Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadInternational Standard Bible Encyclopedia: Soul
Subjects in this Topic:
soÌ„l (× ×¤×©×, nephesh; ψυχηÌ, psucheÌ„Ì; Latin anima):
1. Shades of Meaning in the Old Testament:
(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: “Soul,†“living being,†“life,†“self,†“person,†“desire,†“appetite,†“emotion†and “passion†(BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from baÌ„saÌ„r, “flesh†(; ); from she'eÌ„r, “the inner flesh,†next the bones (, “his own fleshâ€); from betÌ£en, “belly†(, “My soul and my belly are consumed with griefâ€), etc.
(2) As the life-breath, it departs at death (; ). Hence, the desire among Old Testament saints to be delivered from Sheol (, “Thou wilt not leave my soul to Sheolâ€) and from shachath, “the pit†(, “He keepeth back his soul from the pitâ€; , “Thou hast ... delivered it (my soul) from the pit of corruptionâ€).
(3) By an easy transition the word comes to stand for the individual, personal life, the person, with two distinct shades of meaning which might best be indicated by the Latin anima and animus. As anima, “soul,†the life inherent in the body, the animating principle in the blood is denoted (compare , , 'Only be sure that thou eat not the blood: for the blood is the soul; and thou shalt not eat the soul with the flesh'). As animus, “mind,†the center of our mental activities and passivities is indicated. Thus we read of 'a hungry soul' (), 'a weary soul' (), 'a loathing soul' (), 'a thirsty soul' (), 'a grieved soul' (), 'a loving soul' (), and many kindred expressions. Cremer has characterized this use of the word in a sentence: “Nephesh (soul) in man is the subject of personal life, whereof pneuÌma or ruÌ„ahÌ£ (spirit) is the principle†(Lexicon, under the word, 795).
(4) This individuality of man, however, may be denoted by pneuma as well, but with a distinction. Nephesh or “soul†can only denote the individual life with a material organization or body. Pneuma or “spirit†is not so restricted. Scripture speaks of “spirits of just men made perfect†(), where there can be no thought of a material or physical or corporeal organization. They are “spiritual beings freed from the assaults and defilements of the flesh†(Delitzsch, in the place cited.). For an exceptional use of psuchē in the same sense see ; , and (irrespective of the meaning of ) .
2. New Testament Distinctions:
(1) In the New Testament psucheÌ„ appears under more or less similar conditions as in the Old Testament. The contrast here is as carefully maintained as there. It is used where pneuma would be out of place; and yet it seems at times to be employed where pneuma might have been substituted. Thus in we read: “Jesus gave up his pneuma†to the Father, and, in the same Gospel (), Jesus gave up His “psucheÌ„ for the sheep,†and in He gave His psucheÌ„ (not His pneuma) as a ransom - a difference which is characteristic. For the pneuma stands in quite a different relation to God from the psucheÌ„. The “spirit†(pneuma) is the outbreathing of God into the creature, the life-principle derived from God. The “soul†(psucheÌ„) is man's individual possession, that which distinguishes one man from another and from inanimate nature. The pneuma of Christ was surrendered to the Father in death; His psucheÌ„ was surrendered, His individual life was given “a ransom for many.†His life “was given for the sheepâ€
(2) This explains those expressions in the New Testament which bear on the salvation of the soul and its preservation in the regions of the dead. “Thou wilt not leave my soul unto Hades†(the world of shades) (); “Tribulation and anguish, upon every soul of man that worketh evil†(); “We are ... of them that have faith unto the saving of the soul†(); “Receive ... the implanted word, which is able to save your souls†().
The same or similar expressions may be met with in the Old Testament in reference to the soul. Thus in , the King James Version “The redemption of their soul is precious†and again: “God will redeem my soul from the power of Sheol†(). Perhaps this may explain - at least this is Wendt's explanation - why even a corpse is called nephesh or soul in the Old Testament, because, in the region of the dead, the individuality is retained and, in a measure, separated from God (compare ; ).
3. Oehler on Soul and Spirit:
The distinction between psucheÌ„ and pneuma, or nephesh and ruÌ„ahÌ£, to which reference has been made, may best be described in the words of Oehler (Old Testament Theology, I, 217): “Man is not spirit, but has it: he is soul.... In the soul, which sprang from the spirit, and exists continually through it, lies the individuality - in the case of man, his personality, his self, his ego.†He draws attention to the words of Elihu in Job (): 'God's spirit made me,' the soul called into being; 'and the breath of the Almighty animates me,' the soul kept in energy and strength, in continued existence, by the Almighty, into whose hands the inbreathed spirit is surrendered, when the soul departs or is taken from us (). Hence, according to Oehler the phrases naphshı̄ (“my soulâ€), naphshekhaÌ„ (“thy soulâ€) may be rendered in Latin egomet, tu ipse; but not ruÌ„ḥı̄ (“my spiritâ€), ruhÌ£ăkhaÌ„ (“thy spiritâ€) - soul standing for the whole person, as in ; ; , etc. See PSYCHOLOGY.