon him, 28 ii if I cast out devils by the Spirit of God, then the Kingdom of God is come 81 blasphemy against the Holy Ghost* shall not be forgiven 32 Spiritus whosoever speaketh against the Holy Ghost,* it shall not be forgiven 22 43 spiritus How then doth David in spirit call him Lord, 28 19 Spiritus in the name of the Father, and of the Son, and of the Holy Ghost : * MARK 1 8 n he shall baptise you with the Holy Ghost.* 10 N he saw . . . the Spirit like a dove descending upon him : 12 > the Spirit driveth him into the wilderness. 2 8 3 29 spiritus Spiritus when Jesus perceived in his spirit that they so reasoned that shall blaspheme against the Holy Ghost * hath never forgiveness, 8 12 spiritus he sighed deeply in his spirit, and saith, 12 36 Spiritus David himself said by the Holy Ghost,* ... Sit thou on my right hand, 13 11 > it is not ye that speak, but the Holy Ghost.* LUKE 1 15 he shall be filled with the Holy Ghost,* . . . from his mother's womb. ,. 17 spiritus he shall go before him in the spirit ... of Elias, 35 Spiritus The Holy Ghost* shall come upon thee, ,. 41 Elizabeth was filled with the Holy Ghost :* 67 Zacharias was filled with the Holy Ghost,* 80 Bpiritus the child grew, and waxed strong in spirit, 2 25 Spiritus and the Holy Ghost* was upon him. 26 ^ it was revealed unto him by the Holy Ghost,* 27 spiritus he came by the Spirit into the temple : 40 the child grew, and waxed strong in spirits* 3 16 Spiritus he shall baptise you with the Holy Ghost* and with fire : 22 the Holy Ghost* descended . . . upon him, 4 1 11 Jesus being full of the Holy Ghost* i> was led by the Spirit into the wilderness, ., 14 n Jesus returned in the power of the Spirit into Galilee : 18 The Spirit of the Lord is upon me. 10 21 In that hour Jesus rejoiced in spirit, and said, 11 13 spiritus how much more shall your heavenly Father give the Holy Spirit 12 10 Spiritus blasphemeth against the Holy Ghost* it shall not be^fergiven. 12 the Holy Ghost* shall teach you . . . what ye ought to say. JOHN i 1 32 N I saw the Spirit descending from heaven . . . and it abode upon him. 33 M Upon whom thou shalt see the Spirit descending, i II the same is he which baptiseth with the Holy Ghost.* 3 5 II Except a man be born of water and of the Spirit, III. PNEUMA (SPIRIT) OF GOD 57 'neuma Latin English Authorised Version JOHN 3 6 i) 3 8 ,, 34 4 23 24 j> 6 63 7 39 j > 11 33 13 21 14 17 26 15 26 16 13 20 22 ACTS 1 2 5 ,, 8 16 2 4 >j 17 18 33 ,, 38 4 8 ,. 31 5 3 9 32 6 3 5 10 7 51 ,. 55 8 15 ,, 17 18 19 29 39 9 17 31 10 19 38 44 ,, 45 ,. 47 11 12 15 16 24 28 13 2 4 9 ,, 52 15 8 28 16 6 spiritus Spiritus spiritus Spiritus spiritus Spiritus 5> spiritus 5> Spiritus spiritus Spiritus spiritns Spiritus that . . . born of the flesh is flesh ; and that ... of the Spirit is spirit. so is every one that is born of the Spirit. God giveth not the Spirit by measure unto him. true worshippers shall worship the Father in spirit and in truth : God is a Spirit : and they that worship him must worship him in spirit and in truth. the Spirit that quickeneth ; the flesh profiteth nothing : words that I speak unto you, they are spirit, and they are life. this spake he of the Spirit, which they that believe on him should receive : for the Holy Ghost* was not yet given ; he groaned in the spirit, and was troubled, he was troubled in spirit, and testified, the Spirit of truth ; whom the world cannot receive, the Comforter, which is the Holy Ghosts' whom the Father will send the Spirit of truth, which proceedeth from the Father, when he, the Spirit of truth, is come, he will guide you he breathed on them, and saith . . . Receive ye the Holy Ghost : * after that he through the Holy Ghost-' had given commandments ye shall be baptised with the Holy Ghost* ye shall receive power, after that the Holy Ghost* is come upon you : this scripture . . . which the Holy Ghost* by the mouth of David spake they were all filled with the Holy Ghost? and began to speak with other tongues, as the Spirit gave them utterance. I will pour out of my Spirit upon all flesh : on my servants ... I will pour out in those days of my Spirit ', having received of the Father the promise of the Holy Ghost,* Repent, . . . and ye shall receive the gift of the Holy Ghost-* Peter filled with the Holy Ghost? said unto them, they were all filled with the Holy Ghost,* why hath Satan filled thine heart to lie to the Holy Ghost,* How is it that ye have agreed ... to tempt the Spirit the Holy Ghost* whom God hath given to them that obey him. look ye out among you seven men . . . full of the Holy Ghost* Stephen, a man full of faith and of the Holy Ghost,* not able to resist the wisdom and the spirit by which he spake, ye do always resist the Holy Ghost :* as your fathers did, he, being full of the Holy Ghost,* looked up ... into heaven, prayed for them, that they might receive the Holy Ghost '. * laid they their hands on them, and they received the Holy Ghost? through laying on of the apostles' hands the Holy Ghost* was given, that on whomsoever I lay hands, he may receive the Holy Ghost.* the Spirit said unto Philip, . . . join thyself to this chariot, the Spirit . . . caught away Philip, receive thy sight, and be filled with the Holy Ghost.* walking ... in the comfort of the Holy Ghost? were multiplied, the Spirit said unto him, Behold, three men seek thee. How God anointed Jesus of Nazareth with the Holy Ghost* the Holy Ghost* fell on all them which heard the word, on the Gentiles also was poured out the gift of the Holy Ghost.* which have received the Holy Ghost* as well as we ? the spirit bade me go with them, nothing doubting, as I began to speak, the Holy Ghost* fell on them, as on us ye shall be baptised with the Holy Ghost.* he was a good man, and full of the Holy Ghost* and of faith : signified by the spirit that there should be great dearth Holy Ghost* said, Separate me Barnabas and Saul for the work So they, being sent forth by the Holy Ghost? departed Then Saul . . . filled with the Holy Ghost? disciples were filled with joy, and with the Holy Ghost.* God, . . . giving them the Holy Ghost? even as he did unto us ; it seemed good to the Holy Ghost? and to us, were forbidden of the Holy Ghost* to preach the word in Asia, 58 in. PNEUMA (SPIRIT) OF GOD Pneuma Latin ACTS 16 7 Spiritus 19 2 ii i i> 6 i 20 23 i 28 i 21 4 11 i 23 8 i q i> v H 28 25 II ROM. 1 4 spiritus 5 5 Spiritus 8 1 2 spiritus 4 >! * ii 5 ii ii ii ii A i ' ii q i> y ii ii i ii it M Spiritus ,, 11 ii ii 11 i> 13 spiritus . 14 ii ,, 15 ,, 16 Spiritus 23 spiritus ,. 26 Spiritus ii i 27 it 9 1 ii 14 17 )i 15 13 ii 16 ii ,, 19 ii 30 ii I. COR. 2 4 spiritus 10 ii >} Spiritus ,, 11 spiritus ,, 12 Spiritus 13 spiritus ,, 14 Spiritus 3 16 M 6 11 ,, 17 spiritus 19 Spiritus 7 40 ii 12 3 ii i ii ii , 4 ii , 7 ii , 8 > i ii ii , 9 ii ii ii , 11 11 , 13 H English Authorised Version to go into Bithynia : but the Spirit suffered them not. Have ye received the Holy Ghost* since ye believed ? We have not so much as heard whether there be any Holy Ghost.* when Paul had laid his hands upon them, the Holy Ghost* came the Holy Ghost* witnesseth . . . that bonds and afflictions abide me. the flock, over the which the Holy Ghost* hath made you overseers, said to Paul through the Spirit, that he should not go up Thus saith the Holy Ghost,* so shall the Jews . . . bind the man Sadducees say that there is no resurrection, neither . . . spirit : if a spirit . . . hath spoken to him, let us not fight against God. Well spake the Holy Ghost* by Esaias the prophet, declared to be the Son of God . . . according to the spirit of holiness, the love of God is shed abroad in our hearts by the Holy Ghost* no condemnation to them . . . who walk . . . after the Spirit.* law of the Spirit of life . . . hath made me free from the law of sin who walk not after the flesh, but after the Spirit. they that are afcer the Spirit the things of the spirit, to be spiritually* minded (minding of the Spirit) is life and peace. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. if any man have not the Spirit of Christ, he is none of his. if the Spirit of him that raised up Jesus . . . dwell in you, shall also quicken your mortal bodies by his Spirit that dwelleth in you. if ye through the Spirit do mortify the deeds of the body, as many as are led by the Spirit of God, they are the sons of God. ye have received the Spirit of adoption, whereby we cry, . . . Father. Spirit itself beareth witness . . . that we are the children of God : ourselves also, which have the first fruits of the Spirit, Likewise the Spirit also helpeth our infirmities : the Spirit itself maketh intercession for us with groanings he that searcheth the hearts knoweth . . . the mind of the Spirit, my conscience also bearing me witness in the Holy Ghost,* the Kingdom of God is ... righteousness, and peace, ... in the Holy Ghost.* ye may abound in hope, through the power of the Holy Ghost.* Gentiles ... be acceptable, being sanctified by the Holy Ghost.* by the power of the Spirit* of God ; Now I beseech you, brethren, ... for the love of the Spirit, my speech . . . was ... in demonstration of the Spirit and of power : But God hath revealed them unto us by his Spirit : the Spirit searcheth all things, yea, the deep things of God. the things of God knoweth no man, but the Spirit of God. Now we have received, . . . the spirit which is of God ; we speak, ... in the words . . . which the Holy Ghost"''' teacheth ; natural man receiveth not the things of the Spirit of God : ye are the temple of God, . . . the Spirit of God dwelleth in you ? ye are washed, . . . sanctified, ... by the Spirit of our God. he that is joined unto the Lord is one spirit. know ye not that your body is the temple of the Holy Ghost* I think also that I have the Spirit of God. no man speaking by the Spirit of God calleth Jesus accursed : no man can say that Jesus is the Lord, but by the Holy Ghost.* there are diversities of gifts, but the same Spirit. the manifestation of the Spirit is given to every man to profit to one is given by the Spirit the word of wisdom ; to another the word of knowledge by the same spirit ', To another faith by the same Spirit ; to another the gifts of healing by the same Spirit ', ail these worketh that one and the self -same Spirit, by one Spirit we are all baptised into one body, III. PNEUMA (SPIRIT) OF GOD 59 Pneuma Latin I. COR. 12 13 Spiritus 14 12 spiritus 15 45 II. COR. 1 22 Spiritus 3 3 spiritus ,, 6 Spiritus " 8 n ,, 17 " 18 " 5 5 spiritus 6 6 Spiritus 13 14 GAL. 3 2 M 3 spiritus ii " Spiritus 14 4 6 M 29 spiritus 5 5 n 16 Spiritus 17 spiritus " 18 " 22 Spiritus 25 spiritus 6 'l ,, 8 EPH. * 1 13 Spiritus 17 spiritus 2 18 Spiritus ,, 22 M 3 5 H 16 4 3 ii ,, 4 30 ,, 5 9 lux 18 Spiritus 6 17 spiritus 18 ,, PHIL. 1 19 Spiritus 27 spiritus 2 1 H 3 3 ii COL. 1 8 . I. THES. 1 5 Spiritus .. 6 M 4 8 - 5 19 II. THES. 2 13 spu-itus I. TIM. 3 16 ?) 4 1 Spiritus English Authorised Version and have been all made to drink into one Spirit. ye are zealous of spiritual gifts (of spirits), seek that ye may excel the last Adam was made a quickening spirit. hath . . . given the earnest of the Spirit in our hearts. written not with ink, but with the Spirit, of the living God ; ministers . . . not of the letter, but of the spirit : for the letter killeth, but the spirit giveth life. shall not the ministration of the spirit be rather glorious ? Now the Lord is that Spirit : and where the Spirit of the Lord is, there is liberty. are changed into the same image ... by the Spirit of the Lord. who also hath given unto us the earnest of the Spirit. (v. 4 in all things approving ourselves) ... by the Holy Ghost,* the communion of the Holy Ghost,* be with you all. Received ye the Spirit by the works of the law, or by ... faith ? having begun in the Spirit, are ye now made perfect by the flesh ? He therefore that ministereth to you the Spirit, and worketh miracles that we might receive the promise of the Spirit through faith. God hath sent forth the Spirit of his Son into your hearts, he ... born after the flesh persecuted him . . . born after the Spirit, we through the Spirit wait for the hope of righteousness by faith. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh : and these are contrary if ye be led of the Spirit, ye are not under the law. the fruit of the Spirit is love, joy, peace, . . . faith, If we live in the Spirit, let us also walk in the Spirit. ye which are spiritual, restore such an one in the spirit of meek- ness; he that soweth to the Spirit shall of the Spirit reap life everlasting. after that ye believed, ye were sealed with that Holy Spirit may give unto you the spirit of wisdom and revelation through him we both have access by one Spirit unto the Father. ye also are builded ... for an habitation of God through the Spirit. now revealed unto his holy apostles and prophets by the Spirit ', strengthened with might by his Spirit in the inner man ; Endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, . . . one hope grieve not the holy Spirit of God, whereby ye are sealed the fruit of the Spirit''' is in all goodness . . . and truth ; be not drunk with wine, . . . but be filled with the Spirit ; take . . . the sword of the Spirit, which is the word of God : Praying always with all prayer ... in the Spirit, this shall turn to my salvation through . . . the Spirit of Jesus that ye stand fast in one spirit, If there be ... in Christ, . . . any fellowship of the Spirit, we are the circumcision, which worship God in the Spirit, Who also declared unto us your love in the Spirit* our gospel came . . . unto you ... in power, and in the Holy Ghost,* ye became followers of us, . . . with joy of the Holy Ghost : * God, who hath also given unto us his holy Spirit- Quench not the Spirit. chosen you to salvation through sanctification of the Spirit God was manifest in the flesh, justified in the Spirit, the Spirit speaketh expressly, that in the latter times some shall 60 III. PNEUMA (SPIRIT) OF GOD Pneuma Latin English Authorised Version II. TIM. 1 7 spiritus God hath not given us the spirit of fear ; but of power, 14 Spiritus that good thing . . . committed unto thee keep by the Holy Ghost* TITUS 3 5 M saved us, by the washing of regeneration, and renewing of the Holy Ghost ; * BEB. 1 7 spiritus Who maketh his angels spirits,* and his ministers a flame of fire. ,, 14 Are they not all ministering spirits, sent forth to minister for them 2 4 Spiritus God also bearing them witness, . . . with . . . gifts of the Holy Ghost,* 3 7 n as the Holy Ghost* saith, To-day if ye will hear his voice, 6 4 ii impossible for those who were . . . made partakers of the Holy Ghost,* 9 8 ii Holy Ghost* this signifying, that the way into the holiest of all ,, 14 i> Christ, who through the eternal Spirit offered himself ... to God, 10 15 t w Whereof the Holy Ghost* also is a witness to us : ,. 29 epiritus and hath done despite unto the Spirit of grace ? I. PET. 1 2 Spiritus Elect . . . through sanctification of the Spirit, unto obedience ,. 11 ,, 12 *> H Searching what, . . . time the Spirit of Christ ... in them did signify, preached the gospel unto you with the Holy Ghost* sent down 22 Seeing ye have purified your souls in obeying the truth through the Spirit?* 3 18 spiritus being put to death in the flesh, but quickened by the Spirit : 4 6 Spiritus but live according to God in the spirit. 14 5> for the spirit of glory and of God resteth upon you : n. PET. 1 21 spiritus holy men of God spake as they were moved by the Holy Ghost** I. JOHN 3 24 Spiritus hereby we know that he abideth in us, by the Spirit . . . given us. 4 2 spiritus j Hereby know ye the Spirit of God : 6 Spiritus ] Hereby know we the spirit of truth, 13 because he hath given us of his Spirit. 5 6 j> it is the Spirit that beareth witness, > Christus because the Spirit is truth. ,. 7 Spiritus three that bear record in heaven, the Father, the Word, and the Holy Ghost : * 8 ii three that bear witness in earth, the spirit, and the water, and the blood : JUDE 19 ii they who separate themselves, sensual, having not the Spirit- 20 ii building up yourselves . . . praying in the Holy Ghost,* KEY. 1 4 spiritus from the seven Spirits which are before his throne ; 10 I was in the Spirit on the Lord's day, 2 7 Spiritus let him hear what the Spirit saith unto the churches ; ,, 11 ii let him hear what the Spirit saith unto the churches ; 17 ii let him hear what the Spirit saith unto the churches ; ,. 29 ii let him hear what the Spirit saith unto the churches. 3 1 ii These things saith he that hath the seven Spirits of God, 6 ii let him hear what the Spirit saith unto the churches. 13 ii let him hear what the Spirit saith unto the churches. ,, 22 n let him hear what the Spirit saith unto the churches. 4 2 spiritus immediately I was in the spirit ', and, behold, a throne ., 5 i) seven lamps of fire . . . which are the seven Spirits of God. 5 6 seven horns and seven eyes, which are the seven Spirits of God 14 13 Spiritus Yea, saith the Spirit, that they may rest from their labours ; 17 3 spiritus he carried me away in the spirit into the wilderness : 19 10 ii the testimony of Jesus is the spirit of prophecy. 21 10 ii he carried me away in the spirit to a great and high mountain, 22 17 ii And the Spirit and the bride say, Come, , IV. PNEUMA (SPIRITS) OF EVIL 61 IV. Pneuma (Spirits) of Evil. In the following fifty-one places in the New Testament Scriptures when the Greek word Pneuma (corresponding to the Hebrew word Rooagh in the Old Testament) occurs, it has reference to Evil spirits or spirits of evil, and it is translated in the English Authorised Version by the word Spirit. Pneuma Latin English Authorised Version MAT. 8 16 10 1 12 43 ,. 45 MARK 1 23 26 ,,27 3 11 80 5 2 ,. 8 13 6 7 7 25 9 17 20 25 ,, ,5 LUKE 4 33 36 6 18 7 21 8 2 29 9 39 42 10 20 11 24 26 13 11 24 37 39 ACTS 5 16 8 7 16 16 18 19 12 13 15 16 ROM. 8 15 11 8 spiritus Spiritus spiritus dsemonium spiritus dsemonium spiritus he cast out the spirits with his word, gave them power against unclean spirits, to cast them out, When the unclean spirit is gone out of a man, Then goeth he, and taketh . . . seven other spirits more wicked there was in their synagogue a man with an unclean spirit ', when the unclean spirit had torn him, ... he came out of him. with authority commandeth he even the unclean spirits, and they do obey him, unclean spirits, when they saw him, . . . cried, . . . Thou art the Son of God. they said, He hath an unclean spirit. there met him out of the tombs a man with an unclean spirit, he said . . . Come out of the man, thou unclean spirit. the unclean spirits went out, and entered into the swine : and gave them power over unclean spirits ', a ... woman, whose young daughter had an unclean spirit, I have brought unto thee my son, which hath a dumb spirit ; when he saw him, . . . the spirit tare him ; he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, there was a man, which had a spirit of an unclean devil, he commandeth the unclean spirits, and they come out. they that were vexed with unclean spirits : . . . were healed. he cured many ... of evil spirits ; certain women, which had been healed of evil spirits he had commanded the unclean spirit to come out a spirit taketh him, . . . and it teareth him that he foameth Jesus rebuked the unclean spirit, and healed the child, rejoice not, that the spirits are subject unto you ; but rather when the unclean spirit is gone out of a man, Then goeth he, and taketh to him seven other spirits more wicked a woman which had a spirit of infirmity eighteen years, they were terrified . . . and supposed that they had seen a spirit- a spirit hath not flesh and bones, as ye see me have. bringing . . . them . . . vexed with unclean spirits : and they were healed unclean spirits, . . . came out of many that were possessed a certain damsel possessed with a spirit of divination Paul, . . . said to the spirit, I command thee . . . come out of her. from his body were brought . . . aprons, . . . and the evil spirits went out of them, exorcists, took upon them to call over them which had evil spirits the name of the Lord the evil spirit answered . . . Jesus I know, and Paul . . . who are ye ? the man in whom the evil spirit was leaped on them, ye have not received the spirit of bondage again to fear ; [see, God hath given them the spirit of slumber, eyes that they should not 62 V. PNEUMA (SPIRIT OR BREATH OF LIFE) Pneuma Latin English Authorised Version I. COB. 2 12 EPH. 2 2 I. TIM. 4 1 I. PET. ! 3 19 ! I. JOHN 4 3 6 REV. 16 13 14 18 2 spiritus Now we have received, not the spirit of the world, but prince of the power of the air, the spirit ... in the children of disobedience : latter times some . . . giving heed to seducing spirits ... of devils ; By which also he went and preached unto the spirits in prison ; every spirit that confesseth not that Jesus Christ is come . . . not of God: Hereby know we ... the spirit of error. three unclean spirit? like frogs . . . out of the mouth of the dragon, they are the spirits of devils, working miracles, Babylon the great is fallen, . . . habitation ... of every foul spirit, V. Pneuma (Spirit or Breath of life) in Man. In the five following places in the New Testament Scriptures, where the Greek word Pneuma (corresponding to the Hebrew word Rooagh in the Old Testament) occurs, it has reference to the Breath as the source of life in Man, and returning to God the giver of it, at death ; and it is translated in the English Authorised Version by the words, Spirit in 3 places Spirit (breath) 1 place Life (breath) 1 place Pneuma Latin English Authorised Version LUKE 8 55 spiritus her spirit came again, and she arose straightway : ACTS 7 59 Spiritus Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. JAS. 2 26 spiritus as the body without the spirit * (breath) is dead, REV. . 11 11 > the Spirit* of life from God entered into them, 13 15 M he had power to give life* (breath) unto the image of the beast, VI. Pneuma (The Spirit, Thoughts, Desires, Affections, &c., of the Mind of Man). In the folio wing fifty -three places in the New Testament Scriptures, where the Greek word Pneuma (corresponding to the Hebrew word Rooagh in the Old Testament) occurs, it has reference to the Thoughts, Desires, Affections, &c., good VI. PNEUMA (THOUGHTS, DESIRES, AFFECTIONS) 63 or eml, as breathed forth from the Mind of man, and it is translated in the English Authorised Version by the word Spirit. Pneuma MAT. 5 3 26 41 MARK 14 38 LUKE 1 47 9 55 ACTS 17 16 18 5 25 19 21 20 22 KOM. 1 9 2 29 7 6 8 10 16 12 11 I. COR. 2 11 4 21 5 3 4 5 6 20 7 34 12 10 14 2 14 15 16 32 16 18 II. COR. 2 13 4 13 7 1 13 11 4 12 18 GAL. 6 18 EPH. 4 23 COL. 2 5 I. THES. 5 23 II. THES. 2 2 I. TIM. 4 12 Latin spiritus Spiritus > spiritus instabat verbo spiritus Spiritus spiritus Spiritus spiritus spiritus ?> Spiritus spiritus English Authorised Version Blessed are the poor in spirit : for their's is the kingdom of heaven, the spirit indeed is willing, but the flesh is weak. The spirit truly is ready, but the flesh is weak. my spirit hath rejoiced in God my Saviour. Ye know not what manner of spirit''' ye are of. spirit was stirred in him, when he eaw the city . . . given to idolatry. Paul was pressed in the spirit,-'' and testified being fervent in the spirit, he spake and taught diligently Paul purposed in the spirit, ... to go to Jerusalem, behold, I go bound in the spirit unto Jerusalem, God is my witness, whom I serve with my spirit in the gospel he is a Jew, which is one inwardly ; ... in the spirit, that we should serve in newness of spirit, and not hi ... the letter. the Spirit is life because of righteousness. beareth witness with our spirit, that we are the children of God : Not slothful in business ; fervent hi spirit ', serving the Lord ; what man knoweth the things of a man, save the spirit of man . . . in him ? shall I come unto you with a rod, or in love, and in the spirit of meekness ? I verily, as absent in body, but present in spirit, have judged when ye are gathered together, and my spirit, with the power that the spirit may be saved in the day of the Lord Jesus, glorify God in your body, and in your spirit,''' which are God's. that she may be holy both in body and in spirit : to another discerning of spirits ; howbeit in the spirit he speaketh mysteries, if I pray in an unknown tongue, my spirit prayeth, but will pray with the spirit, and I will pray with the understanding will sing with the spirit, and I will sing with the understanding when thou shalt bless with the spirit, how shall he ... say Amen the spirits of the prophets are subject to the prophets, they have refreshed my spirit and your's : I had no rest in my spirit, because I found not We having the same spirit of faith, according as it is written, let us cleanse ourselves from all filthiness of the flesh and spirit, Titus, because his spirit was refreshed by you all. if ye receive another spirit, which ye have not received, walked we not in the same spirit ? ... in the same steps ? the grace of our Lord Jesus Christ be with your spirit- be renewed in the spirit of your mind ; though I be absent in the flesh, yet am I with you in the spirit, I pray God your whole spirit and soul and body be preserved be not soon shaken hi mind, . . . neither by spirit, ... as from us, be thou an example ... in spirits in faith, in purity. 64 VI. PNEUMA (THOUGHTS, DESIRES, AFFECTIONS) Pneuma Latin English Authorised Version II. TIM. 4 22 I'HILKM. 25 HEB 4 12 12 9 23 JAS. 4 5 I. PET. 3 4 I. JOHN 4 1 it , 2 spiritus The Lord Jesus Christ be with thy spirit. The grace of our Lord Jesus Christ be with your spirit word of God . . . piercing even to the dividing asunder of soul and spirit, much rather be in subjection unto the Father of spirits, and live? to God the judge of all, and to the spirits of just men made perfect, The spirit that dwelleth in us lusteth to envy ? ornament of a meek and quiet spirit, ... of great price. Beloved, believe not every spirit, but try the spirits whether they are of God : Every spirit that confesseth that Jesus Christ is come in the flesh PNEUMA IN AN ADJECTIVE FORM. The Greek word Pneumaticos the adjective of Pneuma, occurs in the following twenty-six places in the Greek New Testament ; and is translated in the Latin Ver- sions of these Scriptures by the word Spiritualis (spiritual). It is contrasted with the Greek word Psukikos (Animalis), natural (see page 32). The translation of Pneuma in the English Authorised Version, in the quotations following, is in italics. ROM. 1 11 7 14 15 27 I. COR. 2 13 15 3 1 9 11 10 8 4 12 1 14 1 ,, 37 15 44 46 GAL. 6 1 EPH. 1 3 5 19 6 12 COL. 1 9 3 16 1 PET. 2 6 that I may impart unto you some spiritual gift For we know that the law is spiritual : but I am carnal, if the Gentiles have been made partakers of their spiritual things, Comparing spiritual things with spiritual. he that is spiritual judgeth all things, I ... could not speak unto you as unto spiritual, If we have sown unto you spiritual things, And did all eat the same spiritual meat ; And did all drink the same spiritual drink : for they drank of that spiritual Eock that followed them : and that Rock was Christ, concerning spiritual gifts, ... I would not have you ignorant, desire spiritual gifts, If any man think himself to be a prophet, or spiritual, it is raised a spiritual body. . . . there is a spiritual body, that was not first which was spiritual . . . afterward that which is spiritual. ye which are spiritual, restore such an one hath blessed us with all spiritual blessings speaking ... in psalms and hymns and spiritual songs, against spiritual wickedness in high places. be filled ... in all wisdom and spiritual understanding ; teaching ... in psalms and hymns and spiritual songs, Ye also . . . are built up a spiritual house, ... to offer, up spiritual sacrifices, PAET IV. THE MORTALITY OF MAN AS SET FORTH I. IN THE OLD TESTAMENT SCEIPTUEES. 1 THE Immortality of the Soul ' is a doctrine of Heathen Origin. It was held by the Pagan Priests of Chaldea, Babylonia, and Egypt, centuries before the Christian Era; and by Pythagoras the Philosopher, who taught the pre-existence and transmigration of souls. After him it was taught by Socrates, a most celebrated heathen philosopher, and after him by Plato and the Platonists, from which sect sprang some of the earliest heresies of the Christian Church of the first four centuries. The doctrine of the existence of the soul or spirit of man in happiness or misery after death, independent of the body, is nowhere to be found in the Old or New Testament Scriptures ; whilst in the New Testament the Eesurrection of the body is everywhere held up as the great central hope of the Christian Church. The words Immortal, Immortality, Incorruptible, Incorruption are not to be found in any of the Canonical books of the Old Testament Scriptures of the English Authorised Version; nor are there any words corresponding to them in their meaning to be found in any of the Canonical books of the Hebrew, Greek, or Latin Scriptures ; but they are found in the Apocryphal books of the Greek, Latin, and English Bibles, where they have reference only to God and righteous men, as in the following twelve quotations : (1.) The Greek word Athanatos (immortal) occurs in two places ; WISD. 1 15 for righteousness is immortal : ECCI.ESIASTICUS 17 30 all things cannot be in men, because the son of man is not immortal. (2.) The Greek word Athanasia (immortality) occurs in five places : WISD. 3 4 [v. 1, souls of the righteous] ... yet is their hope full of immortality. 4 1 virtue: . . . the memorial thereof is immor tal: 8 13 [v. 1, Wisdom] ... by the means of her I shall obtain immortality t 17 to be allied unto wisdom is immortality ; 15 3 righteousness : to know thy power is the root of immortality. 66 THE OLD TESTAMENT (3.) The Greek word Aphtliarsia (incorruption) occurs in three places : WISD. 2 23 God created man to be immortal, ... an image of his own eternity. v. 24. Nevertheless through envy of the devil came death into the world : 6 18 [v. 12, Wisdom] . . . the keeping of her laws ; ... is the assurance of incor- ruption ; 19 and incorruption maketh us near unto God : (4.) The Greek word AphtJiartos (incorruptible) is applied to God in two places : WISD. 12 1 thine incorruptible Spirit is in all things. 18 4 the uncorrupt (incorruptible) light of the law was to be given unto the world. (1.) The Greek word Brotos (mortal) occurs in the following sixteen places of the Greek Septuagint, as the translation of the Hebrew words Adam l (earthy, as made from earth), Enosh 2 (mortal), and Bashar 5 (flesh), as expressive of man's fallen state : JOB 4 17 Shall mortal man 2 (brotos) be more just than God ? 9 2 how should man 2 (brotos) be just with God ? 10 4 Hast thou eyes of flesh* (brotos) ? 11 12 though man l (brotos) be born like a wild ass's colt. 14 1 Man l (brotos) that is born of a woman is of few days, 10 man l (brotos) dieth, and wasteth away . . and where is he ? 15 14 What is man" (brotos), that he should be clean? 25 4 How then can man 2 (brotos) be justified with God ? 28 4 the waters . . . are dried up, they are gone away from men* (brotos). 18 [v. 12, understanding] . . . Man 2 (brotos) knoweth not the price thereof ; 32 8 there is a spirit in man 2 (brotos) : . . . the Almighty giveth . . . understanding. 21 Let me not, . . . accept any man's '* (brotos) person, 33 12 I will answer thee, that God is greater than man 2 (brotos). 34 15 All flesh shall perish together, and man 1 (brotos) shall turn again unto dust. 36 25 Every man may see it ; man 2 (brotos) may behold it afar off. 28 the clouds do drop and distil upon man l (brotos) abundantly. (2.) The Greek word Thneetos (mortal) occurs in the two following places of the Greek Septuagint as the translation of the Hebrew word Adam (earthy, as made from earth) : PROV. 3 13 Happy is the man that findeth wisdom, and the man (thneetos) that getteth understanding. 20 24 Man's goings are of the LORD ; how can a man (thneetos) then understand (3.) The Greek word Thneetos (mortal) occurs four times in the Apocrypha of the English Authorised Version : WISD. 711 myself also am a mortal man, like to all, . . . made of the earth, 9 14 the thoughts of mortal men are miserable, , 15 17 being mortal, he worketh a dead thing with wicked hands : II. MACC. 9 12 a man that is mortal should not proudly think ... as if he were God. THE MORTALITY OF MAN 67 The Biblical view of Man's mortality is found in the opening chapters of Revelation. In Gen. ii. 7-9 we read : ' 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. And the LORD God planted a garden ' (paradise, LXX) ' eastward in ' Eden ; and there he put the man whom he had formed. And out of the ground ' made the LORD God to grow every tree that is pleasant to the sight, and good for ' food ; the tree of life also in the midst of the garden ' (paradise, LXX), ' and the ' tree of knowledge of good and evil.' Ver. 16, 17 : ' And the LORD God commanded ' the man, saying, Of every tree of the garden ' (paradise, LXX) ' thou mayest freely ' eat : But of the tree of the knowledge of good and evil, thou shalt not eat of it : for ' in the day that thou eatest thereof thou shalt surely die ' (marg., dying thou shalt die) ; implying that mortality was to set in from the very hour he ate of it. In chap. iii. 1-7 the serpent appears on the scene as the Tempter ; ' And he said ' unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden*!' (paradise, LXX). ' And the woman said unto the serpent, We may eat of the fruit ' of the trees of the garden ' (paradise, LXX) : ' But of the fruit of the tree which is ' in the midst of the garden ' (paradise, LXX), ' God hath said, Ye shall not eat of ' it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, ' Ye shall not surely die : For God doth know that in the day ye eat thereof, then ' your eyes shall be opened, and ye shall be as gods, knowing good and evil. And 1 when the woman saw that the tree was good for food, and that it was pleasant to ' the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, ' and did eat, and gave also unto her husband with her ; and he did eat. And the ' eyes of them both were opened, and they knew that they were naked.' Then comes the curse, ver. 19 : 'In the sweat of thy face shalt thou eat bread, till thou ' return unto the ground ; for out of it wast thou taken : for dust thou art, and ' unto dust shalt thou return.' And then the first step in the carrying out of the sentence, ver. 22 : ' The LORD God said, Behold, the man is become as one of ' us, to know good and evil : and now lest he put forth his hand, and take also of ' the tree of life, and eat, and live for ever : ' ver. 23 : ' Therefore the LORD God sent ' him forth from the garden ' (paradise, LXX) ' of Eden,' . . . ver. 24 : ' and he ' placed in the east of the garden ' (paradise, LXX) ' of Eden cherubims, and a ' flaming sword which turned every way, to keep the way of the tree of life.' From the above quotation we learn, that man was created from dust, a material Organism or body, perfect in every part, fitted for the exercise of all the powers and faculties of mind and body for which he was created, through the means of the senses, of seeing, hearing, &c., with which he was endowed, and which were in the body ; but, different from all the lower Animals, he was gifted with the power of Reason, by which he would be able to know and understand, and follow the will of his Creator, when revealed. But this Organism or body was lifeless, until 4 God breathed into man's nostrils the breath of life ; ' then, and not till then, life and motion became apparent in every part, and man ' became a living soul,' or person; capable of exercising all those powers of mind and body with which God had endowed his Organism, and would have continued to use them, and for ever, but for the sin of disobedience, by reason of which he was to be deprived of the perpetual use and exercise of them, and was to realise the dreadful sentence of the curse, in being driven out of the Paradise of Eden, with death and mortality begun. It is important to observe the translation ' thou,' (so frequently used throughout the passage), and the absence of any allusion to the word body in the sentence pronounced. ' In the sweat of thy face shalt thou eat bread, till thou return unto the ground ; for out of it wast tliou taken : for dust thou art, and unto dust shalt thou return.' All through, it is ' thou ' as a person composed of body, F2 68 THE OLD TESTAMENT soul, and spirit, in a living material Organism or body that is addressed, and not his body, which was only a part of his person. It was not in any part of his personality he was to die, for that would not be the death of the person, but in the whole personality, including necessarily every part of the personality, and this is very clearly stated in all passages of the Old and New Testament, when death is referred to. We do not say of any persons, when dead, that their body is dead, but ' he,' ' she,' ' tliey ' (meaning the person or persons) are dead ; and this is exactlj- the Bible language everywhere when the death of man is referred to. The Biblical view of death, therefore, is a perfect cessation of all the poivers and faculties of mind and body, as they have been exercised in a living material Organism or body, when ' the dust shall return to the earth as it was ; and the spirit,' that is the breath or life of all men (good or bad), ' shall return unto God who gave it," Eccl. xii. 7. But this cessation of life in man by the removal of breath, is not only stated in very many places in the Old Testament, by the words ' die ' and ' death,' but the word extinction, and various other words of a kindred meaning, such as destroy, cut off, consume, devour, swallow up, cut down, and quench, are used in the English Authorised Version to express the means of man's perfect and complete extinction by death,' whilst the words destruction, perish, silence, corruption, the pit, extinct, and extinguished (as a marginal reading of consume and put out), point to the complete state and character of that extinction ; as in the following Sections, where nine hundred and twenty-four quotations from the Old Testament Scriptures are given as the translation of the Hebrew words in the following seventy-seven Sections, the Summary of which translations is in the Tabulated form following ; all marginal leadings being within brackets : 1. DESTROY 266 places, (break) 3, (cut off) 3, (destruction) 2, (swallow up) 2, (beat in pieces) 2, (wasted) 1, (blot out) 1, (cut down) 1, (crush) 1, (beat down) 1, (make guilty) 1, (repossess) 1, (bereave) 1, utterly destroy (40), destroyer (7). Total 333. 2. DESTRUCTION 55 places, (breaking) 5, (breach) 1, (cutting off) 1, (treading down) 1, utter destruction (2). Total 65. 3. CUT OFF 145 places, utterly cut off (2). Total 147. 4. CONSUME 101 places, (devour) 1, (make an end) 1, (melted) 1, (extinguish) 1, ^taken away) 1, consume away (4), consume away (melted away) 1, utterly consume (1), consumption (4), consummation (1). Total 117. 5. DEVOUR 98 places, (swallow up) 1. Total 99. 6. PERISH 67 places, (destruction) 1, (cut off) 1, (consume) 1, (passing) 1, (pass away) 1, ready to perish (4), cause to perish (3), surely perish (2), utterly perish (1). Total 82. 7. SWALLOW UP 25 places, swalloiv doivn (1). Total 26. 8. AN END 13 places, full end (8), utter end (2). Total 23. 9. CUT DOWN 7 places, (shorn) 1, (brought to silence) 1. Total 9. 10. PUT OUT 6 places, (extinguish) 1. Total 7. 11. SILENCE 2 places, brought to silence (1), (cut off) 1, silent (1), (cut off) 1. Total 6. 12. CORRUPTION 4 places, (pit) 1. Total 5. 13. EXTINCT 2 places. 14. QUENCH 2 places. 15. PIT 1 place. Total 5. Total 924! % In the following sections (1-77), the quotations have reference mainly to God's judgments upon the nations of the world, as well upon the Israelites for their sins, in cutting off and consuming them by death, as also their cities, and THE MORTALITY OF MAN CO palaces, &c., as necessarily including their inhabitants ; also the desolation of their land by sword, famine, and pestilence, as the means of destroying the people of the land : but in none of these quotations, nor in any other passages of the Old Testament Scriptures, is there any reference to, or statement of any further punish- ment of them after death, in any state apart from the body, until their Eesurrecti on : the name of Gehenna (hell), first noticed by our Lord in the New Testament, as the place of the punishment of the lost, being unknown to the writers of the Old Testament, except in a literal sense, as the Valley of Hinnom, a valley outside the walls of Jerusalem. Nor, on the other hand, is there any mention of the existence of the righteous, or of the souls, or of the spirits of the righteoits, in any place of happiness after death apart from their bodies until their Eesurrection. In Section 78, the non-existence of man after death is referred to in twenty-five places, in the expressions, ' I am not,' ' no more,' &c. In Section 79, there is reference to man's creation from dust, his return to dust, his sleep, or rest, or lying doivn, in dust, and his resurrection from dust. In Sections 80-83, the sleep of man in death is referred to in sixty-eight places ; the figure sleep implying a state of unconsciousness, of all the powers and faculties of mind and body, death being a long sleep ; and pointing, necessarily, to an awakening and resuscitation of them. In Section 84, in the translations, gave up the ghost, yielded up the ghost, there is no w r ord for ghost in the Hebrew, Greek, or Latin texts. In Section 85, there are a series of quotations from the Old Testament Scriptures on this subject, but in none of them is there any mention of happiness or punishment after death except in a Resurrection body. In the following eighty-four Sections the translations of the several Hebrew words are in italics, and all marginal readings are placed within brackets. An Asterisk (*) indicates that the Authorised and Revised Versions, in the text or marginal readings, differ as to the translation. 1. "HX (Abad), perish 60 places, ready to perish (4), cause to perish (3), surely - perish (2), utterly -perish (1), destroy (48), destruction (1). Total 119. EX. 10 7 knowest thou not yet that Egypt is destroyed ? LEV. 23 30 the same soul will I destroy from among his people. 26 38 ye shall perish among the heathen, NUMB. 16 33 they perished from among the congregation. 17 12 Behold, we die, ice perish?'' we all perish.-'' 21 30 Heshbon is perished even unto Dibon, and we have laid them waste 24 19 he ... shall destroy him that remaineth of the city. DEUT. 4 26 ye shall soon utterly-perish from off the land 7 10 repayeth them that hate him to their face, to destroy them : 20 the LORD . . . will send the hornet . . . until they . . . be destroyed.* 24 their kings . . . thou shalt destroy-'' their name from under heaven : 8 19 I testify against you . . . that ye shall surely-perish. ,,20 As the nations which the LORD destroy eth : '' before your face, so shall ye perish', 93 so shalt thou drive them out, and destroy-''' them quickly, 11 4 the LORD hath destroyed them unto this day; 70 THE OLD TESTAMENT DBUT. 11 17 26 5 28 20 ,, 22 ,, 51 .. 63 30 18 JOSH. 7 7 23 13 16 JUDG. 5 31 II. KINGS 9 8 10 19 11 1 18 7 24 2 KSTH. 3 9 13 4 7 ., 14 16 7 4 8 5 ., 11 9 6 ., 12 ,,24 ,) ), JOB 4 7 9 ,. 20 6 18 12 23 20 7 29 13 PSAL. 5 6 9 3 ,, & 6 10 16 21 10 37 20 49 10 68 2 73 27 80 16 83 17 92 9 102 26 lest ye perish quickly from off the good land . . . the LORD giveth you. A Syrian ready to perish was my father, The LORD shall Bend . . . until thou be destroyed, . . . until thou perish the LORD shall smite thee . . . they shall pursue thee until thou perish. shall not leave thee either corn, wine, or oil, . . . until he hare destroyed' 1 thee. the LORD will rejoice over you to destroy--' you, and to bring you to nought ; I denounce unto you . . . that ye shall surety-perish, to deliver us into the hand of the Amorites, to destroy'-'- us ? they shall be snares . . . until ye perish from off this good land ye shall perish quickly from off the good land ... he hath given unto you. So let all thine enemies perish, O LORD : For the whole house of Ahab shall perish : Jehu did it ... that he might destroy the worshippers of Baal. Athaliah . . . arose and destroyed all the seed royal. Neither did he leave of the people . . . but . . . for the king of Syria had destroyed them, the LORD sent . . . bands . . . against Judah to destroy it, If it please the king, let it be written that they may be destroyed : letters were sent ... to destroy, to kill, and to cause to perish, all Jews, the money that Hainan had promised . . . for the Jews, to destroy them* but thou and thy father's house shall be destroyed* : so will I go in unto the king, . . . and if / perish, I perish. we are sold, ... to be destroyed, to be slain, and to perish. the letters . . . t o destroy the Jews ... in all the king's provinces : the king granted the Jews ... to destroy, to slay, and to cause to perish, in Shushan . . . the Jews slew and destroyed five hundred men. The Jews have slain and destroyed five hundred men in Shushan Hainan . . . the enemy of all the Jews, had devised . . . to destroy them, and had cast . . . the lot, to consume them, and to destroy them ', who ever perished, being innocent ? or where were the righteous cut off? By the blast of God they perish, and by the breath of his nostrils . . . consumed. They are destroyed from morning to evening : they perish for ever they go to nothing, and perish. He increaseth the nations, and destroy eth them : Yet he shall perish for ever . . . they . . . shall say, Where is he ? The blessing of him that ivas ready to perish came upon nie : Thou shalt destroy them that speak leasing : mine enemies . . . shall fall and perish at thy presence. thou hast destroyed the wicked, thou hast put out their name for ever thou hast destroyed cities ; their memorial is perished with them. The LORD is King for ever . . . the heathen are perished out of his land. Their fruit shalt thou destroy from the earth, and their seed from . . . men- the wicked shall perish, . . . into smoke shall they consume away. wise men die, likewise the fool and the brutish person perish, as wax melteth before the fire, so let the wicked perish they that are far from thee shall perish : thou hast destroyed all them that It is burned with fire, it is cut down : they perish at Ihe rebuke of Let them be confounded ... let them be put to shame, and perish : lo, thine enemies, O LORD, . . . shall perish ; They shall perish, but thou shalt endure : THE MORTALITY OF MAN 71 PSAL. 119 95 143 12 146 4 PEOV. 11 10 19 9 21 28 28 28 31 6 ECCL. 7 15 9 6 ISA. 26 14 27 13 41 11 57 1 60 12 JEB. 1 10 6 21 9 12 12 17 15 7 18 7 27 10 15 31 28 40 15 46 8 48 8 46 49 38 51 55 EZKK. 22 27 25 7 16 26 17 32 13 DAN. 2 12 18 ,,24 JOEL 1 11 AMOS 1 8 2 14 3 15 OBAD. 8 12 JONAH 1 6 14 3 9 The wicked have waited for me to destroy me : cut off mine enemies, and destroy all them that afflict my soul : His breath goeth forth, ... in that very day his thoughts perish. when the wicked perish, there is shouting. A false witness shall not be unpunished, and he that speaketh lies shall perish. A false witness shall perish : the wicked . . . ivhen they perish, the righteous increase. Give strong drink unto him, that is ready to perish, there is a just man that perisheth in his righteousness, their love, and their hatred, and their envy, is now perished ; thou visited and destroyed them, and made all their memory to perish. they shall come ivhich were ready to perish* in the land of Assyria, they that strive with thee shall perish. The righteous perisheth, and no man layeth it to heart : the nation and kingdom that will not serve thee shall perish ', I have ... set thee over the nations ... to pull down, and to destroy, I will lay stumbling blocks . . . the neighbour and his friend shall perish. the land perisheth and is burned up like a wilderness, if they will not obey, I will utterly pluck up and destroy that nation, / ^v^ll destroy my people, since they return not from their ways. At what instant I shall speak concerning a nation, . . . to destroy it ; they prophesy a lie ... that I should drive you out, and ye should perish. they prophesy a lie ... that I might drive you out, and that ye might perish, as I have watched over them, to pluck up, . . . and to destroy, wherefore should he slay thee, . . . and the remnant in Judah perish ? Egypt . . . saith, . . . / ivill destroy the city and the inhabitants the valley also shall perish, and the plain shall be destroyed, Woe . . . O Moab ! the people of Chemosh perisheth'''- : Elam, and ^vill destroy from thence the king and the princes, the LORD hath spoiled Babylon, and destroyed out of her the great voice ; Her princes . . . are like wolves ... to shed blood, and to destroy souls, / ivill cause thee to perish out of the countries : I will destroy thee ; I will cut off the Cherithims, and destroy the remnant of the sea coast. How art thou destroyed, that wast inhabited of seafaring men, I ivill destroy also all the beasts . . . neither shall the foot of man trouble them any more, the king . . commanded to destroy all the wise men of Babylon, that Daniel and his fellows shotdd not perish with the rest the king had ordained to destroy the wise men of Babylon : Daniel went in ... and said . . . Destroy not the wise men ye husbandmen ; howl, . . . the harvest of the field is perished. the remnant of the Philistines shall perish, saith the LORD Therefore the flight shall perish from the swift, the houses of ivory shall perish, Shall I not in that day, . . . destroy the wise men out of Edom, neither shouldest thou have rejoiced over . . . Judah in ... their destruction ; arise, call upon thy God, . . . that we perish not. O LORD, . . . let us not perish for this man's life, "Who can tell if God will turn and repent, . . . that ice perish not ? 72 THE OLD TESTAMENT MIC. 7 2 ZEPH. 25 ,, 13 ZECH. 9 5 NUMB. 24 20 24 The good man is perished out of the earth : and there is none upright Canaan, . , . I will even destroy thee, that there shall be no inhabitant. he will . . . destroy Assyria ; and will make Nineveh a desolation, the king shall perish from Gaza, and Ashkelon shall not be inhabited. (Obed). perish 1 place, perish (destruction) 1. Total 2. PROV. 27 20 JOB 26 6 31 12 PSAL. 88 11 PKOV. 15 11 his latter end shall be that he perish* (to destruction) for ever. Chittim . . . shall afflict Eber, and he also shall perish"' for ever. (Abaddoh). destruction 1 place. Hell (Sheol) and destruction* are never (not) full ; (Abaddon), destruction 4 places. Hell (Sheol) is naked before him, and destruction* hath no covering. it is a fire that consumeth to destruction,* Total 1. Total 4 ESTH. 8 6 9 5 Shall thy loving kindness be declared in the grave ? ... in destruction* ? Hell (Sheol) and destruction* are before the LORD : (Abdan). destruction 2 places. Total 2. how can I endure to see the destruction of my kindred? the Jews smote all their enemies with . . . slaughter, and destruction, cut off 112 places, utterly-cut off (1), perish (cut off) 1, cut Total 117. 2. ma (Karath). down (1), destroy (2). GEN. 9 11 neither shall all flesh be cut off&ny more by ... a flood; 17 14 the uncircumcised man child . . . that soul shall be cut off that the land perish not (be not cut off) through the famine. 41 36 EXOD. 12 15 ,, 19 30 33 38 31 14 LEV. 7 20 21 25 27 17 4 9 10 ,, 14 18 29 19 8 20 3 5 6 22 3 23 29 26 22 that soul shall be cut off from Israel. that soul shall be cut off from the congregation of Israel, shall even be cut off from his people. shall even be cut off from his people. that soul shall be cut off from among his people. even that soul shall be cut off from his people. even that soul shall be cut off from his people. the soul that eateth it shall be cut off from his people. even that soul shall be cut off from his people. that man shall be cut off from among his people : even that man shall be cut o/f from among his people. that soul . . . will cut him off from among his people. whosoever eateth it shall be cut off. the souls . . . shall be cut off from among their people. that soul shall be cut off from among his people. that man, . . . will cut him off from among his people ; that man, and . . . his family, and will cut him off, that soul, . . . will cut him off from among his people. 1 that soul shall be cut off from my presence : whatsoever soul . . . shall not be afflicted . . . he shall be cut off I will also . . . destroy your cattle, and make you few in number ; THE MORTALITY OF MAN 73 NUMB. 4 18 9 13 15 30 31 19 13 20 DEUT. 12 29 19 1 JOSH. 7 9 11 21 23 4 JUDG. 4 24 I. SAM. 2 33 20 15 24 21 28 9 II. SAM. 7 9 I. KINGS 9 7 11 16 14 10 14 18 4 21 21 II. KINGS 9 8 I. CHR. 17 8 II. CHE. 22 7 JOB 14 7 PSAL. 12 3 34 16 37 9 22 28 34 38 101 8 109 13 15 PROV. 2 22 ISA. 9 14 10 7 11 13 14 22 22 25 29 20 48 9 , 19 Cut ye not o^the tribe of the families of the Kohathites the same soul shall be cut off from among his people : that soul shall be cut off from among his people. that soul shall utterly-be cut off; that soul shall be cut off from Israel : that soul shall be cut off from among the congregation, When the LORD thy God shall cut off the nations from before thee, When the LORD thy God hath cut off the nations, the Canaanites . . . shall environ us ... and cut off our name Joshua, . . . cut off the Anakims . . . and . . . destroyed them utterly with all the nations that / have cut off, even unto the great sea Israel prospered, . . . until they had destroyed Jabin the man of thine, whom I shall not cut off from mine altar, when the LORD hath cut off the enemies of David Swear . . . that thou wilt not cut off my seed after me, Saul . . . hath cut off those that have familiar spirits, and the wizards, I was with thee . . . and have cut off all thine enemies Then will I cut off Israel out of the land which I have given them ; six months did Joab remain there . . . until he had cut off every male I ... will cut off from Jeroboam . . . him that is ... left in Israel, the LORD shall raise ... up a king . . . who shall cut off the house of Jeroboam when Jezebel cut off the prophets of the LORD, / icill . . cut off from Ahab . . . him that is ... left in Israel, / will cut off from Ahab . . . him that is ... left in Israel : I have been with thee . . . and have cut off all thine enemies Jehu , . . the LORD had anointed to cut off the house of Ahab. hope of a tree, if it be cut down, that it will sprout again. The LORD shall cut off . . . the tongue that speaketh proud things : the LORD is against them that do evil, to cut off the remembrance of them For evil doers shall be cut off: they that be cursed of him shall be cut off. the seed of the wicked shall be cut off. when the wicked are cut off, thou shalt see it. the end of the wicked shall be cut off. that / may cut off all wicked doers from the city of the LORD. Let his posterity be cut off; ... let their name be blotted oiit. that he may cut off the memory of them from the earth. the wicked shall be cut off from the earth, . . . rooted out of it. the LORD ^vill cut off from Israel head and tail, ... in one day. it is in his heart to destroy and cut off nations not a few. the adversaries of Judah shall be cut off: I will . . . cut off from Babylon the name, and remnant, the nail ... in the sure place . . . the burden . . . upon it shall be Ctlt off: the scorner is consumed, and all that watch for iniquity are cut off: For my name's sake will I defer mine anger, . . . that I cut thee not off. his name should not have been cut off nor destroyed 74 THE OLD TESTAMENT ISA. 55 18 56 5 JEB. 9 21 11 19 44 7 ., 8 ., 11 47 4 48 2 50 16 51 62 EZEK. 14 8 13 17 ,, 19 21 17 17 21 3 4 7 25 13 ,, 16 29 8 30 15 31 12 35 7 DAN. 9 26 HOS. 8 4 AMOS 1 5 8 2 3 OBAD. 9 10 14 MIC. 5 9 ,, 11 NAH. 1 15 2 13 3 15 ZEPH. 1 3 ,, 4 11 3 6 ZECH. 18 8 14 2 MAL. 2 12 shall be to the LORD for a name, . . . that shall not be cut off. I will give them an everlasting name, that shall not be cut off. death ... is entered into our palaces, to cut off the children let us cut him off from the land of the living, Wherefore commit ye this great evil . . . to cut off . . . man and woman, ye provoke me ... that ye might cut yourselves off, I will set my face against you for evil, and to cut off all Judah. the day . . . cometh . . . t o cut off from Tyrus . . . every helper that remaineth : Moab ; . . . let us cut it off from being a nation. Cut off the sower from Babylon, and him that handleth the sickle thou hast spoken against this place, to cut it off, that none shall remain / will cut him off from the midst of my people ; then will I stretch out mine hand . . . and will cut off man and beast if I ... say, Sword, go through the land : so that / cut off man and beast if I send a pestilence . . . to cut off from it man and beast : when i. send my four sore judgments . . . to cut off . . . man and beast ? building forts, . . . to cut off many persons : I am against thee, . . . and will cut off . . . the righteous and the wicked. Seeing then that / will cut off from thee the righteous and the wicked, / will cut thee off from the people, and I will cause thee to perish Edom, . . . will cut off man and beast from it ; / will ci.lt off the Cherithims, and destroy the remnant I will bring a sword upon thee and cut off man and beast I will pour out my fury . . . I will cut off the multitude of No. the terrible of the nations, have cut him off, and have left him : Thus will I make mount Seir . . . desolate, and cut off . . . him that after threescore and two weeks shall Messiah be cut off, of ... silver and . . . gold have they made them idols, that they may be cut off. I will . . . cut off the inhabitant from the plain of Aven, / will cut off the inhabitant from Ashdod, I ivill cut off the judge from the midst thereof, and . . . the princes that every one of the mount of Esau may be cut off by slaughter. For thy violence against thy brother Jacob . . . thou shalt be cut offior ever. Neither shouldest thou have stood ... to cut off those . . . that did escape ; Thine hand shall be lifted up ... all thine enemies shall be cut off. I ivill cut off the cities of thy land, the wicked shall no more pass through thee ; he is utterly cut off. I will cut off thy prey from the earth, and the voice of thy messengers There shall the fire devour thee ; the sword shall cut thee off, I will cut off man from off the land, saith the LORD. I will cut off the remnant of Baal from this place, Howl, ye inhabitants of Maktesh, ... all they that bear silver are cut off. I have cut off the nations: . . . there is no man, . . . none inhabitant. I said, . . . their dwelling should not be cut off, . . . but they . . . corrupted all their doings. in all the land, . . . two parts . . . shall be cut off ad die ; the residue of the people shall not be cut off from the city. The LORD ivill cut off the man that doeth this, . . . out of ... Jacob, THE MORTALITY OF MAN 75^ 3. $OS (Akal). devour 92 places, consume (19). Total 111.. EX. 15 7 thou sentest forth thy wrath, which consumed them as stubble. 24 17 the glory of the LORD was like devouring fire on the top of the mount LEV. 10 2 there went out fire from the LORD, and devoured them, NUMB. 11 1 the fire of the LORD burnt among them, and consumed* them 16 35 a fire from the LORD, . . . consumed* the two hundred and fifty men 21 28 a fire gone out of Heshbon, . . . it hath consumed* Ar of Moab, 26 10 the fire devoured two hundred and fifty men : DEUT. 4 24 the LORD thy God is a consuming* fire, even a jealous God. 5 25 why should we die ? for this great fire will consume us : 7 16 thou shalt consume all the people . . . the LORD . . . shall deliver thee ; 9 3 the LORD . . . goeth over before thee ; as a consuming* fire he shall destroy them, 31 17 rny anger shall be kindled . . . and they shall be devoured, 32 22 a fire is kindled in mine anger, . . . and shall consume* the earth with her 42 will make mine arrows drunk with blood, . . . my sword shall devour flesh JUDG. . 9 20 let fire come out from Abimelech, and devour the men of Shechem, let fire come out from the men of Shechem, . . . and devour Abimelech. a. SAM. 2 26 Abner called to Joab, and said, Shall the sword devour for ever ? 11 25 the sword devoureth one as well as another : 18 8 the wood devoured more people that day than the sword devoured- 22 9 smoke out of his nostrils, and fire out of his mouth devoured : II. KINGS 1 10 let fire come down from heaven, and consume thee and thy fifty. there came down fire from heaven, and consumed him and his fifty. 12 let fire come down from heaven, and consume thee and thy fifty. the fire of God came down from heaven, and consumed him and his fifty. II. CHR. 7 13 if I command the locusts to devour the land, or if I send pestilence JOB 20 26 a fire not blown shall consume* him ; 22 20 our substance is not cut down, but the remnant of them the fire consumeth. 31 12 it is a fire that consumeth to destruction, and would root out all PSAL. 18 8 a smoke out of his nostrils, and fire out of his mouth devoured : 21 9 the LORD shall swallow them up ... and the fire shall devour them. 50 3 Our God shall come, ... a fire shall devour before him, 78 G3 The fire consumed* their young men ; 79 7 they have devoured Jacob, and laid waste his dwelling place. 105 35 did eat up all the herbs . . . and devoured* the fruit of their ground. ISA. 1 7 your land, strangers devour it in your presence, and it is desolate, ,,20 if ye refuse and rebel, ye shall be devoured with the sword : 9 12 The Syrians . . . and the Philistines . . . shall devour Israel with open mouth, 18 wickedness burneth as the fire : it shall devour the briers and thorns, 10 17 the light of Israel ... for a fire, .. . . shall burn and devour his thorns and 24 6 Therefore hath the curse devoured the earth, . . . inhabitants . . . are burned, 26 11 the fire of thine enemies shall devour them. 29 6 Thou shalt be visited of the LORD . . . with . . . the flame of devouring fire. 30 27 the name of the LORD cometh . . . burning with his anger, . . . his tongue as a devouring fire : ., 30 the LORD shall cause his glorious voice to be heard, . . . with the flame of a devouring fire, 31 8 Then shall the Assyrian fall . . . and the sword, . . . shall devour him : 76 THE OLD TESTAMENT ISA. 33 11 Ye shall conceive chaff, . . . your breath, as fire, shall devour you. 56 9 All ye beasts of the field, come to devour, JER. 2 3 Israel was holiness unto the LORD, ... all that devour him shall offend ; 30 your own sword hath devoured your prophets, like a destroying lion. 5 14 my words . . . fire, . . . this people wood, and it shall devour them. 8 16 his strong ones ; . . . have devoured the land, and all that is in it ; 10 25 the heathen . . . have eaten up Jacob, and devoured him, 12 12 the sword of the LORD shall devour ... no flesh shall have peace. 15 3 I will appoint over them four kinds, . . . to devour and destroy. 17 27 then will I kindle a fire . . . it shall devour - . . not be quenched. 21 14 I will kindle a fire in the forest . . . it shall devour all things round 30 16 Therefore all they that devour thee .. .. shall be devoured ; 46 10 the sword shall devour, and it shall be ... drunk with their blood : 14 in Egypt, . . . the sword shall devour round about thee. 48 45 a fire shall come forth out of Heshbon, and . . . devour the corner of Moab, 49 27 I will kindle a fire . . . it shall consume* the palaces of Ben-hadad. 50 7 All that found them have devoured them : 17 Israel is a scattered sheep; . . . the king of Assyria hath devoured him', 32 I will kindle a fire in his cities, and it shall devour all round 51 34 the king of Babylon hath devoured me, . . . hath swallowed me up LAM. 2 3 he burned against Jacob like a flaming fire, which devoureth round about. EZEK. 7 15 he that is in the city, famine and pestilence shall devour him. 15 7 they shall go out from one fire, and another fire shall devour them ; 16 20 thy sons and thy daughters, . . . thou sacrificed unto them to be devoured. 19 3 it became a young lion, ... to catch the prey ; it devoured men. 6 he ... learned to catch the prey, and devoured men. 20 47 I will kindle a fire . . . it shall devour . . . shall not be quenched, 21 28 the sword is drawn : for the slaughter . . . to consume* 23 25 thy remnant shall fall by the sword : . . . shall be devoured by the fire. 28 18 therefore will I bring forth a fire ... it shall devour thee, 33 27 him that is in the open field will I give to the beasts to be devoured, 34 28 neither shall the beast of the land devour them ; 36 13 they say . . . Thou land devourest up men, and hast bereaved thy nations ; 14 Therefore thou shalt devour men no more, neither . . . thy nations DAN. 7 5 another beast, . . . they said thus unto it, Arise, devour much flesh. 7 a fourth beast, . . . it devoured . . . and stamped the residue 19 the fourth beast, . . . which devoured, . . . and stamped the residue 23 The fourth beast . . . shall devour the whole earth, and shall tread it down, HOS. 5 7 now shall a month devour them with their portions. 7 7 They . . . have devoured their judges ; all their kings are fallen : 9 Strangers have devoured his strength, and he knoweth it not : 8 14 I will send a fire upon his cities, and it shall devour the palaces 13 8 I will meet them as a bear . . . and . . . devour them like a lion : JOEL 1 19 the fire Iiath devoured the pastures (habitations) of the wilderness, 20 the fire hath devoured the pastures of the wilderness. 23 A fire devoureth before them ; and behind them a flame burneth : AMOS. , 141 will send a fire . . . which shall devour the palaces' of Ben-hadad. 7 I will send a fire . . . which shall devour the palaces thereof : 10 I will send a fire . . . which shall devour the palaces thereof. 12 I will send a fire . . . which shall devour the palaces of Bozrah. THE MORTALITY OF MAN 77 AMOS 1 14 I will kindle a fire . . . it shall devour the palaces thereof, 221 will send a fire . . . it shall devour the palaces of Kirioth : 5 I will send a fire . . . it shall devour the palaces of Jerusalem. 4 9 your vineyards . . . the palmerwovm devoured them : 5 G lest he break out like fire in the house of Joseph, and devour it, OBAD. 18 Jacob ... a fire, . . . Joseph a flame, . . . Esau for stubble, and they shall . . . devour them ; NAH. 1 10 they shall be devoured as stubble fully dry. 3 15 There shall the fire devour thee ; the sword shall cut thee off, ZEPH. 1 18 the whole land shall be devoured by the fire of his jealousy : ... all them that 3 8 all the earth shall be devoured with the fire of my jealousy. ZECH. 9 4 the Lord will cast her out, . . . she shall be devoured with fire. 15 they shall devour, and subdue with sling stones ; 12 6 Judah . . . they shall devour all the people round about, MAL. 3 11 I will rebuke the devour er . . . and he shall not destroy* the fruits . (Aklah). devour 3 places, consume (devour) 1. Total 4. JER. 12 9 come ye ... all the beasts of the field, come to devour. EZEK. 23 37 caused their sons, ... to pass for them through the fire, to devour them. 85 12 the mountains of Israel, . . . are given us to consume* (to devour). 39 4 I will give thee unto the . . . birds . . . and to the beasts . . . to be devoured. 4. nnB> (Shakath). destroy 82 places, destroyer (3), destruction (1). Total 86. GEN. 6 13 all flesh . . . / icill destroy them with the earth. 17 I, do bring a flood . . . to destroy all flesh, wherein is the breath of life, 911 neither shall there any more be a flood to destroy the earth. ,, 15 the waters shall no more become a flood to destroy all flesh. 13 10 the plain of Jordan, . . . well watered . . . before the LORD destroyed Sodorn 18 28 ivilt thou destroy all the city for lack of five ? ,. If I find there forty and five, / u'ill not destroy it. 31 / u'ill not destroy it for twenty's sake. 32 / -ic ill not destroy it for ten's sake. 19 13 ice idU destroy this place, . . . and the LORD hath sent us to destroy it. 14 get you out of this place ; for the LORD will destroy this city. ,. 29 when God destroyed the cities of the plain, . . . God remembered Abraham, KXOD. 12 23 the LORD . . . will not suffer the destroyer ... to smite you. NUMB. 32 15 if ye turn away from after him, . . . ye shall destroy all this people. DEUT. 4 31 the LORD thy God ... he will not forsake thee, neither destroy thee, 9 26 I prayed . . . and said, LORD God, destroy not thy people 10 10 the LORD hearkened unto me . . . and . . . would not destroy thee. JOSH. 22 33 Israel ; . . . did not intend to go up ... to destroy the land ... of Reuben JUDG. 6 4 they . . . destroyed the increase of the earth, . . . left no sustenance for Israel, 5 they entered into the land to destroy it. 20 21 Benjamin . . . destroyed ... of the Israelites . . . twenty and two thousand 78 THE OLD TESTAMENT JUDO. 20 25 . 35 ,. 42 I. SAM. 23 10 26 9 15 II. SAM. 1 14 11 1 14 11 20 20 24 16 > II. KINGS 8 19 13 23 18 25 ? 19 12 I. CHR. 21 12 , 15 n. CHR. 12 7 12 21 7 24 23 25 16 26 16 35 21 PSAL. 78 38 106 23 ISA. 14 20 36 10 37 12 51 13 65 8 JER. 2 30 4 7 5 10 6 5 13 14 15 3 6 22 7 36 29 48 18 51 11 20 25 LAM. 2 5 Benjamin . . . destroyed ... of Israel . . . eighteen thousand men } Israel destroyed of the Benjamites . . . twenty and five thousand them which came out of the cities they destroyed Saul seeketh to come to Keilah, to destroy the city for my sake. David said to Abishai, Destroy him not : . . . the LORD'S anointed, for there came one of the people in to destroy the king thy lord. wast thou not afraid . . . to destroy the LORD'S anointed ? Israel ; . . . they destroyed the children of Ammon, not suffer the revengers of blood to destroy any more, lest they destroy far be it from me, that I should swallow up or destroy. when the angel stretched out his hand upon Jerusalem to destroy it, the LORD . . . said to the angel that destroyed ... It is enough : the LORD would not destroy Judah for David his servant's sake, the LORD . . . because of his covenant . . . would not destroy them, ... as yet Am I now come up without the LORD against this place to destroy it ? The LORD said to me, Go up against this land, and destroy it. Have the gods . . . delivered them which my fathers have destroyed ', the angel of the LORD destroying throughout all the coasts of Israel. And God sent an angel unto Jerusalem to destroy it '. and as he was destroying, the LORD beheld, and he repented . . . and said to the angel that destroyed, It is enough, They have humbled themselves ; therefore / will not destroy them, when he humbled himself, . . . the LORD . . . would not destroy him the LORD would not destroy the house of David, because of the covenant the host of Syria came . . . and destroyed all the princes of the people I know that God hath determined to destroy thee, when he was strong, his heart was lifted up to his destruction* '. forbear thee from meddling with God, . . . that he destroy thee not. he, being full of compassion, forgave . . . and destroyed them not : Moses . . . stood before him in the breach, . . . lest he should destroy them. thou hast destroyed thy land, and slain thy people : am I now come up without the LORD against this land to destroy it ? the LORD said unto me, Go up against this land, and destroy it. Have the gods . . . delivered them which my fathers Jiave destroyed, hast feared . . . the oppressor, . . . as if he were ready to destroy ? so will I do for my servants' sakes, that / may not destroy them all. your own sword hath devoured your prophets, like a destroying lion. the destroyer of the Gentiles ... is gone ... to make thy land desolate ; Go ye up upon her walls, and destroy ; but make not a full end : let us go by night, and let us destroy her palaces. I will not pity, nor spare, nor have mercy, but destroy them. I will appoint . . . the sword, . . . the beasts ... to devour and destroy. Thou hast forsaken me, . . . therefore will I ... destroy thee ', I will prepare destroyers against thee, The king of Babylon shall . . . destroy this land, . . . cause to cease . . . man and the spoiler of Moab shall come . . . he shall destroy thy strong holds. his device is against Babylon, to destroy it', % Thou art my battle axe ... with thee will I destroy kingdoms ; O destroying mountain, . . . which destroy est all the earth : he hath swallowed up Israel, . . . hath destroyed his strong holds, THE MOKTALITY OF MAN 79 LAM. 2 6 he hath destroyed his places of the assembly : ... in Zion, ,, 8 the LORD hath purposed to destroy the wall, of the daughter of Zion : EZEK. 5 16 When I shall send . . . evil arrows of famine, . . . t o destroy you : 9 8 wilt thou destroy all the residue of Israel in ... thy fury upon Jerusalem ? 20 17 Nevertheless mine eye spared them from destroying them, 22 30 I sought for a man . . . that should . . . stand in the gap . . . that / should not destroy it : 30 11 the terrible of the nations, shall be brought to destroy the land : 43 3 according to the vision that I saw when I came to destroy the city : DAN. 8 24 he shall destroy* wonderfully, and shall prosper, and practise, and shall destroy* the mighty and the holy people. 25 he shall magnify himself . . . and by peace shall destroy* many : 9 26 the people of the prince that shall come shall destroy the city and HOS. 119 I will not return to destroy Ephraim : for I am God, and not man ; MAL. 3 11 I will rebuke the devourer ... Tie shall not destroy the fruits of your nntr (Shakath). Corruption 3 places, destruction (2), pit (1), corruption (pit) 1. Total 7. JOB 17 14 I have said to corruption* Thou art my father ; to the worm, . . . my mother, PSAL. 16 10 neither wilt thou suffer thine Holy One to see corruption* 49 9 That he should still live for ever, and not see corruption^ 55 23 thou, O God, shalt bring them down into the pit of destruction! 103 4 Who redeemeth thy life from destruction* ; ISA. 38 17 thou hast in love to my soul delivered it from the pit of corruption JONAH 2 6 yet hast thou brought up my life from corruption* (the pit), JTW (Shechith). destruction 1 place. Total 1. PSAL. 107 20 He sent his word, . . . and delivered them from their destructions* (Mashchith). destroy 2 places, destroy (destruction) 2, destroying (1), destruction (2). Total 7. EXOD. 12 13 the plague shall not be upon you to destroy'-' you (for a destruction) II. CHB. 20 23 every one helped to destroy* (for the destruction of) another. 22 4 they were his counsellors after the death of his father to his destruction. JER. 51 25 I am against thee, O destroying mountain, saith the LORD, EZEK. 5 16 I shall send . . . evil arrows of famine, . . . for their destruction, 21 31 I will . . . deliver thee into the hand of brutish men, and skilful to destroy. 25 15 the Philistines have dealt by revenge, . . . t o destroy it for the old hatred ; (Mashcheth). destroying 1 place. Total 1. BZEK. 9 1 every man with his destroying weapon in his hand. 5. not? (Shamad). Destroy 78 places, utterly-destroy (2), destruction (1), perish (1). Total 82. GEN. 34 30 they shall gather themselves . . . against me, . . . and / shall be destroyed, 80 THE OLD TESTAMENT DKUT. 1 27 2 12 ,,21 22 23 4 8 26 6 15 7 4 ,,23 ,,24 9 3 8 W 19 20 25 12 30 28 20 ,,24 45 48 51 61 31 3 4 33 27 JOSH. 7 12 9 24 11 14 20 23 15 24 8 JUDG. 21 16 I. SAM. 24 21 II. SAM. 14 7 11 16 21 5 22 38 I. KINGS 13 34 15 29 16 12 II. KINGS 10 17 28 21 9 [. (Hi;. 5 25 II CHR. 20 10 23 33 9 hath brought us .... to deliver us into the hand of the Arnorites, to destroy us. The Horims . . . the children of Esau . . . destroyed them A people great, and many, . . . but the LORD destroyed them As he did to the children of Esau, . . . when he destroyed the Horims the Avims . . . the Caphtorims, . . . destroyed them, all the men that followed Baal-peor, the LORD . . . hath destroyed them ye shall soon utterly perish ... ye ... shall utterly-be destroyed. lest the anger of the LORD . . . destroy thee from off the face of the earth. so will the anger of the LORD . . . destroy thee suddenly. shall destroy them with a mighty destruction, until they be destroyed. thou shalt destroy their name . . . until tfiou have destroyed them. the LORD ... as a consuming fire he shall destroy them, in Horeb . . . the LORD was angry with you to Jiave destroyed you. Let me alone, that I may destroy them, and blot out their name the LORD was wroth against you to destroy you. the LORD was very angry with Aaron to have destroyed him : I fell down, . . . because the LORD had said he ivould destroy you. be not snared by ... them, after that they be destroyed from before thee ; LORD shall send . . . cursing, . . . until thou be destroyed, and . . . perish the rain . . . from heaven shall it come down . . . until thou be destroyed. all these curses . . . shall pursue thee, . . . till thou be destroyed ; shalt . . . serve thine enemies . . . until he have destroyed thee. he shall eat the fruit ... of thy land, until thou be destroyed : every plague . . . will the LORD bring . . . until thou be destroyed. The LORD . . . he will destroy these nations from before thee, as he did to Sihon and to Og, . . . whom he destroyed. he shall thrust out the enemy . . . and shall say, Destroy them. neither will I be with you . . . except ye destroy the accursed God commanded . . . Moses . . . t o destroy all the inhabitants of the land they smote . . . destroyed them, neither left they any to breathe. it was of the LORD . . . that he might destroy them, so shall the LORD bring . . . evil things, until lie Jiave destroyed you the Amorites, . . . / destroyed them from before you. seeing the women are destroyed out of Benjamin ? Swear . . . that thou wilt not destroy my name out of my father's house. kill him, for the life of his brother, . . . vve will destroy the heir also : not suffer the revengers ... to destroy . . . lest they destroy my son. the man that would destroy me and my son together The man that . . . devised . . . that ive should be destroyed from . . I have pursued mine enemies, and destroyed Israel, sin unto the house of Jeroboam, ... to cut it off, and to destroy it left not . . . any that breathed, until he had destroyed him, Thus did Zimri destroy all the house of Baasha, he slew all that remained unto Ahab . . . till he had destroyed him, Thus Jehu destroyed Baal out of Israel. to do more evil than did the nations whom the LORD destroyed went . . . after the gods of the people of the land, whojn God destroyed they turned from them, and destroyed them not ; Ammon and Moab . . . against . . . mount Seir, ... to ... destroy them : Jndah . . . worse than the heathen, whom the LORD had destroyed THE MORTALITY OF MAN. 81 ESTH. 3 6 Haman sought to destroy all the Jews . . . throughout the . . . kingdom 13 letters were sent . . . t O destroy, to kill, and to cause to perish, all Jews, 4 8 the decree that was given at Shushan to destroy them, 7 4 we are sold, . . . to be destroyed, to be slain, and to perish. 8 11 the king granted the Jews . . . to destroy, to slay, and to cause to perish, PSAL. 37 38 the transgressors shall be destroyed together : 83 10 Which perished at En-dor : they became as dung for the earth. 92 7 "When the wicked . . . flourish ; it is that they shall be destroyed for ever : 106 23 Therefore he said that he ivould destroy them, had not Moses 34 They did not destroy the nations, . . . whom the LORD commanded them : 145 20 The LORD preserveth all them that love him : but all the wicked ivill he destroy. ISA. 10 7 it is in his heart to destroy and cut off nations not a few. 13 9 the day . . . cometh to lay the land desolate : and he shall destroy the sinners 14 23 I will sweep it with the besom of destruction, 23 11 The LORD hath given a commandment . . . to destroy the strong holds 26 14 therefore hast thou . . . destroyed them, and made all their memory to perish. 48 19 his name should not have been cut off nor destroyed from before me. JER. 48 8 the valley also shall perish, and the plain shall be destroyed, 42 Moab shall be destroyed from being a people, LAM. 3 66 Persecute and destroy them - . . from under the heavens EZEK. 14 9 if the prophet be deceived ... I the LORD . . . will destroy him 25 7 I will cut thee off ... I will cause thee to perish . . . / will destroy thce ', 32 12 the pomp of Egypt, and all the multitude thereof shall be destroyed. 34 16 J will destroy the fat and the strong ; I will feed them with judgment. DAN. 11 44 he shall go forth with great fury to destroy, . . . many. HOS. 10 8 The high places also of Aven, . . . shall be destroyed : AMOS 2 9 Yet destroyed I the Amorite . . . whose height was like . . . the cedars, yet / destroyed his fruit from above, and his roots from beneath. 9 8 the sinful kingdom, . . . T will destroy it from off the face of the earth ; saving that I will not utterly -destroy the house of Jacob, ZECH. 12 9 in that day, ... I will seek to destroy all the nations . . . against Jerusalem, 6. n?3 (Kalah). consume 47 places, destroy (2). Total 49. GEN. 41 30 the land of Egypt ; and the famine shall consume the land ; EX. 32 10 let me alone, . . . that / may consume them : 12 For mischief did he bring them out, to slay . . . and to consume them 33 3 I will not go up ... thou art a stiffnecked people : lest / consume thee 5 Ye are a stiffnecked people : I will come up ... and consume thee : LEV. 26 44 neither will I abhor them, to destroy them utterly, NUMB. 16 21 Separate yourselves from among this congregation, that I may consume them. 45 Get you up from among this congregation, that I may consume them 25 11 Phinehas, . . . hath turned my wrath away . . . that / consumed not . . . Israel DEUT. 7 22 thou mayest not consume them at once, lest the beasts . . . increase 28 21 shall make the pestilence cleave unto thee, until he have consumed thee Q 82 THE OLD TESTAMENT. JOSH. 24 20 I. SAM. 15 18 II. SAM. 21 5 22 88 39 I. KINGS 22 11 II. KINGS 13 17 ,, 19 II. CHB. 8 8 18 10 EZRA 9 14 JOB. 4 9 7 9 9 22 PSAL. 18 37 37 20 5) > 59 13 > > 71 13 119 87 ISA. 1 28 10 18 29 20 JER. 5 3 9 16 10 25 14 12 16 4 49 37 LAM. 2 22 EZEK. 5 12 13 14 20 13 22 31 43 8 ZECH. 5 4 MAL. 3 6 nfe consume NKH. 9 31 ISA. 10 23 28 22 If ye forsake the LORD, ... he will turn . . . and consume you, Go and utterly destroy . . . the Amalekites, . . . until they be consumed. The man that consumed us, and . . . devised . . . that we should be destroyed I have pursued mine enemies, and destroyed . . . until / had consumed them. I have consumed them, . . . that they could not arise : With these shalt thou push the Syrians, until thou have consumed them. thou shalt smite the Syrians ... till thou have consumed them, then hadst thou smitten Syria till thou hadst consumed it : their children, . . . whom the children of Israel consumed not, With these thou shalt push Syria until they be consumed. wouldest not thou be angry with us till thou hadst consumed us, they perish, and by the breath of his nostrils are they consumed. As the cloud is consumed and vanisheth away : so he that goeth down to the grave (Hades) shall come up no more. He destroyeth the perfect and the wicked. I have pursued mine enemies, . . . till they were consumed. the wicked shall perish, ... as the fat of lambs : they shall consume ; into smoke shall they consume away. Consume them in wrath, consume them, that they may not be : Let them be . . . consumed that are adversaries to my soul ; They had almost consumed me upon earth ; they that forsake the LORD shall be consumed. And shall consume the glory of his forest, . . . both soul and body : the scorner is consumed* and all that watch for iniquity are cut oif : thou hast consumed them, but they have refused to receive correction : I will send a sword after them, till / have consumed them. they have eaten up Jacob, and devoured him, and consumed him, I ivill consume them by the sword, and by the famine, and by the pestilence. as dung . . . they shall be consumed by the sword, and by famine ; I will send the sword after them, till / have consumed them : those that I have swaddled and brought up hath mine enemy consumed. A third part of thee shall die . . . with famine shall they be consumed the wall ... it shall fall, and ye shall be consumed in the midst I would pour out my fury upon them in the wilderness, to consume them. I have consumed them with the fire of my wrath : wherefore / have consumed them in mine anger. [sume it [v. 3, the curse . . .J it shall remain in the midst of his house, and shall con- I am the LORD, I change not ; therefore ye sons of Jacob are not consumed. (Kalah). full end, 8 places, utter end (2), end (1), consume (1), utterly (1), consumption (2), consummation (1). Total 16. for thy great mercies' sake thou didst not utterly consume* them, the LORD . . . shall make a consumption,* ... in the midst of all the land. a consumptions* even determined upon the whole earth. THE MORTALITY OF MAN. 83 JKB. 4 27 5 10 18 30 11 > 46 28 ) EZEK. 11 13 20 17 DAN. 9 27 11 16 NAH. 1 8 9 yet will I not make a full end. Go ye up ... and destroy ; but make not a full end : Nevertheless . . . saith the LORD, I will not make a full end with you. though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee : I will make a full end of all the nations whither I have driven thee : but I will not make a full end of thee, Ah, LORD GOD ! wilt thou make a full end of the remnant of Israel ? Neither did I make an end~' f of them in the wilderness. [v. 26, the city . . .] he shall make it desolate, even until the consummation, he shall stand, in the glorious land, which by his hand shall be consumed* he will make an utter* end of ... his enemies, the LOKD ? he will make an utter--' end : 7. Din (Charam). utterly destroy 38 places. Total 38. 22 20 He that sacrificeth . . . save unto the LOKD . . . he shall be utterly destroyed.* NUMB. 21 2 3 DEUT. 2 34 3 6 )) SJ 7 2 13 15 20 17 JOSH. 2 10 6 21 8 26 10 1 28 35 37 39 40 11 11 12 20 ,, 21 JUDG. 1 17 21 11 I. SAM. 15 3 ,, 8 ,, 18 20 I. KINGS 9 21 If thou . . . deliver this people into my hand, . . . / will utterly destroy* their cities. they utterly destroyed* them and their cities : we ... utterly destroyed* the men, and the women, and the little ones, we utterly destroyed* them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city. when the LORD . . . shall deliver them . . . thou shall . . . utterly-de- stroy* them ; Thou shalt surely smite the inhabitants of that city . . . destroying* it utterly, thou shalt utterly -destroy* . . . the Hittites, and the Amorites, . . . and Sihon and Og, whom ye utterly destroyed. utterly destroyed* . . . man and woman, young and old, . . . with . . . the sword. until he had utterly destroyed* all the inhabitants of Ai. Joshua had taken Ai, and had utterly destroyed* it ; he ^ltterly destroyed*, them, and all the souls that were therein ; all the souls that were therein he utterly destroyed* that day, destroyed it iitterly, and all the souls that were therein. utterly destroyed* all the souls that were therein ; iitterly destroyed* all that breathed, as the LORD . . . commanded. smote all the souls . . . utterly destroying' 1 ' them : . . . not any left to breathe : all the cities . . . and all the kings of them, . . . he utterly destroyed''' them, it was of the LORD . . . that he might destroy* them utterly, the Anakims . . . Joshua destroyed* them utterly with their cities. Judah . . . slew the Canaanites that inhabited Zephath, and utterly destroyed* it. Ye shall utterly destroy every male, and every woman that hath go and smite Amalek, and utterly destroy* all that they have, he took Agag . . . and iitterly destroyed all the people with . . . the sword. the LORD . . . said, Go and utterly destroy the sinners the Amalekites, I have obeyed the voice of the LORD, . . . and have utterly destroyed''' the Amalekites. Their children . . . whom . . . Israel also were not able utterly to destroy, G2 84 THE OLD TESTAMENT. II. KINGS 19 11 the kings of Assyria have done to all lands, by destroying'"' them utterly : I. CHR. 4 41 Hezekiah . . . smote . . . and destroyed 9 them utterly II. CHR. 32 14 Who . . . among all the gods of those nations that my fathers utterly destroyed,* ISA. 34 2 indignation of the LORD is upon all nations, . . . hath utterly destroyed* them, 87 11 the kings of Assyria have done to all lands by destroying* them, utterly ; JER. 25 9 all these nations round about, . . . will utterly destroy* them, 50 21 Go up against . . . the inhabitants of Pekod : . . . and utterly destroy* 50 26 destroy" her utterly : let nothing of her be left. 51 3 spare ye not her young men ; destroy* ye utterly all her host. Dnn (Cherem). utter destruction 2 places. Total 2. I. KINGS 20 42 Because thou hast let go ... a man whom I appointed to utter destruc- tion,* ZECH. 14 11 there shall be no more utter destruction* ', but Jerusalem . . . inhabited. 8. "ncr (Shabar). destroy 6 places, destroy (break) 3. Total 9. H. CHR. 14 13 the Ethiopians were . . . destroyed (broken) before the LORD, PROV. 29 1 He that . . . hardeneth his neck, shall suddenly be destroyed,* JER. 17 18 destroy (break) them with double destruction. 22 20 all thy lovers are destroyed. 48 4 Moab is destroyed ; 51 8 Babylon is suddenly fallen and destroyed : EZEK. 30 8 when I have set a fire in Egypt, . . . her helpers shall be destroyed (broken). DAN. 11 20 Then shall stand up ... a raiser of taxes . . . he shall be destroyed* 26 they that feed of the portion of his meat shall destroy* him, ? (Shebar). destruction 16 places, destruction (breaking) 5. Total 21. PROV. 16 18 Pride goeth before destruction, 17 19 he that exalteth his gate seeketh destruction. 18 12 Before destruction the heart of man is haughty, ISA. 1 28 the destruction (breaking) of the transgressors and of the sinners shall be together, 15 5 in the way of Horonaim they shall raise up a cry of destruction* (breaking). 51 19 two things are come unto thee : . . . desolation, and destruction* (breaking), 59 7 wasting and destruction* (breaking) are in their paths. 60 18 Violence shall no more be heard in thy land, wasting nor destruction JER. 461 will bring evil from the north, and a great destruction* (breaking). 20 Destruction upon destruction is cried ; for the whole land is spoiled : 6 1 evil appeareth out of the north, and great destruction. 48 8 crying shall be from Horonaim, spoiling and great destruction. 5 in ... Horonaim . . . the enemies have heard a cry of destruction. 50 22 A sound of battle is in the land, and of great destruction. 51 54 a sound of ... great destruction from the land of the Chaldeans : THE MORTALITY OF MAN. 85 LAM. 2 11 Mine eyes do fail with tears, ... for the destruction/* of the daughter of my people ; 3 47 Fear and a snare is come upon us, desolation and destruction. 48 Mine eye runneth down ... for the destruction of the daughter of my people. 4 10 their own children : . . . were their meat in the destruction of the daughter of my people. EZEK. 32 9 when I shall bring thy destruction among the nations, p"QJ> (Shibbaron). . destruction (breach) 1 place. Total 1. JEE. 17 18 destroy them with double destruction* (breach). 9. J^O (Balang). sivallow up 24 places, destroy (2), destroy (swallow up) 2, devour (1). Total 29. EX. 15 12 Thou stretchedst out thy right hand, the earth swallowed them. NUMB. 16 30 if ... the earth open her mouth, and swallow them up, with all 32 the earth opened her mouth, and swallowed them up, and 34 All Israel . . . fled at the cry of them : . . . Lest the earth sivallow us up also. 26 10 the earth opened her mouth, and sivallowed them up . . . with Korah, DEUT. 11 6 the earth opened her mouth, and swallowed them up, and their II. SAM. 17 16 lest the king be swallowed up, and all the people that are with him. 20 19 why wilt thou sivallow up the inheritance of the LORD ? 20 Joab . . . said, ... far be it from me, that I should swallow up or destroy. JOB 2 3 thou movedst me against him, to destroy (swallow up) him without cause. 8 18 If he destroy him from his place, then it shall deny him, 10 8 Thine hands have made me ... yet thou dost destroy me. 37 20 if a man speak, surely he shall be swallowed up. PSAL. 21 9 the LORD shall swallow them up in his wrath, and the fire shall devour them. 35 25 let them not say, We have swallowed him up. 69 15 Let not . . . the deep swallow me up, . . . the pit shut her mouth upon me. 106 17 The earth opened and swallowed up Dathan, and covered the company of 124 3 Then they had swallowed us up quick, when their wrath was kindled PROV. 1 12 Let us swallow them up alive as the grave (Sheol, Hades) ; ISA. 49 19 and they that swallowed thee up shall be far away. JER. 51 34 Nebuchadrezzar . . . hath devoured me, . . . swallowed me up like a dragon, LAM. 2 2 The LORD hath swallowed up all the habitations of Jacob, 5 The LORD was as an enemy : he hath swallowed up Israel, he hath swallowed up all her palaces : he hath destroyed his strong holds, 8 the LORD . . . hath not withdrawn his hand from destroying (swallowing up) : 16 thine enemies . . . say, We have swallowed her up : HOS. 8 7 the bud shall yield no meal : . . . strangers shall swallow it up. 8 Israel is swallowed up : . . . a vessel wherein is no pleasure. HAB. 1 13 boldest thy tongue when the wicked devoureth* the man that is more righteous 86 THE OLD TESTAMENT. 10. Don (Tamam). consume 22 places. Total 22. NUMB. 14 35 this evil congregation, ... in this wilderness they shall be consumed, and . . . die. 17 13 Whosoever cometh . . . near . . . shall die : shall we be consumed* with dying ? 32 13 until all the generation, that had done evil . . . was consumed. DEUT. 2 15 the hand of the LOBD was ... to destroy them . . . until they were consumed. 16 when all the men of war were consumed and dead . . . among the people, JOSH. 5 6 till all the people that were men of war, . . . icere consumed, 8 24 when they were all fallen on ... the sword, until they were consumed, 10 20 slaying them with a very great slaughter, till they were consumed, II. KINGS 7 13 as all the multitude of the Israelites that are consumed : PSAL. 73 19 brought into desolation, . . . they are utterly consumed with terrors. 104 35 Let the sinners be consumed out of the earth, and . . . the wicked be no more. ISA. 16 4 the oppressors are consumed out of the land. JER. 14 15 By sword and famine shall those prophets be consumed. 24 10 I will send the sword, the famine, and the pestilence, . . . till they be consumed 27 8 that nation will I punish . . . with the sword, . . . until / have consumed them 44 12 the remnant of Judah, that have set their faces to go ... shall all be consumed, they shall even be consumed by the sword and by the famine : 18 since we left off to burn incense ... we ... have been consumed by the sword 27 all the men of Judah . . . shall be consumed by the sword and by the famine, LAM. 8 22 It is of the LORD'S mercies that we are not consumed, EZEK. 24 10 Heap on wood, kindle the fire, consume* the flesh, 11 that the filthiness . . . that the scum of it may be consumed. 11. ,OEN. 6 13 JOB 6 11 PSAL. 89 4 JER. 51 13 LAM. 4 18 K/KK. 7 2 > 3 6 AMOS 8 2 yp (Keets). end 12 places. Total 12. The end of all flesh is come before me ; . . . I will destroy them what is mine end, that I should prolong my life ? LORD, make me to know mine end, and the measure of my days, thou that dwellest upon many waters, . . . thine end is come, our end is near, our days are fulfilled ; for our end is come. thus saith the LORD GOD unto the land of Israel ; An end, the end is come upon the four corners of the land. Now is the end come upon thee, and I will send mine anger upon thee, An end is come, the end is come : it watcheth for thee ; behold, it is come. The- end is come upon my people of Israel ; THE MORTALITY OF MAN. 87 12. itn (Damah). cut off 3 places, utterly-cut off (1), destroyed (cut off) 2, brought to silence (1), brought to silence (cut off) 1, perish (1). Total 9. PSAL. 49 12 Man . . . abideth not : he is like the beasts that perish, ISA. 15 1 Ar of Moab is laid waste, and brought to silence* (cut off) ; Kir of Moab is laid waste, and brought to silence* ; JER. 47 5 Ashkclon is cut off* with the remnant of their valley : HOS. 4 5 thou . . . and the prophet also shall fall with thee . . . and I will destroy* (cut off) thy mother. 6 My people are destroyed* (cut off) for lack of knowledge : 10 7 As for Samaria, her king is cut off as the foam upon the water. ,,15 in a morning shall the king of Israel utterly-be cut off. OBAD. 5 If thieves came ... by night, (how art thou cut off I) would they not have stolen HDT (Dummah). destroy 1 place. Total 1. EZEK. 27 32 "What city is like Tyrus, like the destroyed in the midst of the sea ? 'On (Demee). cutting off 1 place. Total 1. ISA. 38 10 I said in the cutting off** of my days, I shall go to the gates of the grave (Hades) ; 13. nV (Tsamath). cut off 6 places, destroy (5). Total 11. II. SAM. 22 41 Thou hast also given me the necks of mine enemies, that / might destroy* them that hate me. JOB 23 17 Because / was not cut off before the darkness, PSAL. 18 40 Thou hast also given me the necks of mine enemies ; that / might destroy* them that hate me. 54 5 He shall reward evil unto mine enemies : cut them off * in thy truth. 69 4 they that would destroy* me, ... are mighty : 73 27 they . . . shall perish : thou hast destroyed all them that go ... from thee. 94 23 he ... shall cut them off in their own wickedness ; yea, the LORD our God shall cut them off. 101 5 Whoso privily slandereth his neighbour, him will I cut off:* 8 I will early destroy all the wicked of the land ; that I may cut off all wicked 143 12 of thy mercy cut off mine enemies, and destroy all them that afflict my soul : 14. nSD (Saphah). destroy 4 places, consume (4), perish (1), perish (consume) 1. Total 10. GEN. 18 23 Wilt thou also destroy* the righteous with the wicked ? 24 wilt thou also destroy* . . . the fifty righteous that are therein ? 19 15 Arise, take thy wife, . . . lest thou be consumed in the iniquity of the city. 17 Escape for thy life ; . . . lest thou be consumed. NUMB. 16 26 Depart, . . . from . . . these wicked men, . . . lest ye be consumed I. SAM. 12 25 if ye shall still do wickedly, ye shall be consumed, both ye and your king. 26 10 David said ... or he shall descend into battle, and peinsh. 27 1 / shall now perish* (be consumed) one day by the hand of Saul : 88 THE OLD TESTAMENT. I. CHR. 21 12 or three months to be destroyed* before thy foes, PSAL. 40 14 Let them be ... confounded . . . that Beek after my soul to destroy it ; 15. ^Jin (Daak). put out 6 places, consumed (extinguished) 1, quenched (1), extinct (1). Total 9. JOB 6 17 they vanish (are cut off) : . . . they are consumed (extinguished) out of their place. 18 5 the light of the wicked shall be put out, 6 his candle (lamp) shall be put out with him. 21 17 How oft is the candle (lamp) of the wicked put out 1 PSAL. 118 12 they are quenched as the fire of thorns : . . . I will destroy them. PROV. 13 9 the lamp (candle) of the wicked shall be put out. 20 20 "Whoso curseth his father . . . his lamp (candle) shall be put out in ... darkness. 24 20 the candle (lamp) of the wicked shall be put out. ISA. 43 17 they shall lie down . . . they shall not rise : they are extinct, . . . quenched 16. DOT (Damam). cut off 3 places, cut down (1), cut down (brought to silence) 1, silent (1), silent (cut off) 1. Total 7. I. SAM. 2 9 the wicked shall be silent in darkness ; PSAL. 31 17 let the wicked . . . be silent* in (cut off for) the grave (Hades). JER. 25 37 the peaceable habitations are cut down''' because of the fierce anger of the LORD, 48 2 thou shalt be cut down* (brought to silence), . . . the sword shall pursue thee. 49 26 all the men of war shall be cut off* in that day, 50 30 all her men of war shall be cut off* in that day, 51 6 Flee out of ... Babylon, . . . be not cut off in her iniquity ; 17. VU (Gadang). cut off 5 places, cut doivn (1). Total 6. JUDGES 21 6 There is one tribe cut off from Israel this day. I. SAM. 231 / will cut off thine arm, and the arm of thy father's house, PSAL. 75 10 All the horns of the wicked also will I cut off', ISA. 22 25 In that day, . . . shall the nail ... in the sure place . . . be cut down* JER. 48 25 The horn of Moab is cut off, and his arm is broken, LAM. 2 8 He hath cut off in his fierce anger all the horn of Israel : 18. *VK (Ed), destruction 5 places. Total 5. JOB 21 17 oft is the candle of the wicked put out 1 ... oft cometh their destruction* 30 the wicked is reserved to the day of destruction ? . . . the day of wrath. 31 8 Is not destruction to the wicked ? and . . . punishmtat to ... iniquity ? 23 destruction* from God was a terror to me, ... I could not endure. PROV. 1 27 When . . . your destruction* cometh as a whirlwind ; THE MORTALITY OF MAN. 89 19. fcin (Chabal). destroy 4 places. Total 4. PKOV. 13 13 Whoso despiseth the word shall be destroyed* : ISA. 13 5 They come . . . even the LORD, . . . to destroy the whole land. 54 16 I have created the waster to destroy. MIC. 2 10 this is not your rest : ... it shall destroy you, even with a sore destruction. ^3n (Chebal). destruction 1 place. Total 1. MIC. 2 10 this is not your rest : ... it shall destroy you, even ivith a sore destruction. 20. nno (Machah). destroy 4 places, destroy (blot out) 1. Total 5. GEN. 6 7 the LORD said, / will destroy* . . . both man, and beast, and 7 4 every living substance that I have made will I destroy (blot out) 23 every living substance was destroyed* . . . man, and cattle, and the creeping things, . . . they were destroyed* from the earth : JUDG. 21 17 that a tribe be not destroyed* out of Israel. 21. Tit? (Shadad). destroy 1 place, destroyer (1), destroy (wasted) 1. Total 3. JOB 15 21 in prosperity the destroyer* shall come upon him. PSAL. 137 8 O daughter of Babylon, who art to be destroyed (wasted) ; PROV. 11 3 the perverseness of transgressors shall destroy them, lb> (Shod), destruction 2 places. Total 2. ISA. 13 6 the day of the LORD is at hand ; it shall come as a destruction JOEL 1 15 the day of the LORD is at hand, and as a destruction . . . shall it come. 22. te> (Shoh). destruction 1 place. Total 1. PSAL. 35 17 Lord, .... rescue my soul from their destructions, nN'lB> (Shoah). destruction 2 places, destroy (1). Total 3. PSAL. 35 8 Let destruction come upon him at unawares ; . . . ,, ,, into that very destruction let him fall. 63 9 those that seek my soul, to destroy it, shall go into the lower parts of the earth. nifcWD (Mashshuotb). destruction 1 place. Total 1. PSAL. 73 18 thou castedst them down into destruction* 23. (Balah). consume 2 places. Total 2. JOB 13 28 he, as a rotten thing, consumeth, as a garment that is moth eaten. PSA. 49 14 their beauty shall consume in the grave (Hades) from their dwelling. (Marg., ' the grave being an habitation to every one of them.') ^2 (Belee). corruption 1 place. Total 1. ISA. 38 17 thou hast in love to my soul delivered it from the pit of corruption* : 90 THE OLD TESTAMENT. n^an (Tablith). destruction 1 place. Total 1. ISA. 10 25 the indignation shall cease, and mine anger in their destruction. 24. D-ln (Hoom). destroy 1 place. Total 1. DEUT. 7 23 the LORD . . . shall destroy- them with a mighty destruction, nDinD (Mehoomah). destniction 3 places. Total 3. DEUT. 7 23 the LOED . . . shall destroy them with a mighty destruction,* ... be destroyed. I. SAM. 5 9 hand of the LORD was against the city with a very great destruction' 1 '- : ,,11 there was a deadly destruction* throughout all the city ; 25. Don (Hamam). destroy 3 places, consume (crush) 1. Total 4. EXOD. 23 27 I ... will destroy* all the people to whom thou shalt come, DEUT. 2 15 hand of the LORD was against them, to destroy . . . until they were consumed. ESTH. 9 24 Haman . . . had devised . . . to consume (crush) them, and to destroy them ; PSAL. 144 6 shoot out thine arrows, and destroy* them. 26. Din (Haras), destroy 3 places. Total 3. I. CHR. 20 1 Joab smote Kabbah, and destroyed* it. PSAL. 28 5 he shall destroy* them, and not build them up. ISA. 14 17 made the world as a wilderness, and destroyed* the cities thereof ; monn (Harisooth). destruction 1 place. Total 1. ISA. 49 19 the land of thy destruction, shall even now be too narrow 27. iro (Kachad). cut off 4 places. Total 4. EXOD. 9 15 smite thee . . . with pestilence ; and thou shalt be cut off from the earth. 23 23 mine Angel shall go before thee, . . . and / will cut them off. I. KINGS 13 34 became sin unto the house of Jeroboam, even to cut it off, and to destroy it II. CHR. 32 21 the LORD sent an angel, which cut off all the mighty men of valour, 28. ^ (Mool). destroy 1 place, destroy (cut off) 1, destroy (cut down) 1, cut down (1). Total 4. PSAL. 90 6 in the evening it is cut doivn, and withereth. 118 10 in the name of the LORD will I destroy* them (cut them off). 11 in the name of the LORD / will destroy* them. 12 in the name of the LORD / will destroy* them (cut them down). THE MORTALITY OF MAN. 91 29. PP (Makak). consume away 4 places. Total 4. EZEK. 4 17 That they may want bread . . . and consume aiuay* for their iniquity. ZEGH. 14 12 Their flesh shall consume away while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consume away in their mouth. 30. taj (Namal). cut off 2 places, cut down (2). Total 4. JOB 14 2 He cometh forth like a flower, and is cut down : . . . and continueth not. 18 16 His roots shall be dried up beneath, and above shall his branch be cut off* 24 24 they are taken out of the way . . . cut off as ... the ears of corn. PSAL. 37 2 they shall soon be cut down . . . and wither as the green herb. 31. SI-ID (Sooph). consume 3 places, consume (make an end) 1. Total 4. ISA. 66 17 They that . . . purify themselves . . . eating swine's flesh, . . . shall be con- sumed* JER. 8 13 I will surely consume them, saith the LORD : ZEPH. 121 will utterly consume (make an end) all things from off the land, 3 I will consume man and beast ; 32. fcOi (Dakah). destroy 1 place, destroy (crush) 1. Total 2. JOB 6 9 that it would please God to destroy* me ; . . and cut me off! 34 25 he overturneth them in the night, so that they are destroyed (crushed). N2T (Dakkah). destruction 1 place. Total 1. PSAL. 90 3 Thou turnest man to destruction* ; and sayest, Return, ye children of men. 33. mn (Charab). destroyed 2 places, destroyer (1). Total 3. JUDG. 16 24 Our God hath delivered into our hands . . . the destroyer of our country, II. KINGS 19 17 the kings of Assyria have destroyed* the nations and their lands, EZRA 4 15 this city is a rebellious city, ... for which cause was this city destroyed* 34. nna (Kathath). destroyed (beaten in pieces) 2 places, destroy (1). Total 3. DEUT. 1 44 the Amorites, . . . destroyed* you in Seir, even unto Hormah. II. CHR. 15 6 nation was destroyed* (beaten in pieces) of nation, and city of city : JOB 4 20 They are destroyed (beaten in pieces) . . . they perish for ever 92 THE OLD TESTAMENT. 35. 3Bp (Keteb). destruction 2 places, destroying (1). Total 3. DEUX. 82 24 They shall be ... devoured . . . with bitter destruction : PSAL. 91 6 nor for the destruction that wasteth at noonday. ISA. 28 2 the LOED hath a mighty . . . one, ... as ... a destroying storm, 36. PjDN (Asaph). destroy 1 place, consume (taken away) 1. Total 2. I. SAM. 15 6 get you down from among the Amalekites, lest / destroy you with them : EZEK. 34 29 they shall be no more consumed (taken away) with hunger in the land, 37. i;V3 (Batsang). cut off 2 places. Total 2. JOB 6 9 that it would please God to destroy me ; ... and cut me off I ISA. 88 12 he ivill cut me off* with pining sickness : 38. ma (Gavang). perish 2 places. Total 2. JOSH. 22 20 Achan . . . perished not alone in his iniquity. JOB 34 15 All flesh shall perish together, and man shall turn again unto dust. 39. HD-in (Doomah). silence 2 places. Total 2. PSAL. 94 17 Unless the LORD had been my help, my soul had . . . dwelt in silence. 115 17 The dead praise not the LOED, neither any that go down into silence. 40. IN (Gazar). cut off 2 places. Total 2. PSAL. 88 5 Free among the dead, . . . that lie in the grave, cut off horn (by) thy hand. ISA. 53 8 he was cut off out of the land of the living : 41. mD (Cabah). quenched 1 place, put out (extinguish) 1. Total 2. ISA. 43 17 they shall not rise : they are extinct, they are quenched as tow. EZEK. 82 7 when I shall put thee out* (extinguish), ... I will cover the sun with a cloud, and the moon shall not give her light. 42. m (Maveth). destroy 1 place, destroyer (1). Total 2. II. SAM. 20 19 thou seekest to destroy a city and a mother in Israel; JOB 83 22 his soul draweth near unto the grave (Hades), and his life to the destroyers. THE MORTALITY OF MAN. 93 43. np: (Nakah). cut off 2 places. Total 2. ZEGH. 5 3 This is the curse . . . every one that stealeth shall be cut off- - . . and every one that sweareth shall be cut off** 44. pn: (Nathats). destroy 1 place, destroy (beat thee down) 1. Total 2. JOB 19 10 He hath destroyed* me on every side, and I am gone : PSAL. 52 5 God shall likewise destroy* thee (beat thee down) for ever, 45. "Qy (Abar). perish (passing) 1 place, perish (pass away) 1. Total 2. JOB 33 18 keepeth back ... his life from perishing-'' (passing) by the sword. 36 12 they shall perish* (pass away) by the sword, and . . . die without knowledge. 46. 6|K6J> (Shaaf). devour (swallow up) 1 place, swallow up (1). Total 2. ISA. 42 14 now will I cry ... I will destroy and devour* (swallow up) at once. EZEK. 36 3 they have made you desolate, and swallowed you up on every side, 47. nsnj? (Shachepeth). consumption 2 places. Total 2. LEV. 26 16 I will even appoint over you . . . consumption, and the burning ague, DEUT. 28 22 The LORD shall smite thee with a consumption, . . . until thou perish. 48. DS?K (Asham). PSAL. 5 10 Destroy''' thou them (make them guilty), God ; . . . they have rebelled 49. t (Gooz). PSAL. 90 10 their strength . . . it is soon cut offS f and we fly away. 50. TT3 (Gazaz). NAH. 1 12 Though they be ... many, yet thus shall they be cut down* (shorn), 51. hu (Gazal). JOB 24 19 Drought and heat consume the snow waters : so doth the grave (Hades) those which have sinned. 52. "in (Dabar). II. CHR. 22 10 Athaliah . . . destroyed all the seed royal of the house of Judah. 53. ^VT (Zaak). JOB 17 1 My breath is corrupt, my days are extinct, the graves are ready for mo. 94 THE OLD TESTAMENT. 54. tfbn (Chaloph). PBOV. 81 8 Open thy mouth for ... such as are appointed to (sons of) destruction.* 55. ^>Dn (Chasal). DEUT. 28 38 Thou . . . shalt gather but little in ; for the locust si tall consume it. 56. fVH (Katsats). JOB 21 21 what pleasure hath he ... after him, when the number of his months is cut off 57. Eh' (Yarash). EXOD. 15 9 I will draw my sword, my hand shall destroy'''' (repossess) them. 58. T3 (Keed). JOB 21 20 His eyes shall see Tit's destruction, and he shall drink of the wrath of 59. HD3 (Kasach). P8AL. 80 16 It is burned with fire, it is cut down : they perish at the rebuke of 60. irtS (Lovang). OBAD. 16 they shall sivallow down, and they shall be as though they had not been. 61. DPI!? (Lacham). DEUT. 32 24 They shall be ... devoured with burning heat, and with bitter destruction 62. -IJD (Megar). EZRA 6 12 the God that hath caused his name to dwell there destroy-' all kings and people, 63. a-ID(Moog). ISA. 64 7 thou hast . . . consumed (melted) us, because of our iniquities. 64. FIDO (Massah). PSAL. 39 11 man . . . thou makest his beauty to consume away* (melt away) like a moth : 65. B: (Naphal). EXOD. 19 21 charge the people, lest they break through . . . and many of them perish. 66. t]p3 (Nakaph). JOB 19 26 though after my skin worms destroy this body, yet ft* my flesh shall I see God : (Marg., ' After I shall awake, though this body be destroyed, yet out of my flesh shall I see God.') THE MORTALITY OF MAN. 95 67. DK>J (Nasham). ISA. 42 14 Now will I cry . . . I will destroy' 1 ''' and devour (swallow up) at once. 68. SW13 (Nathash). PSAL. 9 6 thou hast destroyed/* cities ; their memorial is perished with them. 69. TB (Peed). JOB 31 29 If I rejoiced at the destruction of him that hated me, 70. rm (Tzadah). ZEPH. 3 6 their cities are destroyed, . . . there is none inhabitant. 71. map (Kephadah). EZEK. 7 25 Destruction* (cutting off) cometh ; and they shall seek peace, arid . . . none. 72. nvp (Katsah). HAB. 2 10 Thou hast consulted shame to thy house, by cutting o^many people, 73. po (Kerets). JER. 46 20 Egypt is like a very fair heifer, but destruction* cometh ; . . . out of the north. 74. nyn (Bangah). PSAL. 80 13 the wild beast of the field doth devour* it. 75. (Shakol). DEUT. 32 25 The sword without, and terror within, shall destroy* (bereave) 76. nDK> (Shasah). JER. 50 11 because ye rejoiced, ye destroyers?'' of mine heritage, 77. nonn (Teboosah). II. CHE. 22 7 the destruction (treading down) of Ahaziah was of God 78. PK (Ayin). not 17 places, not (can live no longer) 1, gone (are not) 2, (no more (3), never (1), never (not) 1, where (1). Total 26. As life is, or consists in, the exercise of all the faculties and powers of mind and body in a living material Organism or body ; so death is the extinction or cessation of all these powers, as implied in the following quotations by the word is not, &c., as signifying non-existence, and in contrast with the expression ' is ' or 'is existing.' GEN. 87 30 The child is not ; and I, whither shall I go ? 42 13 the youngest is this day with our father, and one is not. 32 We be twelve brethren, sons of our father ; one is not, 36 Me have ye bereaved of my children : Joseph is not , and Simeon is not, 96 THE OLD TESTAMENT. JOB 7 8 thine eyes are upon me, and I am not (that is, / can live no longer). 21 now shall I sleep in the dust ; and thou shalt seek me in the morning, but I shall not be. 24 24 They are exalted for a little while, but are gone* (are not) ... cut off 27 19 The rich man shall lie down, ... he openeth his eyes, and he is not. PSA. 37 10 yet a little while, and the wicked shall not be : ... thou shalt diligently consider his place, and it shall not be. 36 he passed away, and, lo, he was not : ... he could not be found. 39 13 O spare me, . . . before I go hence, and be no more. 59 13 Consume them in wrath, consume them, that they may not* be : 103 16 the wind passeth over it, and it is gone* (it is not) ; 104 35 Let the sinners be consumed ... let the wicked be no more- PROV. 12 7 The wicked are overthrown, and are not : ISA. 17 14 behold at evening-tide trouble ; and before the morning he is not. JER. 10 20 my children are gone forth of me, and they are not : 31 15 Eahel . . . refused to be comforted for her children, because they were not . 49 10 I have made Esau bare, . . . his seed is spoiled, . . . and he is not. LAM. 5 7 Our fathers have sinned, and are not ; EZEK. 26 21 I will make thee a terror, and thou shalt be no more : 27 36 thou shalt be a terror, and never* shalt be (shalt not be) any more. 28 19 thou shalt be a terror, and never shalt thou be any more. ZECH. 1 5 Your fathers, where are they ? and the prophets, do they live for ever ? 79. nay (Aphar). dust 22 places. Total 22. From the following quotations it is clear that Man was created from dust, is called dust, is said to return to dust, to sleep in dust, and to rise from dust, ' to everlasting life,' or ' to shame and everlasting contempt.' GEN. 2 7 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. 3 19 the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. 18 27 I have taken upon me to speak . . . which am but dust and ashes : JOB 4 19 them that dwell in houses of clay, whose foundation is in the dust, 7 21 now shall I sleep in the dust ; and thou shalt seek me ... but I shall not be. 10 9 thou hast made me as the clay ; and wilt thou bring me into dust again ? 17 16 They shall go down to the bars of the pit, when our rest ... is in the dust. 20 11 His bones are full of the sin of his youth, which shall lie down with him in the dust. 21 26 They shall lie down alike in the dust, and the worms shall cover them. 34 15 All flesh shall perish together, and man shall turn again unto dust. 40 13 [v. 12, the wicked] . . . Hide them in the dust together ; PSAL. 22 15 thou hast brought me into the dust of death. 29 all they that go down to the dust shall bow before him : 30 9 when I go down to the pit ? shall the dust praise thee ? . . . declare thy truth ? 103 14 he knoweth our frame ; he remembereth that we are dust. 104 29 thou takest away their breath, they die, and return to their dust. THE MOETALITY OF MAN. 97 ECCL. 3 20 12 7 ISA. 26 19 DAN. 12 2 All go unto one place ; all are of the dust, and all turn to dust again. Then shall the dust return to the earth as it was : and the spirit shall return unto God who gave it. Awake and sing, ye that dwell in dust : for ... the earth shall cast out the dead. many of them that sleep in the dust . . . shall awake, some to everlasting life, and some to shame and everlasting contempt. "But go thou thy way till the end be : for thou shalt rest, and stand in thy lot at the end of the days. 80-83. In the following quotations under the four Hebrew words, Sliachab, Yashecn, Shenah, and Noom, man is said to lie down or sleep in dust ; the figure sleep implying not only a state of unconsciousness of every part and power, of Body, Soul, and Spirit ; but also a future Awakening or Resurrection, or Resuscitation of the man, with the restoration of all his faculties and powers ; but there is no Resurrection of the Lower Animals referred to in any of the books of the Old or New Testament Scriptures. Sleep 39 places, sleep (lie down) 1, lie, lie down (18). Total 58, 80. 33^ (Shachab). GEN. 47 30 DEUT. 31 16 JUDG. 5 27 II. SAM. 7 12 I. KINGS 1 21 2 10 11 21 43 14 20 31 15 8 24 16 6 28 22 40 50 II. KINGS 8 24 10 35 13 9 13 14 16 22 29 15 7 22 38 16 20 20 21 21 18 24 6 / ivill lie* with my fathers, the LORD said unto Moses, . . bury me in their burying-place. thou shalt sleep* (lie down) with thy fathers ; At her feet he bowed, he fell, he lay doivn* : ... he fell down dead (destroyed)* when . . . thou shalt sleep with thy fathers, I will set up thy seed after thee, when my lord the king shall sleep with his fathers, David slept with his fathers, and was buried in the city of David. when Hadad heard in Egypt that David slept with his fathers, Solomon slept with his fathers, and was buried in the city of David Jeroboam . . . slept with his fathers, Eehoboam slept with his fathers, and was buried with his fathers Abijam slept with his fathers, and they buried him in the city of David : Asa slept with his fathers, and was buried with his fathers in the city of David. Baasha slept with his fathers, and was buried in Tirzah : Omri slept with his fathers, and was buried in Samaria : Ahab slept with his fathers ; Jehoshaphat slept with his fathers, and was buried with his fathers Joram slept with his fathers, and was buried with his fathers Jehu slept with his fathers : and they buried him in Samaria. Jehoahaz slept with his fathers ; and they buried him in Samaria : Joash slept with his fathers ; and . . . was buried in Samaria Jehoash slept with his fathers, and was buried in Samaria He built Elath, . . . after that the king slept with his fathers. Jeroboam slept with his fathers, even with the kings of Israel ; Azariah slept with his fathers ; and they buried him with his fathers Menahem slept with his fathers ; Jotham slept with his fathers, and was buried with his fathers Ahaz slept with his fathers, and was buried with his fathers Hezekiah slept with his fathers : Manasseh slept with his fathers, and was buried in the garden of his own house,. Jehoiakim slept with his fathers ; 98 THE OLD TESTAMENT. II. CHB. 9 31 Solomon slept with his fathers, and he was buried in the city of David 12 16 Rehoboarn slept with his fathers, and was buried in the city of David : 14 1 Abijah slept with his fathers, and they buried him in the city of David : 16 18 Asa slept with his fathers, 21 1 Jehoshaphat slept with his fathers, and was buried with his fathers 26 2 He built Eloth, . . . after that the king slept with his fathers. 23 Uzziah slept with his fathers, and they buried him with his fathers 27 9 Jotham slept with his fathers, and they buried him in the city of David : 28 27 Aha/ slept with his fathers, and they buried him in the city, 32 33 Hezekiah slept with his fathers, and they buried him in the . . . sepulchres 33 20 Manasseh slept with his fathers, and they buried him in his own house : JOB 3 13 now stioiild I have lain* still and been quiet, I should have slept : ... at rest, 7 21 now shall I sleep* in the dust ; and thou shalt seek me . . . but I shall not be. 14 12 man lieth down, and riseth not : till the heavens be no more, they shall not awake, nor be raised out of their sleep. 20 11 his bones . . . full of the sin of his youth, . . . shall lie down with him in the dust. 21 26 They shall lie down alike in the dust, and the worms shall cover them. 27 19 The rich man shall lie down, but he shall not be gathered : PSAL. 88 5 Free among the dead, like the slain that lie in the grave, . . . cut off ISA. 14 8 Since thou art laid dotvn, no feller is come up against us. 18 All the kings of the nations, . . . lie* in glory, every one in his own house. EZEK. 31 18 thou shalt lie . . . with them that be slain by the sword. 32 19 go down, and be thou laid with the uncircumcised. 21 they lie uncircumcised, slain by the sword. 27 they shall not lie with the mighty . . . gone down to hell (Sheol, Hades) 28 thou . . shalt lie with them that are slain with the sword. 29 they shall lie . . . with them that go down to the pit. 30 they lie . . with them that be slain by the sword . . . that go down to the pit. 32 he shall be laid . . . with them that are slain with the sword, 81. |B (Yasheen). sleep 5 places. Total 5. JOB 3 13 now should I have lain still and been quiet, / should have slept : . . at rest, PSAL. 13 3 lighten mine eyes, lest / sleep the sleep of death ; JEB. 51 39 / will make them . . . sleep a perpetual sleep, and not wake, 57 they shall sleep a perpetual sleep, and not wake, DAN. 12 2 many of them that sleep in the dust of the earth shall awake, some to ever- lasting life, and some to shame and everlasting contempt. 82. fUfc? (Shenah). sleep 4 places. Total 4. JOB 14 12 man lieth down, and riseth not : till the heavens be no more, they shall not awake, nor be raised out of their sleep. PSAL. 76 5 The stouthearted are spoiled, they have slept their sleep : JER. . 51 39 I will make them . . . sleep a perpetual sleep, and not wake, 57 They shall sleep a perpetual sleep, and not wake, THE MORTALITY OF MAX. 99 83. D-1J (Noom). deep I place. Total 1. PSAL. 76 5 The stouthearted are spoiled, they have slept their sleep : 84. ltt3 (Gavang). die 12 places, gave up the ghost (8), perish (2), yielded up the ghost (1), ready to die (1). Total 24. No word corresponding to Ghost, in the following quotations, is to be found in the Hebrew, Greek, or Latin texts ; it is simply he gave up, died, or perished : GEN. 6 17 every thing that is in the earth shall die. 7 21 all flesh died that moved upon the earth, . . . cattle, . . . beast, . . . man: 25 8 Abraham gave up the ghost, and died . . . was gathered to his people. ,, 17 Ishmael, . . . gave up t he g host and died; and was gathered unto his people. 35 29 Isaac gave up the ghost, and died, and was gathered unto his people, 49 33 Jacob . . . yielded up the ghost, and was gathered unto his people. NUMB. 17 12 Behold, u'e die?-' we perish, we all perish. 13 Whosoever cometh . . . near . . . shall die : shall we be consumed with dying* ? 20 3 Would God that we had died ,, when our brethren died before the LORD ! 29 when all the congregation saw that Aaron was dead, they mourned JOSH. 22 20 Achan . . . perished not alone in his iniquity. JOB 3 11 Why died I not from the womb? why did /not give up the ghost 10 18 Oh that / had given up the ghost, and no eye had seen me ! 13 19 if I hold my tongue, / shall give up the ghost. 14 10 man dieth, and wasteth away : . . . man giveth up the ghost, and where is he ? 27 5 till / die I will not remove mine integrity from me. 29 18 Then I said, / shall die in my nest, 34 15 All flesh shall perish together, and man shall turn again unto dust. 36 12 they shall perish by the sword, and they shall die without knowledge. PSAL. 88 15 I am afflicted and ready to die from my youth up : 104 29 thou takest away their breath, they die, and return to their dust. LAJI. 1 19 mine elders gave up the ghost . . . while they sought their meat to relieve their souls. 2ECH. 13 8 in all the land, . . . two parts . . . shall be cut off and die ', Note. The word Ghost only occurs in two other passages in the English Authorised Version of the Old Testament ; where it is used as the translation of the Hebrew word Nepliesh (soul), Job xi. 20 and Jer. xv. 9 [see amongst the quotations, p. 12]. 65. Under this Section there are a series of quotations from the Old Testament Scriptures, with notes of explanation referring to man's perfect unconsciousness in every part and power of body, soul, and spirit, after death, in Sheol (Hades) : without any reference to happiness or punishment in the state between death and Resurrection. (1) GEN. 15 15 (Abram, v. 13) ... thou shalt go to thy fathers in peace ; thou shalt be buried in a good old age. JOSH. 23 14 behold, this day 7 am going the ivay of all the earth : (Joshua) I. KINGS 2 2 [David, v. 1] ... I go the icay of all the earth : H2 100 THE OLD TESTAMENT. I. 'ill;. 17 11 when thy days he expired that thou must go to be ivith thy fathers, (David) Note. To ' go to thy fatliers,' ' go the way of all the earthy is defined in the first quota- tion as being buried', it is in fact to go to dust, and would exclude the possibility of any happiness in an intermediate state ; the righteous go there ' in peace.' (2) GEN. 37 35 I will go down into the grave (Sheol, Hades) unto my son mourning. 42 38 then shall ye bring down my gray hairs with sorrow to the grave (Sheol, Hades). 44 29 ye shall bring down my gray hairs with sorrow to the grave (Sheol, Hades). 3 'thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave (Sheol, Hades). Note. From the above passages it is clear, that Sheol (Hades) is the place to which the body goes after death in a dead state ; for where Jacob's gray hairs went his body went ; he did not expect to find his son there in a living state, therefore he said he would go down to death, mourning. These are the first places (4) in which the words Sheol (Hades) are found in the Hebrew and Greek texts of the Old Testament Scriptures. (3) NUMB. 16 30 if ... the earth open her month, and swallow them up, with all that appertain unto them, and they go down quick [i.e. alive] into the pit (Sheol, Hades) ; then ye shall understand that these men have provoked the LORD. 3l as he had made an end of speaking . . . the ground clave asunder that was under them : 32 And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. 33 They, and all that appertained to them, went down alive into the pit (Sheol, Hades), and the earth closed upon them : and they perished from among the congrega- tion. 34 And all Israel . . . fled at the cry of them : for they said, Lest the earth swallow us up also. Note. The place into which Korah, Dathan, and Abiram descended, with their houses and all their goods, described as Sheol (Hades), was clearly the grave ; and this is the fifth place where the words Sheol (Hades) are found in the Hebrew and Greek texts of the Old Testament Scriptures. (4) I. SAM. 28 11 Then said the woman, Whom shall I bring up unto thee ? And he [i e. Saul] said, Bring me up Samuel. 12 And when the woman saw Samuel, she cried with a loud voice : and the woman spake to Saul, saying, Why hast thou deceived me ? for thou art Saul. l3 And the king said unto her, Be not afraid : for what sawest thou ? And the woman said unto Saul, I saw gods ascending out of the earth. "And he said unto her, What form is he of? And she said, An old man cometh up ; and he is covered with a mantle. And Saul perceived [i.e. from what the woman said] that it was Samuel, and he stooped with his face to the ground, and bowed himself. 15 And Samuel said to Saul, Why hast thou disquieted me, to bring me up ? 16 Then said Samuel, . . . 1H Because thou obeyedst not the voice of the Lord, . . . 19 the LORD will . . . deliver Israel with thee into the hand of the Philistines ; and to morrow shalt thou and thy sons be with me [i.e. in the state of the dead] : Note. From the context of this passage it appears (v. 5, 6), that when the Philistines came up against Saul, ' he was afraid,' and when he ' inquired of the Lord, the Lord answered him not.' This led Saul to seek out a woman who had a familiar spirit and practised necromancy, which was forbidden by the Divine law, under the penalty of death (Lev. xx. 27). He accordingly consulted the witch of Endor, and asked her to bring up Samuel, that is ' from the earth,' or from the dead. The witch was terrified at the apparition of a man, answering apparently to the description of Samuel, who asked Saul, why he had disquieted him, and brought him up. There was then a Divine judgment pronounced through the medium THE MORTALITY OF MAN. 101 of the apparition, to the effect, that Saul and his two sons should be with Samuel to-morrow, in the state of the dead. In 1 Chron. x. 13, 14, the LORD is said to have slain Saul and his sons at Gilboa (v. 8), ' for asking counsel of one that had a familiar spirit.' This passage knew of no existence of Samuel, though a holy man, in any state of happiness after death, but in a state of death, brought up from the earth, under the figure, as it were, of an apparition, in body and clothing as he had been buried. (5) i. KINGS 2 6 let not his hoar head go down to the grave (Sheol, Hades) in peace. 8 his hoar head bring thou down to the grave (Sheol, Hades) with blood. Note. Where Joab's hoar head went, it is certain his body went, and that was to the grave (Sheol, Hades), or the state of the dead. (6) i. KINGS 17 21 LORD ... let this child's soul come into him again. 22 And the LORD heard the voice of Elijah ; and the soul of the child came into him again, and he revived. Note. His soul, that is his life, returned ; and he revived (i.e. re-lived). (7) JOB 1 21 Naked came I out of my mother's womb, and naked shall I return thither : Note. His mother's womh was dust. ' Dust thou art, and unto dust shalt thou return ' (Gen. iii. 19). (8) JOB 3 11 Why died I not from the womb ? why did I not give up the ghost when I came out of the belly ? 13 For now should I have lain still and been quiet, I should have slept: then had I been at rest, 14 With kings and counsellors of the earth, which built desolate places for themselves ; i: '0r with princes that had gold, who filled their houses with silver : 1>; 0r as an hidden untimely birth I had not been ; as infants which never saw light. 17 There the wicked cease from troubling; and there the weary be at rest. 18 There the prisoners rest together ; they hear not the voice of the oppressor. 19 The small and great are there ; and the servant is free from his master. 20 Wherefore is light given to him that is in misery, and life unto the bitter in soul ; 21 Which long for death, but it cometh not ; and dig for it more than for hid treasures ; "Which rejoice exceedingly, and are glad, when they can find the grave (Keber) ? Note. The heading of this part of the chapter in the English Authorised Version is, ' the ease of death.' The grave (Keber) is here described as a place where man, when dead, lies still, is quiet, sleeps, and is at rest. All are there, prisoners and oppressors, kings and princes, servants and masters, good and bad alike, and together ; kings and counsellors in desolate places, or mausoleums, which they built for themselves. This is the view of the Intermediate State between death and resurrection, by one of whom the Lord said (i. 8) ' there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil.' In v. 11, there is no word for ' ghost,' in the Hebrew, Greek, or Latin texts. (9) JOB 10 1 My soul is weary of my life ; 7 Thou knowest that I am not wicked ; . . . 8 yet thou dost destroy me. 9 Thou hast made me as the clay ; and wilt thou bring me into dust again ? 1H Oh that I had given up the ghost, and no eye had seen me 1 10 I should have been as though I had not been ; I should have been carried from the womb to the grave (Keber). . . . 21 to the land of darkness and the shadow of death ; A land of darkness, as darkness itself ; and of the shadow of death, without any order, and where the light is as darkness. Note. The place to which Job says he would have been carried after death, if he had died, is here described as dust, the grave (Keber), the land of utter darkness, and the shadow THE OLD TESTAMENT. of death ; termed the grave (Sheol, Hades, vii.-9) : the words Sheol (Hades) and Rebel (the grave) being synonymous expressions, the former referring to any place where the dead are, the latter, where they commonly are by burial. There is no Hebrew, Greek, or Latin word for the translation ghost, v. 18. (10; JOB 11 8 It [i.e. God's wisdom] is ... deeper than hell (Sheol, Hades) : what canst thou know? Note. The depth of God's wisdom is here compared to Sheol (Hades), which sometimes refers to the depth of the seas, when Jonah was in ' the fish's belli/,' (Jonah ii. 1, 2, 5, 6), and which is often the burial place of men. (11) JOB 14 1 Man that is born of a woman is of few days, and full of trouble. 2 He cometh forth like a flower, and is cut down : he fleeth also as a shadow, and continueth not. 7 there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. ''Though the root thereof wax old in the earth, and the stock thereof die in the ground ; 9 Yet through the scent of water it will bud, and bring forth boughs like a plant. 10 But man dieth, and wasteth away : yea, man giveth up the ghost, and where is he? "As the waters fail from the sea, and the flood decayeth and drieth up : r -So man lieth down, and riseth not : till the heavens be no more, they shall not awake, nor be raised out of their sleep. 13 that thou wouldest hide me in the grave (Sheol, Hades), that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me ! 14 If a man die, shall he live again ? all the days of my appointed time will I wait, till my change come. 1 'Thou shalt call, and I will answer thee : thou wilt have a desire to the work of thine hands. Note. In the heading of this chapter in the English Authorised Version, there is the following note upon the passage v. 7-15 : ' Though life once lost be irrecoverable, yet he waiteth for his change.' In this quotation Job refers to the shortness of life and certainty of death ; man is of few days and is cut down, and continueth not. There is hope of a tree if it be cut down, that it will sprout again ; But it is not so with man, he dieth and ivasteth aivay, because he hath no internal vital principle to enable him to return to life again, 'he giveth uj> the ghost, and where is he ? ' Yet he is not for ever extinct, though he lieth down in the grave (Sheol, Hades) and riseth not, yet it is only till the heavens be no more. (See Psal. cii. 26; Is. li. 6, Ixv. 17, Ixvi. 22; Acts iii. 21 ; 2 Pet. iii. 7, 10, 11.) Though they shall not awake nor be raised out of their sleep, it is only ' till the appointed time,' and ' till his change come ' ; then ' thou shalt call, and I will answer thee, thou wilt have a desire to the work of thine own hands.' Job knows of no state of man's existence, between death and resurrection, but in the grave (Sheol, Hades). There is no Hebrew, Greek, or Latin word for Ghost in verse 10. (12) JOB 17 1 My breath is corrupt (my spirit is spent), my days are extinct, the graves (Keber) are ready for me. '"If I wait, the grave (Sheol, Hades) is mine house : I have made my bed in the darkness. 14 I have said to corruption (Shakath), Thoii art my father : to the worm, Thou art my mother, and my sister. 15 And where is now my hope ? as for rny hope, who shall see it ? 10 They shall go down to the bars of the pit (Sheol, Hades), when our rest together is in the dust. Note. In this passage, Job is said to be waiting for the grave (Sheol, Hades), and for the pit (Sheol, Hades), and for the grave (Keber), as the bed that is to receive him at death, & place of darkness and corruption, a place of rest for all alike, be they good or bad, and in the dust, with the worm as his companion, his father, mother, and sister. Sheol (Hades) here referred to is t he grave ; the pit, as it is translated in the English Authorised Version. (See Numb. xvi. 30-33.) THE MORTALITY OF MAN. 103 (13) JOB 19 23 Oh that my words were now written ! oh that they were printed in a book ! 24 That they were graven with an iron pen and lead in the rock for ever ! 2s For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth : 2 '"And though after my skin worms destroy this body, yet in my flesh shall I see God : (After I shall awake, though this body be destroyed, yet out of my flesh shall I see God) : "Whom I shall see for myself, and mine eyes shall behold, and not another ; though my reins be consumed within me. (My reins within me are consumed with earnest desire, i.e. for that day.) Note. Job here refers to no hope of happiness in any state after death, but in the Resurrection, at the latter or last day, when he should see his Redeemer in his flesh, though meanwhile that flesh be destroyed by worms, and with these very eyes, which he then pos- sessed. The following are the translations of this passage in the several English versions of the Reformers : ' In the latter day I shall rise from the earth . . . and I shall be encom- passed with my skin' (Wycliffe's Bible, 1380). 'I shall rise out of the earth in the latter day ... I myself shall behold him not with other, but with these same eyes ' (Coverdale's Bible, 1535 ; Cranmer's Bible, 1540 ; Matthews's Bible, 1551). ' Whom mine eyes shall behold, and none other for me ' (Bishops' Bible, 1584 ; Geneva Bible, 1611). ' This my hope is laid up in my bosom ' (Bishops' Bible). The earnest desire of Job was, that his future hope, as expressed in these words, should be ' graven with an iron pen and lead in the rock for ever ' ; and this has been carried out, in the numerous inscriptions of this passage on tombstones in so many churchyards of Christian burial. (14) JOB 21 7 Wherefore do the wicked live, become old, yea, are mighty in power ? 13 They spend their days in wealth, and in a moment go down to the grave (Sheol, Hades). 23 0ne dieth in his full strength, being wholly at ease and quiet. 2r 'another dieth in the bitterness of his soul, and never eateth with pleasure. 2 ' : They shall lie down alike in the dust, and the worms shall cover them. 29 do ye not know . . . 30 That the wicked is reserved to the day of destruction ? they shall be brought forth in the day of wrath. ^-Yet shall he be brought to the grave (Keber), and shall remain in the tomb. Note. The heading of this chapter in the English Authorised Version is, ' Job sheweth that even in the judgment of man he hath reason to be grieved. Sometimes the wicked do so prosper, . . . Sometimes their destruction is manifest. The happy and unhappy are alike in death. The judgment of the wicked is in another world.' The wicked go down alike after death to the grave (Sheol, Hades), to the grave (Keber), and 'lie down alike in the dust,' where ' the worms cover them ' ; but they are ' reserved,' in that state, for a future ' day of destruction,' when they shall be brought forth from their graves (Keber), to the day of wrath, and final retribution. (15) JOB 24 19 Drought and heat consume (violently. take) the snow waters : so doth the grave (Sheol, Hades) those which have sinned. 20 The worm shall feed sweetly on him ; Note. The sinner is consumed, or taken violently away by death under God's displeasure, to the grave (Sheol, Hades), the common receptacle of all without distinction, to be the food of worms, till the Resurrection day. (16) JOB 28 12 where shall wisdom be found ? 13 Man knoweth not the price thereof; neither is it found in the land of the living. Note. The land of the living is elsewhere contrasted with the place or state of the dead" (see Ps. xxvii. 13, Hi. 5, cxvi. 9, cxlii. 5 ; Is. xxxviii. 11, liii. 8 ; Jer. xi. 19 ; Ezek. xxvi. 20,. xxxii. 23-27, 32), and here it is implied, that if wisdom is not found in the land of the living* it certainly will not be found in the place of the dead. (See Eccles. ix. 10.) 104 THE OLD TESTAMENT. (17) JOB 30 22 Thou liftest me up to the wind ; . . . and dissolvest my substance. 23 For I know that thou wilt bring me to death, and to the house appointed for all living. Note. Death is the house appointed for all living, where the substance of all alike undergoes dissolution. The S.P.C.K. Commentary has it, ' Thou dissolvest my substance,' i.e. ' scatterest my very being to the winds.' (18) JOB 34 15 All flesh shall perish together, and man shall turn again unto dust. Note. That is all flesh (Man and the Lower Animals) shall at death return to dust, and perish together. (19) PSAL. 64 O LORD, deliver my soul : oh save me for thy mercies' sake. J For in death there is no remembrance of thee : in the grave (Sheol, Hades) who shall give thee thanks ? Note. Death and the grave (Sheol, Hades) are here shown to be synonymous terms, where no soul can remember God or praise him. (20) PSAL. 9 17 The wicked shall be turned into hell (Sheol, Hades), and all the nations that forget God. Note. This passage should have been rendered, ' the wicked shall be turned into the grave,' or place of the dead, that is under God's displeasure, implying that they will be raised hereafter to be dealt with according to their works. The word Gehenna (hell fire) is never found in the Old Testament Scriptures, except with reference to the Valley of Hinnom, from which the word is derived. (21) PSAL. 11 6 Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest : this shall be the portion of their cup. Note. Thus the Sodomites, and others, perished from off the earth, for their iniquity. (22) PSAL. 16 8 I have set the LORD always before me : because he is at my right hand, I shall not be moved. '-'Therefore my heart is glad, and my glory rejoiceth : my flesh also shall rest in hope. 10 For thou wilt not leave my soul in hell (Sheol, Hades) ; neither wilt thou suffer thine Holy One to see corruption (Shakath). "in thy presence is fulness of joy, at thy right hand there are pleasures for evermore. Note. Bishop Patrick gives the following paraphrase of this passage : ' For thou wilt not suffer me to remain always in this forlorn condition, nor let him, whom thou hast anointed to be thy king, be destroyed by Saul : much less, let that great king perish (whom thou hast promised of my seed) ; but, though they kill him and lay him in his grave (Sheol, Hades), thou wilt take him from thence, and raise him from the dead, before his body be in the least corrupted.' The word hell (Sheol, Hades) should have been rendered in this passage ' the grave,' as it is rendered by Bishop Patrick, also in the Geneva Bible ; Pagninus, one of the greatest authorities on the Hebrew language, in his Latin translation of the Hebrew Old Testament Scriptures (Antwerp, 1520), has rendered Sheol by the word Sepulchrum (the sepulchre) : whilst Buxtorf, another very eminent scholar about the same time, has also rendered it by the word Sepulchrum : it being prophesied of the Messiah that ' he should make his soul an offering for sin,' and ' pour out his soul unto death ' (Is. liii. 10, 12). (23) PSAL. 30 3 O LORD, thou hast brought up my soul from the grave (Sheol, Hades) : thou hast kept me alive, that I should not go down to the pit (Bor). 9 What profit THE MORTALITY OF MAN. 105 is there in my blood, when I go down to the pit (Shakath) ? Shall the dust praise thee ? shall it declare thy truth ? Note. The Psalmist praises God for delivering his soul from the grave (Sheol, Hades), from the pit (Shakath), and from dust, for in that state he could not praise God, nor declare his truth. (24) PSAL. 31 17 let the wicked be ashamed, and let them be silent in the grave (Sheol, Hades). Note. Sheol (Hades) the place to which the soul is said to go after death, is spoken of here and elsewhere as a place of silence. (25) PSAL. 49 7 None of them can by any means redeem his brother, nor give to God a ransom for him : 9 That he should still live for ever, and not see corruption (Shakath). 10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. 12 Nevertheless man being in honour abideth not : he is like the beasts that perish. 14 Like sheep they are laid in the grave (Sheol, Hades) ; death shall feed on them ; and the upright shall have dominion over them in the morning ; and their beauty shall consume in the grave (Sheol, Hades) from their dwelling. 10 But God will redeem my soul from the power of the grave (Sheol, Hades) ; for he shall receive me. Note. The wise man and the brutish alike die and perish, and go to corruption in the grave (Sheol, Hades), ' death feeding upon them,' and ' their beauty consuming there ' till the Kesurrection. It is on the morning of the Resurrection, that the righteous shall have the advantage over the unrighteous, for God, after delivering them from the power of the grave (Sheol, Hades), will receive them into everlasting habitations. 126) PSAL. 55 15 Let death seize upon them, and let them go down quick [i.e. alive] into hell (Sheol, Hades) : for wickedness is in their dwellings, and among them. 23 But thou, O God, shalt bring them down into the pit (Bor) of destruction (Shakath) : bloody and deceitful men shall not live out half their days ; Note. ' Let death seize ' suddenly ' upon them,' and bring them down to the grave ^Sheol, Hades), even to the pit (Bor) of destruction (Shakath), to lie there till the Resurrec- tion day. The word hell (v. 15) should have been translated the grave, or state of the dead. (27) PSAL. 86 13 great is thy mercy toward me : and thou hast delivered my soul from the lowest hell (grave, Sheol, Hades). Note. The soul is here said to be delivered from the lowest hell (i.e. from the grave, beloiv). There is the marginal reading here ' the grave,' in the English Authorised Version ; for no one could imagine that David or any righteous man, if they had died, would have gone down to hell, popularly accepted as the place of punishment of the wicked. (28) PSAL. 98 3 my soul is full of troubles: and my life draweth nigh unto the grave (Sheol, Hades). 4 I am counted with them that go down into the pit (Bor) : ''Free among the dead, like the slain that lie in the grave (Keber), whom thou rememberest no more : and they are cut off from (by) thy hand. (! Thou hast laid me in the lowest pit (Bor), in darkness, in the deeps. 10 Wilt thou shew wonders to the dead ? shall the dead arise and praise thee ? 1] Shall thy loving- kindness be declared in the grave (Keber) ? or thy faithfulness in destruction ? 12 Shall thy wonders be known in the dark ? and thy righteousness in the land of forgetfulness ? Note. There are several expressions made use of in this passage to show the character of the intermediate state, to which man, even the righteous (for David includes himself), goes IOC THE OLD TESTAMENT. after death, or tvouhl go if not delivered from death ; He is said to go to the grave (Sheol, Hades), to the grave (Keber), to the pit (Bor), to the dead, to darkness, the dark, the deeps (i.e. the abyss), to destruction, and to the land of forgetfulness, in which the dead cannot praise God. [' The dead are spoken of as practically forgotten by God, removed from His guiding and helping hand. Before Christ came, no clear light shone upon the condition of the departed : even to the faithful Israelite it was a place of darkness. Whatever he might hope for in the remote future, the immediate prospect was gloomy in the extreme ; he saw nothing before him but hopeless inactivity. (See Ps. vi. 5, xxx. 9 ; Isa. xxxviii. 18 ; Job xiv. 12 ; Eccles. ix. 10.) . . . The Psalmist heaps together words to express the gloom and dreariness of the intermediate state ; It is & pit the abode of darkness, an abyss. Each of the expres- sions in v. 6 is applied elsewhere to Sheol (Hades). See Ps. Ixiii. 9, Ixxxvi. 13, cxliii. 3 ;. Ezek. xxvi. 20; Lam. iii. 6; Job x. 21, 22; Ps. Ixix. 15.' Commentary S.P.C.K.] (29) PSAL. 89 48 What man is he that liveth, and shall not see death ? shall he deliver his soul from the hand of the grave (Sheol, Hades) ? Note. No man can deliver his soul from the hand of Sheol (Hades), which is here translated the grave. [See the note in the previous Section 28.] (30) PSAL. 90 3 Thou turnest man to destruction ; and sayest, Return, ye children of men. "Thou earnest them away as with a flood ; they are as a sleep : in the morning thej' are like grass which groweth up. "In the morning it flourisheth, and groweth up ; in the evening it is cut down and withereth. 7 For we are consumed by thine anger, and by thy wrath are we troubled. Note. This passage points to the frailty of human life ; it is as a sleep, and as grass, which in the morning is flourishing, but in the evening is cut down and withereth ; so man is consumed, and by death is turned to destruction ; the words ' return again ye children of men,' probably pointing to the sentence ' dust thou art, and unto dust shalt thou return.' (Gen. iii. 19 ; Eccles. iii. 20) : or they may refer to the return of men from dust at the Resurrection. (31) PSAL. 115 17 The dead praise not the LORD, neither any that go down into silence (Doomalu Hades). Note. Hades, the place of the dead, or the grave, to which man is said to go after death is here said to be a place of silence, in which no man can praise the LORD (see Ps. vi. 4, xxx. 9, xxxi. 17, Ixxxviii. 10), because he has no faculties outside a living body. (32) PSAL. 116 3 The sorrows of death compassed me, and the pains of Jiell (Sheol, Hades) gat hold upon me : Note. The pains here referred to are probably those often experienced or feared by those going down unto the grave (Sheol, Hades), or to death, that is deadly pains. The word Sheol should not here have been translated hell, but grave, for there is no reason to believe that the Psalmist could have dreaded the sorrows of the lost, as conveyed in the popular meaning of hell. (33) PSAL. 119 175 Let my soul live and it shall praise thee; Note. What is here implied is, that when at death the soul goes down to the grave (Sheol, Hades), as it is said to do elsewhere (See Section F, page 30), it cannot praise the LORD, and therefore must be raised from the dead to praise "Him. (See note under Job xxviii. 12, Sect. 16.) (34) PSAL. 141 7 Onr bones are scattered at the grave's (Sheol, Hades) mouth, THE MORTALITY OF MAN. 107 Note. ' The bones of God's servants were strewn as thickly over the ground as stone* over the new ploughed soil ; so that the Holy Land looked as if it had become an ante- chamber of Hades ' (Commentary S.P.C.K.). (35) PSAL. 146 3 Put not your trust in princes, nor in the son of man, in whom there is no help, 4 His breath (Booagh, spirit) goeth forth, he returneth to his earth ; in that very day his thoughts perish. Note. When man's breath or spirit departs, and his organism or body is deprived of life, all his powers of mind and body naturally cease. (36) PROV. 23 13 Withhold not correction from the child : for if thou beatest him with the rod, he shall not die. "Thou shalt beat him with the rod, and shalt deliver Tits soul from hell (Sheol, Hades). Note. If the child had been duly corrected with the rod when young, he would have been saved very frequently from going down to death tinder God's anger, as a just retribution for his sin. Sheol in this passage should have been translated the grave, the state of the dead ; and those who go down to death under God's anger must necessarily rise to be dealt with according to their works. (37) ECCL. 3 19 that which befalleth the sons of men befalleth beasts ; even one thing befalleth them : as the one dieth, so dieth the other : yea, they have all one breath (Eooagh, spirit) ; so that a man hath no preeminence above a beast : 20 A11 go unto one place ; all are of the dust, and all turn to dust again. 21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth ? Note. All animal life has apparently one breath or spirit. In one respect the death of man and beast is alike ; they both return to dust, and perish (Ps. xlix. 12). But there is a difference between them. The spirit, or breath, or life of man ' returns to God who gave it ' (xii. 7), to imply that man shall be raised again to life, to eternal reward or punishment, which is not said of beasts ; so that man has pre-eminence over a beast, though apparently in death he has none. (38) ECCL. 4 1 I ... considered all the oppressions that are done under the sun : and . . . the tears of such as were oppressed, and they had no comforter ; '-'wherefore I praised the dead which are already dead more than the living which are yet alive. Note. The Preacher here speaks of the troubles of the oppressed, and their tears, and their having no comforters, and that this was universally experienced throughout the world. Wherefore he praised the dead as being relieved from these trials, rather than those which were alive, and daily experienced them. (See Job iii. 13, &c.) (39) ECCL. 9 10 Whatsoever thy hand findeth to do, do it with thy might ; for there is no work, nor device, nor knowledge, nor wisdom, in the grave (Sheol, Hades), whither thou goest. Note. Sheol (Hades), to which man elsewhere is said to go after death, is here said to be a place in which there is no work, nor device, nor knowledge, nor wisdom ; and signifies tiie grave, as it is here translated. (40) ECCL. 12 7 Then shall the dust return to the earth as it was : and the spirit shall return unto God who gave it. Note. This passage has reference to all men, good and bad, whose vpirit t or life (trans- 108 THE OLD TESTAMENT. lated breath, Ps. cxlvi. 4), is said (figuratively) to return to God who gave it, implying that it shall be, as it were, restored to them at the Eesurrection. Spirit (breath), see pp. 51-62. {41) ISA. 2 22 Cease ye from man, whose breath is in his nostrils : for wherein is he to be accounted of? Note. Job says (xxvii. 8), ' tlie spirit of God (uiarg. that is the breath which God gave him) is in my nostrils ' ; for God at man's creation ' breathed into his nostrils the breath of life ' (Gen. ii. 7) ; whilst it is also said of the Lower Animals, ' All in whose nostrils was the breath of life, of all that was in the dry land, died' (Gen. vii. 22). (42) ISA. 14 4 thou shalt take up this ptwverb (taunting speech) against the king of Babylon, and say, How hath the oppressor ceased I the golden city ceased ! 7 The whole earth is at rest, and is quiet : they break forth into singing. 8 Yea, the fir trees rejoice at thee, and the cedars of Lebanon, saying, Since thou art laid down, no feller is come up against us. 9 Hell (Sheol, Hades, niarg. tJie grave) from be- neath is moved for thee to meet thee at thy coming : it stirreth up the dead for thee, even all the chief ones of the earth ; 10 they shall speak and say unto thee, Art thou also become weak as we ? art thou become like unto us ? u Thy pomp is brought down to the grave (Sheol, Hades), and the noise of thy viols: the worm is spread under thee, and the worms cover thee. ^How art thou fallen from heaven, O Lucifer, . . . how art thou cut down to the ground, which didst weaken the nations ! 13 thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God : ll l will ascend above the heights of the clouds ; I will be like the most High. ' 'Yet thou shalt be brought down to hell (Sheol, Hades), to the sides of the pit (Bor). li; They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms ; 17 That made the world as a wilderness, and destroyed the cities thereof ; that opened not the house of his prisoners ? 18 A11 the kings of the nations, even all of them, lie in glory, every one in his own house. u 'But thou art cast out of thy grave (Keber) like an abominable branch, and as the raiment of those that are slain, . . . that go down to the stones of the pit (Bor) ; as a carcase trodden under feet. 20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people. Note. A description of the King of Babylon going to the state of tlie dead (Sheol, Hades), the grave, the pit (Bor). The word hell (grave) v. 9 is the same as that translated grave in v. 11, and hell in v. 15 ; Sheol (Hades) should have been translated in each of these places (v. 9, 11, 15) by the word grave, for worms are said to be under, and covering those in it. There is no mention of any punishment there; all the kings of the nations there are described as lying in glory, even in his own house or mausoleum ; and under a proverb, they are figuratively described as stirred up to meet the King of Babylon at his coming thither, and to taunt him as unworthy of burial, for his pride and cruelty as a king. A similar figure of the dead as it were speaking in Hades, is to be found in the New Testament Scrip- tures, in the parable of the rich man and Lazarus (Luke xvi. 19-31) ; to teach the living a lesson for their instruction and warning. (43) ISA. 26 13 O LORD our God, other lords beside thee have had dominion over us : ... "They are dead, they shall not live ; they are deceased, they shall not rise : therefore hast thou visited and destroyed them, and made all ^heir memory to perish. 19 Thy dead men shall live, together with my dead body 'shall they arise. Awake and sing, ye that dwell in dust : for ... the earth shall cast out the dead. 20 Come, my people, . . . hide thyself ... for a little moment, until the indigna- tion be overpast. 21 For, behold, the LOKD cometh ... to punish the inhabitants THE MORTALITY OF MAN. 100 of the earth for their iniquity : the earth also shall disclose her blood, and shall no more cover her slain. Note. In v. 13-14, the enemies of God's people are represented as dead and destroyed, and their memory perished ; they shall not rise, but ' to shame and everlasting contempt ' (Dan. xii. 2) ; but thy dead (i.e. the righteous dead) shall live, they shall come out the graves of Babylon, and carrying the interpretation further on ; at the general Resurrection, ' with my dead body shall they arise ' ; therefore ' ye that dwell in dust, Awake and sing ' at the prospect* before you ; for ' the earth shall cast out her dead.' The hope of the righteous dead, of whom the prophet is here speaking, is sustained by the promise of the certainty of the Resurrection, at the prospect of which they are figuratively exhorted to ' awake and sing ' teaching the living a lesson for their instruction and comfort in every age. (44) ISA. 38 9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness : 10 I said in the cutting off of my days, I shall go to the gates of the grave (Sheol, Hades) : I am deprived of the residue of my years. U I said, I shall not see the LORD, even the LORD, iu the land of the living : I shall behold man no more with the inhabitants of the world. 17 but thou hast in love to my soul delivered it from the pit (Shakath) of corruption : 18 For the grave (Sheol, Hades) cannot praise thee, death can not celebrate thee: they that go down into the pit (Bor) cannot hope for thy truth. 19 The living, the living, he shall praise thee, as I do this day : Note. The silence of the grave (Sheol, Hades), of the pit (Shakath) of corruption, and the state of the dead is here contrasted with the state of the living ; In the grave (Sheol,. Hades) no man can praise the LORD, or hope for his truth. The living, the living alone can praise him, as I do this day. The Psalmist here includes himself, and necessarily all righteous men, as unconscious in the state between death and Resurrection. (See Ps. vi. 4, xxx. 9, Ixxxviii. 3 ; Eccles. ix. 10 ; and the living as contrasted with the dead, see Job- xxviii. 12.) (45) ISA. 57 1 The righteous perisheth, and no man layeth it to heart : and merciful men are taken away, none considering that the righteous is taken away from the evil to come. 2 He shall enter into peace : they shall rest in their beds, each one walking in his uprightness. Note. The heading of this chapter in the English Authorised Version is, ' The blessed death of the righteous ; ' they rest in their beds, that is in their graves (Sheol, Hades) in peace (Job xvii. 13) ; in certain hope of a Resurrection to life ; that is each one at present walking in uprightness of life. (46) EZEK. 26 15 Thus saith the LORD God to Tyrus ; 20 When I shall bring thee down with them that descend into the pit (Bor), . . . and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit (Bor), that thou be not inhabited ; and I shall set glory in the land of the living ; 21 I will make thee a terror, and thou shalt be no more : though thou be sought for, yet shalt thou never be found again, saith the LORD GOD. Note. The destruction of Tyre, and its being brought down to the pit (Bor), to the low parts of the earth (i.e. the earth below), as contrasted with ' the glory in the land of the living.' (See Is. xxxviii. 9, Job xxviii. 12.) (47) EZEK. 31 2 Son of man, speak unto Pharaoh king of Egypt, and to his multitude ; Whom art thou like in thy greatness ? 3 Behold, the Assyrian was a cedar in Lebanon (Is. xiv. 4, &c.) with fair branches. 4 The waters made him great, ^his height was exalted above all the trees of the field, "All the fowls of heaven made their nests in his boughs, 9 all the trees of Eden, that were in the garden (paradise) of 110 THE OLD TESTAMENT. God, envied him. 14 they are all delivered unto death, to the nether parts of the earth, . . . with them that go down to the pit (Bor). I5 In the day when he went down to the grave (Sheol, Hades) I caused a mourning : . . . I caused Lebanon to mourn for him, and all the trees of the field fainted for him. lrt l made the nations to shake at the sound of his fall, when I cast him down to hell (Sheol, Hades) with them that descend into the pit (Bor) : and all the trees of Eden . . . shall be comforted in the nether parts of the earth. "They also went down into hell (Sheol, Hades) with him unto them that be slain with the sword ; ll5 To whom art thou (Egypt) thus like in glory and in great- ness among the trees of Eden ? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth : thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude. 82 2 Son of man, take up a lamentation for Pharaoh king of Egypt, is wail for the multitude of Egypt, and cast them down, . . . unto the nether parts of the earth, with them that go down into the pit (Bor). 19 Go down, and be thou laid with the uncircumcised. 20 They shall fall in the midst of them that are slain by the sword : "The strong among the mighty shall speak to him out of the midst of hell (Sheol, Hades) with them that help him : they are gone down, they lie uncircumcised, slain by the sword. 22 Asshur is there and all her company : Tit's graves (Keber) are about him : all of them slain, fallen by the sword. 23 Whose graves (Keber) are set in the sides of the pit (Bor), and her company is round about her grave (Keber) : all of them slain, fallen by the sword, which caused terror in the land of the living. -''There is Elam and all her multitude round about her grave (Keber), all of them slain, fallen by the sword, which are gone down uncircumcised into the nether parts of the earth, which caused their terror in the land of the living; yet have they borne their shame with them that go down to the pit (Bor). 2 "They have set her a bed in the midst of the slain with all her multitude ; Jier graves (Keber) are round about him : all of them uncircumcised, slain by the sword : though their terror was caused in the land of the living, yet have they borne their shame with them that go down to the pit (Bor) : he is put in the midst of them that be slain. 2ci There is Meshech, Tubal, and all her multitude : her .graves (Keber) are round about him : all of them uncircumcised, slain by the sword, though they caused their terror in the land of the living. - 7 they shall not lie with the mighty that are fallen of the uncircumcised, which are gone down to hell (Sheol, Hades) with their weapons of war : and they have laid their swords under their heads, . . . though they were the terror of the mighty in the land of the living. - 8 Yea, thou shalt be broken in the midst of the uncircumcised, and shalt lie with them that are slain with the sword. 20 There is Edom, her kings, and all her princes, which . . . are laid by them that were slain by the sword : they shall lie with the uncircumcised, and with them that .go down to the pit (Bor). 3u There be the princes of the north, all of them, and all the Zidonians, which are gone down with the slain ; . . . they lie uncircumcised with them that be slain by the sword, and bear their shame with them that go down to the pit (Bor). 31 Pharaoh shall see them, and shall be comforted over all his multitude, even Pharaoh and all his anny slain by the sword, saith the LORD GOD. 32 For I have caused my terror in the land of the living : and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the LORD GOD. Note. In these two chapters the King of Assyria and the King of Egypt and all their multitude, slain by the sword, are figuratively represented as having gone down in a bodily state, irrespective of rank or station, with their weapons of war, to cleatJi, to the nether parts of the earth, to the grave (Keber), to the grave (Sheol, Hades), to hell (Sheol, Hades), to the pit (Bur), all synonymous terms, and comforted there, lying in glory and quietness, not tormented there : Therefore they could not be said to have gone to hell, which in a popular sense is always associated with torment ; the place of the dead, or the state of the dead being THE MORTALITY OF MAN. Ill contrasted in this passage (v. 23-25, 27, 32) with ' the land of the living,' as a place of unconsciousness, and a sleep in dust, till the Eesurrection. In v. 21, there is & figurative representation of ' the strong among the mighty,' speaking, as in Is. xiv. 10, xxvi. 19 ; A similar figure of the dead, as it were speaking in Hades, is referred to in the New Testament in the parable of the rich man and Lazarus (Luke xvi. 19-31) to teach a lesson to those in the living state. THE RESURRECTION OF THE DRY BONES. (48) EZEK. 37 1 The hand of the LORD was upon me, and carried me ... in the spirit of the LORD, and set me down in ... the valley which was full of bones, . . . 2 lo, they were very dry. 3 And he said unto me, . . . can these bones live ? And I answered, O LORD GOD, thou knowest. 4 Again he said . . . Prophesy upon these bones, 5 Thus saith the LORD GOD unto these bones ; . . . I will cause breath to enter into you, and ye shall live : 'And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live ; 7 and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. 8 And . . . the sinews and the flesh came up upon them, and the skin covered them . . . but there was no breath in them. "Then said he ... Prophesy unto the wind (marg. breath), . . . and say to the wind, Thus saith the LORD GOD ; Come from the four winds, O breath, and breathe upon these slain, that they may live. 10 So I prophesied . . . and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. "Then he said unto me, Son of man, these bones are the whole house of Israel : . . . they say, Our bones are dried, and our hope is lost : we are cut off . , . "Therefore prophesy and say unto them, Thus saith the LORD GOD ; . . . O my people, I will open your graves (Keber), and cause you to come up out of your graves (Keber), and bring you into the land of Israel. Note. The heading of this chapter in the English Authorised Version is ' By the resurrec- tion of dry bones, the dead hope of Israel is revived,' in their promised resurrection from the graves of Babylon, and their return to the land of Israel. The resurrection of the dry bones at the word of the LORD, is described as accompanied with a ' noise,' and ' a shaking,' when ' the bones came together, bone to his bone,' and ' sinews and flesh,' and ' skin covered them," but there was no breath in them ; when at God's word ' breath came into them, and they lived, and stood upon their feet, an exceeding great army ' ; such is the Old Testament description of the Resurrection of all men at the last day. Man goes to death for want of breath, and he rises to life, by God imparting breath to his organism recreated. The Hebrew word (Rooagh) occurs in nine places in this passage, and is translated in the English Authorised Version by the word wind in 2 places, wind (marg. breath) 1, breath (5), spirit (1). (49) HOSEA 13 14 I will ransom them from the power of the grave (Sheol, Hades) ; I will redeem them from death ; O death, I will be thy plagues ; O grave (Sheol, Hades), I will be thy destruction : repentance shall be hid from mine eyes. Note. This passage sets forth the great and final deliverance of the faithful from the power of sin, death, and the grave, at the Resurrection ; for it is prophesied of the Messiah that ' he will swalloio up death in victory ; and the LORD God will wipe away tears from off all faces ; and the rebuke of his people shall be taken away from off all the earth ' (Isa. xxv. 8) ; This passage is referred to by St. Paul (1 Cor. xv. 54), ' So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, " Death is swallowed up in victory." 5 '0 death, where is thy sting ? O grave, where is thy victory ? (50) JONAH 2 2 out of the belly of hell' (Sheol, Hades, marg. the grave] cried I, anJ thou heardest my voice. Note. Hell (Sheol, Hades) is here figuratively the grave, or the place of the dead, as it 112 THE NEW TESTAMENT. were ; for in the belly of the fish, in the depth of the sea, Jonah might be said to be in Jiis grave (as it is in the margin of the English Authorised Version) : without apparently any prospect of returning to life. No righteous man could be said after death to go to hell, in the popular sense of the word as a place of torment. This concludes the evidence from the Old Testament Scriptures as to the Intermediate State being a state of perfect death, and of unconsciousness, of mankind, till the Resurrection, when the Judgment (or separation) of all men to everlasting reward or punishment will take place. AS SET FORTH IN THE NEW TESTAMENT SCEIPTUEES. IT has been already stated that the words Immortal, Immortality, Incorruption, and Incorruptible, do not occur in any of the Canonical books of the Old Testament Scriptures in the English Authorised Version, but only in the Apocryphal books of the Greek, Latin, and English Versions ; where they have reference to God only and righteous men : but they do occur in the English Authorised Version of the New Testament, as the translations of the Greek words ATHANASIA, APHTHABSIA, and APHTHARTOS, and have reference, as in the Apocrypha, only to God and to righteous men ; the latter being promised a Resurrection to immortality or eternal life, but not until the Eesurrection and Judgment, or separation of all men at the last day ; as will appear from the following quotations from the English Authorised Version : I. ATHANASIA, translated immortality in 3 places. . Total 3. I. COR. 15 53 this mortal must put on immortality. 54 So when . . . this mortal shall have put on immortality, then . . . Death is swallowed up in victory (Is. xxv. 8). I. TIM. 6 15 the blessed and only Potentate, . . . 16 Who only hath immortality, II. APHTHARSIA, incorruption 4 places, immortality (2) Total 6. ROM. 2 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life (i.e. He will give eternal life) : 10 In the day when God shall judge the secrets of men by Jesus Christ I. COR. 15 42 So also is the resurrection of the dead. It is sown in corruption ; it is raised in incoi^ruption : 50 flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 53 For this corruptible must pxit on incorruption, 54 So when this corruptible shall have put on incorruption, . . . then . . . Death is swallowed up in victory. II. TIM. * 1 10 Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel : THE MORTALITY OF MAN. 113 III. APHTHARTOS, incorruptible 4 places, uncorruptible (1), not corruptible (1), immortal (1). Total 7. ROM. 1 23 changed the glory of the uncorruptible God into an image . . . like to corruptible man, I. COR. 9 25 they do it to obtain a corruptible crown ; but we an incorruptible. 15 52 the dead shall be raised incorruptible, and we shall be changed. I. TIM. 1 17 Now unto the King eternal, immortal, invisible, the only wise God, I. PET. 1 4 an inheritance incorruptible, . . . reserved in heaven for you, 28 born again, not of corruptible seed, biit of incorruptible, by the word of God, 3 4 let it be the hidden man of the heart, in that which is not corruptible, IV. The Greek word THNEETOS, mortal in 5 places, mortality (1), is applied to man in the six following places : Total 6. ROM. 6 12 Let not sin therefore reign in your mortal body, 8 11 he that raised up Christ from the dead shall also quicken your mortal bodies by .his Spirit that dwelleth in you. I. COR. 15 53 For . . . this mortal must put on immortality. 54 So when this . . . mortal shall have put on immortality, . then . . . Death is swallowed up in victory, ir. COR. 4 11 that the life also of Jesus might be made manifest in our mortal flesh. 5 4 not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. V. The Greek word PHTHARTOS, corruptible, is applied to man in the three following places : Total 3. ROM. 1 23 changed the glory of the uncorruptible God into an image made like to corruptible man, I. COR. 15 53 For this corruptible must put on incorruption, 54 So when this corruptible shall have put on incorruption, . . then . . . Death is swallowed up in victory. VI. In the following nineteen quotations from the New Testament Scriptures, under the three Greek words, KOIMAOMAI, KATHEUDO, and EXUPNIZO, Man is said to sleep in death (not his body, for matter is never said to sleep, but his person) ; the figure sleep implying, not only a state of unconsciousness of every power and faculty of body, soul, and spirit; but also a future awakening, or resuscitation of the man, with the restoration of all his faculties and powers of mind and body in a living material Organism or person : and necessarily excludes any capability of reward or punishment, of happiness or misery, until the Eesurrection, when all these faculties and powers of mind and body will re-exist in a living material Organism or Person. I 114 THE NEW TESTAMENT. (1.) KOIMAOMAI, sleep in 8 places, fall asleep (5), dead (1). Total 14. MAT. 27 52 JOHN 11 11 ACTS 7 60 13 36 I. COR. 7 39 11 30 15 6 18 20 51 I. THBS. 4 13 14 15 n. PET. 3 4 the graves were opened ; and many bodies of the saints which slept (lit. bodies of the sleeping Saints) arose, 51 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Our friend Lazarus sleepeth ; but I go, that I may awake him out of sleep. (Stephen, v. 59) . . . And when he had said this, he fell asleep, David, . . . fell on sleep, and was laid with his fathers, and saw corruption. if her husband be dead, she is at liberty to be married to whom she will ; For this cause many are weak and sickly among you, and many sleep. he was seen of above five hundred brethren. . . . some are fallen asleep. (if Christ be not raised, v. 17) . . . Then they also which are fallen asleep in Christ are perished. now is Christ risen from the dead, . . . the first fruits of them that slept. I shew you a mystery ; we shall not all sleep, but we shall all be changed. I would not have you to be ignorant, . . . concerning them which are asleep, them also which sleep in Jesus will God bring with him (i.e. from sleep to glory), we which are ali ve . . . shall not prevent (i.e. go before) them which are asleep. Since the fathers fell asleep, all things continue as ... from . . . the creation. (2.) KATHEUDO, sleep in 4 places. Total 4. MAT. 9 24 the maid is not dead, but sleepeth. And they laughed him to scorn. MARK 5 39 Why make ye this ado and weep ? the damsel is not dead but sleepeth. LUKE 8 52 he said, Weep not ; she is not dead but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. I. Til KS. 5 10 Who died for us, that whether we wake or sleep, we should . . . live unto him. (3.) EXUPNIZO, awake out of sleep 1 place. Total 1. JOHN 11 11 Our friend Lazarus sleepeth ; but I go, that I may aivake him out of sleep. VII. But it may be said by some, that there are passages in the New Testament which affirm the contrary of what has been brought forward already, as the teach- ing of the Old and New Testament Scriptures, respecting the intermediate state between death and the Eesurrection : some affirming that the souls and spirits of the righteous go direct to God in heaven after death, and are there with Him in a state of consciousness and happ-incss, in some undefined Organism or being, till the Kesurrection ; others affirming that Sheol or Hades, to which the soul is said to go after death, is not the grave, or place of the dead, nor a place of unconsciousness, but a place of happiness to the righteous, in one part of vhich they can, in some undefined Organism or being, enjoy the presence of God ; and a place, in the other part of which the ungodly are in a place of punishment or torment, also in some undefined Organism or being ; and in proof of their statements they commonly refer THE MORTALITY OF MAN. 115 to the following passages, which, from the want of knowledge of the Hebrew or Greek texts, or from overlooking contexts, or from being unacquainted with the great mass of evidence on the other side, they have misinterpreted. A reasonable interpretation therefore of these passages, as nearly as possible in conformity with the general teaching of Scripture, is proposed in the following Sections. (1) THE TRANSFIGURATION (Matt. xvii. 1-9, Mark ix. 1-9, Luke ix. 28 36). LUKE 9 28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. *" J And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. (Matt. xvii. 2, his face did shine as the sun, and his raiment was white as the light.) 30 And, behold, there talked with him (Matt. xvii. 3, there appeared unto them . . . talking with him. Mark ix. 4, there appeared unto them . . . talking with Jesus) two men, which were Moses and Elias : 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 3 -But Peter and they that were with him were heavy with sleep : and when they were awake, they saw his glory, and the two men that stood with him. 33 And ... as they departed from him, Peter said unto Jesus, Master, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias : not knowing what he said. (Mark ix. 6, for he wist not what to say ; for they were sore afraid.) 34 While he thus spake, there came a cloud, and overshadowed them : and they feared as they entered into the cloud. 35 And there came a voice out of the cloud, saying, This is my beloved Son : hear him. Matt, xvii.- 6, And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and toxiched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, (Luke ix. 36, And when the voice was past,) they saw no man, save Jesus only. 9 And . . . Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. (Mark ix. 10, And they kept that saying . . . questioning one with another what the rising from the dead should mean.) Note. The Transfiguration of Christ is called by our Lord himself a vision (Matt. xvii. 9). It was in visions and dreams, in sleep or waking, in a trance or ecstasy, that God frequently revealed his mind to the Old and New Testament saints and prophets, a vision implying something presented to the mind in a supernatural way, but not necessarily implying that the personages and figures were real ; (see the use of the word, Acts vii. 81, under the translation ' sight,'' ix. 10, 12 ; x. 3, 17, 19 ; xi. 5, xii. 9, xvi. 9, 10, xviii. 9) : for there would be grave difficulties in interpreting visions, if this fact were not conceded ; for it is said that Moses ' died,' and that the Lord ' buried him ' (Deut. xxxiv. 5, 6). Nor is there any resurrection of Moses, or of any other Old Testament saint, recorded in the Old or New Testament Scriptures, after the manner of Christ's resurrection, ' now no mere to return to corruption ' (Acts xiii. 34). Again, Peter, after Christ's Resurrection and Ascension, said of David, ' he is both dead and buried, and his sepulchre is with us unto this day ' (Acts ii. 29), implying that he was in it. Again, ' David is not ascended into the heavens ' (v. 34) : whilst Christ himself said, ' no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven ' (John iii. 13). Again, St. Paul said, * I continue unto this day, witnessing . . . none other things than those which the prophets and Moses did say should come : That Christ should suffer, and ... be the first that should rise from the dead ' (Acts xxvi. 22, 23). And, again, ' now is Christ risen from the dead, and become the first fruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead.' 23 But every man in his own order : Christ the first fruits ; afterward they that are Christ's at his coming ' (1 Cor. xv. 20, 21, 23). Again, Christ is called ' the first begotten of the dead ' (Kev. i. 5), that is the first fruits of all that have died in the Lord ; these passages implying, that though Christ be raised from the i2 11G THE NEW TESTAMENT. dead, none of his saints, not even Moses, has been raised (in the sense he was raised), nor will be so raised, till his return or second .' coming.' Now in the context of this passage, Christ had told his disciples that ' he must go up to Jerusalem . . . and be killed, and be raised again the third day ' (Matt. xvi. 21) ; and he had told the Jews, that his Resurrection from the dead on the third day was the only sign he would give them of his being the promised Messiah (Matt. xii. 39, 40, John ii. 18-21) ; as exemplified in Jonah being ' three days and three nights in the whale's belly ' (Matt. xii. 40) : and as his disciples were looking for a temporal kingdom only, so they were stumbled at this saying of our Lord ; Peter rebuking him in the words, ' Be it far from thee, Lord : this shall not be.' The Vision then was intended to teach them, what had already been pointed to in Moses and the prophets, that ' his decease ' was necessary for the establishment of his kingdom, as his Resurrection would be, to open ' the gate of life ' to all believers in him : for he alone could open the grave, and release its prisoners, which he did by bursting the bands of death, in his own person as their representative, and for them. There is no mention in the Vision of Moses or Elias taking any notice of the disciples, or the disciples of them ; the latter were in a ' heavy sleep,' and on waking, saw these two men talking with Jesus of his decease, which he was to accomplish at Jerusalem ; Moses, being as it were the representative of the law, which in its sacrifices pointed to the great Sacrifice upon the cross, on which the Lamb of God would be offered for the sins of the world ; and Elias, the restorer of Israel, as the representative of the prophets, who were raised up to keep Israel close to the law, as also ta point to the coming of the promised Messiah : the words, ' the law and the prophets,' or ' Moses and the prophets,' being used in the New Testament to signify the writings of the Old Testa- ment Scriptures. On the departing of Moses and Elias, we read, that Peter proposed ta ' build three tabernacles, not knowing what he said ' ; when ' there came a cloud, . . . and they feared as they entered into the cloud. And there came a voice out of the cloud, saying. This is my beloved Son : hear him ' (Luke ix. 33-35) ; pointing, as it were, to the words of Moses recorded by Peter (Acts iii. 22, 23), ' A prophet shall the Lord your God raise up unto you of your brethren, like unto me ; him shall ye hear in all things whatsoever he shall say Unto you. . . . 23 And . . . every soul, which will not hear that prophet, shall be destroyed from among the people.' From this Vision then we may learn : First, in the passing away of Moses and Elias, after speaking of Christ's decease, that the Old Covenant was about passing away, as had been prophesied of by Jeremiah (xxxi. 31-34. See also Heb. viii. 13), to be followed by a better covenant, with better promises, of which Christ was to be the Mediator. Second, that though Christ was then in a state of humiliation, he would hereafter appear in a state of glory, when he should ' come in his oivn glory, and in his Father's, and of the holy angels (Luke ix. 26), and that ' then he shall reward every man according to his works ' (Matt. xvi. 27). And Third, that as Christ's ' face did shine as the sun,' which glory was imparted, figuratively, to Moses and Elias, 'so shall the righteous,' as partakers of his glory, then ' shine forth in the kingdom of their Father ' (Matt. xiii. 43). (2) THE RICH MAN AND LAZARUS (Luke xvi. 19-31). LUKE 16 19 19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, hill of sores, 2l And desiring to be fed with the crumbs which fell from the rich man's table : moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23 And in hell (Hades) he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue ; for I ain tormented in this flame. 2 "'But Abraham said, Son, remember that tnou in thy lifetime receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou" art tormented. 20 And beside all this, between us and you there is a great gulf fixed : so that they which would pass from hence to you cannot ; neither can they pass to us, that would come from thence. 27 Then he said, I THE MORTALITY OF MAN. 117 pray thee therefore, father, that thou wouldest send him to my father's house : ^"For I have five brethren ; that he may testify unto them, lest they also come into this place of torment. S9 Abraham saith unto him, They have Moses and the prophets ; let them hear them. 30 And he said, Nay, father Abraham : but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. Note. This passage has been treated as a parable, by all the writers on the parables of the New Testament. It may be said to be both a history and a parable. It was principally addressed to the Pharisees, who are described in the context as ' covetous,' and being told by Christ, ' Ye cannot serve God and mammon ' (v. 13), they ' derided him.' The rich man is pointed out, as living for himself only, in a state of the greatest luxury and extravagance, and neglecting the beggar ' which was laid at his gate full of sores, And desiring to be fed with the crumbs which fell from the rich man's table.' But death changes the scene ; ' the beggar died,' and . . . ' the rich man also died.' Here the history of the parable ends, and from this to the close of the chapter the language is clearly figurative. Of Lazarus it is said, ' the beggar died and was carried by the angels into Abraham's bosom,' from which it would appear that he was a righteous man, for ' the angels ' are ' sent forth to minister for them who shall be heirs of salvation ' (Heb. i. 14). He was carried there figuratively in a dead body, for he was seen, figuratively, by the rich man in a body, in 'Abraham's bosom.' The expression ' Abraham's bosom ' is not found elsewhere in either the Old or New Testament Scriptures, but was derived by the Jews, in later times, from tradition, to signify the place of rest and blessedness for Abraham's descendants. In the Old Testament the child is described as carried in the bosom of the father or mother (see Numb. xi. 12, 1 Kings xvii. 19, Lam. ii. 12), implying, that only Abraham's true children would be received into Abraham's bosom ; the true children of Abraham being ' tJie children of God,' as having the faith of Abraham : ' If ye were Abraham's children, ye would do the works of Abraham ' (John viii. 39): 'the children of the flesh, these are not the children of God' (Bom. ix. 8); to these Our Lord refers in the words, ' Ye are of your father the devil ' (John viii. 44). We read next, ' the rich man also died and was buried ' : he is not said to have gone to Gehenna, to which the wicked are said, in the New Testament, to go after the Resurrection and the Judgment, and which is joined with fire ; but to Hades, the state of the dead or gravedom, in which state Lazarus also was, as is apparent from the request of the rich man to Abraham, that Lazarus might be sent to his brethren on earth to warn them, ' if one went unto them from the dead, they will repent ' ; as also from the reply of Abraham, ' If they hear not Moses and the prophets, neither will they be persuaded through one rose from the dead.' On opening his eyes in Hades, he found he was not in Abraham's bosom, the supposed place of Jewish happiness, hence his torments of mind, which are, figuratively, described as the torments of fire, and symbolical of futTire punishment at the Resurrection ; and to add to these torments, he ' seeth Abraham afar off, and ' the despised ' Lazarus in his bosom ' : when he cried, ' Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue ; for I am tormented in this flame.' From Abraham he received no consolation in the words, ' Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed : so that they which would pass from hence to you cannot ; neither can they pass to us, that would come from thence. Now no man taking this part of the parable literally, could imagine that in the dead state, either Lazarus or the rich man could be capable of happiness or torment of body, nor in the intermediate state, could either of them be said to be in a living body : yet Abraham, Lazarus, and the rich man are here represented as being seen in living bodies, and performing acts which could only be performed by persons in living bodies : for the rich man is said to ' lift up his eyes,' to see Abraham, to have cried and addressed Abraham who was afar off, to have addressed him as Father Abraham,' and entreated his mercy, describing his tongue as tormented in ihefiame, and entreats for as much water to cool it as could be conveyed by Lazarus on the tip of his finger, which supposes Lazarus also to be alive: all acts of men, as if in living bodies: Lazarus being described as in Abraham's bosom, who is carrying on a conversation with the rich man across the gulf. Now all this was utterly impossible in Hades, in a literal point of view, according to the use of the word 118 THE NEW TESTAMENT. in the Old and New Testament Scriptures, where Hades is never referred to as a place of life, but as a place of perfect death, of unconsciousness, and of silence, in which no man can praise God, and in which there is no remembrance of him ; in which there is ' no work, nor device, nor knowledge, nor wisdom.' In the New Testament, Hades is rendered in the English Authorised Version grave (marg. hell), 1 Cor. xv. 55, '0 grave (Hades, ruarg. hell) where is thy victory,' and in Rev. xx. 13, at the Resurrection and general Judgment, ' death and hell ' (Hades, marg. the grave) ' delivered up the dead which were in them. And they were judged every man according to their works ' ; implying, that till the Resurrection from Hades, there will be no general Judgment ; or separation of men : and therefore no reward or punishment : Hades being the common prison house of all the dead, good and bad, until the Resurrection and general Judgment. And then ' whosoever was not found written in the book of life, was cast into the lake of fire ' (Rev. xx. 15). This is doubtless the Gehenna, or the hell, or hell of fire referred to by our Lord into which the wicked will be cast at the Judgment day. The rich man makes one more effort to obtain a relief of mind. His brethren are still upon earth ; Would Abraham send Lazarus to warn them, ' lest they also come into this place of torment ' ? The answer of Abraham is explicit : ' They have Moses and the prophets ' (that is, their writings), ' let them hear them.' But this would not afford satisfaction to the rich man : He pleads, that ' if one went unto them from the dead they will repent.' Abraham replies, ' If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.' The whole of this parable, therefore, from the death of Lazarus and the rich man is clearly figurative, and was intended to teach the Jews that the rich man was shut out of Abraham's boeom because he disregarded the teaching of Moses and the prophets : and that if his brethren and others should come to be shut out from the hope of everlasting life, it was only because they did the same. There will be no other means for man's salvation, and eternal happiness, but in the gospel of Christ, as it is revealed in the New Testament Scriptures by Christ and his Apostles ; Nor will there be any further state of probation for Jew or Gentile but the present state of probation, because nothing can be added to the gospel warning. As it is only the true seed or children of Abraham that figuratively will be in Abraham's bosom, so it is only the true followers of Christ, who are in his kingdom of grace here, that will be in his kingdom of glory hereafter ' at his coming. 1 (See marginal reference, Is. viii. 19, 20.) [See notes under Is. xiv. 4 and Ezek. xxxi., xxxii., pages 108 and 110.] (3) THE SADDUCEES AND THE RESURRECTION (Matt. xxii. 28-33, Mark xii. 18-27, Luke xx. 27-38). LUKE. 20 27 Then came to him certain of the Sadducees, which deny that there is any resurrec- tion ; 33 Therefore in the resurrection whose wife of them is she ? for seven had her to wife. 3J And Jesus answering said unto them, The children of thi world marry, and are given in marriage : r "Bat they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage : 3| Neither can they die any more ; for they are equal unto the angels; and are the children oj God, being the children of the resurrection. 37 Now tliat the dead are rained, even Moses shewed at the bush, when he calleth the Lord the God oi Abraham, and the God of Isaac, and the God of Jacob. 3 *For he is not a God of the dead, but of the living : for all live unto him. 3 "Then certain of the scribes answering said, Master, thou hast icell said. JO And after that they durst not ask him any question at all. Note. The Sadducees, by the question which they put to our Lord, thought to cast ridicule upon the doctrine of the Resurrection. To preserve the families of the Israelites distinct and entire, Moses had enacted the law to which the Sadducees refer. If the head of a family died, and left no children, the nearest of kin, who was unmarried, was to take the widow to marriage, that the tribe might not become extinct in Israel. On this law the Sadducees invented what they thought a very plausible argument against the doctrine of the Resurrection of the dead [Mark xii. 23, ' In the resurrection therefore, when they shall rise, whose wife shall she be of them ? ' (i.e. which of the seven shall claim her as his wife) ' for the THE MORTALITY OF MAN. 119 seven had her to wife ']. Our Lord replied, 34< The children of this world marry, and are given in marriage : 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage : '^Neither can tliey die any more: for they are equal unto the angels' 1 (i.e. possessed of immortality and incorruptibility, and will have no need of marriage to propagate their generation), ' and are the children of God, being the children of the resurrection.' Now as the Sadducees have drawn their argument against the Resurrection from the books of Moses, Our Lord has chosen to prove the doctrine of the Resurrection of the dead from the writings of Moses. 37 ' Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living : for all live unto him.' Now God's covenant with Abraham was (Gen. xvii. 1, 7), 'walk before me, and be thou perfect . . . 7 and I will ... be a God unto thee, and to thy seed after thee ' : whilst the very condition of the covenant, so continually repeated in the Old Testament Scriptures to the nation, was obedience ; (Jer. vii. 23) ' Obey my voice, and I will be your God, and ye shall be my people. 1 In the New Testament it was (2 Cor. vi. 18), I ' will be a Father unto yon, and ye shall be my sons and daughters, saith the Lord Almighty.' Again (Rev. xxi. 7), 'He that overcometh, shall inherit all things; and I will be his God, and he shall be my son.' God therefore is only a God and a Father to those, who, like Abraham, trusted in him as a God and a Father, and obeyed his voice; they, and they only are recognised by God as ' his people,' ' his sons ' and ' his daughters,' and are here called by Christ ' the children of God,' and ' the children of the resurrection' the only persons who will be ' equal unto the angels,' and ' accounted worthy to obtain that world, and the resurrection from the dead ' ; all such ' live unto him now ' ; all others continue dead to God and to spiritual things ; unpardoned, whose end will be ' the second death,' referred to in Revelation (xx. 13-15). Now to Abraham and his seed were blessings promised, not only of a temporal, but also of a spiritual and eternal character, whilst faith in the blessings promised, distinguished his seed ' born after the Spirit,' from his seed ' born after the flesh.' St. Paul tells us (Heb. xi. 8), that 'Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed ; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise : 10 For he looked for a city which hath foundations, whose builder and maker is God. 13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, . . . and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country. lr 'But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God : for he hath prepared for them a city' Now when those words ' I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob,' were spoken by God to Moses (Ex. iii. 6), and which he was to communicate to the Israelites, then in Egyptian bondage, it was to assure them, that when they cried to him, he remembered the promise he had made to Abraham, that after four hundred and thirty years he would bring his descendants out of the bondage of Egypt, and though their fathers, to whom this promise was made, were dead, God was still ' their God,' and was now about to fulfil those promises, by the hands of Moses and Aaron. Christ now applies this to prove the Resurrection of the dead. The Jews knew that Abraham, Isaac, and Jacob were dead, and had never inherited the promises of ' the better ' or ' heavenly ' country, or ' the city which hath foundations, whose builder and maker is God.' It was clear then, no doubt to them, from these words of our Lord : that Abraham, Isaac, and Jacob, must be raised from the dead, to be partakers of these promises. When therefore our Lord added the words (v. 38), 'he is not a God of the dead, but of the living : for all live unto him,' he clearly meant that he is a God only to those who live unto him here, as St. Paul says, Heb. xi. 16, 'God is not ashamed to be called their God (i.e. though dead) : for he hath prepared for them a city.' And, Rom. xiv. 8, ' For whether we live, we live unto the Lord ; and whether we die, we die unto the Lord ; whether we live therefore or die we are the Lord's. 9 For to this end Christ both died, and rose, and revived (lit. re-lived) that he might be Lord both of the dead and living.' Now, it is said, 39 ' Then certain of the Scribes answering said, Master, thou hast well said. 40 And after that they durst not ask him any question at all.' 120 THE NEW TESTAMENT. (4) ' TO-DAY SHALT THOU BE WITH MB IN PARADISE.' LUKE 23 42 And he said unto Jesus, Lord, remember me when thou earnest into (lit. in) thy kingdom. 43 And Jesus said unto him, Verily I say unto thee, To-day (lit. this day) shalt thou be with me in paradise. Note. It would be impossible for an English reader to understand the meaning of this passage, from the English Authorised Version, the translators having rendered the Greek word ' Seemeron ' by the word ' to-day,' instead of ' this day,' which is the strict meaning of the word, and which translation they have adopted in three-fourths of the places in which this word occurs in the Greek Versions of the Old and New Testament Scriptures. In 196 places in the Greek Old Testament Scriptures, where Seemeron is used as the translation of the Hebrew word Ha-yom (this day), it is translated in the English Authorised Version, this day in 158 places, to-day in 41 places, that day in 2 places. In the Greek New Testament, where Seemeron occurs in 41 places, it is translated this day in 23 places, and to-day 18 places. In the 237 places where Seemeron occurs in the Greek Old and New Testament, it is translated in the English Authorised Version, this day in 176 places, to-day 59 places, that day 2 places. Now ' this ' being a demonstrative pronoun, attached to the word ' day,' necessarily points in this passage, to a day previously referred to, when Christ should come in his Ttingdom, on which day, the thief asked to be remembered. To which request our Lord replied, ' this day shalt thou be with me in Paradise ' ; not the day of Christ's speaking to him, to which the English translation to-day would limit it ; but the day of Christ's coming in his Jcingdom of glory as a King. Again, the Greek word paradeisos (paradise) occurs in 26 places in the Greek Old Testament Scriptures ; and is translated in the English Authorised Version, garden in 22 places, forest 1 place, orchard 1 place, Eden 1 place, untranslated 1 place. In 20 of these places where it is translated garden, besides 1 place where it is translated Eden, it has reference to the garden of Eden, (see Gen. ii. 8, 9, 10, 15, 16 ; iii. 1, 2, 3, 8, 8, 10, 23, 24 ; xiii. 10. Is. li. 3, 3. Ezek. xxviii. 13 ; xxxi. 8, 8, 9). In the Greek New Testament, paradeisos (paradise) occurs in 2 places, besides the present ; in 2 Cor. xii. 4, where the Apostle, after referring ' to visions and revelation* ' (v. 1), which he was favoured with, refers to a revelation which he had ' fourteen years ' before, where he was ' caught up (up is not in text) to the third heaven,' ' into paradise,' and in a state of ecstasy as it were, that he could hardly tell whether he was hi the body or out of it, he ' heard unspeakable words ; which it is not lawful (possible) for a man to utter.' This was when he was in a living body. Again, Rev. ii. 7, ' To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God ' : clearly referring to the ' New heaven,' and the ' New earth,' with its ' pure river of water of life,' and ' tree of life,' for the Saints of God in their Resurrection state, of which the garden (or paradise) of Eden, with its ''tree of life,' was a type (Rev. xxi. 1, xxii. 1, 2). In no place in the Old or New Testament Scriptures is the word paradise used with reference to the place of the dead ; it was used by the Jews in later years, as the place of the righteous dead of Abraham's seed, and as synonymous with Abraham's bosom ; but this opinion was derived by them from tradition, not from the word of God. Now it could hardly be called a reward, for Our Lord to have assured the thief, that he would be with him that day in Hades, the place of the dead, or gravedom, to which he himself would necessarily go that day, as well as the thieves ; but it would be the greatest promise, that the Saviour could give him, when he said to him: 'thy request is granted, " this day" which you refer to, when I shall come in my kingdom of glory ; thou shalt be with me,' in ' the paradise of God,' referred to in Rev. ii. 7 ; where a living, or resurrection body is implied as essential, to ' eat of the tree of life. 1 (5) ABSENT FROM THE BODY AND PRESENT WITH THE LORD (see 2 Cor. v. 8, Part V., Section 17). (6) i. PET. , 3 18 For Christ also hath once suffered for sins, . . . that he might bring us to God, being put to death in the flesh, but quickened by the Spirit : 19 By which also he went and preached unto the spirits in prison ; 20 which sometime were disobedient, when once the longsufferiug of God waited in the days of Noah, THE MORTALITY OF MAN. ]21 while the ark was a preparing, wherein few, that is, eight souls were saved by water ' (i.e. by the water floating them, and thus delivering them from drown- ing). 2 " The like figure whereunto even baptism (i.e, the baptism of the Holy Spirit, of which water was a type) doth also now save us ... (the answer of a good conscience toward God), by the resurrection of Jesus Christ.' Note. In this passage St. Peter is referring to God's forbearance with the sinners of the antediluvian world, as also to Christ's suffering for sinners under the New Testament. In Gen. vi. 5 we read, ' God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 1 3 ' And the LORD said, My Spirit shall not always strive with man, . . . his days shall be an hundred and twenty years ' (i.e. for repentance). 7 ' And the LORD said, I will destroy man whom I have created, from the face of the earth.' The Apostle then refers to the sufferings of Christ for sin (ver. 18) : ' Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened (i.e. made alive) by the Spirit : w By which (lit. in which) also he went and preached unto the spirits in prison ; 20 Which sometime (i.e. long ago) were disobedient, when once the long-suffering of God ivaited in the days of Noah, while the ark ivas a preparing. 1 Christ could not have gone and preached to those disobedient spirits after his death, for his soul was distinctly said to have gone to Hades (or gravedom, or the state or place of the dead, Acts ii. 31) : to which also the souls of the thieves went the same day. In no place in the Old or New Testament Scriptures is the spirit of either good or bad men said to go to Hades after death, but always, figuratively, to God who gave it, as Christ said (Luke xxiii. 46), ' Father, into thy hands I commend my Spirit (or breath, i.e. life) : and having said thus, he gave up the ghost ' (lit. he breathed out). Again, in Mark xv. 37, ' Jesus cried with a loud voice, and gave up the ghost ' (lit. breathed out). And, Matt, xxvii. 50, ' Jesus, when he had cried again with a loud voice, yielded up the ghost ' (lit. spirit or breath, i.e. life). Again, Stephen said (Acts vii. 59), ' Lord Jesus, receive my spirit (or breath, i.e. life). c And when he had said this, he fell asleep. 1 Again, St. Peter tells us, that these disobedient spirits were in prison ; just as prisoners, who have committed crime, are kept in prison, or under guard, till the day of their trial and punish- ment : as in Jude 6, ' The angels which kept not their first estate ... he hath reserved in everlasting chains under darkness unto the judgment of the great day. 1 .Now it was through the preaching of Noah, who is called ' a preacher of righteousness ' (2 Pet. ii. 5), that the Divine Spirit of Christ no doubt strove with those disobedient spirits, as already referred to (Gen. vi. 3, 5), and when the Spirit of Christ is said to have gone and preached to them, it does not necessarily imply that he went personally and preached to them, any more than in Eph. ii. 17, when St. Paul said that Christ ' came and preached peace to you which were afar off ' (i.e. were Gentiles), ' and to them that were nigh (i.e. were Jeivs) ; for the Apostle is clearly referring to himself as the preacher, and those who, like him, were engaged in this preaching, under the guidance of the Holy Spirit who sent them. But there is here, unmistakably (v. 21), a reference also to the prophecies that were to be iulfilled under the Messiah, in the conversion and salvation of the Gentile world, as noted in the following marginal references in the English Authorised Version on the word 'prison ' ; Is. xlii. 6, where the Messiah was promised ' for a light of the Gentiles ; 7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. 1 And, xlix. 9, ' That thou mayest say to the prisoners (i.e. the Gentile world), ' Go forth ; to them that are in darkness, Shew yourselves.' And, Ixi. 1, ' The Spirit of the LORD God is upon me ; because the LORD hath anointed me to preach good tidings unto the meek ; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound ; 2 To proclaim the acceptable year of the LORD ; ' And which latter prophecy the LORD read in the synagogue of Nazareth, when he began his ministry, adding the words, ' This day is this Scripture fulfilled in your ears ' (Luke iv. 21) : whilst St. Paul said, that he himself was divinely sent to the Gentiles. ' To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me ' (Acts xxvi. 18). Now from the destruction of the ante- diluvian world, till the coming of Christ, the Old Testament covenant had been confined to the seed of Abraham; but when Christ had suffered for sin, and burst the bands of death, 122 THE NEW TESTAMENT. his last words to his disciples just before his Ascension were, Matt, xxviii. 19, ' Go ye therefore, and teach all nations, baptising them, . . . ""and lo, I am with you alivay, even unto the end of the world ' (or age, or dispensation). And, Mark xvi. 16, ' He that believe th and is baptised shall be saved ; but he that believeth not shall be damned ' (or condemned). That is, All in Christ, the (rue Ark, shall be saved (i.e. in the day of judgment), all out of Christ (like the disobedient spirits in the days of Noah) shall perish. JESUS CHKIST . . . WAS CBUCIFIED, DEAD, AND BURIED, HE DESCENDED INTO If ELL ' (HADES). (THE APOSTLES' CREED.) The descent of Christ into hell (Hades), as joined on to the words, ' He was ' buried,' has been a stumbling block to many Christians. Bishop Burnet, in his work on the Articles, states (Art. IV.) : ' The Article in the Creed, of Christ's descent 1 into hell, is mentioned by no writer before Kuffin, who in the beginning of the fifth 1 century does indeed speak of it ; but he tells us, that it was neither in the Symbol 1 (or creed) of the Roman, nor of the Oriental churches ; and that he found it in the ' symbol (or creed) of his own church at Aquileia. But as there was no other article ' in that symbol that related to Christ's burial : so the words . . . very naturally ' signify burial. And Kuffin himself understood these words in tliat sense. . . . 1 When it was put in the Creed that carries Athanasius's name, though made in the ' sixth or seventh century, the word was changed to hades or hell : but yet it seems ' to have been understood to signify Christ's burial, there being no other word for it 1 in that Creed. Afterwards it was put into the symbol (or creed) of the Western ' Church ... it is plain that the use of it in the Creed is not very ancient, nor ' universal.' It has been supposed that some copyist, seeing it in the Athanasian Creed, and not noticing that there was no other word for Christ's burial in that creed but it, inserted it in the Apostles' Creed in addition to the words ' he was buried,' and it has ever since remained in that Creed. Hades has already been referred to in this work, as ' the state or place of the dead, gravedom ' ; and it is a most poiverful and unanswerable argument in favour of this assertion, as the teaching of Scripture, from cover to cover, that there is not any instance in the Old or New Testament Scriptures of any person who was raised from the dead, having any consciousness of any existence in soul or body or spirit, in the intermediate state, or Hades. PART V. THE SUMMARY. 1. In the Preface and Introduction of this work, the Biblical meaning of the Hebrew word Nephesh (soul), as translated in the Greek Versions of the Old Testament Scriptures by the word Psukee, and in the Latin by the word Anima, has been pointed out ; as also the meaning of the word Psukee in the New Testa- ment, as translated by the word Anima in the Latin Versions ; the word Anima being derived from the Greek word Anemos (wind, or air, or breath), and signifying that all Creatures that live by air or breath, whether they be Man or the Lower Animals, are called Animce (souls). It has also been shown (page 1), that before the mention of man being created a living soul, the Hebrew word Nephesh (soul) is applied to the living creatures which the waters brought forth, as also to the living creatures which the earth brought forth, in the forms of ' cattle,' ' creeping things,' and ' beasts of the earth ' ; whilst in the first thirteen places where Nephesh (soul) occurs in the Old Testament, it is in ten of these places applied to the Lower Animals. But this fact, that the word Nephesh (soul) in the Hebrew text is applied to the Lower Animals as well as to Man, is not to be gathered from the text of the English Authorised Version by ordinary readers ; and this is the consequence of a grave error 011 the part of the Translators, in using a variety of other words as the translation of Nephesh, instead of adhering to the word soul, or from not noti- fying any departure from it, by a marginal reading of the word svtd ; so that out of twenty-nine places where the word Nephesh is used with reference to the Lower Animals, in the Old Testament, it is translated only in tivo places by soul, and in two places life (marg. soul), and in the remaining twenty- five places by other words without any marginal reading of soul (see pages 1, 2). But these observations on the word Nephesh (soul), as applied to the Lower Animals as well as to Man, must not be supposed to imply that they possess the same facilities or powers in a like degree ; for Man was made in the image of God, and was gifted with the powers of Reason for knowing and choosing what was right, and avoiding what was wrong, as Divinely revealed to him ; a power which was not given to the Lower Animals. Hence Man was naturally held responsible for all his acts, and was to receive reward or punishment in accordance with his obedience or disobedience of the Divine precepts. 2. But Scripture further shows, that Man and the Lower Animals are not only dependent upon air or breath for their existence, but also upon blood ; for we read, Gen. ix. 4, ' flesh with the life (lit. the soul) thereof, which is the blood thereof, shall ye not eat.' And, Lev. xvii. 11, ' the life (lit. the soul) of the flesh is in the blood : 124 THE SUMMARY. 13 ' the blood . . . }4 it is the life (lit. the soul) of all flesh ; the blood of it is for the life lit. the soul) thereof . . . for the life (lit. the soui) of all flesh is the blood thereof : ' And, Deut. xii. 23, ' eat not the blood : for the blood is the life (lit. the soul) ; and thou mayest not eat the life (lit. the soul) with the flesh.' Now from these passages it must be clear, that the existence of the living soul depends upon the blood as well as upon the breath, in a living Organism or body, so that when the blood ceases to circulate in Man ov in the Lower Animals, all the faculties and poiuers of soul and body necessarily cease. But how could this Biblical truth, so distinctly stated in these passages, be gathered from the text of the English Authorised Version, when the Translators have in each of these seven quotations substituted life as the trans- lation of Nephesh (soul) without any marginal note of the fact ? 3. Again, in the Sacrifices appointed under the Old Testament dispensation, the soul of the Animal was to be poured out for the sold of Man, as in the seven passages referred to in the preceding Section. And so, in the sacrifice offered by Christ upon the cross for the sins of man, it was prophesied, that his soul was to be offered and poured out unto death : Is. liii. 10, ' when thou shalt make his soul an offering for sin, H He shall see of the travail of his soul, and shall be satisfied : 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong : because he hath poured out his soul unto death.' Now could any English reader gather from the following eight quotations, from the New Testament in the English Authorised Version, that these prophecies were literally fulfilled, according to the words of this prophecy ? They might believe that Christ's life, or that his blood was poured out, but not his soul. Now the words of our Lord in Matt. xx. 28, are explicit in the Greek, ' the Son of man came ... to give his life (lit. his soul) a ransom for many.' And, Mark x. 45, ' the Son of man came ... to give his life (lit. his soul) a ransom for many.' And, John x. 11, ' the good shepherd giveth his life (lit. his soul) for the sheep. 15 I lay down my life (lit. my soul) for the sheep. J7 I lay down my life (lit. my soul), that I might take it again.' xv. 13, ' Greater love hath no man than this, that a man lay down his life (lit. his soul) for his friends.' And 1 John iii. 16, ' he laid down his life (i.e. his soul) for us : and we ought to lay down our lives (lit. our souls) for the brethren.' But how could this Biblical truth, so distinctly stated in the prophecy of Isaiah, that the Messiah should pour out his soul unto death, be gathered from these eight passages in the English Authorised Version, where the Translators have, in each of them, sub- stituted the translation life for soul, without any marginal notice of it ? (see page 12.) Hence the popular opinion, that Christ's soul was not poured out unto death, as being incapable of death ; some affirming that it went after death to happiness in heaven ; others supposing that it went to happiness after death to that part of Hades, reserved, as they hold, for the souls of the righteous ; others affirming that it went to Paradise with the soul of the penitent thief, for which there is no authority in Scripture ; whilst others affirmed that it went to another part of Hades ; in which the spirits which were disobedient in the days of Noah were imprisoned, and ' pi cached to them ' as supposed by them to be referred to in 1 Pet, iii. 16 ; but in no case did they accept the fact, that it teas 'poured out unto death ' ; though it is distinctly stated in each of these New Testament quotations in the use of the Greek word Psukee. 4. Again, in the following THIRTEEN quotations Lev. xix. 28, xxi. 1, 11, xxii. 4 ; Numb. v. 2, vi. 6, 11, ix. 6, 7, 10, xix. 11, 13 ; Hag. ii. 13 (see page 9), the Trans- lators of the English Authorised Version have rendered the Hebrew word Nephesh by the words, the dead in 5 places, dead body (4), body (i.e. dead) (3), body (soul of) 1, clearly showing that the death of man implies, not only {he death of the body, but also the death of the soul, and of every part, and power, and faculty, of soul and body, till his Resurrection, or Resuscitation at ' the last day' But how could this great truth be gathered by ordinary readers from these quotations, in the text of THE SUMMARY. 125 the English Authorised Version, when the Translators have used other words as- the translation of the Hebrew word Nephesh (soul), without any marginal intima- tion that the words ' body ' and ' dead body ' and ' the dead ' are substituted for the translation soldi There is a similar description of the complete destruction of man in soul and body by death, in the figurative description of a forest ; Is. x. 16, ' Therefore shall the Lord . . . send ... a burning like the burning of a fire. . . . 17 And it shall burn and devour his thorns and his briers in one day; 18 And shall consume the glory of his forest, and of his fruitful field, both soul and body : ' 5. Again, in the three hundred and ninety quotations from the English Authorised Version of the Old and New Testament Scriptures (see pages 7-19, 30, 31), all which quotations have reference to Nephesh and Psukee (the soul) as taken away by death, or as preserved from being taken away by death, and which quotations form a large portion of the eight hundred and twenty-nine places in which the words Nephesh and Psukee occur in the Old and New Testament Scriptures as- applied to Man: the English Translators have greatly obscured the Biblical teaching in these passages by substituting in one hundred and ninety places other words as the translation of Nephesh and Psukee (such as life) with only 12 marginal readings of soul in these places ; whilst the translation soul is used only in 188 of these quotations. But if the word soul had been used in each of these 190 quotations, as the translation of Nephesh and Psukee, it ought to be apparent to every unprejudiced reader that in man, who is a soul, and is called a soul in Scripture, dependent upon breath and blood for his life ; there must necessarily, at his death, be the cessation of all the faculties and powers of sold and body. 6. Again, in Section (F), pp. 30, 31, Nephesh (soul) is said in six places to go to Sheol (Hades) after death, which is translated in the English Authorised Version in these places by the words hell, hell (grave), grave, grave (hell) ; and in six places to Shakath, which is translated in these places by the word pit, pit of corruption, grave ; and to Shooagh (the pit) in one place ; and to Doornail (silence) in one, place ; and in the New Testament, Psukee (the soul) is said to go to Hades in two places, when it is translated hell. Now from these passages it must be clear to any unpre- judiced reader that sold and body go to the same place after death, and that place is Gravedom, or the state or place of the dead. 7. Again, the Hebrew word Sheol (Hades), to which the soul is said to go- after death, occurs in sixty-five places in the Old Testament Scriptures ; in thirty places it is translated in the English Authorised Version the grave, in three places the pit ; hell in twenty-nine places, and hell (the grave) in four places, grave (hell) one place ; and is described as the place of death, of darkness and silence, to which man descends after death in sold and body (see the quotations in Part II., p. 33) ; as a place of corruption, in which the beauty of man is said to consume or waste away ; a place where worms are said to be -sunder, and above, and feed on those there ; the dust where man is said to lie, down and sleep till the Eesurrection ; a place where there is no work, nor device, nor knowledge, nor wisdom ; no power of remembering God, or praising him, nor of declaring his truth, a state in which all man's thoughts perish, and in many places in Scripture, contrasted on that account with the land of tJie living. What can such a place or state be called, to which all men, good or bad, go after death, but Gravedom ? In this sense must the word Hades be accepted in each of the eleven places in the New Testament, where it occurs ; and where it is translated in the English Authorised Version by the words hell, grave (hell), hell (grave) (see page 40). It was therefore a serious error on the part of the Translators of the English Authorised Version to have used the word hell as the translation of the Hebrew and Greek words Sheol and Hades, in the Old and New Testament Scriptures ; 120 THE SUMMARY. which, according to the popular meaning of the word, is ever associated with the hell and hell fire of Gehenna, referred to in the New Testament by our Lord ; the word Gehenna never occurring in the Hebrew text of the Old Testament Scriptures, except as ' the Valley of Hinnom.' The words Sheol (Hades), and Gehenna are completely different in their character; in Sheol (Hades) all men are said to sleep alike, the wicked resting there from their troubles till the Eesurrection, but without hope ; the righteous resting there ' in sure and certain hope of the Eesurrec- tion to eternal life ' ; whilst Gehenna is referred to as the place of punishment, for the lost, and is frequently associated with fire. 8. In the English Revised Version the Hebrew word Sheol is inserted in every place but three, where it occurs in the Hebrew text of the Old Testament Scriptures, either in the text untranslated, or in the margin when any translation of it is adopted in the text (see page 36) ; whilst the word hell, as the translation of Sheol, has been expunged from the Old Testament text, except in the following fourteen places : Is. xiv. 9, 11, 15, xxviii. 15, 18, Ivii. 9 ; Ezek. xxxi. 15, 16, 17, xxxii. 21, 27 ; Amos ix. 2 ; Jonah ii. 2 ; Hab. ii. 5 ; and Is. v. 14 (hell, marg. the grave) ; but in all these places there is a marginal reading of Sheol, which should be a great help to any English reader, in understanding the Biblical meaning of the word : still the translation would have been more complete had the word hell been completely removed, and Sheol, even untranslated, substituted in every place where the word occurs in the Old Testament Scriptures, as has been done in the American Revised Version. In the New Testament of both these Versions, Hades has been inserted in the text, untranslated, in ten out of the eleven places where the word occurs, and death, without a marginal note, in one place (1 Cor. xv. 55) ; and it would have been a great help to an English reader of the Old Testament Scriptures if the Trans- lators of both these Revised Versions had given a marginal reading of soul whenever they had adopted any other word as the translation of Nephesh, as they have done in the New Testament. The Latin Bibles of the Western Church have uniformly used Infernus or Inferus, as the translation of Sheol and Hades, except in Hos. xiii. 14, where they have translated it mors (death). 9. In Part III. there is a reference to Spirit in man, either as breath breathed out by the lungs, or as the thoughts, desires, or affections of man breathed out of the mind, neither of which can exist independent of a living Organism or body. The ideas of things around being momentarily conveyed to the mind or brain by means of the five senses of seeing, hearing, touching, tasting, smelling, through the nerves, as in the Telephone : from which spring momentarily the thoughts, desires, and affections which are manifested from time to time as the spirit of the man, for good or for evil &c., and which naturally cease at death, when the brain, the nerves, and the senses of the body have been deprived of life and power, but which will re-appear in the man on his Ee-Creation, or Resurrection. 10. In Part IV. there are 924 quotations from the Old Testament Scriptures under 77 Sections of Hebrew words, in which the complete extinction of man by death is referred to under the translations destroy, cut off, consume, devour, perish, swallow up, cut down, put out, extinguish, quench, make an end of (see pages 69-95). Also 116 quotations where man is said to be non-existent after death ; to be created from dust, is called dust, is said to return to dust, to sleep in dust, and to rise from dust. Also where death is spoken of as a state of sleep, or unconsciousness (see Sections 78-84, pages 95-99). Also under Section 85, page 99, where there are 50 quotations in detail, with notes explaining the facts referred to in each, respecting the complete cessation of all the powers and faculties of mind and body in man at death till the Eesurrection. ON THE RESURRECTION. 127 I. THE RESURRECTION OF THE DEAD, THE GEEAT CENTRAL HOPE OF THE CHRISTIAN CHURCH. I. THE Two EESUERECTIONS. (1) JOHN 5 24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent tne, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life. 2 'Verily, verily, I say unto you, The hour is coming, and noiv is, when the dead (i.e. the spiritually dead) shall hear the voice of the Son of God : and they that hear shall live. 5 28 Marvel not at this : for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth ; they that have done good, unto the resurrection of life ; and they that have done evil, unto the resurrection of damnation (i.e. condemnation). Note. In the first of these passages, our Lord affirms that the power of Resurrection is committed unto him as the Son of God ; First, in raising from spiritual death, to spiritual life, in this world, all those who ' hear the voice of tlie Son of God, 1 and believe on him that sent him : as we read, Eph. ii. 5, ' Even when we were dead in sins, hath quickened us together with Christ, . . . 6 And hath raised us up together, and made us sit together in heavenly places in Christ.' And, Eph. v. 14, ' Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.' And, Col. iii. 1, ' If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 3 For ye are dead (i.e. to sin), and your life is hid with Christ in God.' This first Resurrection, then, is a resurrection from death to spiritual life, now, in this world. There is a reference to this Resurrection, Rev. xx. 6, where it is said, ' Blessed and holy is he that hath part in the first Resurrection: on such the second death hath no power.' In the second of these passages Christ declares, that he not only has the power of raising all who believe in him to spiritual life here in this world ; but he has also the power of raising from their graves all those who are in the state of death ; who on hearing his voice ' shall come forth, 1 when they will be separated, as they have done good or evil, to the Resurrection of life or to the Resurrection of condemnation. This Resurrection has not yet taken place, nor does our Lord here tell us when it shall be ; but he tells us that when it does take place, all men, good and evil, shall come forth : implying that none will be left behind ; which Resurrection must necessarily close the present dispensation, and the probation of all men. These words of our Lord distinctly exclude the idea of any Rapture of the Saints before the General Resurrection here referred to. (2) THE SEPARATION OF ALL, AT THE END OF THE WORLD, FOR ETERNAL REWARD OR PUNISHMENT. MAT. 13 24 The kingdom of heaven is likened unto a man which sowed good seed in his field : 2 'But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants . . . came and said unto him, Sir, didst not thou sow good seed in thy field ? from whence then hath it tares? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up ? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest : and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them : but gather the wheat into my barn. 39 the harvest is the end of the world; and the reapers are the angels. 40 As therefore the tares are 128 THE NEW TESTAMENT. gathered and burned in the fire ; so shall it be in the end of this world. 4l The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity ; 4 -And shall cast them into a furnace of fire : there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. 47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind : 4s Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 4!> So shall it be at the end of the world : the angels shall come forth, and sever the wicked from among the just. "And shall cast them into the furnace of fire : there shall be wailing and gnashing of teeth. Note. These parables (of the Tares, and Draw-net) plainly affirm, that there will be no separation of the righteous or unrighteous for final reward or punishment till the end of the world (or age, or dispensation) ; when the Son of Man shall send his Angels (in the parable of the tares), to gather first the tares into bundles to burn them ; or as it is explained by our Lord (v. 41), ' they shall gather out of his kingdom all things that offend, and them which do iniquity ; 4 *And shall cast them into a furnace of fire : there shall be wailing and gnashing of teeth. * 3 Then (implying not till then) shall the righteous shine forth as the sun in the kingdom of their Father.' The words of our Lord in these two parables practically exclude the possibility of any Rapture of the Saints before the General Resurrection of all men. (3) THE RESURRECTION OF ALL MEN, AT THE LAST DAY. JOHN 6 39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life : and / ivill raise him up at the last day. 4> No man can come to me, except the Father which hath sent me draw him : and / will raise him up at the last day. 54 Whoso eateth my flesh, and drinketh my blood, hath eternal life ; and / will raise him up at the last day. 12 48 He that rejecteth me, and receireth not my words, hath one that judgeth him : the word that I have spoken, the same shall judge him in the last day. Note. In the first of these passages, Our Lord declares in unmistakable words, that believers in him shall be raised at tJie last day ; and in the second passage, that unbelievers shall be judged at the last day ; clearly implying, that neither believers nor unbelievers shall be raised till that day, and that both shall be raised and separated the same day. There can therefore be no reward or punishment of any kind, for believers or unbelievers, before that day, for they will not be rewarded or punished before they are judicially separated the one from the other ; and therefore there can be no Rapture of the Saints till that day. (4) THE SON OF MAN SHALL COME IN HIS GLORY, WITH HIS ANGELS, THEN SHALL HE REWARD EVERY MAN ACCORDING TO HIS WORKS. MAT. 16 27 For the Son of Man shall come in the glory of his Father with his angels ; and then he shall reward every man according to his works. (See, also, Mark viii. 38, Luke ix. 26.) Note.Oux Lord here distinctly states, as in chap. xiii. 41, 49, that when he shall come in glory (as in contrast with his first coming in humiliation), that {then (implying not till then) shall he reward (i.e. give to) every man according to his works,' as they are good or bad ; implying, that every man, without any exception, shall then be judged and separated for eternal reward or punishment ; and as that time has not yet arrived, for the tares and wheat are still both growing together, and are to grow together until the end of tJie world, so we ON THE RESURRECTION. 129 may conclude, that when this separation does take place, any other judgment or separation at any later date would be both impossible and irreconcilable with the words of our Lord The words of our Lord, here, would clearly exclude any Rapture of the Saints before that day of the General Judgement. (5) JOHN 11 23 Jesus saith unto her, Thy brother shall rise again. a4 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Note. The only comfort that Christ gives to Martha for the loss of her brother is, ' Thy brother shall rise again' (see 1 Thess. iv. 16, 17). Martha showed her faith in ' the Resurrection at the last day ' ; she had no knowledge of any Rapture of the Saints, but at the last day, as was taught by Christ (see Sect. 3, John vi. 39). (6) THE RESURRECTION OF THE JUST. LUKE 14 12 When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours ; lest they also bid thee again, and a recompense be made thee. 13 But . . . call the poor, the maimed, the lame, the blind : . . . 14 for they cannot recompense thee : for thou shalt be recompensed at the resurrection of the just. Note. In John v. 28 their reward is to be at the General Resurrection of all. In Matt. xiii. 40-49, ' at the end of the world.' In John vi. 39, 40, 44, 54, ' at the last day' In Matt. xvi. 27, at the coming of the Son of Man in glory, ' with his angels.' 1 In Matt. xix. 28 (next Section), ' in the Regeneration when the Son of Man shall sit in the throne of his glory.' Clearly there will be no Rapture of the Saints before that day. (7) MAT. 19 28 Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve throms, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred-fold, and shall inherit everlasting life. And, Luke xxii. 28, Ye are they which have continued with me in my temptations. 29 And I appoint unto you a kingdom, as my Father hath appointed unto me ; 30 That ye may eat and drink ... in my kingdom, and sit on thrones judging the twelve tribes of Israel. Note. The first of these passages contains the answer of our Lord to his disciples, when they asked him (ver. 27), ' Behold, we have forsaken all, and followed thee ; what shall we have therefore ? ' Our Lord's reply was (ver. 28), ' in the regeneration ' (that is, at the end of the world (or age), at the last day), 'when the Son of Man shall sit in the throne of his glory,' the Israel of God shall be judged (or discerned) from their conformity, whilst here, to the teaching of our Lord and his Apostles, as set forth in the writings of the New Testament Scriptures ; which will stand forth to the condemnation of those who have rejected the truths contained therein : just as our Lord said, with reference to those who rejected him, and received not his words, ' the word that / have spoken, the same shall judge (i.e. condemn) him in the last day ' (John xii. 48). In this sense these words are also used in the second of these passages (Luke xxii. 28-30). The greatest honour was conferred upon the Apostles when the Lord said to them after his Resurrection, John xx. 21 : 'as my Father hath sent me, even so send I you. 22 And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost : 23 Whose soever sins ye remit, they are remitted unto them ; and whose soever sins ye retain, they are retained.' The Church of Christ was thus ' built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone ' (Eph. ii. 20) ; K 130 THE NEW TESTAMENT. A greater "honour could not be conferred upon the Apostles, than their being used by Christ as instruments for the salvation of men, and the world judged, as they accepted or rejected the truths proclaimed by them : as St. Paul, speaking in the same sense, says (1 Cor. vi. 2), ' Do ye not know that the Saints sliall judge the world ? ' and (ver. 3), ' Know ye not that we shall judge angels ' (that is, fallen angels, who are condemned in our writings, as condemned of God). It is ' in the regeneration, when the Son of Man shall sit in the throne of Jiis glory, 1 that the righteous ' shall inherit everlasting life,' but not till that day. (8) MAT. 24 29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken : 30 And then shall appear the sign of the Son of Man in heaven : and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. 3 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coining (parousia) of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took tJiem all away ; so shall also the coming (parousia) of the Son of man be. Note. In this chapter we have the answer of our Lord to the inquiry of his disciples (ver. 8), ' When shall these things be ? ' (that is, the destruction of the temple, and judgment on that nation) ; ' and what shall be the sign of thy coming (parousia), and of the end of the world ? ' Our Lord answers the first question, in the first part of the chapter (ver. 4-28), declaring (ver. 21) ' then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.' This St. Luke supplements with the words (xxi. 23), 'there shall be great distress in the land, and wrath upon this people. 24 And they sliall fall by the edge of the sword, and shall be led away captive into all nations : and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled ' (or completed). And then the words in St. Matt. (xxiv. 29-31) will be fulfilled. 'Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken : 30 And then shall appear the sign of the Son of man in heaven : and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 3I And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.' Now our Lord here distinctly states, that the treading down of Jerusalem (i.e. of the Jewish nation) will continue ' until the times of the Gentiles be fulfilled ' (or completed) ; or in other words, until the times of the Christian Church (as composed chiefly of converts from the Gentile world) be fulfilled or completed, and then, and not till then, shall the Son of man be seen, coming in the clouds of heaven, with power and great glory ; with his angels who shall ' gather together his elect,' and then, and not till then, shall be the Rapture of his Saints (as set forth in 1 Thess. iv. 13-18). Our Lord then proceeds to describe the character of the world at his coming (ver. 37-39) : that it will be totally unprepared for that coming, as the Antediluvians were, when ' the flood came, and took them all away.' After many precepts to be watching and ready for that coming, as good servants expecting every moment their lord's return, and especially because the day and the hour of his return is unknown, the chapter closes. (9) THE DESCRIPTION OF THE GENERAL JUDGMENT. S MAT. 25 81 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory : S2 And before him shall be gathered all nations: and he shall separate them one from another, as a ON THE RESUERECTION. 131 shepherd divideth his sheep from the goats : 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. 4 "And these shall go away into everlasting punishment: but the righteous into life eternal (or ever- lasting). Note. The heading of this passage by the Translators of the Authorised Version is ' The description of the last judgment' (i.e. the judgment of the last day); 3 "When the Son of man shall come in his glory, and all the holy angels with him ' : when he shall ' sit upon the throne of his glory ' ; (these last words being also used in Matt. xix. 28, with reference to the time of ' the regeneration ' then spoken of) : 32 And before him shall be gathered all nations' (i.e. all mankind), when he shall separate them one from another, 'as a shepherd divideth his sheep from the goats ' : when ' he shall set the sheep on his right hand, but the goats on the left.' Up to this time the righteous and unrighteous have been together, but now they will be separated and for ever. But this separation of the righteous and unrighteous, under the parable of the tares and the wheat, and ' the draw-net ' (Matt. xiii. 39, 40, 49), is said to be ' in the end of the world,' for the righteous will not be raised till the last day (John vi. 39, 40, 44, 54), nor will the unrighteous be judged or separated till that day (John xii. 48). And when thus separated, he assigns the reason why they are so separated, in & parabolic form ; as they had served or not served his people in this world, whom he calls his ' brethren.' To the former he will say, ' Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world ' : To the latter he will say, ' Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels' (see ver. 31, 41). Here again, the righteous are only finally separated on that day ; there can therefore be no Rapture of the Saints before that day. (10) JOHN 14 1 Let not your heart be troubled : ye believe in God, believe also in me. 2 In my Father's house are many mansions : if it were not so, I would have told you. 1 go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you imto myself; that where I am, there there ye may be also. Note. ' All Scripture casts forward the Christian's hope to the Second coming of his Lord. It is impossible to reconcile Scripture language with the popular idea that each will be judged and will enter upon his final state of glory or misery immediately upon death. The Judgment and the entrance into eternal joy or eternal woe are always spoken of as taking place at the Second Coming of Christ.' (Commentary, S.P.C.K.) (11) MAT. 26 63 The high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 4 Jesus saith unto him, Thou hast said : nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of poiver, and coming in tlw clouds of heaven. Note. The next Section is perhaps the best commentary on this passage in the 'Revelation of Jesus Christ ' to St. John (i. 7). 12) REV. 1 7 Behold, he cometh with clouds ; and every eye shall see him, and they also which pierced him : and all kindreds of the earth shall ivail because of him. Note. This passage is a good commentary on the one in the former Section. Nothing could fill the earth with greater consternation than the Coming of the Son of man in the elouds of heaven, in power and great glory, and all his holy angels with him ; because it K2 132 THE "NEW TESTAMENT. would call the sins of men to remembrance, and they would be overwhelmed with the realisation of ' the wrath to come ' (or, the coming wrath), especially those who were instrumental in his crucifixion. II. THE WORDS OP THE APOSTLES, ON THE BESURRECTION. (1) ACTS 1 10 And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel ; u which also said, Ye men of Galilee, why stand ye gazing up into heaven ? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Note. The best comment on this passage is in the heading of this chapter by the Trans- lators of the English Authorised Version : ' After his ascension they are warned by two vngels to depart, and to set their minds upon his second coming.' In the Ascension of Christ in his glorified body, and his promised return in the like, to ' receive ' his people unto himself (John xiv. 3), it is clearly implied that none can be received into heaven, except in glorified bodies, and that only at ' his second coming,' at ' the Resurrection,' ' at the last day,' or ' end of the world.' (2) ACTS 3 21 (Jesus Christ, ver. 20) . . . 21 Whom the heaven must receive, until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Note. St. Mark says (xvi. 19) that ' after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.' This was according to the prophecy respecting the Messiah (Ps. ex. 1), ' The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.' Therefore till ' the end of the world (or age), till the completion or consummation of all things spoken of by the Holy Prophets ; Christ must remain in heaven, at the right hand of God ' (see this quotation in Matt. xxii. 44, Mark xii. 36, Luke xx. 42, 43, Acts ii. 34, 35, 1 Cor. xv. 25, Heb. i. 13 ; x. 24). St. Peter (Acts v. 31), says, ' Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins ' (i.e. as the character of his Office there), till he return to judge or separate the quick and the dead for everlasting reward or punishment, according to their deeds, at the last day. (3) ACTS 10 42 It is he which was ordained of God to be the Judge of quick (i.e. living) and dead. Note. Here Christ is spoken of as ' ordained of God to be the Judge of all, good and bad, living and dead,' that is, ' at the last day,' at ' tlie end of the world ' (see John v. 28, &c.). (4) ACTS A.D. 54. 17 30 God . . . now commandeth all men everywhere to repent : 3l Because he hath appointed a day, in the which he ivill judge the ivorld in righteousness by that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead. Note. God had not sent messengers or prophets, to the heathen world since the flood, to proclaim his wrath against them for their sins, and to call them to repentance ; but he has now sent his Apostles and others to the ends of the earth with,this message ; as also to give them a fresh assurance of his purpose to judge and condemn the impenitent, by the Resur- rection of the Son of God, whom he hath appointed to be the judge of all men, ' quick and dead,' at the last day. ON THE RESURRECTION. 133 (5) ST. PAUL BEFORE FELIX. ACTS A.D. 60. 24 14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets : ir 'And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. Note. Dr. "Whitby observes : ' The doctrine of the Pharisees, according to Josephus, restrained the resurrection to the just, condemning the unjust to perpetual torments without any resurrection ; the entrance into another body, belonging only to the souls of the just.' St. Paul here affirms his belief in the Resurrection ' both of just and unjust.' ('Commentary of Bishop Patrick, Lowth, and Whitby.' ) (6) i. THES. A.D. 54. 1 9 how ye turned to God from idols to serve the living and true God ; 10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus which delivered us from the wrath to come. Note. In this, the earliest of St. Paul's writings, the Apostle puts forth the return of Christ from heaven, as the great source of comfort fi.r the Christian Church under its trials ; they are to be watching and waiting for Christ's second coming, for ' my reward is with me ' (Rev. xxii. 12). (7) i. THES. 2 19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming ? 20 For ye are our glory and joy. Note. St. Paul is here speaking of all the blessings that would come upon him and his fellow Christians at Christ's return or secoiul coming for which they were waiting. (8) I. THES. 3 13 To the end he may stablish your hearts unblarneable in holiness before God, even our Father, at the coining o/our Lord Jesus Christ ^v^th all his saints. Note. These ' Saints ' are described elsewhere as ' his holy angels,' who, in the preceding Sections of the Gospels, are said to accompany him, to ' gather together his elsct,' and to execute his judgments upon the ungodly (see Note on Jude 14, Section 28). (9) i. THES. 4 13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorroiv not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in (lit. by or through) Jesus will God bring with him (i.e. from the dead). 15 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming (parousia) of the Lord shall not prevent (that is, have precedence of) them which are asleep. 10 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God : and the dead in Christ shall rise first (i.e. before the living Saints are taken up). "Then (i.e. when the dead saints are raised) we which are alive and remain (i.e. unto the coming of the Lord) shall be caught up together ivith them in the clouds, to meet the Lord in the air : and so shall we ever be with the Lord. ls Wherefore comfort one another ivith these ivords. 5 1 But of the times and the seasons, brethren, ye have no need that I write unto you. *For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 3 For when they shall say, Peace and safety ; then sudden destruction cometh upon them, as travail upon a woman with child ; 134 THE NEW TESTAMENT. and they shall not escape, 4 But ye, brethren, are not in darkness, that that day should overtake you as a thief. -'Ye are all the children of light, and the children of the day : we are not of the night, nor of darkness. 'Therefore let us not sleep, as do others ; but let us ivatch and be sober. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake (lit. are watching) or sleep, we should live together with him. Note. The heading of the Translators of the English Authorised Version on iv. 13-18 is ' to sorrow moderately for the dead ; and unto this last exhortation is annexed a brief description of the resurrection and second coming of Christ to judgment.' The Apostle in the first part of this passage (iv. 13-18) is seeking to comfort the Church at Thessalonica, who were mourning so very excessively for departed friends or relations, that they seemed to be ' even as others,' who, like the heathen, had ' no hope ' in a Resurrection. He speaks of the departed as ' asleep ' (ver. 13), and as ' the dead in Christ ' ; and his comfort is of this character. ' If we believe that Jesus died and rose again, even so (i.e. just in the same way) them also which sleep in Jesus, will God bring with him.' Now, the Greek word (dia) should never have been translated by the word in (i.e. asleep in Jesus), but, ' by or through Jesus ' : and the passage should have been rendered thus : ' them also which sleep : shall God by or through Jesus, bring with him,' not from heaven but from the sleep of death. Or in other words, if you believe in Christ's death and resurrection, you will believe and be comforted in their certain Resurrection ; for God, who is said to have raised up Christ from the dead (see 2 Cor. iv. 14), will, by or through Christ as their head, raise up all the members of his body, who have fallen asleep in him : and will bring them with him, not from heaven, but from the grave where they are sleeping, and from which they shall be raised (see 1 Cor. xv. 20-26). And further to assure them that they shall not be left behind, as having died before his return, he adds : 15 ' we which are alive and remain unto the coming of the Lord shall TIC t prevent, (or have precedence of) them which are asleep. 1(1 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God ; ' when they, with all ' the dead, in Christ shall rise first ' (i.e. in glorified bodies). 17 ' Then,' and not till then, ' we which are alive and remain shall be caught up together with them in the (not in text) clouds (not at a separate time, but at the same moment), to meet the Lord in the air : and so shall we ever be with the Lord. x "Wherefore comfort one another with these words.' The Apostle has no other comfort to offer them. He did not say that these sleeping dead were in heaven, for the Bible affirms that men 'sleep in dust' : nor in a state of consciousness in paradise, but the only comfort offered was, the certainty of their Resurrection ' to meet the Lord in the air.' The Resurrection pointed to, is clearly that at Christ's second coming, at the end of the world, at the last day. This is also to be gathered from the opening verses of the following chapter (ver. 1-10), which are closely con- nected with the verses of the former : ' But of the times and the seasons (i.e. of Christ's com- ing), brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.' The heading of this latter chapter, by the Translators of the English Authorised Version is, ' He proceedeth in the former de- scription of Christ's coming to judgment.' Wycliffe also, in his Bible of 1380, has the following note on chap. v. 1, ' of times and moments, ye need not that I write to you (when this general resurrection shall be).' (10) n. THES. A.D. 54. 1 6 a manifest token of the righteous judgment of God, . . . "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you ; 'And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that Icnow not God, and that obey not the gospel of our Lord Jesus Christ : "Who shall be punished with everlasting destruction from the pre- sence of the Lord, and from the glory of his power. 10 When he shall come to be glorified in his saints, and to be admired in all them that believe ... in that day. ON THE RESURRECTION. 135 Note. The Apostle in this passage is referring to ' the righteous judgment of God . . . to recompense tribulation to them that trouble ' his people here below : and to give rest to his people who are so troubled, 7< When the Lord Jesus shall be revealed from heaven with his mighty angels, inflaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ : 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. l When he shall come to be glorified in his saints, and to be admired in all them that believe . . . in that day.' Here is another statement, that the reward of tlie righteous and the punishment of the wicked will be in the same day, of Christ's coming again ' with his mighty angels.' There is in this passage no ground whatever for a previous Rapture of the Saints, as affirmed by the Millenarians ; and therefore what the Apostle atfirms in the previous Epistle (iv. 13-18) can have no reference to any first Resurrection or Rapture of the Saints prior to the General Resurrection set forth in this passage. There is in the Prophet Daniel (vii. 9) a prophecy of a very similar character, and referring to the same event. ' I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool : his throne was like the fiery flame, and his ivheels as burning fire. 10 A fiery stream, issued and came forth from before him : thou- sand thousands ministered unto him, and ten thousand times ten thousand stood before him : the judgment was set, and the books were opened. 13 I saw . . . and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him : his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.' (11) ii. THES. 2 1 Now we beseech you, brethren, by the coming (parousia) of our Lord Jesus Christ, and by our gathering together unto him, 2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3 Let no man deceive you by any means : for that day shall not come, except there come a falling atvay (lit. an apostasy), first, and that man of sin be revealed, the son of per- dition ; . . . "whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming (epiphany). Note. In the former Epistle, the Apostle had referred to the coming (parousia) of Our Lord in chap. ii. 19 ; iii. 13 ; iv. 15 ; v. 23, and to his coming as ' a thief in the night ' (ch. v. ver. 2). In this Epistle, he refers in the above passage, to that coming (ver. 1), adding the words, ' and our gathering together with him,' as used by our Lord himself with reference to the day of judgment, Matt. xxiv. 31, when ' he shall send his angels with a great sound of a trumpet (lit. with a trumpet of a great voice), and they shall gather together his elect from the four winds, from one end of heaven to the other ' : the Apostle here adding, as it were, the further inspired truth, 3 ' that day shall not come, except there come a falling away (lit. an apostasy) first, and that man of sin be revealed, the son of perdition ; . . . 8 whorn the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming ' (or epiphany) : which seems to refer to that Apostasy which rose out of the fourth kingdom upon earth, as described by the Prophet Daniel (vi. 7-14, and Rev. xii.-xix.) : and was to be destroyed at the coming of Christ to judgment, at the end of the world, at the last day. For that day his Church must wait, for their redemption from death, and Resurrection to Immortality. (12) i. COR. A.D. 59. 17 So that ye come behind in no gift ; waiting for the coming (revelation) of our Lord Jesus Christ : 8 Who shall also confirm you unto the end, that ye may be blameless, in the day of our Lord Jesus Christ. Note. The Saints at Corinth, as well as at Thessalonica, are commended by the Apostle for ' waiting for the coming of our Lord Jesus Christ,' as their great hope. 136 THE NEW TESTAMENT. (13) i. COR. 15 20 But now is Christ risen from tJie dead, and become the first-fruits of them that slept. 21 For since by man came death, by man came also the resurrec- tion of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order : Christ the first fruits ; afterward they that are Christ's at his coining (parousia). -'Then . . . the end (cometh is not in the text), when he shall have delivered up the kingdom to God, even the Father ; when he shall have put down all rule and all authority and power. 25 For he must reign ' (i.e. sit at the right hand of God, as at present), till he hath put all enemies under his feet. 2 ' 5 The last enemy that shall be destroyed is death. 61 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump : for the trumpet shall sound, and the dead shall be raised incor- ruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall hare put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swalloiced up in victory. 5 'O death, where is (i.e. now) thy sting ? O grave, where is (i.e. noiv) thy victory ? Note. St. Paul, in the first of these passages (ver. 20-26), assures the Church at Corinth, that as Christ is risen from the dead, so it is an earnest of the Resurrection of all those who have died or fallen asleep in him. He was the first who was ever raised from the dead never to return to it again. ' For as in Adam all die (that is, have become mortal), so in Christ shall all be made alive ' (i.e. raised to immortality, or eternal life), as all righteous men shall be (for it is to them the Apostle seems to be referring in these verses) at the Resurrection, at the last day ; when ' death and hell ' (Hades, marg. the grave) shall ' deliver up the dead ... in them, and ' every man ' judged according to their works ' (Rev. xx. 13). ' Then . . . the end (cometh is not in the text), or consummation of the dispensation of grace. Meanwhile, that is till the end comes, he is sitting at the right hand of God (having ascended there as a king), exercising all the power of the Son of God in heaven and earth, for the benefit of his people, and their protection from their enemies, till this his mediatorial kingdom shall close, and his kingdom of glory shall take the place of his kingdom of grace on earth. In tfie second of these passages (ver. 51-55), St. Paul communicates a mystery never before revealed ; which is described in the heading of the Chapter by the Translators of the English Authorised Version, as ' the changing of them that are alive at tlie last day.' ' We shall not all sleep (i.e. die), but we shall all be changed. 2 In a moment, in the tivinkling of an eye, at the last trump ; ' not each to have his case judicially declared, and sentence passed upon him (as is pardbolically described in Matt. xxv. 31-46 ; when the object is to show (after the manner of human tribunals) the principle upon which all men will then be rewarded or punished ; but an instantaneous separation of righteous and unrighteous, at the sounding of a trumpet, here described as the lat trump (or the trumpet of the last day) ; implying that that trumpet shall never sound again, but at the end of the world, or last day ; and further, that when the corruptible shall have put on incorruption, and this mortal shall have put on immortality, then the last enemy, death, shall be swallowed up in victory, according to the prophecy of Isaiah (xxv. 8), ' He will swallotv up death in victory, and the Lord God will wipe away tears from off all faces ; and the rebuke of his people shall be taken away from off all the earth : For the LORD hath spoken it." 1 4) ROM. A.D. 60. 2 5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 'Who will render to every man according t3his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immor- tality, eternal life : "But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and u'rath, . 60. 1 3 Blessed be the God and Father of our Lord Jesus Christ, which . . . hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for yon, 5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. 7 That the trial of your faith . . . might be found unto praise and honour and glory at the appearing (lit. the revelation) of Jesus Christ : 13 be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Crhist. Note. The ' inJieritance ' here referred to by the Apostle, ' reserved ' for those ' who are kept by the power of God through faith unto salvation," is to be obtained by them ' at the appearing (or revelation) of Jesus Christ,' and not till then, ' in the last time,'iha,t is, ' at the last clay, at the end of the world, 1 when ' he cometh with clouds ; and every eye shall see him ' (Rev. i. 7). (19) PHIL. A.D. 64. 1 23 For I am in a strait betwixt two, having a desire to depart (lit. to be released), and to be ^vith Christ ; which is far better : ^Nevertheless to abide in the flesh is more needful for you. Note. The heading of the chapter on this passage by the Translators of the English Authorised Version is, ' he sheweth . . . how ready he is to glorify Christ either by his life or death. 1 The interpretation of this passage seems clear, from the marginal reference in the English Authorised Version to (2 Cor. v. 8), already explained Sect. 17. The Apostle, in the context of both these passages, is referring to his present sufferings, and hope of future reward. The words in the present passage, ' to depart and to be with Christ, 1 implying, that, looking at his constant sufferings, to die would be gain (ver. 21) : feeling assured that at Christ's coming he ivill be raised with all the dead in Christ, to meet him in the air, in a resurrection or glorified body, and so to be for ever with the Lord (1 Thess. iv. 15-17). (20) PHIL. 3 10 That I may Jcnoiv him, and the power of his resurrection, and the fellow- ship of his s^^fferings, being made conformable unto his death ; U I by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect : . . . is but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toivard the mark for the prize of the high calling of God in Christ Jesus. Note. The first Resurrection already referred to by our Lord (John v. 24, p. 127), is here referred to by the Apostle, showing that a spiritual Resurrection implies progress, and ' pressing forward, 1 ' growth in grace, and in the knowledge of God,' ' forgetting ' failures in the past, and ' reaching forth unto those things which are before, 1 with increased earnest- ness, conscious that we ' have not already attained ' to perfection, as long as we are in the flesh, and having our eyes steadily fixed on ' the prize ' unto which we are called of God, and which will be given only when the race of the elect is completed, at the last day, though at present we have the promise of it assured (see Sect. 22, Col. iii. 4). (21) PHIL. 3 20 For our conversation (lit. citizenship) is in heaven ; from whence also ive look for the Saviour, the Lord Jesus Christ: "Who shall change our vile body (lit. body of humiliation), that it may be fashioned like unto his glorious body. 140 THE NEW TESTAMENT. Note. It is at the coming of Christ that our sinful and corrupt body shall be * fashioned like unto his glorious body,' for until this change takes place, no man could be with Christ in glory ; ' flesh and blood,' in its present fallen state, ' cannot inherit the kingdom of God ; neither doth corruption inherit incorruption ' (1 Cor. xv. 50). It is for this coming of Christ, therefore, that the Apostle and all the people of God are said to be looking as their central liope. (22) COL. A.D. 64. 3 4 When Christ, who is our life, shall appear (lit. be manifested), then shall ye also appear (lit. be manifested) with him in glory. Note. Here, again, it is not till Christ's manifestation at his coining, that his people will be manifested in glory, and that will be according to His words, at the last day, at the end of the world (or age, or dispensation). (23) HEB. A.D. 64. 9 27 And as it is appointed unto men once to die, but after this the judgment : 2s So Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time ivithout sin (lit. apart from sin) unto salvation. Note. Here, a ^ain, St. Paul states, that ' as it is appointed unto men once to die, but after this the judgment ' (i.e. at the next stage of consciousness after man's death is the judgment) : ' so Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear (lit. be seen) the second time (his first coming being in a state of humiliation, his second in glory) without sin (lit. apart from sin) imto salvation ' ; that is, not coming to obtain salvation for men who are sinners, or have died as sinners : but to bestow eternal salvation upon all who are his people, both dead and living (see 1 Cor. xv. 23, 24). (24) TITUS A.D. 65. 2 12 [the grace of God, ver. 11] ... '-Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; ^Looking for that blessed hope, and (or, even) the glorious appearing (lit. Epiphany, or manifestation) of the great God, and (or even) our Saviour Jesus Christ ; Note. Here, again, the Apostle directs the Church to the glorious appearing or mani- festation) of our Lord, but not to any intermediate state of existence, as their great and central hope of happiness, in life, and in death. (25) n. TIM. A.D. 66. 411 charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick (i.e. the living) and the dead at his appearing (lit. epiphany or manifestation) and his kingdom ; "I am now ready to be offered, and the time ' of my departure (lit. release) is at hand. 7 I have fought a good fight, I have finished my course, I have kept the faith : "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day : and not to me only, but unto all them also that love his appearing (lit. epiphany, or manifestation). Note. Here, again, the Apostle hopes for a reward, but not till Christ's appearing (or manifestation), for it is at that appearing (or manifestation) he shall judge the quick (i.e. the living) and the dead ' (ver. 1) : at which appearing the Apostle says he shall receive as a reward ' a crown of righteousness,' implying, that he shall not receive any reward after death, before that day. (26) n. PET. A.D. 66. 2 4 For if God spared not the angels that sinned, but cAet them down to hell (lit. to Tartarus, i.e. a place of great degradation), and delivered them into chains of darkness, to be reserved unto judgment ; ''And spared not the old u'orld, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; "And turning the ON THE RESURRECTION. 141 cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an cnsample unto those that after should live ungodly ; 7 And delivered just Lot, vexed with the filthy conversation of the wicked : '-'The Lord knoweth how to deliver the godly out of temptations^ and to reserve the unjust unto the day of judgment to be punished. Note. The Apostle here brings instances of God's punishment of evil angels and ungodly men from the earliest times ; not sparing the angels that sinned, but casting them down to hell (lit. Tartarus, i.e. to the loivest state of degradation in the world around), as also destroying the antediluvian world by a flood, and the cities of Sodom and Gomorrha by fire from heaven ; as also instances of God's mercy in sparing Noah, a preacher of righteousness, and Lot, a righteous and just man. So, just in the same way, now as ever, ' the Lord knoweth how to deliver the godly out of temptation (that is, from the trials of the Tempter, and from tlieir enemies), and to reserve the unjust unto the day of judgment to be punished ' : that is, with everlasting destruction from the presence of the Lord, and from the glory of his power ' ; at the same time, ' when he shall come to be glorified in his saints,. and to be admired in all them that believe ' (2 Thess. i. 9-10). (27) n. PET. 3 3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming (parousia) ? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. : 'For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water : 6 Whereby the world that then was, being overfloived with water, perished : 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved vinto fire against the day of judgment and perdition of ungodly men. 10 But the day of the Lord will come as a thief in the night ; in the which (i.e. day) the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, ^Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat ? ^Neverthe- less we, according to his promise, look for new heavens and a new earth, ivherein dwelleth righteousness. Note. The Apostle here announces, that as there were ungodly men in the earliest ages, of the world, who being mockers and dcspisers of God's word, and threatened judgments, were destroyed in the flood ; so there would be ' in the last days ' of the present dispensa- tion, mockers, who, in spite of all warnings, would be willingly ignorant of God and of his truth, and would be destroyed at the second coming of Christ, at the day of judgment, and final separation of all men for everlasting reward or punishment : when ' the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, 1 when ' the. earth also and the works that are therein shall be burned upj and there shall be ' new' heavens and a new earth, wherein dwelleth righteousness ' (see Rev. xxi. 1). (28) JUDE A.D. 66. 14 And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints (lit. holy ones, defined else- where as holy angels), l To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Note. There are three passages in Scripture when the Lord is said to come from heaven with his saints (i.e. holy angels). The first in Deut. xxxiii. 2 at the giving of the laiv. ' The LORD came from Sinai ... he came with ten thousands of saints : from his. 142 THE NEW TESTAMENT. right hand went & fiery law for them 1 (that is, his people). These are declared to be angeh (Ps. Ixviii. 17). ' The chariots of God are twenty thousand, even thousands of angels : the LORD is among them, as in Sinai, in the holy place.' Again, Stephen said of the nation (Acts vii. 53), ' Who have received the law by the disposition of angels, and have not kept it.' Again, St. Paul confirms this statement (Gal. iii. 19), ' the laiv . , . was ordained by angels in the hand of a mediator (i.e. Moses). The second place where the Lord is said to come from heaven with his saints (1 Thess. iii. 13) has been already referred to (Section 8), they are no doubt ' his holy angels,' who, in the Gospels, are said to accompany him from heaven ' to gather together his elect,' and to execute judgment upon the ungodly. The third place where the Lord is said to come with his saints is in the present passage ; where the object of their coining is stated, 'to execute judgment' upon the ungodly. (See Matt. xiii. 39, 40, 41, 42, 49, 50; xvi. 27 ; xxiv. 30, 31 ; xxv. 31. Mark viii. 38, xiii. 26, 27. Luke ix. 26. 2 Thess. i. 6, 7, 8, 10.) In no passage in the Scriptures are holy men spoken of as executors of God's judgment at the last day, but angels only; the elect being gathered by them, and separated by them from the rest of mankind. (29) i. JOHN A.D. 90. 2 28 And now, little children, abide in him ; that when Jie shall appear (lit. be manifested), we may have confidence, and not be ashamed before him at his coming (parousia). Note. The Apostle shows the importance of abiding in Christ, now in this life, that when he shall appear, or be manifested before the whole world at his second coming ; ' we (i.e. his people) may have confidence, and not be ashamed,' as all others will be at that day, when the godly and the ungodly will be separated, and for ever. (30) i. JOHN 3 2 Beloved, noiv are we the sons of God, and it doth not yet appear (is not as yet manifested) what we shall be : but we know that, when he shall appear (i.e. be manifested), we shall be like him ; for we shall see him as he is. Note. Here, again, the Apostle urges the importance of being sons (lit. children) of God, now, that when he shall be manifested we may be found ' like him ' ; for ' if children, then heirs ; heirs of God, and joint heirs with Christ ; ' (Bom. viii. 17). (31) i. JOHN 4 17 Herein is our love made perfect, that we may have boldness in the day of judgment : because as he is, so are ive in this ivorld. Note. Here, again, the Apostle is urging the importance of our love being perfect, now, that we may have boldness in the day of judgment : at the final separation of all men for everlasting reward or punishment. The second coming of Christ is to be the Great Central hope of the Christian Church, in life, and in death. (32) REV. 2 7 To him that overconieth will I give to eat of the tree of life, which is in the midst of the paradise of God. Note. There is a marginal reference in this passage, in the English Authorised Version, to Gen. ii. 9 and Eev. xxii. 2, 14. In the former quotation Adam is described as placed in the garden (i.e. Paradise, in the Greek text) in which was the tree of life, but from which he was driven out in consequence of his disobedience. In the latter passage there is a reference to Paradise restored, with its tree of life for the Redeemed to eat of, in bodies, Glorified, Incorruptible, Immortal, Spiritual or holy, and incapable of sin ; for Christ, who is the source of all Spiritual life here, will be the tree of life, and the source of all Spiritual life, and Itappiness, and holiness there, and for ever and ever. (33) REV. 69 I saw under the altar the souls (i.e. the persons) of them that were slain for the word of God, and for the testimony which they held : 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge ON THE RESURRECTION. 143 and avenge our blood on them that divell on the earth ? . . . "And ivhite robes were given unto every one of them ; and it was said unto them, that they should rest yet for a little season, until their fellow- servants also and (i.e. even) their brethren, that should be killed as they were should be fulfilled (or completed). Note. Here is a figurative description of the martyrs ' slain for the word of God, and for the testimony which they field ' ; crying with ' a loud voice ' from ' under the altar ' where they lay, ' How long, O Lord, holy and true, dost thou not judge and avenge our blood, on those that divell on the earth ' ; when ' it was said unto them, that the}' should rest yet a little season, until their fellow servants also and their brethren that should be killed as they were, should be fulfilled ' (or completed). Or, in other words, until the number of God's elect is complete, there will be no coming of Christ to judgment, no separation of righteous and unrighteous, no final reward or punishment of mankind ; the wheat and the tares shall grow together, the ivheat and the chaff shall not be separated; and this may be considered as the summary of all the sayings of our Lord and his Apostles on the subject, as already referred to. (34) REV. 14 13 I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord . . . Yea, saith the Spirit, that they may rest from their labours; and their works do folloio them (i.e. wherever they are, their ivorks are, as it were, with them). Note. It is here stated, that ' the dead which die in the Lord ' are blessed ; they have died in hope of a Resurrection to eternal life, as the Old Testament saints have died, and in peace ; and ' rest from their labours.' In chap. xx. 6 it is written, ' Blessed and holy is he that hath part in the first Resurrection; that is in the Resurrection from death to life in this world (see John v. 25) ; on such the second death hath no power.' (35) REV. 20 11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away ; and there was found no place for them. 12 And I saw the dead, small and great, stand before God ; and the books were opened : and another book was opened, which is the book of life : and the dead were judged out of those things which were written in the books, according to their works. 13 And the sea gave up the dead which were in it ; and death and hell (Hades, marg. the grave) delivered up the dead which were in them : and they were judged (i.e. separated for reward or punishment) every man according to their works. 14 And death and hell (Hades) were cast into the lake of fire. This is the second death. 1 'And whosoever was not found written in the book of life was cast into the lake of fire (see Matt. zxv. 31-46). Ivbfe. This is the sum and substance of all revelation, ' whosoever was not found written in the book of life, was cast into the lake of fire.' III. THE CREEDS, ARTICLES, AND FORMULARIES, OP THE CHURCH OF ENG- LAND. The Creeds, Articles, and Formularies, of the Church of England, as set forth in the Book of Common Prayer, and to which all the Clergy have subscribed their assent, confirm the statements already set forth respecting our Lord's return or second coming, to judge the quick and the dead, ' at the last day,' or ' end of the world ' ; when there will be a Resurrection of all men, and each rewarded or punished according to their works. The Prayer Book knows of no other Resurrec- tion, nor of any other state of probation, as will appear from the following Sections. 144 CHURCH OF ENGLAND DOCTRINE. (1) THE APOSTLES' CREED. The Apostles' Creed, which is recited by the Minister and the people in the Publick Services of the Church, affirms of Christ, ' The third day he rose again from the dead, He ascended into heaven, And sitteth on the right hand of God. . . . From thence he shall come to judge tJie quick and the dead.' Note. The object of Christ's coming is here stated to be ' to judge (i.e. to separate for final reward or punishment) the quick and the dead ; ' clearly implying that all mankind will be then raised, and separated for ever, which must reasonably exclude any later Resurrection from the dead, or any further state of probation. (2) But this Creed (in the Publick Baptism of Infants, as also in the Private Baptism of Infants, and in the Baptism of such as are of Riper Years) affirms also, that ' he ascended into heaven, and sitteth at the right hand of God . . . and /row, thence shall come again at the end of the ivorld, to judge the quick and the dead.' Note. The time of Christ's coming to judge the quick and the dead is, in each of these Creeds declared to be at the end of tJie world ; clearly excluding the possibility of any after Resurrection, or state of probation. (3) THE NICENE CREED. In the Nicene Creed, which is recited by the Minister arid the people in the office of the Holy Communion, it is affirmed of Christ, he ' ascended into heaven, And sitteth on the right hand of the Father. And he shall come again ^vith glory to judge both the quick and the dead : whose kingdom (i.e. his kingdom of glory) shall have no end.' Note. It is here distinctly stated that the object of Christ's coming ' again ' (that is, the second time, his first coming being in a state of humiliation) is 'to judge the quick and the dead ' ; that is to separate the good and the bad for final reward or punishment ; whilst to come 'in glory' implies, as our Lord defines it (Matt. xxv. 31), ' with all his holy angels.' (4) THE ATHANASIAN CREED. This Creed, commonly called the Creed of St. Athanasius, affirms of Christ, that ' He ascended into heaven, he sitteth on the right hand of the Father, God Almighty : from u-hence he shall come to judge the quick and the dead. At ivhose coming all men shall rise again with their bodies: and shall give account for their own works. And they that have done good shall go into life everlasting : and they that have done evil into ever- lasting fire.' Note. In this Creed, it is distinctly stated, that the object of Christ's coming again is to ' judge the quick and the dead ' ; whilst it is added, hi condemnation of Millenarianism, ' At whose coming all men shall rise again with their bodies ' ; as against the Millenarians who affirmed that ' the elect only would be raised at Christ's coming,' which they called, ' the first resurrection ' ; and that there would be another state of probation ; and another resurrection at the end of what they call, the Millennium. (5) OF THE RESURRECTION OF CHRIST. (Art. 4.) In this Fourth Article, to which all the Clergy of the Church of England have subscribed their assent, it is affirmed, that J Christ did truly rise again from death, and took again his body, with fle'sh, bones, and all things appertaining to the perfection of Man's nature ; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day. ON THE RESURRECTION. 145 Note. In this Article it is distinctly stated, that Christ is in heaven, and will sit there, 1 until lie return to judge all men, at the last day ' ; or as it is expressed in the Apostles' Creed (see Section 2, previous page), 'at the end of the world.' It is clear, therefore, that the Creeds and Articles of the Church of England know of no Resurrection for final reward or happiness, but the General Resurrection, at the end of the world or the last day ; and therefore condemn the doctrine of the Millenarians, who affirm, that ' the elect only will be raised at Christ's coming, which they call the^irs^ Resurrection, after which they affirm there will be another state of probation, followed by what they call Christ's second coming.' (6) THE COLLECT FOR THE FIRST SUNDAY IN ADVENT. In the first part of this Collect, there is a petition to God, to ' give us grace that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which . . . Christ came to visit us in great humility, that in the last day, when he shall come again (that is, a second time) in his glorious Majesty to judge both the quick and dead (that is, clearly all mankind), we (that is, all his Saints) may rise to the life immortal' (i.e. life eternal). Note. In this Collect, Christ's first coming is spoken of as in a state of humiliation, as compared with his second coming, here spoken of as a coming in glory ; it is said to be at the last day, and ' to judge the quick and the dead,' that is, all mankind ; and there is a petition also, that then, we ' (referring to God's people) may rise to the life Immortal (or eternal), implying that none will be raised to life till that day, and consequently that none will be rewarded or punished till that day ; and also that there can be no Resurrection, or probation of mankind after that day. (7) THE COLLECT FOR THE THIRD SUNDAY IN ADVENT. In this Collect, after Christ is said at his first coming to have sent his messenger to prepare his way before him, there is a petition ' that the ministers and stewards of thy mysteries may likewise so prepare and make ready thy way . . . that at thy second coming to judge the ivorld we may be found an acceptable people in thy sight.' Note. We have here the two comings of Christ referred to : the first in a state of humiliation, the second in a state of glory, as a Judge, to judge the world, and then is added & petition, that ive maybe then found acceptable, implying, that there can be no final reward or punishment till that day, elsewhere called ' the last day,' or ' the end of the world,' or end of man's probation. Without affirming the character of the punishment here referred to, it contains, at least, a most solemn warning to seek to be amongst the saved here, rather than to be found amongst the lost hereafter. The following Hymn (commonly known as Luther's Hymn) may be con- sidered as one of the best extant, on the Biblical doctrine of the Resurrection of the dead : Great God, what do I see and hear The end of things created ; The Judge of mankind doth appear, On clouds of glory seated ! The trumpet sounds, the graves restore The dead which they contained before ; Prepare, my soul, to meet Him. 140 THE NEW TESTAMENT ON THE RESURRECTION. The dead in Christ shall first arise At the last trumpet's sounding, Caught \ip to meet Him in the skies, With joy their Lord surrounding; No gloomy fears their souls dismay : His presence sheds eternal day On those prepared to meet Him. But sinners, filled with guilty fears, Behold His wrath prevailing ; For they shall rise, and find their tears And sighs are unavailing ; The day of grace is past and gone ; Trembling they stand before the throne. All unprepared to meet Him. Great God, what do I see and hear 1 The end of things created ; The Judge of mankind doth appear . On clouds of glory seated ! Low at His Cross, I view the day When heaven and earth shall pass aw&y, And thus prepare to meet Him THE MILLENNIUM CHEISTIAN DISPENSATION. THE BINDING OF SATAN. A THOUSAND YEABS: THE FIRST EESURBECTION: THE LOOSING OF SATAN : THE GENERAL JUDGMENT. KEY. 20 1 And I saw an angel conie down from heaven, having the key of the bottomless pit (lit. the abyss or deep) and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit (lit. the abyss or deep), and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled : and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the icord of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands ; and they lived and reigned with Christ a thousand years. 'But the rest of the dead lived not again until the thousand years ivere finished. This is the first resurrection. "Blessed and holy is he that hath part in the first resurrection : on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign u'ith him a thousand years. 'And when the thousand years are expired, Satan shall be loosed out of his prison, s And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather tJiem together to battle: the number of whom is as the sand of the sea. 8 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city : and fire came down from God out of heaven, and devoured them. IO And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tor- mented day and night for ever and ever (lit. for the ages of ages). Note. The binding or restraining of Satan, from deceiving the nations, here referred to, has reference only to the Gentile or Heathen world, or ' the nations,' for the words Gentile, heathen, nation, in the English Authorised Version of the Old and New Testament Scriptures, are the translations of the same Greek word (ethnos). Now, in the preceding chapters of this book, there are a series of Visions of the Christian Church in a state of trial and persecution from its rise to its close : the nineteenth chapter ending with a Vision of the marriage of the Lamb, and the destruction of the enemies of the Church, ' all the fowls that fly in the midst of heaven ' being called to the great slaughter, to eat their flesh. But before the closing of the book, there is a word of comfort (in chapter xx.) to the Church in all ages, that there was a protecting hand all through to the people of God, for Satan was not allowed unlimited power against them, any more than he was against the Saints of the Old Testament Cliurch, as exemplified in the case of Job : as when Satan said of Job (i. 10), ' Hast not thoit made an hedge about him, and about his house, and about all that he hath on every side ? ' when ' 12 the Lord said unto Satan, Behold, all that he hath is in i 2 148 THE MILLENNIUM thy power .'hand) ; only upon himself put not forth thine hand.' Again (ii. 6), ' the LORD said unto Satan, Behold, he is in thine hand ; but save his life ' (lit. soul). (1) The binding of Satan is said to take place at the beginning of the thousand years, and his loosing at the end of them ; therefore the commencement of the thousand years can be very clearly and unmistakably defined ; whilst of its close, though also defined, Christ said (Matt. xxiv. 36), ' But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.' Now, it was promised to our first parents at the fall, that from their seed One should arise as a Deliverer from the curse, who should bruise the Serpent's head (i.e. bind or restrain and ultimately destroy the power of the Evil One). Again, it was prophesied of the Messiah (Is. liii. 12), ' lie shall divide the spoil with the strong (i.e. he shall rescue men from the grasp of the Evil One, and the consequence of the fall) ; because he hath poured out his soul unto death : . . . and he bare the sin of many, and made intercession for the transgressors.' And St. Paul (Col. ii. 15) says, that Christ ' having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it ' (i.e. in his cross or crucifixion, v. 14). And (Eph. iv. 8) says, (quoting from Ps. Ixviii. 18), ' "When he ascended up on high, he led captivity (i.e. death and Satan) captive (i.e. triumphed over them), and gave gifts unto men' (or received gifts to give to men); as when after his Ascension he poured out the Holy Spirit on his Apostles and others, and enabled them, by that Spirit, to cast out devils, and turn men ' from the power of Satan unto God ' (Acts xxvi. 18). Again, in Is. xlix., where ' Christ ' is said to be ' sent to the Gentiles witli gracious promises ' (see the Translators' heading of the chapter in the English Authorised Version), the question is put (ver. 24) : ' Shall the prey be taken from the mighty, or the lawful captive delivered ? ' and the answer is : 2r '' But thus saith the LORD, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered : for I will contend with him that contendeth with thee, and I will save thy children.' To this passage our Lord clearly refers on the occasion of his casting out a devil (lit. a demon) from a man who was blind and dumb; when he affirmed that the casting out of devils (or demons) by him was a sign of his Messiahship ' (Matt. xii. 28-29; see Mark iii. 27), l if I cast out devils (lit. demons) by the Spirit of God, then the kingdom of God is come unto you.' Adding, ' Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man ? and then he will spoil his house. Also Luke xi. 20, ' But if I with the finger of God cast out devils (lit. demons), no doubt the kingdom of God is come upon you. 21 When a strong man (i.e. Satan) armed keepeth his palace (i.e. man's heart), his goods are in peace: 22 But when a stronger than he (i.e. Christ) shall come upon him, and overcome him (i.e. by truth), he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me '. and he that gathereth not with me t scattereth.' Again, Christ shewed his followers in every age how to overcome Satan, by using ' the sivord of the Spirit, which is the word of God ' (Eph. vi. 17), as he did in the tempta- tion in the wilderness. He also showed his power over Satan whilst on earth, by ' casting out devils' (lit. demons), and ' evil spirits,' and ' unclean spirits by his word.' St. Peter says (Acts x. 38) that ' God anointed Jesus of Nazareth with the Holy Ghost and with power : who went about doing good, and healing all that were oppressed of the devil ', for God wa& with him.' St. John says (1 John iii. 8): ' For this purpose the Son of God was mani- fested, that he might destroy the works of the devil.' Again, St. Paul says (Heb. ii. 14) : ' Forasmuch then as the children (i.e. those who are to be redeemed) axepartakcrs of flesh and blood, he also himself likewise took part of the same; that through death he might destroy (lit. make useless, or deprive of power) him that had the poiuer of death, that is the devil ; 1 'And deliver them, who through fear of death were all their life time subject to bondage.' Again, Christ committed this power of casting out devils (lit. demons) and unclean or evil spirits, not only to his Apostles (Matt. x. 1 ; Mark vi. 7 ; Luke ix. 1), but also to the seventy (Luke x. 17, 20), but only in his name (Mark xvi. 17). Again, St. Paul says (Acts xxvi. 18), that he was sent to the Gentiles by Christ, ' To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.' Again, St. James says (iv. 7) : ' Resist tJie devil, and he will flee from you.' Again, St. Paul tells- us how the devil is to be resisted and overcome (Eph. vi. 10), ' be strong in the Lord, and in the power of his might. ll Put on the whole armour of God, that ye may be able to stand" against the wiles of the devil. 12 For we wrestle not against flesh and blood (i.e. against men. OR CHRISTIAN DISPENSATION. 149 of evil natures), but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. l3 Wherefore take unto you the whole armour of God, that ye may be able to ivitlistand in the evil day, and having done all, to stand. ll 'Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 1T And take . . . the sword of the Spirit, which is the word of God. l ^Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance.' Again, St. John says, in his first Epistle, ii. 13 : ' I write unto you, young men, because ye have overcome the wicked one. . . . 14 I have written unto you, young men, because ye are strong (Eph. vi. 10), and the ivord of God abideth in you, and ye have overcome the wicked one? Again, c. v. 18, ' he that is begotten of God keepeth himself, and that wicked one toucheth him not.' Again, Rev. xii. 11, referring to the perse- cuted Saints, he says, ' they overcame . . . by the blood of the Lamb ' ; whilst in each of the Epistles to the Seven Churches (c. ii., iii.), the final reward is promised only, 'To him that overcometh.' Again, The Collect for the Sixth Sunday after the Epiphany, in the Church of England Prayer Book, is a practical Summary of the whole subject. ' O God, ivhose blessed Son was manifested that he might destroy the works of the devil, and make us the sons of God, and heirs of eternal life ; Grant us, we beseech thee, that having this hope, we may purify ourselves, even as he is pure ; that, when he shall appear again with power and great glory, we may be made like unto him in his eternal and glorious kingdom ' : as also in the Collect for Second Sunday in Lent : ' Almighty God, ivho seest that we have no power of ourselves to help ourselves ; Keep us both outwardly in our bodies, and inwardly in our souls : that ive may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord.' It is clear, then, that the power of binding Satan was with Christ only, as the Son of God, and the Saviour of mankind, and that no one else could bind him but those to lohom he gave the power ; and that this power was exercised by him as the Messiah, when he com- menced his ministry upon this earth ; which was clearly the beginning of the ' thousand years ' referred to in Rev. xx. 1-6. (2) The object then of the Binding of Satan was, through the preaching of the gospel, to deliver the nations (those of them who should accept it), from the bondage of Satan, that they should no longer ' be deceived ' by him, and that they might be partakers of the First Resurrection, from spiritual death in this world, to spiritual life (as referred to by our Lord, John v. 24, see p. 127) : and further that they, and all those who had suffered for Christ here, should figuratively, as it were, live and reign with him, during the thousand years, their names being written in his ' Book of Life ' (v. 15). And as, in a Vision (c. vi. 9), the Apostle ' saw under the altar the souls (i.e. the persons) of them that loere slain for the word of God, and for the testimony which they held (lying, as it were, just where they were slain) ; l And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ? . . . "and it was said unto them, that they should rest yet for a little season, until their felloiv servants also and tlieir brethren, that should be killed as they were, should be fulfilled' (or complete): in other words, till the number of the elect be complete. (3) It is said (v. 7) ' And when the thousand years are expired, Satan shall be loosed out of his prison, s And shall go out to deceive the nations (i.e. his subjects) which are in the four quarters of the earth, Gog and Magog (Ezek. xxxviii. 2, xxxix. 1), to gather them together to battle (i.e. to their destruction) : the number of whom is as the sand of the sea. "And they ivent up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city : and fire came down from God out of heaven, and devoured them.' This is a very different statement from the popular view of the Millennium, in which it is believed, that all are to be converted, by Christ coming to reign on the earth, of which there is no mention in the passage. Again, the Saints are described as encompassed in a camp, few as compared to their enemies who were ' as the sand of the sea ' for multitude. Again, the next we read is of the General Judgment of mankind, so often referred to in the New Testament (v. 11), ' I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away ; and there was found no place for them. K 'And I saw the dead, small and great, stand before God; and the books were opened: and anotJier book was opened, which is the book of life : and the dead were judged out of those things which were ivritten in the books, according to tlieir works. 15 And whosoever was not 150 THE MILLENNIUM OE CHEISTIAN DISPENSATION found written in the book of life was cast into the lake of fire. . . . l4 This is the second death.' Again, from the Sections (p. 127-143), containing the words of our Lord and his Apostles, as also from the Creeds, Articles, and formularies of the Church of England, already referred to (pp. 143, 144, 145), with reference to the resurrection of the dead, it must be clear to any unbiassed mind, that Christ's second coming,(the first being in a state of humiliation) is for the express purpose of closing the day of grace for all mankind, and of judging, and separating the living and the dead for eternal reward or punishment according to their works done in the body here ; and which must necessarily exclude any further state of probation for Jew or Gentile ; or any persona? reign of Christ on earth, until that final separation of mankind: as clearly stated, for example, by St. Paul (2 Thess. i. 7), ' And to you who are troubled rest (i.e. he will recompense rest) with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, H In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ : 9 "Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power ; l When he shall come to be glorified in his saints, and to be admired in all them that believe ... in that day. 1 Instead therefore of the dawn of the Millennium being at hand, as many suppose, it would rather appear from these and similar passages, that the world is quickly approach- ing the close of it. THE JEWISH DISPENSATION TO BE SUPEESEDED BX THE CHRISTIAN DISPENSATION, THE SUBJECT OF THE OLD AND NEW TESTAMENT SCEIPTURES. I. FROM the Old Testament it is clear, that there was no revelation of the Gospel to Jieathendom from the time of the flood, till the Apostles of Christ were sent to proclaim it. But there was a promise made to our first parents after the fall, of ' the seed of the tvoman,' which should bruise the serpent's head (i.e. restrain the power of Satan), with reference to God's elect, which was renewed to Abraham (Gen. xxii. 18), in the words, 1 in thy seed shall all the nations of the earth be blessed ' ; which ' seed ' St. Paul (Gal. iii. 16) declares to be ' Christ.' This promise was renewed to Isaac in the same words (Gen. xxvi. 4) ; and St. Paul, referring to this promise (Gal. iii. 8), says, 'the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham (Gen. xii. 3), saying, In thee, shall all nations be blessed.' Again, David prophesied that the heathen should be the subjects of Christ's Kingdom (Ps. ii. 8), ' Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession ' ; adding (ver. 10), 'Be wise now therefore, O ye kings ; be instructed, ye judges of the earth.' Again (Ps. xxii. 27), 'All the ends of the world shall remember and turn unto the LORD : and all the kindreds of the nations shall worship before thee. *A seed shall serve him ; it shall be accounted to the LORD for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born.' Again (Ps. xlvii.), the Translators' heading of this Psalm in the English Authorised Version is, ' The nations are exhorted cheerfully to entertain the kingdom of Christ.' Again (Ps. Ixxii), the Translators' heading is, ' David, praying for Solomon, sheweth the . . . glory of his, in type, and in truth, of Christ's kingdom.' (ver. 8), ' He shall have dominion also from sea to sea, and from the river unto the ends of the earth. "Yea, all kings shall fall down before him : all nations shall serve him.' Again (Ps. Ixxxvi. 9), ' All nations whom thou hast made shall come and worship before thee, LORD ; and shall glorify thy name.' Again (Ps. cii. 15), ' So the heathen shall fear the name of the LORD, and all the kings of tJie earth thy glory. . . . ls And the people which sliall be created shall praise the LORD.' Again (Ps. cxxxviii. 4), the Translators' heading is, ' David . . . prophesieth that the kings of the earth shall praise God.' (ver. 4), 'All the kings of the earth shall praise thee, O LORD, when they hear the words of thy mouth.' Again, the Prophets from Isaiah to Malachi prophesied of Christ's kingdom, and the Gentiles as the subjects of it ; as may be gathered from the headings of the several chapters in the English Authorised Version, which are the headings of the Translators. ISAIAH ii. 1 (B.C. 760), the Translators' heading is, ' Isaiah prophesieth the coming of Christ's kingdom.' (ver. 2), ' And it shall come to pass in the last days (i.e. of the Jewish dispensa- tion), that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills ; and all nations shall flow unto it. 3 And many people (lit. peoples) shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob ; and he will teach us of his ways, and we will walk in his paths : for out of Zion (typical of the Church of Christ) shall go forth the law, and the word of the LORD from Jerusalem. 4 And he shall judge among the nations, and shall rebuke many 152 THE JEWISH DISPENSATION TO BE SUPERSEDED people (lit. peoples) : and they shall beat tlieir swords into plowshares, and their speart into pruning hooks : nation shall not lift up sword against nation, neither shall they learn war any more. 5 house of Jacob, come ye, and let us walk in the light of the LORD." Again, xi. 10 (B.C. 713), ' And in that day there shall be a root of Jesse, which shall stand for an ensign of the people (lit. peoples) ; to it shall the Gentiles seek : and his rest shall be glorious.' In the latter part of this chapter, the promise of the return of Israel from the captivity of Assyria, is given as a pledge of this promise of the calling of the Gentiles into the kingdom of Christ. Again, xlii. 1 (B.C. 712), ' Behold, my servant, whom I uphold ; mine elect, in whom my soul delighteth ; I have put my spirit upon him : he shall bring forth judgment to the Gentiles. t; I the LORD . . . will . . . give thee for a covenant of the peop j e, for a light of the Gentiles ; 7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.' Again, xlix. 5 (B.C. 712), the heading of the Translators is, ' Christ ... is sent to the Gentiles with gracious promises.' (ver. 1), ' Listen, isles, unto me ; and hearken, ye people, from far; I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. 12 Behold, these shall come from far : and, lo, these from the north and from the west ; and these from the land of Sinim. '"Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people (lit. the peoples) : and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 23 And Icings shall be thy nursing fathers, and their queens thy nursing mothers.' Again, lii. 13 (B.C. 712), the heading of the Translators is, ' Christ's kingdom shall be exalted,' (ver. 13) 'Behold, my servant . . shall be exalted. . . . 15 So shall he sprinkle many nations', the kings shall shut their mouths at him (i.e. with wonder) : for that which had not been told them shall they see ; and that which they had not heard shall they consider.' Again, liv. 1 (B.C. 712), the heading of tlie Translators is, ' The prophet, for the comfort of the Gentiles, prophesieth the amplitude of their church.' (ver. 1), ' Sing, barren, thou that didst not bear ; break forth into singing, . . . thou that didst not travail ivith child : for more are the children of tJie desolate (i.e. of the heathen world) than the children of the married loife (i.e. of the Jewish Church), saith the LORD. 2 Enlarge the place of thy tent, . . . 3 For tliou shalt break forth on the right hand and on the left ; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited.' Again, Ix. 1 (B.C. 698), the heading of the Translators is, ' The glory of the church in the abundant access of the Gentiles' (ver. 1), ' Arise, shine ; for thy light is come, and the glory of the LORD is risen upon thee. 3 And the Gentiles shall come to thy light, and kings to the brightness of thy rising. 4 Lift up thine eyes round about, and see : all they gather themselves together, they come to thee : thy sons shall come from far, and thy daughters shall be nursed at thy side. J Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged ; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.' Again, Ixv. 1 (B.C. 698), the heading of the Translators is, ' The calling of the Gentiles.' (ver. 1), ' I am sought of them that asked not for me ; I am found of them that sought me not : I said, Behold me, behold me, unto a nation that was not called by my name.' Again, Ixvi. 19 (B.C. 698), the Translator's heading is,' The Gentiles shall have an holy church.' (ver. 19), ' And I will set a sign among them, and I will send those that escape of them unto the nations, ... to the isles afar off, that have not heard my glory, neither have seen my glory; and they sliall declare my glory among tJie Gentiles. 20 And they shall bring all your brethren for an offering unto the LORD out of all nations ... to my holy mountain Jerusalem 1 (i.e. the church of Christ, see Gal. iv. 26 ; Heb. xii. 22). Again, DANIEL ii. 44 (B.C. 603), ' And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed (i.e. ' the kingdom of heaven ' and ' the kingdom of God,' so frequently referred to by our Lord in the New Testament) ; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 1 Again, AMOS ix. 11 (B.C. 787), the heading of the Translators is, ' Therestoring of the tabernacle of David.' (ver. 11) ' In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old : 12 That they may possess the remnaht of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this ' (see Acts xv. 16, applied by Peter to the Gentile Church of the New Testament). Again, MICAH, v. 4, prophesying of the birth of Christ (ver. 2), says, ' 4 now shall lie be great unto the ends of the BY THE CHRISTIAN DISPENSATION. 153 earth.' Again, HAGGAI ii. 7, ' And I will shake all nations, and the desire of all nations shall come : and I will fill this house with glory. 1 Again, ZECHARIAH ii. 10 (B.C. 519), ' Sing and rejoice, daughter of Zion (i.e. the church of Christ) : for, lo, I come, and I will dwell in the midst of thee, saith the LORD. ll And many nations shall be joined to the LOR it in that day, and shall be my people, and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.' Again, ch. vi. 9, the heading of the Trans- lators is. ' By the crowns of Joshua is shewed the temple and kingdom of Christ the Branch.' (ver. 12), ' Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LOUD: 13 Even he shall build the temple of the LORD ; and he shall bear the glory, and shall sit and rule upon his throne ; and he shall be a priest upon his throne : and the counsel of peace shall be between them both. 1 And they that are far off shall come and build in the temple of the LORD.' Again, ch. viii. 22, ' Yea, many people (lit. peoples) and strong nations shall come to seek the LORD of hosts in Jerusalem (i.e. in the church of Christ, see Gal. iv. 2G, Heb. xii. 22), and to pray before the LORD.' Again, chap. ix. 9, ' Eejoice greatly, daughter of Zion; shout, daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation ; lowly, and riding upon an ass, and upon a colt the foal of an ass. . . . 10 and he shall speak peace unto the heathen : and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.' MALACHI i. 10, ' I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand. ll For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles ; and in every place incense shall be offered unto my name, and a pure offering : for my name shall be great among the heathen, saith the LORD of hosts.' Again, as all God's promises are given conditionally, so the promise of the land of Canaan to Abraham and his seed was also given conditionally ; for we read (Gen. xvii. 1), ' The LORD appeared to Abram, and said unto him, I am the Almighty God ; walk before me, and be thou perfect (marg. upright, or sincere), 'And I ivill establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, (i.e. as long as the conditions of obedience are complied with), to be a God unto thee, and to thy seed after thee. H And I will give unto thee, and to thy seed after thee, tlie land wherein thou art a stranger, all the land of Canaan, for an everlasting possession ; and 1 will be their God.' Now the condition of the gift of the land is here distinctly stated to be obedience, which obedience is also the condition of God being ' their God ' ; as in Gen. xxii. 18, ' in thy seed shall all the nations of the earth be blessed ; because thou hast obeyed my voice (see also chap. xxvi. 3-5) : and this principle of obedience, as the fruits of faith, is everywhere expressed in the Old and New Testament Scriptures, as a condition, with reference to the fulfilment of any promise on God's part : as in Ex. xix. 5, ' if ye will obey (Heb. hear, or hearken unto) my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people.' Again, before the Israelites were permitted to enter into the possession of the promised land, they were called upon to swear obedience to the LORD in a covenant of blood at Sinai : as in Ex. xxiv. 3, where we read, that ' Moses came and told the people all the words of the LORD, and all the judgments : and all thepeople answered with one voice, and said, All the words which the LORD hath said will we do. 4 And Moses wrote all the words of the LORD, . . . and builded an altar. . . 5 And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. 'And Moses took half of the blood, and put it in basons ; and half of the blood he sprinkled on the altar. 7 And he took the book of the covenant, and read in the audience of the people : and they said, All that the LOUD hath said will we do, and be obedient. 8 And Moses took the blood, and sprinkled, it on the people, and said, Behold, the blood of the covenant, which the LORD hath made with you concerning all these words.' And the penalty for the breach of the covenant was (Deut. xvii. 12), ' the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.' Again, (Ezek. xviii. 4, 20) ' the soul that sinneth, it shall die.' Again, (Deut. xi. 26) ' Behold, I set before you this day a blessing and a curse ; 27 A blessing, if ye obey the commandments of the LORD your God, which I command you this day : 28 And a curse, if ye will not obey the commandments of the LORD your God.' Again, (2 Chr. xv. 2) ' The LORD is with you, while ye be with him, and if ye seek him, 154 THE JEWISH DISPENSATION TO BE SUPERSEDED he will be found of you ; but if ye will forsake him, he will forsake you. 1 Again, (Jer. vii. 23) ' this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well with you. 2l But they hearkened not, nor inclined their ear.' Again, (Jer. xi. 3) ' Thus saith the LORD God of Israel ; Cursed be the man that obeyeth not the words of this covenant, 4 Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, . . . saying, Obey my voice, and do them, according to all which I command you ; so shall ye be my people, and I tvill be your God. b That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk ami honey, as it is this day.' But it may be said, that the land was promised to Abraham and his seed for ever, (Gen. xiii. 15) ' For all the land which thou seest, to tliee will I give it, and to thy seed for ever.' But all the Mosaic Ordinances were also said, like the pa&sover, &c., to be ' ordinances for ever,' but never, ' for ever and ever.' Now in the Greek Translation of the Hebrew Scriptures, commonly called the Septuagint, the Hebrew word Olam (for ever), is translated eis ton aidna (for the age), but it is never used in the plural number, with re- ference to the land or the ordinances (i.e. for the ages, or for the ages of ages), clearly im- plying, that as long as the Israelites were under the Mosaic covenant, and the people of God, they were entitled to the possession of the land. But when the Mosaic Covenant was abolished, and they ceased to be the people of God, the title to the land was also at an end (Heb. viii. 13). Hence when the ten tribes of Israel turned to idolatry, and ' rejected ' God's ' statutes, and his covenant that he made with their fathers,' 'the LORD was very angry,' 'And the LORD rejected all the seed of Israel,' and ' he rent Israel from the house of David : ' Until ' the LORD removed Israel out of his sight. . . So was Israel carried aivay out of their oivn land, to Assyria unto this day ' (2 Kings xvii. 15, 18, 20, 21, 23, B.C. 723). Again, the prophet Isaiah (i. 9, B.C. 760, i.e. 154 years before the captivity of Judah) describes the wickedness of Judah, as great as Sodom and Gomorrah ; and the true worshippers of Jehovah, as a ' very small remnant.' ' 9 Except the LORD of hosts had left unto us a very small remnant; we should have been as Sodom, and . . . like unto Gomorrah ty.e. totally destroyed). 10 Hear the word of the LORD, ye rulers of Sodom ; give ear unto the law of our God, ye people of Gomorrah.' Also (Jer. xxiii. 14, B.C. 599, 11 years before the destruction of Jerusalem by Babylon), 'the prophets of Jerusalem . . . they are all of them unto me as Sodom r and. . . Gomorrah.' Again, (Is. v. 1-7) the LORD describes the Jewish Church as a Vineyard of Divine planting. ' l My todl-beloved hath a vineyard in a very fruitful hill : 2 And he fenced it, and (fathered out the stones thereof, and planted it with the choicest vine, . . . and he looked that it should bring forth grapes, and it brought forth wild grapes. 5 And now . . . I will tell you what I will do to my vineyard : I will take away the hedge thereof, and it shall be eaten up (that is by wild beasts) ; and break down the wall thereof, and it shall be trodden down : 'And I will lay it waste : it shall not be pruned, nor digged ; but there shall come up briers and thorns ; I will also command the clouds that they rain no rain upon it, 7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant : and he looked for judgment (i.e. justice), but behold oppression ; for righteousness, but behold a cry.' Again, (chap. vi. 13) ' But yet in it shall be a tenth, and it shall return, . . . the holy seed shall be the substance thereof.' Again, (Jer. xxiv., B.C. 598, 10 years before the destruction of Jerusalem), the LORD shows, (under the type of good figs and bad) the future of those Jews who had been carried captive to Babylon (B.C. 606) ; a remnant only of whom should return to their land after the seventy years' captivity in Babylon. He shows to Jeremiah (ver. 1) ' two baskets of figs. . . . 2 0ne basket had very good figs, . . . the other basket had very naughty (i.e. worthless) figs, which could not be eaten, they were so bad. ; 'Thus saith the LORD, the God of Israel ; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good. 'For I will set mine eyes upon them for good, and I will bring them again to this land : and I will build them, and not pull them down ; . . . 7 And I ivill give them an heart to know me, that I am the LORD : and they shall be my people, and I will be their God : for they shall return unto me with their ivhole heart. 8 And as the evil figs, which cannot be eaten, they are so evil, . .V 9 I will deliver them to b& removed into all the kingdoms of the earth for their hurt, to be a reproach . . . and. a curse, in all places whither I shall drive them. 10 And I will send the sword, ihe famine, and tJte pestilence, among them, till they be consumed from off the land that / gave unto BY THE CHRISTIAN DISPENSATION. 155- them and to their fathers,' and this restorationof a remnant of Judah was referred to by the- prophets from Isaiah to Haggai, all of whom wrote before the restoration from Babylon. II. In the New Testament there is a full description of Christ's Kingdom, the hope of all the Old Testament saints, the great promise in all the prophecies of the Old Testament Scriptures ; as also of the rejection of it by the Jewish nation, and the establishment of it in. the Gentile world by the Apostles, under a New Covenant altogether different from the Mosaic, or as the Apostle expresses it (Heb. viii. 9), ' Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt ; because they continued not in my covenant, and I regarded them not (i.e. as my people) saith the LORD ' ; and which this New Covenant in Christ superseded,. as ' the kingdom of God,' or ' kingdom of heaven ' ; Christ, the seed of the woman, being the hope of all the Old and New Testament saints (see Heb. vi. 13, 20). Hence, the preaching of John the Baptist commenced with words of warning to the Jewish nation, of impending judgments, if they did not repent and turn from their sins (Matt. iii. 2), ' Repent ye : for the kingdom of heaven is at hand. 7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to fieefrom the wrath to comet (i.e. the coming wrath). 8 Bring forth therefore fruits meet for repentance : 9 And think not to say within yourselves, We have Abraham to our father. . , . 10 And now also the axe is laid unto the root of the trees (i.e. ready to cut them down) : therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire (the Roman armies already in possession of the Holy Land, would be the execu- tioners of God's judgment). . . . u he that cometh after me is mightier than I, ... 12 Whose fan (i.e. the gospel fan of truth) ia in his hand, and he will throughly purge his floor (i.e. the professing Jewish Church), and gather his wheat into the garner ; but he will burn up the chaff with unquenchable fire ' : as foretold (Mai. iv. 1). ' For, behold, the day cometh, that shall burn as an oven ; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch (primarily referring to the destruction of Jerusalem by the Romans (A.D. 70) ; but not excluding their future punishment at the last day). 2 But unto you that fear my name shall the Sun of righteousness (i.e. the Messiah) arise with healing in his wings.' Again, when Christ commenced his Ministry, he, like John the Baptist, proclaimed the doctrine of repentance, as essential to entrance into the Kingdom of heaven, and to the attain- ment of eternal life. ' Repent : for the Kingdom of heaven is at hand ' (Matt. iv. 17). But although he ' went about doing good, and healing all that were oppressed of the devil ' (Acts x. 38) : as also ' healing all manner of sickness, and all manner of disease among the people ' (Matt. iv. 23) ; yet from the commencement of his Ministry to its close, the chief priests, the Scribes, the Pharisees, the Sadducees, and the Herodians, used every means- in their power to show their hostility to him and to his doctrines, seeking to destroy him, and which culminated in their crucifixion of him. When he came to his own city Nazareth, and preached in their synagogues on the Sabbath, we read (Luke iv. 28) ' all they in the Synagogue, when they heard . . . were filled with wrath. 9 And rose up, and thrust hinv out of the city, and led him unto the brow of the hill w T hereon their city was built, that they might cast him down headlong.' Again, when at Capernaum (Matt. ix. 2), ' they brought to him a man sick of the palsy, lying on a bed : and Jesus seeing their faith said unto the sick of the palsy : Son, be of good cheer ; thy sins be forgiven thee. 3 certain of the Scribes said within themselves, This man blasphemeth ' (Mark ii. 7, ' who can forgive sins but God only ? '). Again, when at Jerusalem, on the Sabbath, our LORD cured a man (John v. 5),. ' which had an infirmity thirty and eight years.' We read, 1( " therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.' Again (v. 18), 'the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God' Again,, when our LORD, at Capernaum, healed a man with a withered hand, we read (Mark iii. 6). ' And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him' (' they were filled with madness,' Luke vi. 11). Again,, when there was brought unto our LORD, at Capernaum (Matt. xii. 22), 'one possessed with a devil (lit. demonised), blind, and dumb : and he healed him, insomuch that the blind and dumb both spake and saw. 24 when the Pharisees heard it, they said, ' This fellow doth not 156 THE JEWISH DISPENSATION TO BE SUPERSEDED cast out devils (lit. demons), but by Beelzebub the prince of the devils ' (lit. demons). Again, (Mark iii. 22) 'the Scribes which came down from Jerusalem said, He hath Beelzebub, and by tlie prince of the devils (lit. demons) casteth he out devils ' (lit. demons). Again, In the raising of Jairus' daughter, when Christ said (Matt. ix. 24) ' the maid is not dead, but sleepeth . . . they laughed him to scorn.' Again, at Jerusalem, at the feast, when he taught in the temple, the Jews said, (John vii. 15) ' How knoweth this man letter*, having never learned? ' '"Jesus answered them, and said, My doctrine is not mine, but his that sent me. 1!1 Did not Moses give you the law, and yet none of you keepeth the law ? Why go ye about to hill me ? ' Again (v. 27), ' we know this man whence he is : but when Christ cometh, no man knoweth whence he is. 28 Then cried Jesus, ... Ye both know me, and ye know whence I am : ... he that sent me is true, whom ye know not. 30 Then they sought to take him : but no man laid hands on him, because his hour was not yet come.' Again, when Jesus said, (John viii. 12) ' I am the light of the world. . . . 13 The Pharisees . . . said unto him, Thou bearest record of thyself ; thy record is not true.' Again, when Jesus said to the believing Jews, 31 // ye continue in my word . . . 32 the truth shall make you free . . . 33 They answered him, We be Abraham's seed, and were never in bondage . . . 34 Jesus answered . . . 37 I know that ye are Abraham's seed (i.e. after the flesh), but ye seek to kill me, . . . 3! 'They answered and said unto him, Abraham is our fatlier. Jesus saith unto them, If ye were Abra- ham's children, ye would do the works of Abraham. 40 But now ye seek to kill me, . . . this did not Abraham. 44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. ' 2 Then said the Jews . . . Now we know that thou hast a devil. M Artthou greater than our father Abraham, which is dead ? and the prophets are dead : . . . ''"Jesus said unto them, . . . Before Abraham was, I am. 09 Then took they up stones to cast at him.' Again, we read, (John ix. 16) ' Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. 24 We know that this man is a sinner. 1 Again, when Jesus said, (John x. 14) ' I am the good shepherd, . . . 1:> I lay down my life for the slieep. "Therefore doth my Father love me, . . . 20 many of them said, He hath a devil, find, is mad.' Again, :i( " I and my Father are one. 3l Then the Jews took up stones again to stone him.' Again, after the raising of Lazarus, we read, (John xi. 47) ' Then gathered the chief priests and the Pharisees a council, and said . . . this man doeth many miracles. 48 If we let him thus alone, all men will believe on him : 53 Then from that day forth they took counsel together for to put him to death.' Again, (John xii. 10) ' But the chief priests consulted that they might put Lazarus also to death ; "Because that by reason of him many of the Jews went away, and believed on Jesus.' Again, In our LORD'S trial before Caiaphas, the High Priest, we read, (John xviii. 22) ' one of the officers which stood by struck Jesus with the i^alm of his hand.' Again, (Matt. xxvi. 67) ' Then did they spit in his face, and buffeted him.' Again, (Luke xxii. 64), ' And when they had blindfolded him, they struck him on the face, . . . saying, Prophesy, who is it that smote thee ? ' Our Lord was therefore justified in calling them, (Matt. xii. 34) a ' generation (or race) of vipers. 39 An evil and adulterous generation (or race), a ' t: 'wicked generation (or race).' And (Luke xi. 39) 'Your imvard part is full of ravening and wickedness.' And, (Matt. xv. 8) ' This people draweth nigh unto me with their mouth, and honoureth me with their lips ; but their heart is far from me. 9 But in vain do they worship me, teaching for doctrines the commandments of men' (i.e. tradition). Again, (Matt, xxiii.) he pronounces eight ' woes ' upon the Scribes and Pharisees, calling them ' hypocrites,' ' blind guides,' ' fools and blind' (ver. 33), ' Ye serpents, ye generation of vipers, how can ye escape the damnation of hell ' (Gehenna) ? and warns them of the judgments coming upon them for their sins, and for their rejection of him as the promised Messiah, and Saviour from sin. After healing the Roman Centurion's servant (Matt. viii. 10), Jesus said to them, ' Verily, I say unto you, I have not found so great faith, no, not in Israel. H And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of Jteaven. 12 But the children of the kingdom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth.' Again, (Luke xiii. 34) ' Jerusalem, Jerusalem, which killest the prophets, and stoncst them that are sent unto thee ; how often would I h*ave gathered thy children together, as a hen doth gather her brood under her wings, and ye would not ! 3 'Behold, your house (i.e. not my house) is left unto yondesolate'(i.c. of its glory, Hag. ii. 7). Again, (Luke xix. 43) For the days shall come upon thee, that thine enemies shall cast a trench about thee, and com. BY THE CHRISTIAN DISPENSATION. 157 pass thee round, and keep tliee in on every side, 44 And shall lay thee even with the ground^ &ud?t7iy children within thee ; and they shall not leave in thee one stone upon another ; because thou knewest not the time of thy visitation. 47 But the cliief priests and the scribes and the chief of the people sought to destroy him.' Again, (Matt. xxi. 19) 'when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.' ThisjmroMfl was no doubt typical of the coming judgment upon the Jeivish nation > who after the destruction of Jerusalem were for ever separate and distinct from the New Covenant Church of Christ in the Christian dispensation. Again, in the parable of the wicked husbandmen (Matt, xxi.) where the husbandmen slew or ill-treated those servants which were sent by the lord of the vineyard to receive the fruits, and when (v. 37) , ' last of all he sent unto them his son, saying, They will reverence my son, . . . 30 they caught him, and cast him out of the vineyard, and slew him. 40 When the lord therefore of the vineyard cometh, what ivill lie do unto those husbandmen? 41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. 43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof* 45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. 4 ''But when they sought to lay hands on him, they feared the multitude^ because they took him for & prophet.' Again, in the parable of the Marriage of the King's son (Matt. xxii. 2), to which ' The kingdom of heaven is like,' a certain king is said to have ' made a marriage for his son, 3 And sent forth his servants to call them that were bidden to- the wedding; and they would not come. And the remnant took his servants, and entreated them spitefully, and slew them. 7 But when the king heard thereof, he was wroth : and he sent forth his armies, and destroyed those murderers, and burned up their city. 8 Then saith he to his servants, . . . ^Go ye therefore into the highways, and as many as ye sliall find, bid to the marriage.' The heading of this chapter by the Translators of the English Authorised Version (on ver. 9) is ' The vocation of the Gentiles.' Again, (Matt, xxvii. 24} when Pilate saw that nothing would satisfy the Jewish nation but the crucifixion of Christ, he protested, 'I am innocent of the blood of this just person: see ye to it. 25 Then ansivered all the people, and said, His blood be on us, and on our children.' The nation had now filled up ' the measure ' of their 'fathers,' who had ' killed the prophets.' They had ' trodden underfoot the Son of God, and . . . counted the blood of the covenant . . . an. unholy thing, and . . . done despite unto the Spirit of grace ' (Heb. x. 29) ; hence the dread- ful sentence pronounced by our Lord upon the nation (Luke xxi. 23), ' there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the- sword, and sJiall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (i.e. completed). 17 And then shall they see the Son of man coming in a cloud loitli power and great glory ' (i.e. to- judge the world, and terminate man's state of probation). Now, as by Christ's death, the Mosaic covenant was fulfilled and brought to a close, by the New Covenant in Christ's, blood, in 'perpetual memory' of which, Christ instituted 'the Lord's supper,' the night in which he was betrayed ; so on his Resurrection, and just before his Ascension, he commis- sioned his disciples, (Mark xvi. 15) ' Go ye into all the world, and preach the Gospel to- every creature. l "He that believeth and is baptized shall be saved: but he that believeth not shallbe damned ' (i.e. condemned). Again, just before his Ascension, when asked by hia disciples (Acts i. 6) 'Lord, wilt thou at this time restore again the kingdom to Israel? . . .. 7 he said, ... It is not for you to know the times or the seasons, which the Father hath put in his own power. "But ye shall receive power, after that the Holy Ghost is come upon you : and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth? III. Again, in the Acts of the Apostles, when the Holy Spirit was poured out on the day of Pentecost, Peter said (c. ii. 16), 'this is that which was spoken by the prophet Joel ' ; (c. ii. 28) ' 17 And it shall come to pass in the last days (i.e. of the Jewish dispensation) saith God, I will pour out of my Spirit upon all flesh; 21 And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. ^Then Peter said unto them, Repent, and be baptised every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. :ii 'For the promise is unto you, and to 158 THE JEWISH DISPENSATION TO BE SUPERSEDED your children, and to all that are afar off, even as many as the Lord our God shall call. 40 And with many other words did he testify and exJtort, saying, Save yourselves from this untoivard generation (or crooked race).' Again, (c. iii. 25) Peter said to the Jews : ' Ye are the children of the prophets, and of tlie covenant which God made -with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 2C Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.' Again, Peter affirmed before the Jewish council, of Christ (c. iv. 12) ' Neither is there salvation in any other : for there is none other name under heaven given among men, whereby we must be saved.' Again, the false charge brought ^against Stephen, the first martyr for Christ, was (c. vi. 13), ' This man ceaseth not to speak blasphemous words against this holy place, and the laiv. 14 For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.' Again, (c. vii. 44), the teaching of this chapter, by the Translators of the Authorised Version, is that ' all outward ceremonies were ordained according to the heavenly pattern, to last but for a time : reprehending their . . . murdering of Christ, . . . whom the prophets foretold should come into the world.' ' 51 Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. '"^Which of the prophets have not your fathers persecuted ? and they have slain them which shewed before of the coming of the Just One ; of whom ye have been now the betrayers and murderers : 53 Who have received the law by the disposition of angels, and have not kept it.' Again, (c. viii. 1) ' at that time (A.D. 34) there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. 'Therefore they that were scattered abroad went every where preaching the word.' Then came the conversion of Paul (c. ix.) when the Lord said to Ananias, whom he sent to restore Paul's sight, (v. 15) ' Go thy way : for he is * chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel : 20 And straightway he (i.e. Paul) preached Christ in the synagogues (i.e. of Damascus), that he is the Son of God. 23 And after that many days were fulfilled (A.D. 37), the Jews took counsel to kill him : . . . 24 And they tvatched the gates day and night to kill him.' Again, when the Jews at Jerusalem, not satisfied with the crucifixion of the Messiah, were using every means in their power for destroying his followers, the Lord opened the door of salvation to the Gentile world : for St. Peter being directed in a vision (c. x., A.D. 41), to go and preach the gospel to Cornelius, a Roman centurion, said to them that were brought together to hear him (v. 28), ' Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation ; but God hath shewed me that I should not call any man common or unclean. 34 Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons : 3 'But in every nation he that feareth him, and ivorketh righteousness, is accepted with him. 44 While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 4; 'And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also (i.e. without circumcision) was poured out the gift of the Holy Ghost. 4 ; For they heard them speak with tongues, and magnify God. Then answered Peter, 47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we ? 4 *And he commanded them to be baptized in the name of the Lord.' This was the first step in setting up a Christian Church amongst the Gentiles, independent of the Jewish : for ' Peter commanded them to be baptized,' but not circumcised. Again, we .read, (c. xi. 1, A.D. 41) 'And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God. 2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, 3 Saying, Thou wentest in to men uncircumcised, and didst eat with them. 4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them. l "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. 19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the -word to none but unto the Jews only. . . .-'and a great number tfdieved, and turned unto the Lord.' Again, (c. xiii. 1-4, A.D. 45), Paul and Barnabas are chosen by the Holy Ghost to go to the Gentiles, and are sent forth for that purpose by the Church at Antioch. ' 14 But when they . . . came to Antioch in Pisidia,' they preached Christ in the synagogue on the sabbath BY THE CHRISTIAN DISPENSATION. 159 day. 3S( Be it known unto you . . . men and brethren, that through this man (i.e. Chii&t) is preached unto you the forgiveness of sins: 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you, which is spoken of in the prophets (Hab. i. 5) ; 4} Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 42 And when the Jews were gone out of the synagogue, the Gentiles besought that these ivords might be preached to them the next sabbath. 44 And the next sabbath day came almost the whole city together to hear the word of Ood. 4 'But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 4 ' ; Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you : but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 47 For so hath the Lord commanded ^ts, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth (Is. xlix. 6). 4 *And when the Gentiles heard this, they were glad, and glorified the word of the Lord : and as many as were ordained to eternal life believed.' Again, from (c. xv. 1, A.D.51) it appears, that ' certain men, which came AovmfromJudcea (i.e. Judaizers, and/aZae brethren) taught the brethren (i.e. the Gentile converts), and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When . . . they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and ciders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it ^vas needful to circumcise them, and to command them to keep the law of Moses. ''And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good ivhile ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. . . . "God . . . giving them the Holy Ghost, even as he did unto us ; 9 And put no difference between us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear 1 } 12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me : 14 Simeon (i.e. Peter) hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. K 'And to this agree the words of the prophets : as it is written,' (Amos ix. 11, 12) 'After this I will return, and will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up : 17 That the residue of men might seek after the Lord, and all the Gentiles, upon wJwm my name is called, saith the Lord, who doeth all these things. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God : 23 And they wrote letters by them after this manner ; . . . 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law : to whom we gave no such commandment: . . . 2S it seemed good to the Holy GJwst, and to us, to lay upon jonno greater burden than these necessary things ; 29 That ye abstain from meats offered to idols, and/rom blood, and/rom things strangled, and from fornication: from which if ye keep yourselves, ye shall do well." 1 There is here one step further taken to secure the freedom of the Gentile church from the rites and ceremonies of the Mosaic covenant, the council at Jerusalem having decided that circumcision was not to be required of them. Again, (c. xviii. 4, A.D. 54) at Corinth, Paul ' reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks (i.e. Gentiles). 5 And when Silas and Timotheus were come . . . Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ (i.e. the Messiah). "And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads ; I am clean : from henceforth I will go unto tJte .Gentiles.' Again, we read, on Paul's return to Jerusalem (c. xxi. 17, A.D. 60) ' the brethren received u>> gladly. 1K And the day following Paul went in with us unto James ; and all the elders were present. '"And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the 160 THE JEWISH DISPENSATION TO BE SUPERSEDED Lord, and said unto him, Thou seest, brother, how many tJwusands of Jews there arc ivliicli believe ; and tlwij are all zealous of the law (i.e. Judaizers) : 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that tJiey ought not to circumcise their children, neither to walk after the customs. a:) Do therefore this that we say to thee : We have four men which have a vow on them ; 24 Them take, and purify thyself with them (i.e. according to the rites of the Mosaic law), . . . that ... all may know that those things, whereof they were informed concerning thee, are nothing ; but that thou thyself also walkest orderly, and keepest the law. a5 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, . . . ati Then Paul took the men, and the next day purifying himself with them entered into the temple, (which act nearly cost him his life, for) . . . "the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, ^Crying out, Men of Israel, help : This is the man, that teacheth all men every where against the people, and the law, and this place : and further brought Greeks (i.e. uncircumcised Gentiles) also into the temple, and hath polluted this holy place. - 9 (For they had seen before with him in the city Trophimus an Ephesian, whom tJiey supposed that Paul had brought into the temple.) "And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. 32 Who immediately took soldiers and centurions, and ran down unto them : and . . . 34 commanded him to be carried into the castle.' Claiming the privilege of a Roman citizen (c. xxii. 25-28), and to deliver him from the Jews, he is sent under the protection of Roman soldiers to Caesarea, to Felix the Roman Governor, and was there kept in prison for tivo years, till Felix was succeeded by Festus, before whom, and in the presence of King Agrippa, he declared his manner of life from his youth, his miraculous conversion to the faith of Christ, and his Divine commission, as a minister for Christ to the Gentiles, (c. xxvi. 17) ' Delivering thee from the people, and from the Gentiles, unto whom noiv I send thee, lt) To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me : ' Agrippa declaring at the close of it, ' '-This man might have been set at liberty, if he had not appealed unto Caesar.' On his arrival at Eome (A.D. 63) (c. xxviii. 17), 'Paul called the chief of the Jews together: . . . 23 to whom he expounded . . . the kingdom of God, . . . 24 And some believed the things which were spoken, and some believed not ; ' which caused him to utter the words, 28 ' Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.' At Rome, 30 ' Paul dwelt two whole years in his own hired house, and received all that came in unto him, "Preaching the kingdom of God, and teaching . . . with all confidence, no man forbidding him.' He tliere (A.D. 64) wrote his Epistle to the Hebreivs. Again, in Paul's first Epistle to the Thessalonians (c. ii. 14, A.D. 58), he speaks of their having ' suffered like things of your own countrymen, even as they have of the Jews (i.e. in Judaea).: 15 Who both killed the Lord Jesus, and their oiun prophets, and have persecuted us ; and they please not God, and are contrary to all men : ^'Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway : for the wrath is come upon tliem to the uttermost. 1 Again, in his Epistle to tJie Galatians (c. i. 7, A.D. 58), Paul speaks of the Judaizing converts, as ' some that trouble you, and would pervert the gospel of Christ.' Again (c. ii. 4), he speaks of them as ' false brethren (more Jewish than Christian) unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: ; 'To whom we gave place by subjection, no, not for an hour ; that the truth of the gospel might continue with you. 10 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, ... for by the works of the law shall no flesh be justified. T *For if I build again the things which I de- stroyed, I make myself a transgressor (i.e. of the gospel), . . . 2l /or if righteousness come by the laiv (i.e. ceremonial or moral), then Christ is dead in vain.' Again, (c. iii. 13) 13 ' Christ hath redeemed us from the curse of tlie law, being made a curse for us : ... "That the blessing of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the- promise of the Spirit through faith. - 9 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.' Again, (c. iv. 22) ' AbrahariS had two sons, the one by a bondmaid (i.e. Ishmael, who was a mocking son), the other by a freewoman (i.e. Isaac). '"But he who was of the bondwoman was born after the flesh ; but he of the freewoman was by promise. 24 Which things are an allegory (or parable) : for these are (i.e. represent) the BY THE CHRISTIAN DISPENSATION. 161 two covenants ; the one from the mount Sinai, which gendereth (i.e. beareth children, R.V.) to bondage, which is Agar. 25 For this Agar is mount Sinai in Arabia (i.e. the Mosaic cove- nant), and answereth to Jerusalem which now is, and is in bondage with her children (i.e. unbelievers in Christ and his salvation). 2 "But Jerusalem which is above is free, which is the mother of ^ts all (i.e. who believe in Chritl). 2s Now we, brethren, as Isaac was, are the chil- dren of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture ? Cast out the bondwoman and her son : for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondivoman (i.e. who reject Christ), but of the free. (c. v. 1) Stand fast therefore in the liberty wherewith Christ hath made us free (i.e. in the gospel), and be not entangled again with the yoke of bondage (i.e. the ceremonial law). 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing.' Again, (c. vi. 15) ' For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 16 And as many as walk according to this ride, peace be on them, . . . and (i.e. even) upon the Israel of God ' (i.e. who are the true Israel in God's sight). Again, in his Second Epistle to the Corinthians (c. iii. 7) the Apostle speaks of the Mosaic covenant as ' the ministration of death ; ' (v. 9) as ' the ministration of condemnation ; ' (v. 7) the ' glory ' of which ' was to be done away ' ; (v. 11) ' which is done away ; '(v. 13) ' which is abolished ; ' (v. 14) ' the vail (i.e. of the Old Covenant) ' is done away in Christ.' Again, in his Epistle to the Romans (c. i. 5, A.D. 60), Paul says, that he had 'received grace and apostleship, for obedience (i.e. for procuring obedience) to the faith among all nations, for his name (i.e. Christ's) . . . li; the gospel ... it is the power of God writ i salvation to every one that believeth ; to the Jew first, and also to the Greek (i.e. th Gentile). Again (c. ii. 24), ' For the name of God is blasphemed among the Gentiles through you (i.e. Jews). 28 For he is not a Jew (i.e. in God's sight) which is one outwardly ; neither is that circumcision (i.e. in his sight), which is outward in the flesh: 29 But he is a Jew, which is one inwardly ; and circumcision is that of the heart, in the spirit, and not in the letter ; whose praise is not of men, but of God.' Again, (c. iii. 28) ' Therefore we conclude that a man is justified by faith without (i.e. apart from) the deeds of the laiv. 1 Again (c. iv. 11), Abraham is said to be ' the father of all them that believe, though they be not cir- cuyncised; . . . n And the father of . . . them . . . who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. . . . ul who is the father of us all (i.e. of believing Jews and Gentiles), 17 (As it is written, I have made thee a father of many nations), . . . ls Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.' Again, (c. ix. 6) ' For they are not all Israel (i.e. in God's sight), which are of Israel (i.e. according to natural birth). 7 Neither, because they are the seed of Abraham (i.e. according to the flesh), are they all children : but in Isaac (i.e. not in Ishmael) shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God : but the children of the promise (i.e. the children of God) are counted for the seed. 30 What shall we say then That the Gentiles, which follo'ived not after righteousness (i.e. in the past), have attained to righteousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness (i.e. righteousness by the law), hath not attained to the law of righteous- ness. 32 Wherefore ? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling -stone ' (i.e. Christ). Again, (c. x. 20) ' But Esaias is very bold, and saith (c. Ixv. 1, 2), I ivas found of them that sought me not (i.e. of the Gentiles) ; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying (lit. speaking against me) people.' Again, the Apostle asks (c. xi. 1), ' Hath God cast away his people ? God forbid. . . . 2 God h ath not cast atvay his people which he foreknew ' (i.e. he fore- knew would repent). And that as in Elijah's time, ' 'Even so then at this present time also there is a remnant according to the election of grace. 7 What then ? Israel (i.e. the un- believing part) hath not attained that which he seeketh for; but the election hath obtained it, and the rest were blinded. 23 And they also, if they abide not still in unbelief, shall be graffed in (i.e. into the Christian Church) : for God is able to graffthem in again. 2 For I would not, brethren, that ye should be ignorant of this mystery, . . . that blindness in part (not wishing to hurt their feelings, by saying, in the greater part) is happened to Israel, until Usefulness of the Gentiles (i.e. the completion of the Christian dispensation) be come 162 THE JEWISH DISPENSATION TO BE SUPERSEDED in. 26 And so all Israel (i.e. the true Israel or 'the election according to grace 1 ) shall be saved: as it is written (Is. lix. 20), There shall come out of Sion the Deliverer (i.e. Christ), and shall turn away ungodliness from Jacob.' And so a remnant of believers in Christ has been gathered, and is still being gathered, and will be gathered till the close of this dispensa- tion, and day of probation. Again, in his Epistle to the Ephesians (A.D. 64), the Apostle writing to a Gentile church says (c. ii. 13), ' But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. w For he is our peace, who hath made both one (i.e. believing Jews and Gentiles), and hatJi broken down the middle wall of partition between us ; i: 'Having abolished in his flesh (i.e. in his death) the enmity, even the law of commandments contained in ordinances ; for to make in himself of twain one new man, so making peace ; K And that he might reconcile both (i.e. believing Jews and Gentiles) unto God in one body by the cross, having slain the enmity thereby (i.e. at his crucifixion) : 17 And came and preached peace to you which were afar off, and to them that were nigh. ls For through him we both have access by one Spirit unto the Father. 1 Again, in the Epistle to the Hebrews (A.D. 64) (c. i. 2) he says that God ' Hath in these last days (i.e. of the Jewish dispensation) spoken unto us by his Son, whom he hath appointed heir of all things. 1 Again (c. ii. 2), He shows the obligation we are under to give more earnest heed to the things which we have heard, ' For if the word spoken by angels (i.e. the Mosaic Covenant) was stedfast, and every transgression and disobedience received a just recompense of reward] 3 How shall we escape, \iwe neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; ' Again (c. iii. 3), He shows the superiority of the gospel to the law, ' For this man (i.e. Christ) was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house, 1 and warning them (ver. 7-11) to be careful not to follow the example of the obstinate and unbelieving Israelites in the wilderness, to whom God sware in his wrath, that they should not enter into his rest. Again, (c. v. 9) Christ as the Son of God, 'became the author of eternal salvation unto all them that obey him. 1 Again, (c. vii. 21-22) Christ is declared by God to be ' a priest for ever after the order of Melchisedec ' (Ps. ex. 4), and therefore superior to any of thepriests of the Levitical order ; and as such was ' made a surety of a better testament ' (or covenant) ; as also from the spotless innocence of his person (ver. 26), ' For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. 1 Again, (c. viii. 6), the apostle describes him as ' the mediator of a better covenant, which was established upon better promises. 1 In ver. 7 he shows, ' if that first covenant had been fault- less, then should no place have been sought for the second ' (that is, there should have been no occasion for another) ; whereas he had promised (Jer. xxxi. 31-34), to make a new covenant with the house of Israel and Judah. Hl Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and . . . Judah ; 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt ; because they continued not in my covenant, and I regarded them not (i.e. as my people), saith the Lord. 10 For this is the covenant that I will make with the house of Israel (that is, of the true Israel) after those days, saith the Lord ; I will put my laws into their mind (i.e. that they shall know them), and write them in their hearts (i.e. that they shall love and obey them) : and I will be to them a God, and they shall be to me a people: "And they shall not teach every man his neighbour, and every man his brother, saying, Knoiv the Lord : for all (i.e. in this covenant) shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. "In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old (lit. is decaying and waxing old) is ready to vanish away. 1 In this new covenant in Christ, the superiority of the gospel to the law is apparent : for it de- clares that to all in whose minds God has put his law, and in whose hearts it is written by him, he will be a God, and they shall be to him a people: and further, they sJiall know him as their God and trust him as his people. And when there was no pardon for sin by the law ceremonial or moral, there was in the gospel of Christ the promise to his people, ' I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 1 Further, he declares that the very promise of a new covenant implies that the Levitical priesthood of Aaron would be abolished by the eternal priesthood of Christ : and that the temporal covenant with their fathers should ' vunish away, 1 in the eternal covenant of the gospel (see the Translators' heading of the chapter). Again, in c. ix. the Apostle BY THE CHRISTIAN DISPENSATION. 163 describes ' the rites and bloody sacrifices of the law, as far inferior to the dignity and per- fection of the blood and sacrifice of Christ ' (see the Translators' heading of the chapter). They 9< could not make him that did the service perfect, as pertaining to the conscience (i.e. could not remit the penalty of sin). 13 For if the blood of bulls and of goats . . . sanctifieth to the purifying of the flesh : 14 How much more shall the blood of Christ . . .purge your conscience from dead works to serve the living God ? 15 And for this cause he is the mediator of the new testament (or covenant), that by means of death, for the redemption of the trans- gressions . . . under the first testament (or covenant), they which are called might receive the promise of eternal inheritance. 1 Again (c. x. 1), he shows that ' the law . . . can never with those sacrifices which they offered year by year continually make the comers thereunto perfect (i.e. they could not remit the penalty of sin). 4 For it is not possible that the blood of bulls and of goats should take away sins. "In burnt offerings and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come ... to do thy will, God. He talteth away the first (i.e. the Mosaic covenant), that he may establish the second (i.e. the New Cove- nant in Christ). 10 By the which will (i.e. of God) we are sanctified through the offering of the body of Jesus Christ once for all. n And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins : l2 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God ; 13 From henceforth expecting (i.e. waiting) till his enemies be made his footstool. 14 For by one offering he hath perfected for ever them that are sanctified.' Again, (c. xi.) The Apostle exemplifies the faith held by the Old Testament Saints. 8< By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed ; and he went out, not knowing whither he went. By faith he sojourned (i.e. dwelt as in a tem- porary abode) in the land of promise, as in a strange country, dwelling in tabernacles (i.e. temporary abodes) with Isaac and Jacob, the heirs with him of the same promise. 10 For he looked for a city which hath foundations, whose builder and maker is God. "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country. 1(i But now they desire a better country, that is, an heavenly : wherefore God is not ashamed to be 'called their God : for he hath prepared for them a city.' Again, (c. xii.) 'the Apostle's 'commendation of the new testament (i.e. covenant) above the old 1 (see Translators' heading of the chapter). ' 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, . . . ~ 4 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth (i.e. under the Mosaical covenant), much more shall not we escape, if we turn away from him that speaketh from heaven. 1 We have now referred, (1) to the Old Testament prophecies from the time of Abraham to the close of the Old Testament Scriptures, in which it was foretold that the Gentiles should be the subjects of the Messiah's Kingdom ; as also, (2) to the Gospels of the New Testament, in which the hatred of the Jewish nation was manifested towards Christ from the com- mencement of his ministry to the close, in their seeking ' to destroy him ' ; attributing his Divine acts of mercy and grace to Satanic agency, and joining in one common demand for his crucifixion by Pilate ; as also to our Lord's denunciation of the hypocrisy of the unbelieving Jews as the children of the Devil, and not the promised seed of Abraham: and his pronouncing the dreadful ' woes ' that should overtake the nation, in the destruction of their city and temple, and the abolishment of the Mosaic Covenant, under which they claimed to be the people of God ; and which was followed with a command to his apostles after his Eesurrection (Mark xvi. 15, 16), to go ' into all the world, and preach the gospel to every creature,' adding the words ' He that believeth and is baptized shall be saved ; but he that believeth not shall be damned ' (i.e. condemned hereafter). And referring (3) to the persecution of his followers after his Ascension, especially of St. Paul, who was divinely appointed to preach the gospel to the Gentiles, and open the Kingdom of God to them, when the Jews rejected it : as also to found a Christian Church amongst them, altogether independent of the rites and ceremonies of the Mosaic Covenant. Again, up to the time of the destruction of Jerusalem and the temple by the Romans the M 2 164 THE JEWISH DISPENSATION TO BE SUPERSEDED Jewish converts to Christianity kept up the observances of the Mosaic law, and attended the temple services, being ' all zealous of the law ' (Acts xxi. 20), more Jewish than Christian ; demanding that the Gentile converts to Christianity should be circumcised and obey tlie laiv of Moses, which St. Paul strenuously opposed; they therefore were, as Judaizers, a great hindrance to the apostle in his ministry amongst the Gentile Churches which he founded. But when Jerusalem and the temple were destroyed, the unbelieving Jews who survived were scattered amongst tlie nations, to ' be trodden down of the Gentiles, until the times of the Gentiles be fulfilled ' (Luke xxi. 24) ; the Jewish converts had then no alterna- tive but to remain Jews, or to be absorbed into the Christian Church of the Gentiles, for, as Jews, they could not eat with uncircumcised Gentiles, nor ' keep company with them ' ; after which they naturally lost their nationality as Jews, and were recognised in the future, only as Christians : whilst the Jews who remained unbelievers in Christ have ever since existed as 'strangers to the covenants of promise, 1 except those of them who from time to time embraced the Christian religion, and entered the Christian Church. Now St. Paul (Gal. iv. 22-31) described all these unbelieving Jews (figuratively), as the bondage descendants of Agar, whose son Ishmael was cut off from the inheritance of the covenant (though Abraham's eldest son) for his mocking at the religion of Isaac, the child of promise, and the child of God; whilst the judgment pronounced by the Angel (Gen. xvi. 12) when he was cast out, was, ' his hand shall be against every man, and every man's hand against him,' which has been literally fulfilled in the treading down of the unbelieving Jews, for their 1 treading underfoot the Son of God, and putting him to an open shame, 1 in his crucifixion. Now whilst a blessing would be expected to follow the promoting of Christianity amongst the Jews, as also amongst the Gentiles, it must be without reference to any political claim to land, or any other earthly benefit, which was distinctly repudiated by Christ and his apostles as connected with the Kingdom of God; for St. Paul says (Rom. xiv. 17), 'The Kingdom of God is ... righteousness, and peace, &nd\joy, in the Holy Ghost.' The Angel at Christ's birth having announced that his name should be called ' Jesus, for he shall save his people from their sins ' : he himself having made the declaration before Pontius Pilate (John xviii. 36), ' My kingdom is not of this world, and (ver. 37), affirmed that he came into the world that he ' should bear witness unto the truth. Every one that is of the truth heareth my voice.' Now tlie promise to Abraham was of a Messiah, in whom ' all the nations of the earth should be blessed.' The earnest of the fulfilment of that promise was, a sojourning of Abraham's seed in the land of Canaan till that Messiah should come. The condition of that sojourning was limited by the Mosaic covenant to obedience, and the observance of the law. By their rejection and crucifixion of Christ, the promised Messiah, the Mosaic covenant was for ever abolished, being superseded by the New Covenant in Christ's blood ; whilst their title to the land of Canaan as the seed of Abraham was then for ever at an end. Hence the Church of England, in the collect for Good Friday, prays God to ' Have mercy upon all Jews, Turku, Infidels, and Heretics, and take from them all ignorance, hardness of heart, and contempt of thy word ; and so fetch them home, blessed Lord, to fay flock (i.e. the Church of Christ), that they may be saved among the remnant of the true Israelites (i.e. of Christians in deed and in truth), and be made one fold (i.e. flock) under one shepherd, Jesus Christ our Lord.' This should be the great aim of the Christian Church with reference to the Jews, whether considered individually or collectively ; for if the words of our Lord be accepted as true (Luke xxi. 24), that ' Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled,' (or in other words till ' the last day,' or end of the world, see the Translators' heading in the English Authorised Version, ver. 25 36), it must be clear, that a National Restoration of the Jews, whether political or religious, is utterly repugnant to the words of our Lord. But this does not exclude from salvation ' the remnant ' that ' shall be saved ' (Rorn. ix. 27) ; for the Apostle says (c. xi. 5), that as in the days of Elijah, ' Even so then at this present time also there is a remnant according to the election of grace. 2 ' And so all Israel shall be saved ' i.e. ' whether literally from the seed of Abraham, or from the Gentile world, children of Abraham's Faith, all true Israelites will be saved. Then the number of the elect will be complete (Rev. vii. 3, 9), and the Harvest of the world will come. (Rev. xiv.*fc6.)' Bishop Wordaworth. 165 APPENDIX. INDEX. NEPHESH (Soul). In the following Index the Hebrew word Nephesh (soul) is tabulated as it occurs in the Hebrew text of the Old Testament Scriptures, and Psukee as it occurs in the Greek text of the New Testament Scriptures. An asterisk (*) indicates that the quotation is under two Sections. GEN. Page EXOD. Page LEV. Page NUMB. Page DEUT. Page 1 20 2 1 5 4 17 11 16 15 27 6 4 29 21 21 i) ,, ) 1! 28* 6, 17 6 5 ii 24 H 4 19 13 12 6 ,, 30 6 10 12 I, 30 12 4 4 14* 2, 16 ii 7 ,, 22 5 2 7 4 ., 15 7 * 11 )> ii i> 31 ,, 11 13 21 19 2 16 6 * ii 11 16 38 13 18 9 4 ,, 19 7 " 15 6 19 11 9 12 15 98 ,. 5 13 15 9 21 18 29 7 ,, 13 n 20 )) !> ,, 16 16 4 19 8 11 !> 7 ii i) H 10 2 21 23 13 28 9 18 6 21 ii 12 n it i) ,, 20 6 6 20 7 ,, 23 2 15 H .. 30 16 ) ) 7 22 6 11 n ,, 16 >) 23 9 21 ., 25 6 21 4 21 13 3 21 12 5 4 30 12 16 21 1 9 ,i 5 26 ,, 6 29 13 16 ii 15 .1 11 23 10 11 14 26 26 14 21 4 16 22 3 7 29 7 28 11 n 17 14 7 31 14 7 .1 4 9 30 2 18 6 21 19 17 16 LEV. ,, 6 6 , 4 19 8 ., 19 ,, 2 1 6 11* 4, i ,, 11 20 jj 4 2 23 27 28 5 ,, 21 13 23 8 21 >, 27 ,, 29 7 , 6 11 11 27 4 28 5 1 30 6 , 7 21 14 21 ,, 19 , 2 ii ii 7 8 22 26 8 25 ,, 4 32 28 , 9 29 23 24 26 ,, 31 H ,, 15 24 17 8 , 10 24 6 13 32 30 16 .1 17 ,, 18 2 , H ,, 7 5 34 3 21 6 2 )> i . , 12 15 21 ,, 8 .- 7 18 ii ) , 13 26 16 35 18 13 ,, 20 26 11 21 31 19 8 27 25 8 36 6 4 11 7 ,, 15 i , 28* 2,5 28 65 21 37 21 8 21 6 ,, 16 i , 35 ,, 30 2 42 21 7 30 > n ii 6 ii 44 30 13 , 25 M 43 , 40 ii 10 i) > M , 27 6 27 2 4 i ii 11 JOSH. 46 15 4 > i) 7 NUMB. , 46 ii 2 13 11 ., 18 n 11 10 2 5 2 9 , 50 17 ,, 14 ,, 22 m , 43 6 .i 6 6 35 11 8 9 24 13 25 ii , 44 _ 6 6 9 , 15 ii 10 28 8 .. 26 , 46 2 ,, H n , 30 ii , 30 ii ii 9 6 ii i ii , 32 .. 27 ii 16 29 28 .. 7 ti , 31 13 , 35 > n 31 M 10 ii DEUT. , 37 49 6 21 17 10* 6,7 ,, 13 7 4 9 21 i 11 ,, H 2 11 6 26 15 13 , 39 ) 166 INDEX. NEPHESH (SOUL) JOSH. Page I. KINGS Page JOB Page P8AL. Page PSAL. Page 11 11 8 1 12 17 16 4 29 49 8 14 120 2 18 20 3 i 11 ii 11 n ,, 15 30 6 29 ,, 9 29 M 18 4 )f ,, 18 29 121 7 18 22 5 21 2 4 21 19 2 22 54 3 14 123 4 23 23 11 13 23 14 21 25 M ,, 4 17 124 18 14 21 3 11 23 13 M 55 18 M ,, 5 JDDG. 8 48 21 24 12 11 56 6 14 7 j_ 5 18 13 11 37 .- 27 2 ,, 13 12 130 5 23 21 6 17 21 17 8 12 57 1 22 6 M 9 17 13 22 5> 30 16 22 4 14 131 2 10 16 21 19 2 14 25 6 22 11 n n 12 3 13 11 11 ,, 31 30 29 59 3 14 138 3 M 16 16 21 3 17 39 12 62 1 22 139 14 11 30 11 4 12 32 2 29 ,, 5 141 8 18 18 25 21 ii 11 ,, 33 18 30 63 1 n 142 4 M n n 13 10 14 ,, 20 26 5 7 ,, ii 11 11 ,, 14 ,, i, 22 30 8 ,, 143 3 14 RUTH 20 31 17 ,, 28 9 12 ,, 6 23 4 15 17 , 32 30 66 17 ,, 8 I. SAM. , 39 14 36 14 12 16 ,, 11 1 10 21 11 11 41 21 2 69 1 14 12 ,, 15 M , 42 ii PSAL. 10 22 146 1 26 29 i n ii 3 2 17 ,, 18 17 a 16 26 II KINGS 6 3 22 70 2 14 PROV. ,, 33 21 1 13 17 4 17 71 10 1 18 14 ,, 35 11 11 M 7 2 14 13 ,, 19 M 17 55 29 14 ,, ,, 5 n ,, 23 17 2 10 23 18 1 21 2 2 29 10 3 22 72 13 11 3 22 jj n 11 ,, ,, 4 11 1 17 14 6 16 11 11 29 ,, 6 .. 5 22 74 19 ,, ,, 26 14 3 |f 4 27 21 13 2 77 2 22 30 27 19 5 13 30 29 16 10 30 78 18 26 32 29 ,, 11 17 7 7 17 17 9 14 50 12 7 23 14 20 1 13 9 15 21 13 17 84 2 22 8 36 29 ,, 3 29 10 24 14 19 7 22 86 17 10 3 5 ,, 4 21 11 11 ,, 22 20 17 4 22 11 17 29 17 29 12 4 5 29 12 ii n ,, 25 5 22 2 21 23 3 21 23 3 17 13 30 30 11 22 8 25 11 24 4 22 ,, 14 14 12 10 2 ,, 23 13 I. CHR. 25 1 n 88 3 22 13 2 29 11 11 11 5 21 5 13 M 14 14 ,, 3 18 23 15 11 19 14 20 17 89 48 30 ,, 4 23 20 21 11 11 I( 26 9 14 94 17 31 11 11 - 24 11 13 22 19 22 27 12 22 19 22 8 18 25 26 29 28 9 30 3 30 ,, 21 14 19 23 ,, 29 13 n. CHB. 31 7 22 97 10 17 25 27 11 11 17 1 11 14 9 103 1 22 14 10 23 11 11 13 6 38 22 13 14 ,, 2 25 5 26 21 17 15 12 M 33 19 12 22 23 15 32 29 ,, 24 n 34 31 ii 20 22 104 1 n 16 17 ii ii H ESTH. 34 2 11 35 11 24 23 28 9 13 4 13 M 22 17 105 18 29 26 M 21 7 3 17 35 3 M 22 23 18 7 14 30 6 21 7 ,, 4 14 106 15 14 19 2 23 II. SAM. 8 11 7 30 107 5 23 ,, 8 29 1 9 17 9 16 n 9 22 9 ,, 15 5 3 21 21 31 29 12 14 11 11 16 29 4 8 14 JOB 13 29 18 26 18 23 .. 9 17 2 4 17 ,, 17 17 26 23 20 2 29 5 8 21 ,, 6 25 22 109 20 14 21 10 23 11 11 29 3 20 22 38 12 14 31 17 ,, 23 29 14 7 8 6 7 26 40 14 12 ; 116 4 11 22 5 11 14 17 11 14 41 2 22 7 23 23 5 19 29 7 11 22 ,. 4 17 8 12 ,, 25 23 16 11 14 15 12 42 1 22 119 20 23 23 2 27 17 8 21 9 21 22 2 25 7 23 18 13 14 10 1 ,, ,, 4 ,, 28 i ,, 14 30 19 5 17 ,, ,, 5 ii ,, 81 * 24 12 18 11 ii ii 11 20 12 ,, 6 >( ,, 109 14 ,i 14 23 11 i 12 10 2 ,, 11 n 129 23 25 13 11 11 13 14 14 43 5 t ., 167 ,, 25 5 23 17 14 14 22 22 44 25 M 175 18 27 7 INDEX. PSUKEE (SOUL) 167 PBOV. Page ISA. Page JEB. Page LAM. Page EZEK. Page 27 7 5 44 20 14 20 13 18 1 11 18 23 22 24 9 23 46 2 29 21 7 15 16 ,, 28 28 17 8 47 14 14 9 18 19 ii 24 21 ,, 25 23 49 7 24 22 25 15 2 12 12 25 29 10 18 51 23 29 ,, 27 24 ,, 19 18 25 6 ,, 17 23 53 10 12 26 19 15 3 17 24 ,, 15 ,, 24 29 ,, 11 31 12 24 20 ,, 27 13 5 31 6 23 ,, 12 ,i 14 24 ii 31 24 ECCL. 55 2 24 ,, 25 ii 25 5 32 10 15 2 24 ,, 3 18 ii ii ,, 51 24 33 5 18 4 8 29 56 11 27 32 41 58 18 ,, 6 9 6 2 58 3 29 34 16 n 5 9 15 9 18 ,, 3 23 5 u ,, 20 15 EZEK. 36 5 24 11 7 27 ,, 10 24 ,, 21 3 19 18 47 9 2 ,, 9 23 ii ii M 37 9 24 ,, 21 HOSEA 7 28 ,, 11 M 38 2 18 4 14 29 4 8 24 CANT. 61 10 16 5 7 19 24 9 4 18 1 7 66 3 ii ii 11 15 13 18 5 AMOS 3 1 () JEB. ,, 17 18 i ii 2 14 15 ,, 2 )( 2 24 2 20 i 11 18 ii 15 Jf ,, 3 )( 34 8 39 18 , 19 9 6 8 29 4 3 11 29 40 14 8 n 18 JONAH 5 6 4 10 14 15 ,, , 20 5 1 14 15 6 12 ,, 19 6 42 20 24 i 11 ii 2 5 ISA. ,, 30 14 43 6 5 ii M ,, 7 24 1 14 24 ,, 31 24 44 7 15 14 14 18 4 3 15 3 9 14 5 9 ,, 14 24 20 ,, 8 24 20 18 29 30 15 16 5 5 MICAH 5 14 24 6 8 11 ii 27 24 6 7* 6, 18 10 18 12 ,, 16 45 5 18 17 17 9 7 1 27 15 4 14 9 9 M 46 26 15 18 4 5 7 3 24 19 10 2 11 21 15 48 6 18 11 ii 11 HAB. 26 8 24 12 7 24 49 37 15 ii ii 2 4 25 9 M 13 17 n 60 19 24 ii ii 7 ,, 5 29 8 27 14 19 51 6 18 20 10 15 n 11 )( 15 1 ,, ,, 14 29 27 18 HAG. 32 6 24 9 12 45 18 22 25 9 2 13 9 38 15 17 21 15 52 29 5 27 M ZECH. 17 30 18 20 31 30 23 17 24 11 8 25 42 1 24 19 7 15 ii ii ii ii 18 I] II 43 4 18 ,, 9 " ,, ,, ti NEW TESTAMENT. Psukee (soul). MAT. Page MABK Page JOHN Page BOM. Page JAS. Page 2 20 15 14 34 25 12 27 25 16 4 19 5 20 19 6 25 19 LUKE 13 37 12 I. COB. I. PET. n 1 46 ,, 38 15 45 5 1 9 H 10 28 26 2 35 15 13 J} II. COB. 22 25 ii 11 31 6 9 19 ACTS 1 23 25 2 11 ,, ,, 39 19 9 24 lt 2 27 31 12 15 16 25 19 11 15 ii 15 ,, 31 EPH. 3 20 M ii 29 25 " 56 19 41 5 6 6 25 4 19 it 12 18 n 10 27 25 ,, 43 11 PHIL. n. PET. 16 25 19 12 19* 7,27 3 23 8 1 27 2 8 25 11 11 15 * 11 11 4 32 25 2 30 16 ,, 14 6 26 ,',' 20 8 7 14 5 COL. I. JOHN ii 11 M 22 19 14 2 25 3 23 25 3 16 12 20 28 12 ,, 23 22 I. THES. 11 ii 22 37 25 14 26 15 15 24 2 8 16 III. JOHN 26 38 - 17 33 19 26 16 5 23 19 2 25 MABK ii 15 20 10 19 HEB. BEV. 3 4 19 21 19 25 ,, 24 16 4 12 25 6 9 10 8 35 JOHN 27 10 6 19 n 8 9 3 i 15 10 11 12 ,, 22 19 10 38 12 11 16 ", 36 ( 15 ,, 37 5 39 19 16 3 3 ,, 37 ,, 17 BOM. 12 3 25 18 13 6 10 45 12 ,, 24 25 2 9 13 17 19 ,, 14 27 12 30 25 12 25 19 11 3 16 JAS. 20 4 10 n 33 ii ii 15 13 1 5 1 21 168 INDEX. ROOAGH (SPIRIT) INDEX. ROOAGH (Wind, Breath, Spirit). In the following Index, the Hebrew word Eooagh (spirit) is tabulated as it occurs in the Hebrew text of the Old Testament Scriptures, and Pneuma as it occurs in the Greek text of the New Testament Scriptures. An asterisk (*) indicates that the quotation is under two Sections. GEN. Page JUDG. Page n. CHB. Page PSAL. Page PROV. Page 1 2 45 13 25 48 9 4 52 1 4 45 17 22 53 3 8 n 14 6 15 1 48 11 6 ti 27 6 3 48 19 18 20 50 18 10 lt 18 14 ii *' 51 15 14 ,, 21 ,, 15 47 ,, ,, M 1 15 ,, 19 52 22 ,, 42 45 25 14 4G 22 >f I. SAM. 23 48 31 5 51 M 23 8 1 45 1 15 M 20 14 32 2 52 28 53 2G 35 51 10 6 48 21 16 52 33 6 47 27 16 4G 41 8 n ,, 10 24 20 48 34 18 52 29 11 53 38 48 11 6 11 36 22 52 35 5 45 ii 23 ,, 45 27 51 16 13 M 48 7 n 30 4 46 EXOI). ,, 14 EZRA 51 10 48 ECCL. 6 9 52 19 " 50 1 1 n 11 1 G 10 13 45 15 n 5 48 12 f) M n 11 16 NEH. ,, 17 52 14 53 ,, 19 23 9 20 55 8 45 17 14 21 n 11 it 30 76 12 52 2 11 15 8 47 18 10 77 3 ,, ,, 17 ,, 10 45 19 9 H JOB 6 26 28 3 48 20 48 1 19 45 78 8 3 19 51 31 3 fj 23 n 4 9 47 H 39 45 21* 51,53 35 21 52 30 12 52 ,, 15 48 83 13 ,, H * ii i> 31 48 II. SAM. 6 4 52 103 16 ,, 4 'i NUMB. 22 11 45 26 45 104 3 6 5 14 52 ,, 16 47 7 7 ,, 4 48 ,, 16 11 n 23 2 48 11 52 fl 29 51 5 16 46 30 ,, I. KINGS 8 2 45 30 n 6 9 53 11 17 48 10 5 52 9 18 51 106 33 52 7 8 ,, 25 ,, 18 12 48 10 12 52 107 25 45 n ,, 11 it M ,, 45 45 12 10 51 135 7 fl ,, 9 ,, 26 19 11 11 15 2 45 17 51 8 8 51 29 n n 11 it ,. 13 52 139 7 49 n 11 31 45 ii ti ,, 30 47 142 3 52 10 4 53 14 24 48 21 5 52 16 3 45 143 4 11 4 46 1C 22 52 22 21 50 17 1 51 11 7 n 5* 4G, 49 24 2 48 ., 22 M 19 17 ,, 10 49 12 7 51 27 1G 52 ., 23 20 3 52 146 4 51 ISA. 18 48 24 48 21 4 147 18 45 4 4 47 DEUT. II. KINGS ,, 18 45 148 8 11 ,, ,, 2 30 52 2 9 tt 26 13 48 PROV. 7 2 46 34 9 48 ,, 15 n 27 3 51 1 23 49 11 2 49 josn. 1C 28 25 45 11 13 52 M w ,, 2 11 52 3 17 45 30 15 it ,, 29 46 ,, 5 1 19 7 47 22 ,, 14 29 52 ,, JDDG. I. CHB. 32 8 52 15 4 M n 4 47 3 10 48 5 26 52 ,, 18 13 n 15 46 6 34 it 11 33 4 48 16 2 it 17 13 8 3 52 9 24 45 34 14 51 18 it 19 3 53 9 23 50 12 18 48 37 21 45 M 19 it 11 14 11 29 48 28 12 41 16 ,, 32 11 25 4 11 INDEX. PNEUMA (SPIRIT) 169 Page ISA. Page EZEK. Page EZEK. Page JOEL ri it ,, 8 M 8 7 47 MAL. 53 ,, 21 it 9 9 7 49 2 15 50 49 2 2 it ft 12 1 47 n it 54 t> 3 12 ii it it 46 13 15 n 16 ti NEW TESTAMENT. Pneuma (spirit). Page MARK Page LUKE Page JOHN Page ACT8 Page 56 5 8 61 4 36 61 4 24 57 6 3 57 ,, 13 ti 6 18 it it it it it 5 ,, 6 7 M 7 21 m 6 63 10 it 7 25 M 8 2 it ti tt tt 7 51 it 8 12 56 ,, 29 7 39 it 55 ,, 63 9 17 61 > 55 62 it it ti ,.. 59 62 61 ,, 20 M 9 39 61 11 33 8 7 61 ,, 25 H ,. 42 n 13 21 ii ,, 15 57 6 it it it 55 63 14 17 it 17 it M 12 36 56 10 20 61 i 26 t, 18 it 13 11 f> ,, 21 56 15 26 it ,, 19 it 14 38 63 11 13 16 13 w ,, 29 LUKE 24 61 19 30 55 39 61 1 15 56 ,, 26 20 22 57 9 17 ,, 17 it 12 10 56 ACTS 31 it 56 i, 35 it .. 12 tf 1 2 tt 10 19 63 .i 41 13 11 61 5 it 38 n 55 ,, 47 63 23 46 55 8 ,, 44 56 67 56 24 37 61 ,, 16 it ,, 45 ,, 80 it 39 f| 2 4 47 it tt 2 25 ii JOHN it it it 11 12 n it ,, 26 it 1 32 56 17 15 it ,, 27 ii 33 it ,, 18 it 16 61 40 it it 33 it ,. 24 3 16 it 3 *5 it 38 it 28 it ,, 22 ti ,, 6 57 4 8 it 13 2 56 4 1 ti it it 31 it ,, 4 61 it >t ,, 8 55 5 3 ti 9 56 ,, 14 51 57 9 52 61 18 " 34 lf .. 16 61 15 8 33 61 4 23 i ,, 32 57 28 170 INDEX. PNEUMA (SPIRIT) ACTS Page ROM. Page n. COR. Page EPH. Page I. PET. Pagt 16 6 67 8 27 58 1 22 59 6 17 59 1 11 60 ,, 7 58 9 1 ,, 2 13 63 ,, 18 ,. 12 ,, 16 61 11 8 61 3 3 59 PHIL. 22 n 18 12 11 63 ,, 6 ,, 1 19 3 4 64 17 16 63 14 17 58 n n ,, 27 ,, 18 60 18 5 15 13 ii 8 2 1 ,, 19 62 25 ,, 16 ii 17 3 3 4 6 60 19 2 58 19 ii 11 COL. 14 ii n 30 ,, 18 ,, 1 8 II. PET. ,, 6 ,, I. COK. 4 13 63 2 5 63 1 21 12 61 2 4 5 5 59 I. THES. I. JOHN 13 10 6 6 1 5 59 3 24 11 ,, 15 11 n ii 7 1 63 6 4 1 64 16 ,, ,, 11 63 13 11 4 8 n n ,, 21 63 11 11 58 11 4 5 19 ,, 2 60 20 22 12 62 12 18 M 23 63 11 11 64 ,, 23 58 n 11 58 13 14 59 n. THES. 11 3 62 28 13 GAL. 2 2 ,, 6 60 21 4 ii ,, 14 3 2 ,, 8 55 11 n 62 ,, 11 3 16 ii 3 " ,, 13 59 ,, 13 60 23 8 4 21 63 ii 5 " I. TIM. 5 6 ,, 9 11 5 3 ,, 14 " 3 16 11 11 i 28 25 ,, 4 4 6 " 4 1 ,, 7 ,, 5 29 11 11 11 62 ,, 8 11 ROM. 6 11 58 5 5 " ,, 12 63 JUDE 1 4 ,, 17 16 " II. TIM- 19 9 63 ,, 19 17 " 1 7 60 20 2 29 20 63 11 ,, 14 ,, REV. 5 5 58 7 34 ,, 18 " 4 22 64 1 4 7 6 63 40 58 22 11 TIT. 10 8 1 58 12 3 11 3 5 60 2 7 11 ,, 2 H 11 n ii J " PHILEM. 11 11 ,, 4 ,, 4 ,, 6 1 " 25 64 ,, 17 ,, 5 ,, 7 g 11 HEB. 29 11 n 8 11 " 1 7 60 3 1 i> 6 11 18 63 ,, 14 11 ,, 6 ,, 9 9 f> 2 4 ,, 13 ,, i 11 n 11 11 EPH. 3 7 (l ,, 22 ii 11 10 63 1 13 59 4 12 64 4 2 ,, ,, 10 63 i, 11 58 ,, 17 6 4 CO 5 ., 11 58 ,, 13 2 2 01 9 8 5 6 ,, ii n ,, 11 11 59 n 18 59 ,, 14 11 ]1 11 62 ,, 13 M 14 2 63 22 n 10 15 ii 13 15 ,, ,, 14 i, 12 59 3 5 M ,, 29 14 13 60 15 61 14 63 16 12 9 64 16 13 62 ii 11 58 ,, 15 4 3 M ,, 23 n ,, 14 16 M n n 4 M JAS. 17 3 60 63 16 Jf 23 63 2 26 62 18 2 62 23 58 32 () 30 59 4 5 64 19 10 60 26 ii 15 45 59 5 9 M I. PET. 21 10 n n M 16 18 63 18 n 1 2 60 22 17 PRIXTKD BY SrOITBWOODE AND CO. LTD., NEW-STREET SQUARE LONDON University of California SOUTHERN REGIONAL LIBRARY FACILITY Return this material to the library from which it was borrowed. Universi Southi Libn