THE NERVOUS SYSTEM. THE FIVE SENSES. MAN'S BODY SUPERIOR TO THAT OF EVERY OTHER ANIMAL. THE BREATH OF LIVES—NISHMAT CHAYIM. NESHAMAH. NAPHACH. SATAN'S TRIPLE FALSEHOOD AN EISEGESIS. RUACH—PNEUMA IN THE BIBLE. THEIR TWELVE SENSES, WITH PROOF PASSAGES FOR EACH. CERTAIN OF THEIR OCCURRENCES MORE CLOSELY EXAMINED. THE NATURE OF DEATH. VITALIZING THE BODY. THE SOUL IS A SENTIENT BRING. THE THREE SENSES OF THE WORDS NEPHESH AND PSYCHE—LIFE, SOUL AND DISPOSITION. THE WORD SOUL MAY BE SUBSTITUTED FOR BY PERSONAL PRONOUNS, ETC. THE SOUL IS NEITHER THE BODY NOR THE LIFE. IT RESULTS FROM THEIR UNION. ILLUSTRATIONS. DEAD SOULS, KILLING SOULS, DEATH OF SOULS, KEEPING SOULS ALIVE. A SUMMARY OF THE DISCUSSION ON NEPHESH AND PSYCHE.

‍

DOUBTLESS the most marvelous part of man's body is his nervous system, having over 10,000 nerves. It consists of two parts—the cerebrospinal or central nervous system and the sympathetic nervous system. The central nervous system centers in the spinal column and in the brain; and because of its delicacy it is protected by the cranium and the vertebrae in which it is imbedded. The sympathetic nervous system has to do with the body's vital processes and thus acts mainly, but not exclusively, in the two cavities of the body, that are separated by the diaphragm. The functions of the nervous system are (1) to give man sensations connecting him with his surroundings; (2) to enable his brain to perform its functions of thinking, feeling and willing; and (3) to make of the body in its varied functions, powers, etc., one united whole, an organism. The chief part of the central nervous system is the brain, from which come out twelve nerve ducts, ten of these functioning exclusively in the head in connection with its various organs, senses, etc., and two of them additionally functioning in the heart, lungs, liver and stomach. Of

503

504 Creation.

the brain there are three divisions; the cerebrum with its two lobes; the cerebellum or little brain, a part of the hind brain; and the pons, connecting the cerebrum and the cerebellum. Out of the spine come 31 pairs of nerve ducts. Of these the seven pairs coming out of the cervicles function: the first in the brain, the second in the face, the next three in the throat and neck and the last two in the shoulders and arms. Those of the first and second dorsals control the heart; of the third and fourth, the lungs and bronchi; of the fifth to eighth, the stomach; of the seventh to ninth, the liver; of the eighth, the diaphragm, spleen and pancreas; of the tenth to twelfth, the kidneys; of the first and second lumbars, the ovaries and bowels; of the second and third lumbars, the appendix; of the third to fifth, the bladder; of the fourth and fifth, the genitals and of the third to fifth the legs; and those of the sacrum and coccyx control the sexual organs and legs. The nerves enable us to exercise our five senses, and are capable of giving us much pain and pleasure.

The organs through which our five senses operate, especially the eyes and ears, are indeed remarkable. The sense of touch is active in every part of our skin, though it is more acute in some members than in others, e.g., in the fingers. Taste is exercised by the nerves of the tongue distinguishing between sweet and sour, bitter and salt: it yields various reactions. The sense of smell is located in the membrane of the upper nasal chambers, and is also capable of various reactions. The organs of hearing are the ears, which use therefore the outer, middle and inner ears, with certain membranes and fluids as the means for audition. But the sense of sight is even more remarkable. This involves the use of the optic nerve, the retina, the lens, the cornea, the iris and the anterior chamber with its vitreous humor. Our senses are our means of contact.

Man in his physical organization as an organism is so vastly superior to the highest member of the brute

The Sixth Day—Man (Continued). 505

creation as proves him to be an animal standing immeasurably apart from all of earth's other animals, which is a sure disproof of evolution. His upright position, with all its implications, physical, mental, moral and religious, and its guarding him from degradation in these four respects, is one of his marked physical differentiations from the brute creation. His external form surpasses in symmetry and beauty the form of any of the brute creation. Note his expressive eye, his winsome smile, his charming voice and his intellectual, benevolent and religious countenance! Where in the brute creation is there anything at all comparable with it? The human skin in complexion, delicacy, softness and informativeness stands head and shoulders above any in the brutes of earth. The keenness of his five senses as a whole surpass those of the brute kingdom though in certain directions, e.g., certain features in the scent of dogs, certain features of some brutes' senses surpass man's, and that because of their need of what man does not need. Above all other external members, the hand of man in its shape, adaptability and achievements shows an almost infinite superiority to anything in the animals lower than man. Contrast this with the fin of the fish, the wing of the bird, the hoof of the horse, cow or sheep, the pedal of the elephant, the paw of the lion, tiger, dog or cat and the combination of the foot-hand of the simian groups, and what a nearly heaven-high difference is brought to light in favor of man's hand. In one of the Bridgewater Treatises the hand of man in its form, powers, adaptabilities and products is made the basis of a remarkable proof of the Creator's existence, wisdom, power, justice and love. Man's body is also in all its parts made over a by far finer last than that of any of the lower animals. Even apart from Adam's being in God's image and likeness, his body stood out as almost infinitely superior to that of any member of the brute world. Surely man's body, apart from his intellectual,

506 Creation.

moral and religious endowment, in contrast with the bodies of earth's lower creatures, is a strong disproof of evolution, a strong proof of his being a special creation, and a wonderful tribute to the credit of his Creator's wisdom, power, justice and love. Surely the Psalmist was right when speaking, among other things, of his body he exclaimed, "I will praise Thee; for I am fearfully and wonderfully made; marvelous are Thy works; and that my soul knoweth right well. My substance was not hid from Thee, when I was made in secret and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being imperfect; and in Thy book all my members were written, which in continuance were fashioned, when as yet there was none of them" (Ps. 139:14-16).

As we look upon the human bodies about us we, of course, see them more or less imperfect by virtue of the fall. Yet even in its fallen condition the human body is a marvel and a miracle so great as to be an irrefutable argument for the existence of God and of the reality of His wondrous wisdom, power, justice and love. But when we remember that as Adam and Eve came from the creative hand of God, they were not only absolutely flawless mentally, morally and religiously, but also physically, we can realize how they must have been thrilled with the exuberance of perfect vitality and health. The elixir of life coursing through the bodies connected with their perfect dispositions must have filled them with ecstasy. Perfect bodies endowed with perfect life! How that must have filled them with joy unspeakable and full of glory! And how they must have praised God, the Giver of such a blessed existence! Surely as we view the perfect man as God's image in disposition and as God's likeness in rulership, possessed of a flawless body in perfect life, we must admit that as the crown of God's earthly creation man so constituted reflected glory

The Sixth Day—Man (Continued). 507

upon God's creative wisdom, power, justice and love; and as we view man in all the marvels of his physical constitution we must cry out, Man, as the work of God's finger, is an impressive proof of the Creator's existence and glorious character!

Having completed our brief description of the first feature of man's creation—making his body—we will now proceed to a study of its second feature—uniting it with the breath of lives (the literal translation of the Hebrew words nishmat chayim, Gen. 2:7), i.e., with the breath common to all living animals, air. Because of the widespread misunderstanding as to the meaning of the second feature of man's creation, the uniting of the breath of lives with the body, we will first quote the translation of the pertinent words from the Improved Version: "And He [Jehovah] blew into his [Adam's] nostrils the breath of lives." That the expression, breath of lives (nishmat chayim) means the air as received into the nostrils of all breathing creatures, is evident from the following passages, in which we will italicize the words that are given as the translation of the Hebrew word neshamah: (1) All in whose nostrils was the breath of life (literally, the breath of lives' air, Gen. 7:22).

(2) Thou shalt save alive nothing that breatheth (literally, no breath, i.e., no breathing person, Deut. 20:16). (3) He [Joshua] utterly destroyed all that breathed (literally, all breath, Josh. 10:40). (4) There was not any left to breathe (literally, no breath, Josh. 11:11). (5) Neither left they any to breathe (literally, no breath, Josh. 11:14). (6) At the blast of the breath of His nostrils (literally, at the breath of the air of His nostrils, 2 Sam. 22:16). (7) He left not to Jeroboam any that breathed (literally, no breath, 1 Kings 15:29). (8) There was no breath left in him (1 Kings 17:17). (9) By the blast [breath] of God they perish (Job 4:9). (10) Whose spirit  [breath]  came  [went  forth]  from  Thee  (Job 26:4)?

(11) While my breath is in me (Job 27:3).

508 Creation.

(12) The inspiration [breath] of the Almighty giveth them understanding (maketh them perceive with their five senses, Job 32:8). (13) The breath of the Almighty hath given me life (Job 33:4). (14) If He gather unto Himself His spirit [life-principle] and His breath (Job 34:14). (15) By the breath of God frost is given (Job 37:10). (16) At the blast [breath] of the breath [air] of Thy nostrils (as in 2 Sam. 22:16; Ps. 18:15). (17) Let everything that hath breath praise the Lord (Ps. 150:6). (18) The spirit [breath] of man is the candle of the Lord, searching [permeating] all the inward parts of the belly [the life-principle in the air that  we breathe permeating our bodies reveals as a candle-light the internals of our bodies to the Lord] (Prov. 20:27). (19) Man, whose breath is in his nostrils (Is. 2:22). (20) The breath of the Lord [God's Truth, which proceeds from His mouth, is here represented as a figurative breath], like a stream of brimstone, doth kindle it [the destruction of the Time of Trouble] (Is. 30:33). (21) He that giveth breath (Is. 42:5). (22) And the souls [literally, breaths, i.e., breathing, living people] that I have made (Is. 57:16). (23) Neither was there breath left in me (Dan. 10:17). These 24 passages, counting as one of them our text, include every use of the word neshamah in the Bible, and they prove that the word means breath, and only breath, though our A.V. has incorrectly in several places rendered it otherwise. In several of them it is called the breath of God, not, of  course, in the sense of His inhalation and exhalation, but in the sense that the air that we breathe is God's; for spirits, like God, Christ and angels, do not breathe, since they are spiritual and breath is material. It is very evident that they do not breathe, because, e.g., in their journeys from heaven to earth they travel thousands of trillions of miles through space that has no atmosphere for breathing purposes. Accordingly, the words of v. 7, describing the second feature of

The Sixth Day—Man (Continued). 509

man's creation, tell us that the Lord caused the breath to enter Adam's body—the breath that is common to all animal life on earth—the breath of lives, the vital breath. The language of v. 7 is plain as meaning this.

The next word used in describing the second step of Adam's creation (uniting the life-principle with the body) to engage our study is naphach, the Hebrew word translated breathed in the text of the A.V. This word means, not to breathe, but to blow. In this passage it evidently does not mean to breathe, because God, a Spirit (John 4:24), does not breathe; nor is He in any sense dependent on anything to sustain His life. Accordingly, the word here evidently means to blow, as it always means to blow in the Bible:— Ezek. 37:9, where it should be rendered blow; for the wind does not breathe, it blows; Ezek. 22:20, 21; Is. 54:16; Jer. 1:13 (seething pot, i.e., a pot blowing off steam); Job 41:20 (the same comment as that just made on Jer. 1:13); Jer. 15:9 (literally, she hath blown out her life); Job 20:26; Hag. 1:9. With our text, every occurrence of the word naphach in the Bible has been cited above; and none of them uses the word to mean to breathe; they all use it to mean to blow. The thought, therefore, is that God in working out the second feature of Adam's creation caused the air to blow into Adam's nostrils as the vitalizing breath to inflate his lungs, thus to fill his blood with life-principle. This thought is simple enough and is just what was necessary to communicate life to the perfect but lifeless body that lay on the ground. Nor would there likely ever have arisen another thought on the subject, had it not been for Satan's first and triple lie (Gen. 3:4, 5; John 8:44), whereby he has deceived almost the whole world into believing that the dead are not dead ("ye shall not surely, really, die") but really live right on, and in death change from humans into spirits ("ye shall be as gods"—angels, good and evil, are about 200 times in the Bible called gods, e.g., Ps. 8:5

510 Creation.

[the word here translated angels is in the Hebrew elohim, gods; compare with Heb. 2:6-9 for St. Paul's inspired comment]; Ps. 97:7, compare with Paul's inspired comment thereon in Heb. 1:6) and then go either to bliss or torment eternal ("knowing [experiencing] good [bliss] and evil [torment]").

Desiring to perpetuate these three falsehoods—three in one and one in three, an unholy trinity—Satan has caused the thought to prevail that, as the second feature of Adam's creation, God breathed a part of Himself into Adam's nostrils. This alleged part of God Satan has caused to be understood to be a spirit being that cannot die. But it will be noted that the word spirit is not used in connection with the second feature of Adam's creation. It is the words, breath of lives, the breath common to all earthly living beings. If the language actually used in Gen. 2:7 as describing the second feature of Adam's creation be taken in its natural and literal sense, it will at once be seen that Satan's thought thereon is a case of eisegesis, without the slightest basis for it in the text itself. And when we remember that Jesus calls Satan a liar for deceiving Eve with his triple falsehood (John 8:44, compare with 1 Tim. 2:14), and that Satan imported his thought into Gen. 2:7 to provide a plausible basis for his triple falsehood in Gen. 3:4, 5, we are in a good position to recognize the fraudulent and fell character of his eisegesis into the second clause of Gen. 2:7; for nowhere do the Scriptures teach that there is in man a spirit being that at death leaves man and lives on consciously either in bliss or torment. Such a thought was invented by Satan as the first lie (in three parts) ever told. This we have on the highest authority, the authority of God Himself, uttered through His dear Son, our Lord Jesus Christ (John 8:44). Satan has sought to make his thought on this subject plausible by causing his mouthpieces in this matter to quote passages that treat of the Spirit that is in each member

The Sixth Day—Man (Continued). 511

of the Church. But it be noted that such expressions are never used of the world of mankind in general, who never are spoken of as having received the Spirit by being begotten again, but only of the Church's members, who as new creatures in Christ are begotten of the Spirit, and thus have the Spirit of begettal, frequently called the Spirit in the Bible. But this is not a spirit being; much less is it a spirit being as an essential part of the human being; but it is the Divine heart, mind and will, the new creature, in God's people alone. Thus St. Paul (Rom. 8:10) says: "If Christ [the new creature] be in you [God's people, not sinners of the world of mankind], the body is dead because of sin [sacrificially, Rom. 12:1; not dead for Adam's sin, as mankind in general are dead (Rom. 5:12), from which death we have been made alive by faith in Christ (Eph. 2:5)]; but the Spirit [new creature, which only the Church, not the world, has] is life because of righteousness [because begotten of the Spirit it lives and should live righteously and for righteousness]." This new creature is called "this treasure" in 2 Cor. 4:7—"We [the Church] have this treasure in earthen vessels.'' The world does not have this treasure at all; nor does the Bible so teach of them. Thus it is by misapplication to the world of mankind in general of Bible statements belonging exclusively to the Church that Satan deceives (2 Cor. 4:4) the bulk of the world into believing that there is a Biblical basis for his claim that there is in man a spirit being that lives on after death in bliss or torment.

Various meanings in which the Bible uses the word spirit have likewise been manipulated by Satan to darken the meaning of the word spirit in its use in relation to man, by his foisting on it the sense of a spirit being, especially by his gross misuse of the word ghost as applying to God's Spirit and to man's breath. The Hebrew word ordinarily translated in the A.V. by the word spirit is ruach, which, like our

512 Creation.

English word spirit, has many different meanings. The Greek word ordinarily rendered in the A.V. by the word spirit is pneuma, which, like our English word spirit, has many different meanings. That the English word spirit has various meanings can readily be seen by consulting any standard dictionary, like Murray's Oxford, The Century, The Standard, Webster's, the New International, etc. The Hebrew word ruach occurs about 370 times in the Old Testament and the Greek word pneuma occurs about 400 times in the New Testament; and they have at least 12 distinct meanings in the Bible. It would be needless to quote or even to cite these nearly 800 occurrences of these words in proof of our proposition that they have at least 12 distinct meanings in the Bible, but we will cite enough of them on each of these 12 senses to prove our claim to be true. The root idea that appears in all 12 of these senses is that of invisible power, and it is because of this root idea underlying all 12 of these senses that the one word in the Hebrew and the one word in the Greek are used to express all of them. It is due to this basic thought in these two words that they mean (1) power, an invisible thing (Gen. 1:2; 41:38; Num. 11:17, 25, 26, 29; Judg. 3:10; 1 Kings 18:12; 2 Kings 2:9, 15, 16; Job 33:4; Ps. 76:12; 139:7; Is. 4:4; Ezek. 3:12, 14, 24; 11:1, 5 Mic. 2:7; 3:8; Matt. 1:18, 20; 12:28, 31, 32; Luke 1:35 [note the parallelism between the expressions, Holy Spirit, (not Ghost, as it is mistranslated in the A.V.) and power of the Most High]; 2:25-27; John 6:63; 20:22; Acts 1:2; 2:4; 8:15, 17-19, 39; 1 Cor. 14:12 [the word here translated spiritual is pneumaton, of spirits, powers, and there is no word in the Greek corresponding to the word gifts in the A.V., as indicated by its being printed in italics in the A.V.], 32; Heb. 2:4; Rev. 11:11).

Because of this root idea of invisible power and because it is invisible, (2) air is the second meaning that these words ruach and pneuma have taken on, as

The Sixth Day—Man (Continued). 513

the following citations prove: Gen. 7:22 [literally, wherein is the breath of lives' air, ruach]; 2 Sam. 22:11 [the word ruach, here translated wind, means air; and its figurative wings are the wind, whereby it flies; the A.V. has given the sense of the passage, not a literal translation of it]; Job 15:2; 16:3 [vain knowledge and vain words of these two passages are the translation of the word ruach combined with the words for knowledge and words, the word ruach being here applied to them to indicate their vacancy suggested by air]; 41:16; Ps. 18:15 [air, ruach, not breath; for the word blast in this verse is a mistranslation of neshamah, breath; thus the phrase should read, at the breath of the air of Thy nostrils]; Prov. 11:29 [ruach here should be rendered not wind, but air, which more forcibly gives the idea of utter poverty than does wind]; Is. 26:18 [air as the translation for ruach fits better than the A.V.'s wind]; Jer. 2:24; 14:6 [the same remark applies to these two passages]; Jas. 2:26. Because the wind is air in motion and is an invisible power, ruach and pneuma, because of their basal meaning have assumed the sense of (3) wind. Wind is Biblically one of the most frequent senses of ruach, though it is not one of the most frequent meanings of pneuma Biblically. This sense of these words will appear true from the following citations: Ex. 10:13, 19; 14:21; Num. 11:31; 1 Kings 18:45; 19:11; Job 6:26; 8:2; 21:18; Ps. 1:4; 48:7; 147:18; 148:8;  Prov. 25:14, 23; Eccl. 1:6; Is. 7:2;  Jer. 18:17; Ezek. 5:10, 12; 13:11, 13; 37:9 [four winds]; Dan. 8:8; Jonah 1:4; 4:8; Zech. 5:9; John 3:8.

Because breath is air inhaled and exhaled, and is an invisible power, the words ruach and pneuma have taken on the sense (4) of breath, as the following passages show: Gen. 6:17; 7:15; 2 Sam. 22:16; Job 15:30; Jer. 10:14; 51:17; Lam. 4:20; Ezek. 37:5, 6, 8, 9 [breath in three of the four occurrences

514 Creation.

of ruach in this verse], 10; Hab. 2:19; Matt. 27:50 [not ghost, but breath; Mark 15:37, 39; Luke 23:46 are similarly and worse misrendered; for the verb, expneusen, from the same root as the noun pneuma, has been rendered, "gave up the ghost," whereas it should have been given, breathed  out, expired]; John 19:30 [not ghost, but breath]; Jas. 2:26 [the word pneuma here means air, as shown under (2), and breath]. Because breath is an invisible power, and because the life-principle, an invisible power, was originally derived from the air's oxygen which Adam absorbed from the breath that God caused to enter his breathing system, and because this life-principle is maintained by a continuance of the breathing process, the words ruach and pneuma have taken on the meaning (5) of life-principle, i.e., the spark of life, as the following passages show: Job 6:4;  10:12;  Eccl.  3:19,  21  [twice];  8:8  [twice];  11:5; Is. 42:5; 57:16; Jas. 2:26 [not only does the word pneuma here mean air and breath, but it also means life-principle]; Rev. 13:15 [pneuma, here translated life, means life-principle here]. Since our energy, which is an invisible power, is largely the product of our life-principle, the words ruach and pneuma have taken on the meaning (6) of vitality, vigor, animation, an invisible power, as the following passages prove: Gen. 45:27 [the word ruach, here rendered spirit, means vigor, animation]; Josh. 2:11 [the word ruach, here translated courage, means vigor, animation]; 5:1; Judg. 15:19;  1 Sam. 30:12;  1  Kings 10:5;  2  Chro. 9:4;  Acts 17:16; Rev. 13:15 [in addition to meaning life-principle here, pneuma also here means vitality, vigor, animation].

Because the privilege to live, an invisible power, is closely connected with the life-principle, the words ruach and pneuma have taken on the meaning (7) of the privilege to live, as the following passages show: Num. 16:22; 27:16 [the Lord is in these two passages spoken of as the God of the spirits of all flesh, because

The Sixth Day—Man (Continued). 515

He controls as to every human being his privilege of living]; Eccl. 12:7; Luke 8:55; Rev. 13:15 [the word pneuma here not only means life-principle and vitality, but it also means the privilege to live, which the two-horned beast gave the image of the beast].

Because the life-principle is closely connected with the right to live in those who have that right—God, Christ, the good angels and new creatures—the words ruach and pneuma have taken on the meaning (8) of the right to live. The race of Adam in him lost the right to live, though those of his race who have not yet succumbed fully to the dying process have a temporary privilege to live, without the right to live. Since the death of Christ won the right to give back to the lost race the right to live on certain conditions, and does give it back to those who fulfill those conditions, the right to life was not given any human being in the Old Testament times, seeing that Christ had not then yet died for mankind. This accounts for the fact that the word ruach was not in the Old Testament used in the sense of the right to live, except as prophetically of Jesus and the Church. The following passages prove these thoughts: Ps. 31:5; Luke 23:46; Acts 7:59.

Because the disposition—the mind, heart and will—is an invisible power, the words ruach and pneuma have come to mean (9) disposition, regardless of whether thereby God's, Christ's, angels' or men's dispositions are meant. The following passages use these words in the sense of  disposition:  Gen.  26:35;  41:8;  Ex.  6:9;  28:3;  35:21; Num. 5:14; Deut. 2:30; Judg. 8:3; 1 Sam. 1:15; 16:14; 1 Kings 21:5; 1 Chro. 5:26 [twice]; 2 Chro. 21:16; 36:22; Neh. 9:20; Job 7:11; 15:13; 32:18; 34:14; Ps. 32:2; 34:18; 51:10-12, 17; 106:33; 142:3; Prov. 11:13; 14:29;15:13;16:2, 18, 19, 32; 17:27; 18:14 [twice]; 25:28; 29:11, 23; Eccl. 1:14, 17; 7:8, 9; Is. 11:2 [four times]; 19:3, 14; 54:6; 57:15  [twice];  63:10; 65:14; Jer. 51:11; Ezek. 11:5, 19; 36:26; Dan.

516 Creation.

2:1, 3; Hos. 4:12; Joel 2:28; Hab. 1:11; Zech. 12:1, 10; Mal. 2:15  [twice], 16;  Matt. 4:1;  5:3; Mark 8:12; Luke 1:17, 47, 80; 2:40; 4:14; 9:55; John 4:24 [second occurrence];  11:33; 13:21; 14:17; Acts 2:4; 6:10; 20:28;Rom. 1:4, 9; 8:9 [second and third uses], 14, 15 [twice], 16 [second use]; 11:8; 12:11; 1 Cor. 2:10-14 [eight uses]; 3:16; 4:21; 5:3, 4; 6:17, 19, 20; 7:34, 40; 12:3 [twice], 4, 7-11 [seven times], 13 [twice]; 14:14-16 [three times]; 2 Cor. 2:13; 4:13; 7:1, 13; 11:4; 12:18; 13:14; Gal. 4:6; Eph. 1:13, 17; 3:16; 4:23, 30; 6:18; Phil. 1:19, 27; 3:3; Col. 2:5; 1 Thes. 5:19, 23; 1 Tim. 3:16; 2 Tim. 1:7; 4:22; Phile. 25; Heb. 6:4; 9:14; 10:15; Jas. 4:5; 1 Pet. 3:4; 4:14; I John 3:24; Jude 20; Rev. 1:10; 4:2; 17:3. The ninth sense, disposition, is one of the most frequently occurring of the twelve Bible senses of the words ruach and pneuma.

Because the new creature—that which is begotten in the Church, and that which the world in no sense has—is an invisible power and is very closely related to the preceding sense, disposition, as this sense is used of God's, Christ's and the good angels' spirit, the words ruach and pneuma are used to mean (10) the new creature, often in this sense connected with the word holy. And since Jesus was the first to receive it in this sense, and since it was not given to any of Adam's fallen descendants until Pentecost (John 7:39; Acts 2:1-4), this sense of the word does not occur in the Old Testament, except in such passages as prophesy it as coming upon Christ and the Church. The following passages will show ruach and pneuma to mean the new creature: Is. 26:9; 42:1; Joel 2:29; Matt. 3:11, 16; 10:20; 26:41; Mark 1:8, 10; Luke 11:13; John 1:33 [twice]; Acts 1:8; 2:33, 38; 5:32; 10:38, 44, 45, 47; 15:8; 19:2 [twice],  6; Rom. 5:5; 8:1, 2, 4, 5, 6 [literally, the mind of the spirit], 9 [first and second uses], 10, 11 [twice], 16, 23, 26 [twice],

The Sixth Day—Man (Continued). 517

27; 1 Cor. 5:5; 2 Cor. 1:22; Gal. 3:2, 3, 14; 4:29; 5:16, 17 [twice], 18, 22, 25 [twice]; 6:8 [twice]; Eph. 2:18, 22; 4:3, 4; 5:9; 6:17; Phil. 2:1; Col. 1:8; 1 Thes. 4:8; 2 Thes. 2:13; 2 Tim. 1:14; Tit. 3:5; Heb. 12:9; 1 Pet. 1:2, 12; 4:6; 1 John 5:8; Jude 19. It is this sense and some of the occurrences of the preceding sense that Satan has so grossly misapplied to all of Adam's race, and then perverted their senses to mean that a spirit being is in, and is a part of man.

Because spirit beings are invisible and powerful the words ruach and pneuma are in the Bible used to mean (11) spirits, i.e., spirit beings. It is in this sense of these words that Satan through almost all religions, denominations and sects has deceived the bulk of mankind to believe that they have spirits within themselves. The following occurrences use these words in this sense; but it will be observed that no passage uses this sense of the word to describe man's ruach,  pneuma:  1  Kings  22:21-24  [four  uses];  2  Chro. 18:20-22 [three uses];Job 4:15; Ps. 104:4; Matt. 8:16; 10:1; 12:43, 45; Mark 1:23, 26, 27; 3:11, 30; 5:2, 8, 13; 6:7; 7:25; 9:17, 20, 25 [twice]; Luke 4:33, 36; 6:18; 7:21; 8:2, 29; 9:39,  42;  10:20;  11:24,  26;  24:37,  39;  John  3:6 [second use]; 4:24; Acts 8:7; 16:18; 19:12, 13, 15, 16; 23:8, 9; 1 Cor. 15:45; 2 Cor. 3:17; Eph. 2:2; Heb. 1:7, 14; 1 Pet. 3:18, 19. We have just cited every passage of the Bible in which the word ruach and pneuma occur in the sense of a spirit being, and in none of them is the word used as referring to man's having a spirit being in him that at death leaves the body and lives on consciously in bliss or torment. The reason for this is that man has no such thing within him.

Because teachings, whether true or false, are invisible powers, the Bible as the last sense of the word uses the words ruach and pneuma to mean (12) teaching, doctrine, true or false, true ones often being modified by the word holy, as the following passages

518 Creation.

prove: Gen. 6:3; Is. 30:28; 31:3; 33:11; 34:16; Ezek. 13:3; Hos. 9:7 [see the margin]; Mic. 2:11; Zech. 6:8; 13:2; Acts 20:23; Rom. 8:16 [first use]; 1 Cor. 2:9; 12:10; Eph. 3:5; 2 Thes. 2:2, 8; 1 Tim. 4:1 [twice]; Heb. 3:7; 9:8; 10:15; 1 John 4:1 [twice], 2 [twice], 3, 6 [twice]; 5:6 [twice]; Rev. 1:4; 2:7, 11, 17, 29; 3:1, 6, 13, 22; 4:5; 5:6; 14:13; 16:13, 14; 18:2; 19:10; 22:17. Every passage using these words to mean teaching, doctrine is here cited.

Thus we have proved that the Bible uses the words ruach and pneuma in at least twelve different senses. We have been perhaps too liberal as to certain senses in the number of our citations; for we have cited an abundant sufficiency of the approximately 800 occurrences of these two words to give conclusive proof of the pertinent twelve senses. For about six of these senses we did cite every occurrence of the pertinent passages. In the other senses they were too numerous to cite in their entirety; but in all cases we cited at least enough to prove abundantly our twelve points thereon. In the cases where the citations were not complete we did cite every passage that Satan has used through sectarian errorists in his attempts to palm off as Biblical his false doctrine that there is a spirit being in man that is the real man, and that after death lives on in bliss or torture; and we have in these cases shown the true sense of the words to exclude Satan's error. Some of the more important of these we will explain somewhat more. This is especially true of the misuse that he has made of various passages in which the fifth sense of the word occurs, life- principle, spark of life, and which he has perverted to mean spirit beings, as a proof that there is in man a spirit being. E.g., Eccl. 8:8 twice uses the word ruach in the sense of the life-principle, or the spark of life that we get out of the air taken into our nostrils as breath. This passage teaches that we have no power to retain at will this spark of life. But Satan has induced false

The Sixth Day—Man (Continued). 519

teachers to use the term to mean a spirit being, a thing that no Scripture teaches to be in the natural man. James 2:26 is another passage so perverted; but in this passage undoubtedly the word spirit means air, breath and life- principle, or spark of life.

We proceed to study other pertinent verses: Ps. 31:5 and Luke 23:46, passages that apply to Jesus' last words on the cross, Satan has similarly perverted. Ps. 31:5 is a prophecy of our Lord, describing how He would yield up in death His human right to life as the ransom-price. That this does not mean Christ's commending an alleged spirit being of His to the Father's care, is evident from the Greek word mistranslated commend in the A.V. of Luke 23:46. The Greek word is paratithemai, the middle voice, and means to deposit for oneself, as, e.g., money is deposited for oneself in a bank. See Thayer, 486, col. 2, under 2, Mid[dle voice]. The following is the translation of the Improved Version: "Father, into Thy hands I deposit for myself [middle voice] My right to life." The language here used is that of a business transaction, and is such, because Jesus is here stating the fact that He was depositing with the Father for His future use on behalf of the Church and the world (1 John 2:2) His right to life, which is the ransom-price, the corresponding price for Adam and the race that died in his loins. Accordingly, these passages have no reference whatever to an alleged spirit being in Jesus which He allegedly at death commended to the Father's care. Eccl. 12:7 is another passage so misused by Satan, whereas the passage teaches us that in death the body returns to the dust whence it was taken (Gen. 2:7) and the privilege of living, the ruach of this verse, to which the death sentenced race has no right, since Adam by sin forfeited the right to life for himself and his race, reverts to God, its Giver (Gen. 2:7). Thus in this passage death is shown to undo what God did when He created

520 Creation.

man, reducing man to what he was before his creation (Gen. 2:7)—God takes away his privilege to live and makes his body dissolve into its native elements. There is nothing in this passage to imply that there is a spirit being in man that at death leaves the body and lives on either in bliss or in torment.

That this is not the writer's thought can be seen in Eccl. 3:19, where he directly states that both man and beast have the same ruach, incorrectly here translated breath, the connection (Eccl. 3:19-21) showing that it means life- principle, the spark of life. Here evidently the idea of spirit being does not fit; for it would imply that beasts have such. But please note that in v. 21 he argues against the idea that man's spirit [spark of life] ascends to heaven, and the beast's spirit [spark of life] descends to the earth. The A.V. very incorrectly translates v. 21; for the right translation we quote that of the A.R.V.—"Who knoweth the spirit of man, whether it goeth upward, and the spirit of the beast, whether it goeth downward to the earth?" The Israelites did not believe that there was any difference between the ruach of man, as the spark of life, and that of beast, as Solomon shows in v. 19; but the heathen, deceived by Satan's first lie, believed that man's ruach, pneuma, was a spirit being, and that the beast's was not. Hence Solomon challenges their doctrine in v. 21, as well as denies it, which being done by Divine inspiration, proves the erroneousness of the heathen, and the veracity of the Israelitish doctrine on the subject. The doctrine that each man has a spirit being in himself that after death lives on consciously, in bliss or in torture, is without any real Biblical foundation. Some of its proponents claim that their alleged human spirit being descends from the parents as a part of the act of human begettal, others that God at the birth of each one intervenes and puts a part of His own substance into each babe as a spirit being. Both doctrines grossly violate God's character

The Sixth Day—Man (Continued). 521

and the Bible teachings on man's nature. On the contrary,  as we showed above, Gen. 2:7 teaches that the first creative process produced a perfect human body and that the second creative process caused the vitalized air to enter Adam's nostrils. In the following pages we will point out the third creative process—the production of man as a human soul.

It must be said that nowhere in the Bible, except in Satan's first falsehood (Gen. 3:4, 5; John 8:44), is it taught that a human being on dying becomes a spirit being, i.e., becomes like the gods, the angels, who are spirits (Ps. 8:5; 97:7; Heb. 2:7; 1:6, 7, 14.). This doctrine is one of the thoughts of the first series of errors ever taught, and its author being Satan is the guarantee that it is an error. According to this doctrine man is a mixture of natures, one an animal, the other a spirit, and man's death is the separation of these; while according to the Bible man is a soul, who springs into being by a union of his body and life-principle, and who ceases to exist, i.e., dies, by a separation of the body and the life-principle. The following questions rightly answered will disprove Satan's error and prove God's Truth on this subject: If death is the separation of the body and soul, how could putting one under water a half hour drive a spirit being out of his body any more than putting him under the same water in a properly equipped diving suit or submarine would drive the same spirit out of him? But if death is the separation of the body and the life- principle, which we derive from the air, we at once see how the former experience does, but the latter experience does not, produce death; for the former, but not the latter, experience separates the life-principle from the body.

If death is a separation of body and soul—a spirit—why should putting one in a vacuum for a half hour cause the spirit to leave the body any more than putting one in a well- ventilated room should drive a spirit out of the body? But if death is the separation of the body

522 Creation.

and the life-principle, derived from the air, we at once see why the former experience does, and why the latter experience does not, produce death. If death is the separation of the body and soul—a spirit—why does squeezing a person's throat tightly for a half hour drive a spirit out of his body any more than squeezing a finger tip a half hour should drive the same spirit out of his body? But if death is the separation of the body and the life-principle, derived from the air, we can readily see how the former experience, by severing one from the air from which he sustains his life, should produce death, while the latter experience will not so do. Again, if death is the separation of body and soul—a spirit—why should putting one in an airtight box drive a spirit out of him any more than putting him in a spacious, well-ventilated room? But if death is the separation of the body and life-principle, derived from the air, we readily see why the former experience does, and why the latter experience does not, produce death. If death is the separation of body and soul—a spirit—why should burying one alive in due time drive a spirit out of one's body any more than one's going into a spacious cave? But if death is the separation of the body and life-principle, derived from the air, we can readily see why the former experience does, and why the latter experience does not, produce death. If death is the separation of the body and soul—a spirit—why should the simultaneous closing of the nostrils and mouth by one's hands for a half hour drive a spirit out of one's body any more than the simultaneous closing of one's eyes and stopping of one's ears by one's hands for a half hour? But if death is a separation of the body and life-principle, derived from the air, we can readily see how the former experience does, and the latter does not, produce death.

If death is the separation of body and soul—a spirit— why should one's being in a room full of gas drive a spirit out of his body any more than his being

The Sixth Day—Man (Continued). 523

in a well-ventilated room? But if death is a separation of the body and life-principle, derived from air, we can readily see why the former experience does, and why the latter experience does not, produce death. If death is the separation of the body and soul—a spirit—why does the opening of an artery, resulting in the loss of an immense amount of blood, produce death any more than the opening of one's mouth and expectorating? But if death is the separation of the body and life-principle, between which two the blood, as the absorber of life-principle from the air and as its carrier to every part of the body is the connecting link, we can readily see how, the absorber of the life- principle from the air, its carrier to every part of the body and the connecting link between the body and life-principle being removed, i.e., the separation between the body and life-principle having set in, the opening of a mouth does not, while the opening of an artery does, cause death. In every case given above, and others could be cited, we see that death is the separation, not of the soul, but of the life from the body. These facts are perfectly in harmony with the Scriptures, which teach that death is a separation of the body and the life-principle, resulting in the extinction of the soul, until the awakening of the dead, as can clearly be seen in Ps. 146:4: "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish," i.e., he becomes unconscious in death.

So far in describing man's creation we have treated (1) of God's forming man's body and (2) of His blowing into man's nostrils the breath of lives, the life-principle. As the result of the latter act there occurred a union of the body and the life-principle. How did this occur? By means of the blood, whose red corpuscles, having an affinity for the life- principle, absorbed it, as a sponge, having affinity for water, absorbs it. In creating the blood God, among other things, imparted to its red corpuscles this affinity and absorbing

524 Creation.

propensity toward life-principle, as in creating the bodily organs He imparted to them the capacity and adaptability to perform their several functions, if life-principle from the blood would pervade them. In describing the circulation of the blood we pointed out how the heart, by its right auricle and ventricle, through the pulmonary artery, pumps the blood to the lungs, where the blood discharges some of its carbon dioxide and absorbs the life-principle-laden oxygen from the air in the lungs, and then described how the blood returns to the heart, i.e., to its left auricle and ventricle, by which it is pumped through the aorta into the arteries, which carry it throughout the body, whence it returns through the veins to the heart's right auricle and ventricle to be again pumped to the lungs, which entire process is repeated as long as one lives. Thus we have two kinds of circulation: the pulmonary and the systemic. Both of these must be understood, if the way the body and life-principle become united is to be understood. Of course, there was no circulation going on in Adam's body before the life- principle entered it. We may assume that while there was some blood distributed throughout that body, a goodly amount of it was especially in its organs belonging to the pulmonary system of circulation, particularly in the part touching the lungs themselves. Again, in describing the breathing process we pointed out how the oxygen in the air reaches the lungs and the blood in it through the nares, glottis, windpipe, bronchi, bronchial tubes and air cells. It is in the air cells that the air is brought into contact with the lungs and the blood.

The breath of lives—the air as breath, instinct with life- principle, blown by God into Adam's nose—found its way, through the respiratory organs just mentioned, to the blood which was in contact with Adam's lungs. This blood through its red corpuscles absorbed this life-principle, which by the contact of corpuscle with corpuscle traveled from one to the other very quickly

The Sixth Day—Man (Continued). 525

and was by each one in turn passed on to others, even as electricity is passed on quickly through a wire or another conductor from atom to atom. In so penetrating and permeating the corpuscles the life-principle imparted motion to the blood, which as a result began to travel toward and into the left side of the heart, filling its auricle, then its ventricle, which, when fully distended, according to its nature contracted and thereby pumped the blood out of the heart, through the aorta, into the arteries, whence it went to every part of Adam's body; and as it came into contact with each organ it energized it to perform its function. As a result "man [that which lay on the ground as a perfect, but lifeless organism before energized by the life- principle, and called man (Gen. 2:7) or Adam (1 Cor. 15:45) in view of what it would become when so energized] became a living soul."

Thus such vitalized blood, making the heart pump the blood throughout the body, also made the arteries, veins and capillaries become the avenues of the blood's circulation, made the stomach and the small and large intestines act digestively as to food and drink, made the excretory organs operate, and made the liver, pancreas, spleen, gall bladder, etc., act their separate parts in the digestive works, and the breathing organs to contribute each its part in the breathing process. Likewise the lungs were made to contact the life-principle with the blood and to throw off carbon dioxide, the nose made to smell, the tongue to taste and speak, the ears to hear, the eyes to see and the skin to feel. The energized blood made each of the 10,000 nerves perform its function, wherever in the body it was located. Indeed, the nerves are avenues by which the life-principle acts throughout the body. Thus, according to each organ's function, the life-laden blood, which, because of its being the vehicle of the life-principle, is in the Bible called the life (Lev. 17:11, 14), caused the organs to perform their work

526 Creation.

in Adam. Its most marvelous effect was in the brain. It gave Adam's brain the power to exercise its various functions. Thus, the life-principle enabled the brain in its intellectual faculties to perceive, to remember and to reason. It gave the brain in its religious sensibilities the ability to exercise faith, hope, self-control, patience, piety, neighbor love and disinterested love. It enabled the brain in its selfish faculties to exercise itself in love of a good opinion of self, others' good opinion, rest, life, safety, self-defense, aggression, concealment of injurious things, gaining, retaining, food, drink, the opposite sex, spouse, children, parents, brethren, friends, home and native land. It also empowered the brain to exercise humility, modesty, industry, self- sacrificingness, long-suffering, forbearance, forgiveness, liberality, contentment, moderation, chastity and impartiality, as well as to exercise zeal, meekness, gentleness, magnanimity, joy, obedience and faithfulness. In the will it gave the brain the power of exercising the ability to choose or reject, as inclined by the disposition— the personal bent.

In a word, the life-energized blood enabled all the faculties of the body, mind and heart to exercise their functions as the constituents of a person. Hence, that perfect body, which lay on the ground as a lifeless organism, through being energized by its union with the life-principle in the blood, became a living soul, a living being. Mark well that the words of Gen. 2:7 do not read, "and man received a living soul," as the creeds, darkened by Satan, teach. Mark well that the words of Gen. 2:7 do not read, "and God breathed into man's nostrils a spirit and thus man got a living soul," as the creeds, following Satan's first falsehood, teach. The language is very explicit, very plain—"God blew into Adam's nostrils the breath of lives; and man [that lifeless but perfect organism that lay on the ground] became a living soul," i.e., a living being. God's description of the creation of the soul, the being,

The Sixth Day—Man (Continued). 527

the person, Adam, is so plain, so simple and so explicit that human ingenuity cannot in so terse a use of language improve upon the description of man's creative process and its resultant product. In the preceding paragraph we have given the main features that constituted man a soul; but everything that we there said is included in the expression, "Man became a living soul." Accordingly, we see that the Bible description of what a soul is differs radically from the Satan-invented theory on the nature of a soul, with which he first blinded Mother Eve, then the heathen and then, during the Dark Ages, the apostate church.

According to this false theory a soul is not any sentient being, but is an immaterial spirit being that lives in one's body, either given at birth by God directly to everyone or transmitted to everyone by the parents at the begettal, the proponents of the theory cannot decide which, and that at death leaves the body and lives solely as a spirit being in conscious bliss or torment. Perhaps no other doctrine has served to blind people to the plan of God more than this one, which the Bible plainly shows is one of the elements of Satan's monumental lie. By this lie he deceived Mother Eve, inveigled Father Adam into sin, and thus murdered the whole human family (Gen. 3:4, 5; John 8:44). It is not our design here to give arguments directly refutative of this doctrine. This we will do in detail when we come to deal with the penalty of sin. All that need here be said on it is that the Bible, except in giving the record of Satan's lie, is utterly silent on the soul of man as being a spirit being, that it teaches a different view of the human soul's nature, and that this doctrine was invented by Satan as a part of his first lie. Rather it is our purpose here to unfold constructively the Bible view of the nature of a soul. Hence, here we will discuss the question of what a soul is, particularly with reference to a human soul. In giving a definition of a soul we know no better one

528 Creation.

to give than the following: A soul is a sentient being, a being possessed of intelligence, feeling and will. We believe this definition will fit every use of the word soul, when properly so translated, found in the Bible. Indeed, those who believe that the soul is a spirit being accept and use this definition, which is the regular dictionary definition of the term, but forsake it when applied to other earthly sentient beings than human. But a definition to be correct must include everything coming under it, and exclude everything not coming under it. And it is because the definition of the soul as a spirit being excludes many things that the Bible calls souls that we reject it, and because the definition of a soul as a sentient being, i.e., a being endowed with intellect, feelings and will, covers every use of the word soul, when rightly translated, found in the Bible, that we hold it to be the proper definition of the word.

A soul, then, is any sentient being. As such these may be spirit beings, like God (Heb. 10:38); human beings, like Adam (Gen. 2:7), or beasts, like cattle, sheep, asses (Num. 31:28). Why are all these souls? Because they are sentient beings, beings possessed of intelligence, feeling and will. Of course, they do not possess intelligence, feeling and will in equal degree. This difference, however, does not unmake any of these as souls; for if one should say that the lower animals are not souls because, e.g., they have less intelligence than man, we might reply that the difference between man's and their intelligence is decidedly less than the difference between God's and man's intelligence, yet God and man are souls. It is sufficient that the lower animals are souls for them, among other things to have enough intelligence for their plane of being; but since they are undoubtedly sentient beings they are souls. The following passages call lower animals souls in the Hebrew (nephesh) (though the A. V. does not usually translate this word nephesh "soul" in connection with the

The Sixth Day—Man (Continued). 529

lower animals, which has served to darken the subject); hence they must be souls: Gen. 1:20, 21, 24, 30; 2:19; Lev. 11:46 [in these passages the word nephesh, soul, is translated creature that hath life or living creature]; 24:18 [in the first use literally, the soul of a beast, and in the second and third uses translated "beast for beast," but should be "soul for soul"]; Num. 31:28; Prov. 12:10 [literally, soul of his beast]; Is. 19:10 [nephesh, soul, is here translated fish, but should have been given as souls]. Thus 15 times the word nephesh is used of beasts, but in only one of these does the A. V. render it properly by souls, forced thereto by the connection (Num. 31:28), which by the expression souls covers people and beasts. Thus its translators' preconceived, erroneous opinions on the nature of the soul moved them to hide the use of the word nephesh when applied in the sense of soul to lower animals, except in the one case where they were forced by the connection to render it soul, since it is there used of people, as well as of beasts.

When used of human beings the Hebrew and Greek words for soul (nephesh and psyche) are interchangeable with the personal or indefinite pronouns, the latter when the word is used indefinitely, or with the word person. Due to the error under which its translators unconsciously labored, the A. V. has rendered the word nephesh by 35 different words and the word psyche by 5 different words. Biblically, the word nephesh occurs 743 times and psyche 103 times. Properly they have but three meanings: (1) life, by which the A. V. renders them 163 times (nephesh 123 and psyche 40 times), (2) soul, i.e., sentient being, or person, by which the A. V. renders them 486 times (nephesh 428 and psyche 58 times) and (3) disposition, i.e., mind and heart. The A.

V. renders them by heart 16 times (nephesh 15 times and psyche once) and by mind 18 times (nephesh 15 times and psyche 3 times). We believe that the three definitions that we

530 Creation.

have just given will respectively cover every use of the Hebrew word nephesh and the Greek word psyche. It would be superfluous to cite every one of the 743 occurrences of nephesh and the 103 occurrences of psyche, distributed under the three definitions of these words. But we will cite a sufficiency of the occurrences of both words to prove our thought to be true. First we will cite passages that prove these words to mean life: Gen. 9:4, 5 (3 times); 19:17, 19; Ex. 4:19; Lev. 17:11 (4 times); Num. 35:31; 2 Sam. 1:9; 14:7; 1 Kings 3:11; 17:21, 22; 19:2, 3, 4 (4 times); 2 Kings 7:7; Esther 7:3, 7; 9:16; Job 2:4, 6; 11:20; Ps. 38:12; 40:14; Prov. 1:18, 19; Is. 15:4; Jer. 4:30; 11:21; 15:9; 48:6; Ezek. 32:10; Matt. 6:25 (twice); Mark 3:4; Luke 6:9; Acts 20:10; 27:10, 22; Rev. 8:9; 12:11. An attentive study of these verses will prove that nephesh and psyche in them mean life, and not a spirit being.

It is because life is essential for, and the basis of the existence of a soul, that the words nephesh and psyche came to mean (2) soul, sentient being, which, if it refers to a human soul, means a person. We will now cite some passages that use the words nephesh and psyche to mean soul as just defined: Gen. 17:14; 46:18, 22, 25, 26 (twice), 27 (twice); Lev. 4:2; 5:1, 2, 4, 15, 17; 7:18, 20 (twice); 11:10;  17:10-12  (five  times);  Num.  15:27,  30,  31  (four times); 19:18, 20, 22; 31:19, 35, 40 (twice), 46; 35:11, 15 (twice);  Deut. 10:22; 27:25; Josh. 10:28, 30, 32, 35,37 (twice), 39; 11:11; 20:3, 9; 2 Sam. 14:14; Ps. 94:21; Prov. 11:17, 25, 30; 14:25;  19:2, 15; 25:25;  27:7 (twice); 28:17; 58:10; Jer. 52:29, 30 (twice); Lam. 3:25; Ezek. 13:18 (thrice), 19, 20 (thrice); 17:17; 18:4 (4 times), 27; 22:25, 27; 27:13; 33:6; Matt. 10:28 (twice); Acts 2:41, 43; 3:23; 7:14;  27:37; Rom. 2:9; 13:1;  1 Cor. 15:45; Jas. 5:20;  Rev. 6:9; 16:3; 18:13. Every one of these Old Testament passages uses nephesh and every one of

The Sixth Day—Man (Continued). 531

these New Testament passages uses psyche, correctly translated soul, to mean a sentient being; and in every case it means person; and in not a few of these passages, which are a selection from among many, they are in the A.V. translated person.

That the words nephesh and psyche when used in the sense of soul, i.e., a sentient being, mean a person, is further evident from the fact that they can be supplanted by the equivalent of a person, i.e., by the personal pronouns, or in case of an indefinite person, by the indefinite pronouns, and the exact sense of the passage is thus kept. In the following passages please substitute for the word soul the personal pronouns, first, second or third person, singular or plural, as the case may require, or in the case of indefinite persons, the pertinent indefinite pronoun, and the sense of the passage will be correctly given, which proves that the word soul in these passages means person, which is always its meaning when referring to human souls: Gen. 19:20; 27:4, 19, 31; Ex. 30:15, 16; 30:12, 15, 16; Lev. 11:43, 44; 16:29, 31; 17:11 (twice); 20:25; Num. 11:6; 16:38; 23:10; 30:2, 4 (twice), 5, 6, 7, 8, 9, 11, 12; Deut. 4:15, 29; 6:5;13:6; 19:6, 11; Josh. 23:11; Judg. 10:16; 16:16, 30; 1 Sam. 2:16; 17:55; 18:1 (third use), 3; 20:3, 4, 17; 24:11; 25:26, 29 (first use); 26:21; 2 Sam. 4:9; 11:11; 1 Kings 19:4;  20:32;  Esther  4:13;  Job  9:21;  10:1  (twice);  16:4 (twice); 18:4; 19:2; 27:8; 30:16, 25; 32:2; 33:18, 20, 22, 28, 30; 36:14. In the 139 occurrences of nephesh in the Psalms exactly 99 of them are capable of this substitution, 37 of them are used in the third sense of the word, disposition, i.e., heart and mind (and as we will later show are also capable of this substitution), and 3 of them in the sense of life. In the books of the Old Testament following the Psalms, there are 106 occurrences of this word nephesh wherein the pronouns can be substituted. Having given already a great sufficiency in

532 Creation.

proof of this point, we will cite no more of these 205 occurrences. But we may further remark that so apparent is this matter of substitution that the A. V. has used it in exactly 50 occurrences of the word nephesh.

We will now cite some of the occurrences of psyche in the sense of a soul, a sentient being, and in the case of a human soul, meaning a person, in which use such substitution can be made, and thereby the sense of the passage be preserved: Matt. 11:29; 12:18 (here God as a soul is referred to); 16:25 (twice), 26 (twice); 20:28; 26:38; Luke  1:46;  2:35;  21:19;  John  10:11,  15,  17,  24; 12:27; 13:37, 38; 15:13; Acts 2:27, 31; 15:26; 20:24; Rom. 16:4; 2 Cor. 1:23; 12:15; Phil. 2:30; 1 Thes. 2:8; Heb. 6:19; 10:38 (God's soul), 39; 13:17; Jas. 1:21; 1 Pet. 1:9, 22; 2:25; 4:19; 1 John 3:16 (twice); 3 John 2; Rev. 18:14; 20:4. In some of these passages the A. V. directly translates the word psyche by the personal pronouns, thus itself making the substitution of the pronouns for the word psyche, in the sense of soul. We will give a few examples of how such substitutions can be made, whereby the reader may be able to make the rest for himself. First we will give some where the substitution is made in the first person of the pronoun: My soul is exceeding sorrowful; even unto death—I am exceeding sorrowful, even unto death (Matt. 26:38; Mark 14:34). My soul doth magnify the Lord—I do magnify the Lord (Luke 1:46). Now is my soul troubled—now am I troubled (John 12:27). Mine Elect, in whom my [God's] soul is well pleased—Mine Elect, in whom I am well pleased (Matt. 12:18; Is. 42:1). My soul shall have no pleasure in him—I will have no pleasure in him (Heb. 10:38). John 10:24 and 2 Cor. 12:15 are cases where the A.V. has made the substitution. Now a few cases of the second person of the pronoun, combined in one sentence: I will say to my soul, Soul, thou hast much goods … this night thy soul shall be required—I will say to myself, As for thee, thou hast

The Sixth Day—Man (Continued). 533

much goods … this night thou shalt be required (Luke 12:19, 20). In your patience possess [preserve] ye your souls … possess [preserve] ye yourselves (Luke 21:19). A few examples of such substitution of the third person of the pronoun for psyche used in the sense that is now being discussed, a sentient being, a person: What shall it profit a man if he gain the whole world and lose his own soul, or what shall a man give in exchange for his soul … and lose himself, or … in exchange for himself (Matt. 16:26). To give His soul a ransom for many—to give Himself a ransom for many; compare with 1 Tim. 2:6 (Matt. 20:28). His soul was not left in hell—He was not left in hell (Acts 2:31). Lev. 4:27; Num. 35:11, 15, 30; Deut. 24:7 and 1

Sam. 22:2 are cases where the indefinite pronoun is substituted. We suggest that our readers look up all the passages in these two paragraphs, making their own substitutions.

Because a soul, a sentient being, referring as it does to a person, has personal qualities, the words nephesh and psyche mean (3) disposition, i.e., the heart and mind in their personal qualities, since the disposition is the sum total of character attributes. In this, the third sense of nephesh and psyche, they may also be substituted with the personal pronouns, and that because they are used to refer to personal qualities. We will give examples of this meaning of both of these words, remarking that nephesh is so used 131 times and psyche 12 times: Gen. 23:8; 34:3, 8; 42:21; 49:6; Ex. 15:9; Lev. 26:11, 15, 16, 30, 43; Num. 21:4, 5; Deut. 4:9; 12:15, 20 (twice), 21; 14:26 (twice); 18:6; 24:15; 28:65;  1  Sam.  1:10,  15;  2:33,  35; 2 Sam. 3:21; 17:8; 2 Kings 9:15; Job 3:20; 7:11; 14:22; 19:2; 30:25; Ps. 10:3; 13:2; 35:12; 42:4, 5, 6; 44:25; 63:8; 69:1, 10; 77:2; 84:2; 86:2, 4; 94:19; 103:1, 2, 22; 106:15; 107:5, 9 (twice), 18, 26; 119:167; 123:4;  138:3; 143:6, 8. This will be abundantly sufficient. We request the reader to make the substitution

534 Creation.

of the personal pronouns; and he will find the sense preserved. Now for the New Testament examples of psyche in the sense of disposition, i.e., heart and mind: Acts 4:32; 14:2, 22; 15:24; Eph. 6:6; Phil. 1:27; Col. 3:23; Heb. 12:3; 1 Pet. 1:22; 2:11; 2 Pet. 2:8, 14. In these twelve cases the reader may substitute the pertinent personal pronouns. Thus our investigation has proven abundantly that nephesh and psyche mean: (1) life, (2) soul, in the sense of sentient being, and when a human being is meant, a person, and (3) disposition. There is no inspired Scripture using it to mean a spirit being in man.

Under one or another of the three definitions that we have given the words nephesh and psyche, every use of these words in the Bible is covered. We are citing just 418 of the 846 occurrences of these words (surely an abundant sufficiency), as many samples of these three meanings, and as examples of all the senses of these words in their Biblical occurrences. According to the second of these definitions, i.e., the soul is a sentient being, we cannot properly use the expression, We have souls; for according to this definition we are souls. But according to the first and third definitions, which refer to parts of ourselves, one can say, I have life, I have a disposition—heart and mind. But some may be disposed to think that according to Gen. 2:7 the body and the soul are the same. That they are not the same is evident from Is. 10:18; Mic. 6:7; Matt. 10:28, where they are clearly contrasted. It will be noted that Gen. 2:7 does not call the lifeless body the soul, though in view of what it was to become it is called man—"God made man [the body] of the dust of the ground; and blew into his nostrils the breath of lives, and man became a living soul." Here the two constituent parts of man are set forth: (1)  body and (2) life-principle; and by the union of these two, a third thing came into existence—a living soul. Before the body was united with the life

The Sixth Day—Man (Continued). 535

principle it was not a soul; it was simply a lifeless organism which never had life. Nor was it a dead soul, which the Bible frequently calls one's body after he has lived and died, though this thought is usually hidden under the veil of mistranslation (Lev. 19:28; 21:1, 11; 22:4; Num. 5:2; 6:6, 11; 9:6, 7, 10; 19:13, etc.). Nor is the life-principle the soul; for it is a substance that is derived from the air. The soul first springs into existence by the union of the body and life-principle, as we explained above. So, then, we are to recognize the soul as the person himself, who as such—as a soul—has two parts: body and life-principle, neither of which has a spirit being.

We will offer several illustrations that we trust will clarify the soul as distinct from the body and life-principle, and as coming into existence as a result of the union of the latter two. E.g., a lump of coal is not heat, nor is the fire that sets it ablaze; but as a result of their union heat springs into existence from that coal, which by its carbon contents has the capacity of making heat when set aflame by fire. A piece of wood and fire uniting and likewise producing heat, will also serve to illustrate the relation between body, life- principle and soul. In these illustrations the coal and wood correspond to the body, the fire to life-principle and the heat to the soul, the carbon in the coal and wood corresponding to the faculties for soul existence. A still better illustration is that of an electric lamp, the electricity and light—the union of the lamp and the electricity produce a third thing distinct from the first and second, viz., light. This illustration may well serve to picture forth Adam's creation: the lamp was first made with capacities needful to exercise light-receiving powers, as the body of Adam had capacities needful to exercise soul-receiving powers; the electricity before reaching the button of the lamp corresponds to the life-principle before it entered Adam's nostrils; the turning on of the button corresponds to God's

536 Creation.

blowing the breath of lives into Adam's nostrils; and the electricity energizing the filament of the lamp represents the life-principle energizing the blood and by it every organ of the body; and the light that results from the union of the lamp and electricity corresponds to the soul—the person. Thus as the heat is distinct from the coal and wood and the fire that lights them, and as the light is distinct from the lamp and electricity, so the soul, the person, is distinct from the body and life-principle. A candle or almost any machine run by electricity or radio also illustrates it.

A final consideration that proves that one's soul is himself, a person, i.e., the soul and person are identical, is the Scriptural teaching that a person's death is a soul's death, that to kill a person is to kill a soul, that a dead person is a dead soul, and to keep a soul alive is to keep a person alive. These Scriptures prove that a dead person is a dead soul; for in these passages the word nephesh, soul, is in the A.V. rendered, the dead, dead body, dead person, etc.: Lev. 19:28; 21:1, 11; 22:4; Num. 5:2; 6:6, 11; 9:6, 7, 10; 19:13; Hag. 2:13. The following Scriptures, which are but a very few examples among many, prove that to kill a person is to kill a soul, hence the person is the soul, the word nephesh being translated person, or man, or him in most of them: Lev. 24:17; Num. 31:19; 35:11, 15, 30; Deut. 19:6, 11;  22:26;  27:25;  Josh. 10:28, 30, 32, 35, 37, 39; 11:11; 20:3, 9; Ezek. 13:19 (twice); 17:17; 18:4, 20;  22:25; Matt. 26:38; Acts 3:23. We could have cited an immense number of passages belonging among the foregoing passages that speak of the killing of a person as the cutting off of a soul, i.e., passages like Ex. 12:19 and Lev. 7:20, 21. The following passages, which also are but a few examples among many, prove that a person's death is a soul's death and that to keep a person alive is to keep a soul alive, the word nephesh being in them sometimes translated person or by personal

The Sixth Day—Man (Continued). 537

pronouns: Num. 23:10; Josh. 2:13; Judg. 16:16, 30; 1 Sam. 22:22; Job 31:39 (margin); 33:22; 36:14; Ps. 22:20; 22:29; 33:19; 49:15; 66:9; 78:50; 89:48; 116:8; Jas. 5:20. Hence the four lines of thought in this paragraph, each proved by many Scriptures, demonstrate that a human soul is a person.

Above we have proved that the words nephesh and psyche have three meanings: (1) life, (2) soul and (3) disposition, and by seven lines of Scriptural evidence we have proved that these words when used to mean the soul mean a sentient being, and as such are Scripturally used of God, of man and of the lower animals and that the human soul is a human being, a person. Hence when Gen. 2:7 teaches that the body of the prospective Adam, which is called man in view of what he would become, when it was vivified by its union with life-principle; underwent such a change as resulted in the production of a living [energetic] soul, which means that this soul was a living person. This, then, shows what the soul is, what Adam and Eve were as they came from God's creative hand. And with this we end our discussion of man's creation, who as a human soul was the crown of all God's works of creation on earth and on earth alone.

‍