RESURRECTION
Or
IMMORTALITY
-----------
LIFE IS ONLY IN CHRIST
The Resurrection
Our Only Hope Of Life After Death
"The Wages Of Sin Is Death"
OR IS
"The Wages Of Sin Is Eternal
Life With Torment In Hell"
An Immortal Soul
And The Doctrine Of Hell
Is There A Soul
In You That Will Live After You Are Dead?
Updated
9/18/2021
Over
1,655,400 download
RESURRECTION
OR
IMMORTALITY
LIFE IN
CHRIST
The
Resurrection, Our Only Hope Of Life After Death
William
Robert West
A updated pdf copy of this is at: http://www.robertwr.com/resurrection.pdf
Table of
Contents
Chapter 1: ÒThe nature of man–what is man?Ó
Chapter 2: ÒLife or DeathÓ
Chapter 3: ÒThe great doctrines of the BibleÓ
Chapter 4: ÒFrom where came Hell, from man or God?Ó
1. Unquenchable fire, weeping,
gnashing of teeth
2. Old Testament history of Gehanna
3. Gehenna used by Christ on four
occasions
4. The vanishing Hell
5. Thirty-one plus version
of Hell
Three Roman Catholic versions of
Hell
Nineteen plus Protestant versions of
Hell
Nine other versions of Hell
Chapter 5: Sheol, Hades, and Tartarus
Chapter 6: The thirty-one Hell passages
Chapter 7: A strange and unexplainable silence of the Old
Testament on punishment and life after death, life, death, torment,
destruction, destroy, perish, die, and end
Chapter 8: Figurative language, metaphors, and symbolical
passage
Part one, the rich man
Part two, the symbolic pictures in
Revelation
Part three, the forever and ever of
the King James Version
Chapter 9: Universalist, The "age lasting" Hell
Chapter 10: The results of attributing evil Pagan
teachings to God
Chapter 11: Historical proof of the
changing of the teaching of the Bible
Chapter 12: IsraelÕs destruction, scripture
about the destruction of Israel that are misapplied to Hell
1. IsraelÕs weeping, gnashing of teeth
2. Outer darkness
3. Matthew 24, Preterits Eschatology, Realized Eschatology
4. A D 70 Doctrine
5. The day of the Lord
6. 2 Peter 3
Chapter 13: After the Resurrection
The fate of those who not are in Christ
The fate of those who are in Christ
Appendix one
A updated pdf copy of this is at:
http://www.robertwr.com/resurrection.pdf
-————————————————-—————————
FOREWORD
What do you believe about souls?
There are many very different doctrines taught in the world today concerning
souls that are believed to be in all humans. By most a soul is believed to be
something that is wholly apart from the person that they believe a soul to be in;
most believe that a soul will exist forever without the person; it will never
be dead, therefore, a soul cannot be resurrected from the dead; most believe it
will always live either in Heaven or Hell even if there is no resurrection.
A deathless soul leaving a
person at the death of the person makes it impossible for Christ to have give
His life to save that soul from death; if a soul had immortality it would
already have life and could never not have life; all Christ could do is give it
a reward or punish it.
MANY BELIEVE
(1). At the death of a saved person
a bodiless deathless soul that had been in that person will fly immediately to
Heaven to the very presents of Jesus and God, and souls that are now in Heaven
are now looking down on loved ones of the dead persons a souls had been in.
(2). Many believe at the death
of a lost person, a soul that had been in that person will immediately be
carried to Hell where that soul will forever be alive, suffering and screaming
while it is being eternally tormented by God the endless tormenter because of
the sins of the dead person that a soul had been in with no hope that God will
ever stop tormenting that soul.
(3). In the AbrahamÕs bosom
version souls that had been in the saved will go immediately at the death of
the person to be rewarded in AbrahamÕs bosom, the good side of hades, unto the
coming of Christ while souls that had been in the lost are tormented in the bad
side of hades unto the coming of Christ; after the judgment souls that had been
in the lost persons that were being tormented in hades will then be moved from
hades to Hell, and they will be endlessly tormented by God in an endless
burning Hell.
(4). A view of a soul now
believed by some Protestants, called Rephaim, is that after the death of the
person, a soul leaves the person and it is a shadowy something that has no
substance, that a soul is nothing more than mental thoughts without any kind of
substance or body.
(5). Catholics believe that at
death most souls that were in dead Roman Catholics goes immediately to
Purgatory where souls will suffer unto souls have suffered enough to pay for
the sins of the persons that souls had been in, then these souls will be saved
by their own suffering, or saved by money given by others to get the souls out
Purgatory.
(6). Spiritualism, After the
death of the person, a spirit that had been in a person becomes a ghost that
sometimes haunts the house of the person it had been in, it is a ghostly spook
that can sometimes be seen at night among graves and tombstones in a cemetery.
According to Spiritualism, some people can and do call them back, but usually
only after they are paid to do the calling; Spiritualist say these ghosts or
spooks roam the earth and are seen by people, and even live in the house with
people; that ghosts that had left the persons they were dwelling in can come
back, and these ghosts can do both good and evil to living persons that still
have ghosts (souls) dwelling in them. Many who do not think of themselves as
being a Spiritualist and even deny that they are a Spiritualist believe much of
the Spiritualist belief; most funerals that I have attended the preacher has a
soul that had been dwelling in the dead person dwelling in Heaven, and that
soul was looking down on the funeral of the dead person it had been freed from;
have you ever been to a funeral where the preacher said a soul that had been in
the dead person was alive in Hell and looking up from Hell at the dead person
it had been in?
(7). The teaching of souls
going to Heaven or Hell at death without a resurrection is from Greek
philosophy, that immortal, deathless souls are imprisoned in a person and freed
at the death of the person; in no way can it be call Christian; it is a
complete denial of Christianly. If this Dark Age Pagan Roman Catholic
teaching that was brought into the church from Greek paganism were true, the
second coming of Christ, the Resurrection of the dead, and the Judgment would
all be useless and meaningless. The whole person, not a soul that
had been in a person, sleeps from death unto the resurrection, the whole person
is resurrected and judged, the person is given endless life, or endless death.
(8). There are many other
beliefs about what a soul is and what a soul can and cannot do, far too many to
list here.
Two of the views that are commonly
believed about what will happen to souls that leave mankind after their death
are the subject of this book.
VIEW ONE. You,
the person you now are, will put on immortality at the resurrection, and it
is you, not just some immaterial something that many believe is in
you that will live forever in Heaven; we, not immaterial souls, are
now in the image of Adam; we, not an immaterial soul, will have the
image of Christ after the resurrection (1 Corinthians 15:49). ÒThe wages of
sin is deathÓ (Romans 6:23), and after the resurrection and judgment, lost
persons, not souls, will die Òthe second death;Ó the lost do not now
have immortality and never will be immortal; those who do not belong to Christ
will forever be destroyed by Òthe second deathÓ after their
judgment. Only saved persons will be changed from mortal persons to
immortal persons at the resurrection (1 Corinthians 15:42-46); it will
be you, the person, that will be immortal and live in the place
Christ has gone to prepare for you, not a place for whatever the
something is that anyone believes a soul to be.
VIEW TWO is the
belief that there is a deathless ÒsoulÓ in all persons. W. E. Vine says a
soul has no substance (ÒVineÕs Complete Expository Dictionary Of Old
And New Testament Words,Ó page 588), and Robert A. Morey says, that after
the death of the body a soul is nothing but Òmental thoughtsÓ (ÒDeath
And The Afterlife,Ó page 79). According to Calvin the dualistic view that is believed by many
Protestants, ÒThe soul is an incorporeal substanceÉset in the body it dwells
there as in a houseÓ (Institutes 1, xv, 2, 6). According to those that
believe as Vine, Calvin, Morey, many Protestants, and most Roman Catholics, an
immaterial something that had been in a person that is nothing but Òmental
thoughtsÓ is all that will be in Heaven or Hell; the person (you) will be gone
and there will be nothing but a soul that had been in you that is nothing but
thoughts, then all of the ÒyouÓ that you now know anything about will be
forever be gone when you die. Most that believe all persons are born with an
immortal ÒsoulÓ that is dwelling in them have only a vague unclear
understanding, or even no idea of what they believe this unknown immaterial
something they believe to be in them really is, but ÒitÓ (not themselves) is
what they believe must be saved, and only whatever ÒitÓ is will be in Heaven if
they save Òit,Ó or in Hell if they do not save Òit.Ó The belief that everyone
has an immaterial something in them and this something, whatever this nothing
but Òmental thoughtsÓ could be, it will live forever and it cannot die
makes it not possible for death to be Òthe wages of sinÓ (Romans 6:23);
if a person has something in them that is deathless; this something would not
be subject to death, not subject to Òthe wages of sin,Ó and this
deathless nothing could never be destroyed; that this it, whatever a
soul is believed to be, it is believed to have endless life from the birth of
the person, and it cannot die when the person it is in dies, it will never die,
will never be dead; therefore, it cannot be resurrected from the dead.
VIEW TWO HAS
MAJOR DIVISIONS
(1). That there is a
"soul" in each person that cannot ever die or be destroyed, but most
of these immaterial nothing but mental thoughts beings will forever be
tormented by God for the sins of the persons they had been in. I know of no one
that believes there is a soul that is in a person that knows what a soul is.
They tell me what a soul is not, but not what they believe a soul to be. In the
many books I have read, the nearest anyone has came is to say that after a soul
departs from the person it had been in is VineÕs definitions that a soul is
nothing but thoughts, and a soul dose not have any kind of substance or body.
(2). Universalism, believe that
in all mankind there is a "soul" in them that cannot ever die or be
destroyed; everyone has this something in them that will live forever without
the dead person it had been in. If it, an
immaterial bodiless beings is not saved by the person it is in
during the lifetime of the person, then it will be saved after the death of the
person it had been in.
(3). Protestant
Premillennialists. Many Protestant Premillennialists believe the
lost will be totally destroyed, but there are three, probably more,
Premillennial views that are common in Protestant churches on how or where the
lost will be destroyed.
(a).
A common Protestant Premillennialists belief is that the complete destruction
of the lost will be on this earth and the saved will forever live on this
earth; no person will ever be in Heaven. Many Premillennialists that are mixed
in many Protestant churches believe the Valley of Gehenna, the city dump will
be restored at the second coming of Christ and the lost will literally be
burned to ashes in it.
(b).
Some Protestant Premillennialists believe that the saved will be with Christ in
Heaven, not on earth after the thousand years, Òthe second deathÓ will
be the end of the lost, but their death will not be by literally being burned
to ashes on this earth in the restored Valley of Gehenna.
(c).
Some Protestant Premillennialists believe Òthe wages of sinÓ will be an
endless life with endless torment by God for souls that cannot die, which puts
them in the camp of those that believe that souls now have endless life and
souls will be endlessly tormented by God because these souls had been in
unsaved persons, they do not believe death is Òthe wages of sin.Ó
If there were a soul in us that is
now immortal and it can never die, or never be dead, how could there be a
resurrection of the undead souls? Do you believe in the resurrection of the
dead? If yes, what do you believe will be resurrected; will you be raised from
the dead, or do you believe as many that only a soul that can never be dead,
and that this deathless soul is the only thing that will be raised from the
dead even though it is not dead, and after you are dead this ÒitÓ is the only
thing that will ever have life? When I first begin this study I was surprised
and made to tremble at how few really believed in the resurrection, and how
many there are that do not really know what they believe about it. Many believe
some deathless something that they believe to be in themselves will instantly
be taken from this world to Heaven or Hell at the death of the person a soul
had been in, (1) but without that soul ever being dead, (2) without a
resurrection, (3) before the resurrection, (4) before the Judgment Day, (5) and
before the second coming of Christ, but when they are asked what is the
reason for the resurrection many not only do not know, but most have never
really thought about it. Death is looked at as being a doorway to life in
another form, that death is not really death, and there is nowhere in their
thoughts or in their faith for a resurrection for their man made theology says
no soul is ever dead. The resurrection has been removed from the faith of many
by today's theology that says it is only some immortal something that is
believed to be in a person that will go to Heaven at the moment of the death of
the person. But is there any life after death before the second coming of
Christ, before the resurrection of the dead? Paul said life after
death will be only at the resurrection when, "This mortal must put
on immortalityÓ (1 Corinthians 15:53), but if there is a soul that is
now immortal in us, then what is it that is now mortal that will put on
immortality at the resurrection? It is the mortal person (you), not a soul
that will be raised from the dead; the mortal person (you) will put on
immortality at the resurrection; it will be YOU, the mortal YOU changed to an
immortal YOU that will be in Heaven.
WHAT DOES
THE BIBLE SAY
ABOUT AN
IMMORTAL SOUL AND/OR SPIRIT?
Together soul and spirit are used
about 1,600 times in the Bible, but not one time is immortal ever used in the
same verse with soul or spirit; Òimmortal soul,Ó or an Òimmortal spirit,Ó
Òdeathless or never dying soul or a never dying spiritÓ are not in the Bible,
not even in the King James Version. Neither immortal nor immortality is not in
the Old Testament; the promise of immortality is given to no one. In the New
Testament, immortal is used only one time, immortality is used five times, all
six by Paul. What does he say?
(a). Now
unto the King eternal, immortal" (1
Timothy 1:17).
(b). Only
God has immortality (1 Timothy 6:16).
(c). Christ "abolished
death and brought life and immortality to light through the gospel" (2
Timothy 1:10).
(d). "To
them (Christians persons, not souls) that...seek for glory and
honor and immortality" (Romans 2:7).
(e). "This
MORTAL must put on immortality" (1
Corinthians 15:53) this mortal person will be changed to an immortal person at
the resurrection, not this already immortal soul will put on immortality at the
resurrection.
(f). "This
MORTAL shall have put on immortality" (1
Corinthians 15:54). After the resurrection this mortal person shall have put on
immortality, not this soul that many believe it is already immortal shall have
put on more immortality.
Why are we to "seek for immortality" if
something in us is already immortal? Why will we "put on
immortality" if only the something that is in us that will ever
be immortal has been immortal from our birth, or as
most of the religions of the world believe–before our birth? The
fact that a person must "seek for...immortality," (Romans
2:7) and immortality must be "put on" (1
Corinthians 15:53) at the resurrection is conclusive proof that a
person does not now have immortality, nor does a person have some immaterial,
immortal something in them that is now immortal and whatever ÒitÓ is ÒitÓ
cannot die. Romans 2:7 and 1 Corinthians 15:53 teaches that no part of
a person now possess immortality. Not one passage in the Bible says anyone
is now immortal. The immortal soul man made theology is from pagan
philosophy and was brought into the church by Roman Catholicism in the Dark
Age. If all have a deathless soul as most of the worlds religions,
most Greek and oriental religions of the ancient world religions believe,
and we are told that this deathless soul is the only thing that will ever be
immortal, and it is already immortal, the resurrection is made to be
useless. The question is, resurrection or immortality? Will YOU be
saved from death, or is there a deathless soul in you that cannot be dead, and
it cannot be resurrected from the dead, and only that soul, not you, will live
in Heaven; or will it be YOU that will be in Heaven? Do you want ÒYOUÓ to live
forever, or whatever ÒITÓ is to live forever?
====================================================
CHAPTER ONE
What Is Man?
What is a man? Are all
persons born with immortal souls in them, or do the saved persons put on
immortality at the resurrection? Is a person a three part being, an animal body with both a soul and a spirit that one
or both will live after the person is dead? This is one of the most important
questions of all time. It has more influence on our conception of our nature,
our view of life in this world, and our view of life after death than any other
question.
Soul in the
Old Testament is translated from nehphesh
StrongÕs Hebrew word
#5315–Òa breathing creature.Ó A study of the way nehphesh is translated
in the King James Version, and how other translations differ greatly from the
King James reveals facts that show there are many differences in the belief
about what a soul is; facts that many will find upsetting. The Hebrew word
ÒnehpheshÓ is used in the Old Testament about 870 times and is translated soul
only about 473 times in the King James Version, but in the New
International Version (2011 updated version) nehphesh is translated soul
it only 72 out of about 870 times.
1. Of the 870 times Nehphesh is in
the Bible, in the New International Version nehphesh is translated soul only 72
times; it is translated something other than soul 798 times.
2.
Of the 473 times nehphesh is translated ÒsoulÓ in the King James Version;
ÒsoulÓ was taken out of the New International Version 401 times.
Nehphesh is translated in the King
James Version into about 40 words; this one Hebrew word is translated (or
mistranslated) changed into nouns, pronouns, verbs, adjectives, adverbs,
etc. Of 870 times nehphesh is used in the Hebrew this one word was
changed into many words by the translators of many versions, changed as they
chose to, and all choosing many times to translate the same word difference,
even when this word is used two or more times in the same sentence, the same Hebrew
word is translated into two English words in the same sentence with the two
words that definitely are nothing alike. By todayÕs meaning of ÒsoulÓ and
Òlife,Ó the two words means two completely difference things, ÒsoulÓ and ÒlifeÓ
are not synonymous, they are not even close to being the same thing, but they
are both repeatedly translated from the same Hebrew word.
IN THE KING
JAMES VERSION
NEHPHESH IS
(1). TRANSALTED NOUNS, soul about
473 times; Life about 122 times; Person about
26 times; Mind about 15 times; Heart about 15
times.
(2). CHANGED TO PERSONAL PRONOUNS, the noun,
nehphesh is changed by the translators into over 44 different pronouns,
– yourselves, themselves, her, me, he, his, himself, and many other
pronouns.
(3). MANY OTHERS CHANGES, changed
about 200 times, (1) the noun (nehphesh) is changed to many verbs, (2) changed to
many adjectives, (3) changed by the translators to many adverbs, etc. (4)
Changed to: man, creature, living being, own, any, living thing, living
creatures, lives, the dead, dead body, kills, slays, slay him, mortally,
discontented, ghost, breath, will, appetite, hearty desire, desire, pleasure,
lust, and deadly, all translated from the same Hebrew word that is a noun.
Can one word have this many totally
difference meaning? One word cannot be a noun, pronoun, verb, adjective,
adverb, etc.. If it did could anyone know which
one was being used? Is evidence that the translators
of many translations CHANGED ÒnehpheshÓ into whatever they wanted to, and
that the translators of the different translations did not agree with each
other.
In all 870 times that nehphesh is
used it is always associated with the activity of a living being including
dying (both persons dying and animals dying), and it never implies
anything about life after the death of the living being. In none of
the 870 times that nehphesh is in the Old Testament it is not once an immortal,
immaterial, deathless inter something in a person that has no
substance (W. E. Vine, Expository Dictionary Of Old And New Testament
Words, page 588).
Souls (nehpheshs) are the living
beings (persons, animals, or any living being) that can die, be killed, or is
already dead; although this is often hid from the English readers by
the way it was translated or mistranslated.
SOUL
(NEHPHESH)
AS IT IS
TRANSLATED
AND
MISTRANSLATED IN THE BIBLE
(1). Genesis 1:20, "THE
MOVING CREATURE THAT HAS LIFE,Ó (nehpheshs–mortal beings, used
referring to animals, StrongÕs Hebrew word #5315–Òa
breathing creatureÓ). American Standard Version–"Let the waters
swarm with swarms of living creaturesÓ (nehpheshs–all
mortal beings that breathes, including all animals and mankind).
If ÒsoulÓ were an
immortal "immaterial, invisible part of man" (W. E.
Vine, Expository Dictionary Of Old And New Testament Words), why is this Hebrew
word that is translated soul also translated "living creatureÓ when
it is speaking of animals in Genesis 1:21; 1:24; 2:19; 9:10; 9:12; 9:15; 9:16
when the same Hebrew word (nehphesh) is changed from "living creatureÓ to "living
soul" in Genesis 2:7 when it is speaking of a person? According
to those that believe there is an immortal soul in a person, a Òliving
creatureÓ and a Òliving soulÓ are two completely
difference beings. If this Hebrew word (nehphesh) were an immaterial,
immortal living something that is in a person, it would also be an immaterial,
immortal living something that is in animals.
(2). Genesis 1:21, "LIVING
CREATURE," living nehpheshs–mortal living beings, used
referring to all life in the water, "And God
created the great sea-monsters, and every living creature (nehpheshs–mortal
living beings) that moves wherewith the water swarmed.Ó
(3). Genesis 1:24, "LIVING
CREATURE" (living nehpheshs–mortal living beings, used
referring to animals, all life on the land), "And
God said, Let the earth bring forth living creatures (nehphesh–soul) after
their kind, cattle, and creeping things, and beasts of the earth." In
Genesis 1:21-24 every living thing on earth, whether in the water or on land,
every thing that has life is a nehphesh, is a living being.
(a). All sea life are nehpheshs, are living beings (not
souls).
(b). All land life are nehpheshs, are living beings (not
souls).
(c). And mankind are nehpheshs, are living beings (not
souls).
None of the three are inherent
indestructible immortality beings; none have an immortal deathless ÒsoulÓ that
cannot die dwelling in them.
(4). Genesis 1:30, "LIFE" (nehpheshs–mortal
living beings, used referring to animals), "And to every
beast of the earth, and to every bird of the heavens, and to everything that
creeps upon the earth, wherein there is life" (nehpheshs–mortal
living beings); all animals, all sea life, all birds are "living
souls."
All four times that soul (nehphesh) is
used in chapter one of Genesis it is used referring to animals StrongÕs
Hebrew word #5315 Òa breathing creature, i.e., animal;Ó not to a
person. Animals were nehpheshs--living beings (souls), before any man existed;
why did the translators DELIBERATELY HIDE the fact that it is the same word
that they sometimes translated soul?
(a). They
translated it living creatures when it is speaking of animals.
(b). They
changed it to souls when the same word is speaking of people.
(c). How could the translators
possibly know when the same word is speaking of mortal beings, or when it is
speaking of immortal souls that are in mortal persons? Just as ÒupÓ cannot mean
Òdown,Ó ÒMortalÓ cannot mean ÒImmortal.Ó
(d). Although it
is clear that the translators attempted to hide this from their
readers, every breathing creature are ÒsoulsÓ (a living
being–nehphesh) the same as persons.
"Then God said, 'Let the waters
teem with swarms of living souls
(nehpheshs–mortal
living beings), and let birds fly above the earth in the open expanse
of the heavens.' And God created the great sea monsters, and every living
soul (nehphesh–mortal living beings) that
moves, with which the waters swarmed after their kind, and every winged bird
after its kind; and God saw that it was good. And God blessed them, saying, 'Be
fruitful and multiply, and fill the waters in the seas, and let birds multiply
on the earth.' And there was evening and there was morning, a fifth day. Then
God said, 'Let the earth bring forth living souls (nehpheshs–mortal
living beings) after their kind: cattle and creeping thing and beasts
of the earth after their kind'; and it was so...and to every beast of the
earth, and to every fowl of the air, and to everything that creeps upon the
earth, wherein there is life (nehphesh
–mortal living beings) I have given every green herb for
meatÓ (Genesis 1:20-30). ÒLiving creatures" (nehpheshs–mortal
living beings) is used to describe all living things on earth, people, animals,
birds, and fish; not some immortal, immaterial, invisible living something that
is in a mortal person that is now eternal. If a person being a soul
(nehphesh–a living being) makes that person be either immortal or in the
image of God, then it makes animals, birds, and fish have a deathless immortal
soul in them.
HENRY CONSTABLE, A. M., ÒThe Hebrew
scholars knows that when Moses, in Genesis I. 20, 29, speaks of the nature of
the lower order of animals, and when in Genesis ii, 7, he speaks of the nature
of man, the inspired writer used the very same Hebrew terms of both one
and the other. Each fish, and fowl, and creeping thing, and beast is called
in the Hebrew a nephesh chajah as much as man who was given
the rule over them. But this was in its apparent bearing wholly
inconsistent with the philosophical ideas of the translators. They
considered it dangerous that the similarity of description should appear in the
English version, which Moses did not consider it dangerous to exhibit in the
Hebrew original. Hence they must guard GodÕs Word from its supposed dangerous
language by translating nephesh chajah very differently in the
first chapter of Genesis, where it is applied to the lower creatures, from what
they translated it in the second chapter, where it is applied to manÉA gross,
through unintentional fraud has been committed against the English reader. He
is mislead in his searching of the Scriptures He is put on a false scentÉOUR
ENGLISH TRANSLATORS HAVE SUPPLIED US WITH A COMMENTARY OF THEIR OWN INSTEAD OF
A TRANSLATION, A COMMENT WE WILL HERE ADD, UTTERLY ALIEN TO TRUTH. BUT
THE RESULT OF THIS MISTRANSLATION IS TO LEAD ASTRAY THE ENGLISH READER WHO
TRUSTS IN IT. This is not the only instance, which occurs of the thing in
reference to this question. The same Hebrew word is throughout the Old
Testament translated according as the Platonic notions of the translator led
him to think it ought to be translated. PLATO HAD A CONSIDERABLE HAND IN THE
TRANSLATION OF KING JAMESÕ BIBLE. The Hebrew word nephesh is
translated Ôcreature,Õ ÔsoulÕ ÔlifeÕ &c., just as squared with the notions
of men who carried PlatoÕs philosophy into their noble work of the translation
of Scripture. We affirm that a grave injury has been done to the English
reader, and a gross wrong to GodÕs word.Ó ÒHades or The
Intermediate State of Man,Ó page 31–32, 1873.
A. CAMPBELL, ÒIt (soul-nehphesh) is
employed in Genesis, first and second chapters, to indicate animal life or a
living creature.Ó Life And DeathÓ in Millennial
Harbinger, Vol. 15, pages 529-574, 1844.
(5). Genesis 2:7, "Man BECAME A LIVING
SOUL" (nehphesh–a living being, used referring to a
person, StrongÕs Hebrew word #5315–Òa breathing creatureÓ). The
first time the King James Version translated nehphesh into "soul,"
most other translations did not agree with it, not even the New King James
Version. "Man became a living
being" (Genesis 2:7, New King James Version); Òman
became a living beingÓ cannot be changed to Òman had another
living being put in him.Ó Adam was not ÒgivenÓ a soul, he did not have a
soul put in him, Adam ÒbecomeÓ a soul – (1) Adam
that was made from the earth (2) became a living being (nehphesh) when God
breathed into him the breath of life .
1. ÒLiving
creatures" (nehpheshs–mortal living beings) (Genesis 1:20).
2. ÒLiving
things" (nehpheshs–mortal living beings) (Genesis 1:21).
3. ÒLiving
creature" (nehpheshs–a mortal living being) (Genesis 1:24).
4. ÒIn which there is life" (nehpheshs–mortal
living beings) (Genesis 1:30).
5. "Man became
a living being" (nehphesh–a mortal living
being) (Genesis 2:7).
It was the Òman,Ó Adam
the mortal man that became a Òliving being,Ó not the mortal
ÒmanÓ that had a deathless never dying Òliving beingÓ put into
the mortal Òliving being.Ó Nothing is said about the creation of two Òliving
being,Ó a living man, and then the creation of another deathless Òliving
beingÓ that was put in the first mortal Òliving being.Ó
It is obvious that the
translators of the King James Version translated according to their
preconceived opinion in an attempt to make persons have immortal souls dwelling
in them, but to keep animals from also having souls that are dwelling in them;
they made a distinction in animals and men, a distinction that dose not exist
in the Hebrew Bible, but they changed GodÕs word to make it say what Plato
said, what they believed and wanted it to say.
Genesis 2:7, It
was the lifeless body that became a living being, not a second being put in the
first being. It was the lifeless man that became a living man, the lifeless man
that Òthe breath of lifeÓ made a
living man.
1. ÒA living
soul" (a nehphesh) (1) King James
Version.
2. "A living being" (a
nehphesh) (1) New King James Version, (2) American Standard Version, (3)
New American Standard Version, (4) Revised Standard Version, (5) New Revised
Standard Version, (6) New International Version, (7) Amplified Version,
(8) New American Bible.
3. "A living
creature" (a nehphesh) (1) The Revised
English Bible, and (2) Young's Literal Translation.
4. "A living
person" (a nehphesh) (1) New Century
Version, (2) The Living Bible, (3) New Living Translation.
5. "Life" (nehphesh) (1)
Contemporary English Version.
In Genesis 1-3
nothing is said about a soul except in the mistranslated King James Version.
Of these many translations, none
would go along with the CHANGES that were made by the translators of the King
James Version to add PlatoÕs immortal soul, not even the New King James
Version.
According to chapter one to three of
Genesis man was created a mortal Òliving beingÓ just as the animals
were. ÒBehold, the MANÉlest HE stretch
out HIS hand, and take also from the tree of life, and eat,
and live forever, therefore the Lord sent HIM out from the
garden of EdenÓ (Genesis 3:22-23) is speaking of the physical person
eating of the tree of life, of the man living forever physically, it says
nothing about an immortal something that was dwelling in a mortal person,
nothing about PlatoÕs soul that was believed to be already deathless, was
already believed to be immortal, and it would live forever without eating of
the tree of life. It was the physical person (Adam) a Òliving beingÓ
(nehphesh) that would have eaten from a physical tree, and the physical person
(Adam) that would have physically lived forever. Without the tree of life Adam
was not immortal, without the tree of life Adam, a Òliving beingÓ died.
What reason would there have been to keep Adam from eating of the tree of life
if Adam was already immortal?
(1). THREE
THINGS ABOUT ÒMANÓ
IN GENESIS
2:7
1. The
body. ÒGod formed MAN out of the dust of the earth.Ó
2. God Òbreathed
into HIS nostrils the breath of life (nehphesh).Ó God
breathing Òthe breath of lifeÓ into the nostrils of the
lifeless body give the body life; breathing Òthe breath of lifeÓ into
the nostrils of the lifeless body did not put a deathless soul into the
lifeless body, it was Òthe breath of lifeÓ breathed into Adam that gives
life to the mortal body, not life to another Òliving beingÓ (nehphesh)
that does not breath that was put in Adam.
3. ÒMAN became
a living being (nehphesh).Ó
MAN AND ANIMALS ARE BOTH MADE OF THE
DUST OF THE EARTH. Both man and animals are a nehphesh, both are a Òliving beingÓ
(nehphesh) both man and animals have Òthe breath of life.Ó Neither man or animals became a Òliving beingÓ
(nehphesh) with another Òliving beingÓ (nehphesh) living in them. There
is absolutely nothing about PlatoÕs immortal, deathless soul in this passage,
not one word.
Job said, ÒThe breath of the
Almighty gives ME lifeÓ (Job 33:4); he did not
say, ÒThe breath of the Almighty put a soul in me that give my body life.Ó
Paul quoted Genesis 2:7 showing that
the Ònatural bodyÓ of Genesis 2:7 that was given to Adam was
not the Òspiritual bodyÓ that will be given only to the saved
by Christ at the resurrection. ÒSo also it is written, the first man
Adam became a living soul (nehphesh – soul). The
last Adam became a life-giving spirit. Howbeit that is not first
which is spiritual, but that which is natural; THEN that which
is spiritual. The first man is of the earth, earthy, the second man is of
heaven. As is the earthy, such are they also that are earthy, and as is the
heavenly, such are they also that are heavenly. As WE have born the image of
the earthly, WE shall also bear the image of the heavenlyÓ (1 Corinthians
15:45-49).
ÒIn the day that YOU eat
from it YOU shall surely dieÓ (Genesis 2:17); for
Adam to be told HE would die is very different from Adam being
told that there was something in him that could not die, but it would live
forever in endless torment. In Genesis 3:19 there is a clear statement
on what dies, ÒBy the sweat of YOUR face YOU shall
eat bread, till YOU return to the ground, because from
it YOU were taken; for YOU are dust, and to
dust YOU shall returnÓ (Also Genesis 18:27; Psalms 103:14; Job
10:9).
(a).ÒIt is appointed for MEN
to die once and after this comes judgmentÓ (Hebrews 9:27).
(b). It is the PERSON that will die.
(c). It is the PERSON that returns to dust.
(d). It is the PERSON, not a soul that will be resurrected
from the dead.
(e). It is the PERSON, not a soul that will come into
judgment.
(f). It is the PERSON, not a soul that will put on
immortality, not a soul that cannot die; therefore, a soul could not be
resurrected from the undead.
If, as some teach, Adam was not one
Òliving beingÓ (nehphesh), but two Òliving beingÓ (nehphesh), an
earthly mortal Òliving beingÓ (nehphesh), and an immortal Òliving beingÓ
(nehphesh) living in the earthly mortal Òliving beingÓ (nehphesh), which
of the two living beings was addressed in the singular pronoun ÒYOU shall
surely dieÓ? We are repeatedly told that an immortal soul is deathless
and cannot die, cannot be the ÒYOUÓ that cannot keep form dying.
(a). It was Adam, not a soul that was made from the
dust.
(b). It was Adam, not a soul that ate.
(c). It was Adam, not a soul that was told, Òdying YOU shall
die.Ó
(d). It was Adam, not a soul that was put out and kept
out of the garden away from the tree of life.
(e). It was Adam, not a soul that died and returned to
dust.
Not one word is said about a
soul. If there were a deathless soul living in Adam, it suffered
nothing from what Adam did. ÒIn the day that you eat from it YOU shall
surely dieÓ is made to be not a real death, but a Òspiritual
deathÓ it is changed to be saying, ÒIn the day you eat you will be a deathless
sinner that cannot die.Ó ÒSurely dieÓ is used many times and it always
means a real death of a real person is a sure thing (Genesis 20:7; 1 Samuel
14:44; 22:16; 1 Kings 2:37; 2:42; Jeremiah 26:8; Ezekiel 3:18; 33:8; 33:14;
Numbers 26:65; and many more).
DR. BERT THOMPSON, PH. D. says
Genesis 2:7 is teaching that Adam was given Òphysical life.Ó Then
he said it is not teaching that Adam had instilled in him Òan immortal
nature.Ó ÒThe Origin, Nature, and Destiny of the Soul,Ó page 19,
Apologetics Press, Inc. 2001.
MIKE WILLIS said expositors have
generally appealed to Genesis 2:7 to prove that all men are born with and now
have immortal spirits. However, in 1 Corinthians 15:45, Paul has clearly
expounded the meaning of the Hebrew words nehphesh, chayyah. "The
living soul" of Genesis 2:7 is the natural body of this passage.
He said this corresponds with the book of Genesis itself because the same
construction is used in Genesis 1:24 to describe animals. When Moses recorded
that God breathed into man's nostrils the breath of life and he became a living
soul, what the writer of Genesis was saying was that the dust of the earth
began to have animal life, and it does not prove that a person has an immortal
spirit (soul); rather it states that a person has animal life. All men possess
animal life through Adam. ÒA Commentary On Paul's First Epistle To the
Corinthians,Ó page 578, Guardian Of Truth Foundation, 1979. ÒThe first man
Adam became a living soulÉthe first man is of the earth, earthyÓ (1
Corinthians 15:45-49).
GUY N. WOODS said the first time the
word soul is used in Genesis 1:20 it is from the Hebrew nehphesh where it is
assigned to fish, birds, and creeping things. He said, ÒIt is clear that the
soul in these passages does not refer to anything peculiar to the constitution
of man, but it signifies, as its usage denotes, and the lexicons affirm, any
creature that breathes.Ó "What Is The Soul Of Man," Gospel Advocate,
1985, Number 21.
JOHN T. WILLIS, ÒThe last two lines
of verse 7 affirm that manÕs life is God Given. God enables man to breathe, and
thus to be alive, as he does all other creatures (see Gen. 7:22). Some have
tried to justify a threefold division of man into flesh (or body), soul, and
spirit from Genesis 2:7. They equate dust with flesh or
body, breath with spirit, and insist that the last phrase of
the verse must be translated as Ôa living soul.Õ However, this understanding
reads much more into the biblical text than it really says. (1) The Hebrew
words for ÔfleshÕ or ÔbodyÕ and ÔspiritÕ do not occur in this passage. (2) The
Hebrew expression nephesh chayyah, which some insist on translating
Ôa living soul,Õ is used of fish and marine life in Genesis 1:20, 21; land
animals in 1:24; beasts, birds, and reptiles in 1:30; and beasts and birds in
2:19. If ÔsoulÕ means the eternal part of man or the sum total of manÕs
ÔbodyÕ and ÔspiritÕ in Genesis 2:7, it must mean the eternal part of a fish or
the sum total of a fishÕs ÔbodyÕ and ÔspiritÕ in Genesis 1:20, 21; etc. (3)
The flow of the context in Genesis 2:7 indicates that the word translated being in
the RSV (nephesh) means the whole person. The authorÕs
emphasis is on the gift of life.Ó The Living Word Commentary, ÒGenesis,Ó page
103–104, 1979, Sweet Publishing Company.
ADAM CLARKE, "Nephesh
chayyah; a general term to express all creatures endued with animal
life, in any of its infinitely varied gradations, from the half reasoning
elephant down to the stupid potto, or lower still, to the polype, which seems
equally to share the vegetable and animal life."
(2). BOTH
MAN AND ANIMALS
HAD THE SAME
BREATH OF LIFE (NSHAHMAH)
BREATHED
INTO THEM
1.ÒThen
the Lord God formed a man from the dust of the ground and
breathed into his nostrils the breath of life (nshahmah),
and the man became a living beingÓ (Genesis 2:7). ÒLIFEÓ WAS
THE ONLY THING ADDED TO ÒTHE MANÓ TO MAKE THE MAN THAT WAS
FORMED FROM DUST ÒBECOME A LIVING BEING.Ó It could not be
said any clearer that man is a Òliving beingÓ (nehphesh); it
does not say that man had another Òliving beingÓ (nehphesh) put
into him. ÒThe breath of lifeÓ from God made Adam become a Òliving
beingÓ (nehphesh), as long as that breath of life from God was
in him he was a Òliving beingÓ (nehphesh), when the
life returned to God (Ecclesiastes 12:7); Adam had no life,
and he will not have life unto life again comes to him from God at the
resurrection.
2. ÒAnd the breath (nshahmah) of
the Almighty GIVES ME LIFEÓ (Job 33:4).
3. ÒAnd all flesh that moved on the earth perished, birds and
cattle and beasts and every swarming thing that swarms upon the earth, and all
mankind; of all that was on the dry land, all in whose nostrils was the breath
of life (nshahmah) died.Ó Both man and animals
have the same Òbreath of life (nshahmah)Ó both ÒdiedÓ (Genesis
7:21-22).
4. ÒSaved alive
nothing that breaths (nshahmah–breath of life)Ó
both men and animals (Deuteronomy 20:16). ÒBreath of lifeÓ and ÒbreathsÓ are
the same in the Hebrew, both are translated from Ònshahmah,Ó but
who knows why the translators choose to make them different in the English
Bible, and make their readers understand something that is totally
different from what God said.
5. ÒUtterly destroyed all that breaths (nshahmah–breath
of life)Ó both men and animals died (Joshua 10:40).
6. ÒThere
was not any left to breaths (nshahmah–breath of
life)Ó not a man or a animal left to breath,
both died (Joshua 11:11).
7. ÒNeither left they any to breaths (nshahmah–breath
of life)Ó both men and animals died (Joshua 11:14)
Does an immortal immaterial
deathless soul or a spirit breathe, or dose a soul die when it stops
breathing? It is the breath (nshahmah) of life that God puts into the
bodies of both man and animals that gives life (Genesis 2:7),
nshahmah–breath is not an immortal deathless soul that has an endless
life of its own. If the breath of life (nshahmah) gives immortality to a
person, then the same breath of life (nshahmah) would give immortality to all
living being, all are given the same nshahmah, the same breath of life. The Òbreath of lifeÓ is as much
the possession of all living creatures as it is the possession of man.
The Òbreath of lifeÓ does not make any living creature
immortal, not animals, not fish, or not persons. All living being
depend on this breath from God for life, and all die when the Òbreath
of lifeÓ from God returns to God (Ecclesiastes 12:7), and if
there were no resurrection no person would ever again have any life.
Question, What effect did the Òbreath
of lifeÓ (nshahmah) in the nostrils of animals have on them? Most all
would answer that it made them a Òliving being,Ó not that it put another
Òliving beingÓ in them, not put an immortal deathless soul in them that
will live after the death of the Òliving beingÓ that a soul was put in.
Then what effect did the same Òbreath of lifeÓ (nshahmah) have
on mankind? It made them a Òliving beingÓ just as it did animals; the Òbreath
of lifeÓ (nshahmah) did not put a deathless soul in mankind that the
same Òbreath of lifeÓ (nshahmah) did not put in animals.
JAMES HERMAN WHITMORE, ÒWhat is more
evident than anything else is that the Lord did not address an
unconscious body, but a conscious and intelligent man.
Whoever or whatever was addressed, the same died. According to the
popular notion, the soul is the only part of man that possesses
intelligence. The conclusion then is unavoidable, that it was the
ÔsoulÕ that was addressed as Ôthou,Õ and sentenced to return to dust. Hence,
the soul must not only be mortal, but material. It
is further evident that whatever or whoever sinned, the same died.Ó ÒThe
Doctrine Of Immortality,Ó page 118, Kellaway and Co.
THE BREATH OF LIFE. Many have
now switched from a soul being an immortal living being in a person to a spirit
being the immortal living being that is in a person; a living being that
animals do not have in them; many now believe ÒspiritÓ is now the same thing
that ÒsoulÓ has been believed to be for hundreds of years. ÒThen the
Lord God formed man of dust from the ground, and breathe into his nostrils
the breath of life; and man became a living being.Ó The
phrase Òbreath of lifeÓ that was breathed into man in Genesis
2:7 is the same Hebrew Òbreath of lifeÓ in Genesis 7:21-22
that is in the nostrils of birds, cattle, men and beasts; the Òbreath
of lifeÓ in animals is the same Òbreath of lifeÓ that
is in persons. The Òbreath of lifeÓ (1) is not an immortal
spirit, (2) is not an immortal soul that mankind now have in
them that animals do not have it in them; the Bible does not say that the Òbreath
of lifeÓ that God breathed into Adam was an immortal deathless spirit
or soul that God breathed into him, and the Bible does not say all persons now
have a deathless being living in them; the breathless body that God made from
the earth is what became a living breathing being when the Òbreath of
lifeÓ was breathed into the breathless body. God did not tell Adam he
had a body that was made from the earth, but the real Adam was made of
something not from the earth.
(3). BOTH
MAN AND ANIMALS BECAME
ÒA LIVING
BEING.Ó
Nehphesh–a living
being, Genesis 2:7
The body of dust plus the Òbreath
of lifeÓ = a living breathing being. ÒThe Lord God formed man of
the dust from the ground.Ó
(a). The life of the
body. ÒAnd breathed into his nostrils the breath of life.Ó
(b). The result. ÒAnd man became a living being.Ó The
lifeless earthly body became alive; the body became a living breathing being.
Both man and animals became Òa
living being,Ó when they received the Òbreath of lifeÓ from
God; neither man nor animals had another Òliving beingÓ put into them.
ÒYou take away their breath, they dieÓ (Psalms
104:29). The Òbreath of lifeÓ gives life to the person; it does not put
a soul in the person that already had itÕs own life. The Òbreath of lifeÓ
that God breathed into the body gives life to the body, whither it is a body of
a persons or the body of an animal; it makes both the person and
animal into Òa living being.Ó There is life in the body
only as long as the Òbreath of lifeÓ is in the body.
It was the lifeless body that
God made from the earth that became Òa living being,Ó a living person.
Most believe as Plato did, that a living deathless soul is imprisoned in the
body unto the living soul is able to escape the body, and then the lifeless
person goes back to the earth.
Although this passage is
repeatedly used to prove that immortal, deathless souls was put in persons that
was not put in animals, most translations other than the King James apply
nehphesh to the living breathing being or person, not to an invisible,
deathless, immaterial something that does not have breath. Adam being spoken of
as "a living being" (nehphesh StrongÕs Hebrew word
#5315–Òa breathing creatureÓ) proves he was mortal, not immortal, just as
all "living beingsÓ (nehphesh) fish, birds, animals, are
mortal, not immortal. How can this be one of the most used proof texts used to
prove Adam had an immortal soul put in him? If it proves Adam had an immortal
soul, then it proves that fish have an immortal soul that cannot die.
ÒThe body without the spirit is
deadÓ (James 2:36). Just as the body when God made the body it had
no life unto God Òbreathed into his nostrils the breath of life
and the MAN became a living beingÓ (Genesis 2:7), when ÒThe
dust will return to the earth as it was, and the spirit (ruach) will
return to God who gave itÓ (Ecclesiastes 12:7); after death there is
no Òliving beingÓ and will not be Òa living beingÓ unto the
resurrection when life will again come from God, when life returns to the
person that died. ÒSoulÓ with the meaning it has today (an immortal being that
is in a person) is a total mistranslation. If the Òbreath of
lifeÓ that returns to God at the death of the person
is a conscious Òliving beingÓ (nehphesh) that returns to God in Heaven,
that soul (living being) could not return to God in Heaven if
it had not previously existed with God; it is life (Òthe breath of
lifeÓ) that came from God and returns to God that makes all mankind alive;
the life that was breathed into all mankind and breathed into all living beings
that returns to God. ÒHis breath (ruach) goes forth, he
returns to his earthÓ (Psalms 146:4).
Both Òa living beingÓ and Òbreath
of lifeÓ are used by most that call themselves orthodox to prove
mankind has an immortal soul in them that no animal has. Both mankind and all
animals are Òa living beingÓ and both have the Òbreath
of life,Ó both can and do die. Having the Òbreath of lifeÓ makes both a person and an animal have life, it does not make
mankind or animals have an immortal soul in them.
It is importance to understand that
it is being said by Moses that both animals and mankind ARE A SOUL, both are Òa
living being,Ó both have the same breath of life that came from God, not
that animals or mankind HAD A SOUL PUT IN THEM, HAD A LIVING SOMETHING PUT IN
THEM; they did not have something put in them that is immortal and invisible;
there is not a no substitute something in a person that will not die when the
person it is in is dead. Many assume, with much help from the translators and
their theology that Genesis is saying only mankind have souls, but animals do
not. Because of what most have been taught, without realizing it they read into
this that only mankind had souls put in them that are invisible, no substitutes
something that cannot die. This causes them to believe that
only this deathless something that is in them, whatever they think this
something is, that only it will be saved (more on this near the end of this
chapter). A soul is not a second Ò(nehphesh)Ó (nehphesh), an unearthly Òliving
beingÓ (nehphesh) that exist within the earthly person any more than a soul
is a second entity existing in beast. Both man and animals are souls,
both are living beings. We are a soul, Òa living being;Ó we do not have
a soul that is living in us that is not us that
is not the person, not a soul that will live after we are dead. If we
have a soul that is Òa living beingÓ (nehphesh) in us, then we are one Òliving
beingÓ (nehphesh) with another, a second Òliving beingÓ (nehphesh)
living in us. According to the doctrine that we have a soul living in us, one Òliving
beingÓ (nehphesh) is living in another Òliving beingÓ (nehphesh),
and it is only this immortal deathless being that is us that will be saved or
tormented forever is the foundation of many of the errors that have divided the
churches. That we are a soul, Òa living being,Ó
not we have a soul; not that we have another Òliving beingÓ
living in us; this is one of the most fundamental and most misunderstood
teaching in the Bible.
(6). Genesis 2:19, "LIVING
CREATURE" (nehpheshs–mortal beings, used referring
to animals), "Every beast...every
bird...whatsoever the man called every living creature (nehpheshs–mortal
living beings), that was the name thereof."
(7). Genesis 9:4, "LIFE" (nehpheshs–mortal
living beings, used referring to animals).
(8). Genesis 9:5, "LIVES" (nehpheshs–mortal
living beings, used referring to man).
(9). Genesis 9:5, "LIFE" (nehpheshs–mortal
living beings, used referring to man).
(10). Genesis 9:10, "LIVING
CREATURE" (nehpheshs–mortal living beings, used
referring to animals).
(11). Genesis 9:12,"LIVING
CREATURE" (nehpheshs–mortal living beings, used
referring to animals).
(12). Genesis 9:15, "LIVING
CREATURE" (nehpheshs–mortal living beings, used
referring to both man and animals).
(13). Genesis 9:16, "LIVING
CREATURE" (nehpheshs–mortal living beings, used
referring to both man and animals).
Genesis
9:4-16
In Genesis 9:4-16 the same word is
used for both man and animals seven times in the same passage; to
animals five times, to man four times, none of the seven was translated ÒsoulÓ
not even in the King James Version.
(a). Three
times to animals alone, translated (1) life, (2) creature, (3) and
creature.
(b). Two
times to man alone, nehphesh translated (1) lives, (2) and life.
(c). Two
times to both animals and man, nehphesh translated creature both
times.
"But flesh with the (1) LIFE (Nehphesh used
referring to animals)
thereof, which is
the blood thereof, shall you not eat. And surely your blood, the blood of
your (2) LIVES (nehphesh, used referring to
man), will I require; at the hand of every beast will I require it, and at
the hand of men, even at the hand of every man's brother, will I require
the (3) LIFE
(nehphesh, used
referring to man) of man. Whoso sheds man's blood, by man shall his
blood be shed, for in the image of God made He-men. And you, be you fruitful,
and multiply; bring forth abundantly in the earth, and multiply therein. And
God spoke unto Noah, and to his sons with him, saying, and I, behold, I
establish my covenant with you and with your seed after you; and every (4) LIVING
CREATURE (nehphesh, used referring
to animals) that is with you, of the fowl, and the cattle,
and of every beast of the earth with you; from all that go out of the ark, to
every beast of the earth. And I will establish my covenant with you; neither
shall the waters of a flood cut off all flesh be any more; neither shall there
any more be a flood to destroy the earth. And God said, This is the token of
the covenant which I make between me and you and every (5) LIVING
CREATIRE (nehphesh, used referring to animals) that
is with you, for perpetual generation, I do set my bow in the cloud, and it shall
be a token of a covenant between me and the earth. And it shall come to pass,
when I bring a cloud over the earth, that the bow shall be seen in the cloud,
and I will remember my covenant, which is between me and you and ever (6) LIVING
CREATURE of all flesh; (nehphesh, used
referring to man and animals) and the waters shall no more
become a flood to destroy all flesh. And the bow shall be in the cloud; and I
will look upon it, that I may remember the everlasting covenant between God and
every (7) LIVING CREATURE (nehphesh,
used referring to man and animals) of all flesh that is
upon the earth."
All four times that soul
(nehphesh) is used in Genesis 1; it is referring to animals, not to a person.
IN TEN OF THE FIRST THIRTEEN TIMES NEHPHESH (soul) IS USED IT IS USED REFERRING
TO ANIMALS, but the King James Version delicately hid this from you by using
different words, and most who read the King James Version never know what was
delicately hid from them. Mankind is the same soul (life–nehphesh) as all
other "living creatures.Ó Man does not differ from other
living creatures (soul–nehphesh) by having a soul (nehphesh) living in
him that cannot die. ManÕs dominion over other living creatures (other
nehpheshs–souls) is not his nehphesh. In the first nine chapters
of Genesis soul (nehphesh–StrongÕs Hebrew word #5315–Òa
breathing creatureÓ) nehphesh is used more often with reference to
animals than it is with reference to persons; nehphesh is the animal life,
which both a person and animals have in common. How did the
translators think they had the right to change this word to an invisible
immortal something that is in a person, which animals do not have?
This is an example of men attempting
to cover up the truth when it is contradictory to their pagan theology. It
takes a lot of preconceived man made theology to make nehphesh be an immaterial
invisible no substance soul that is now immortal existing in a man that dose
not exist in animals when it is not deliberately hid as it is in the King James
Version. Moses applies nehphesh four times to lower creatures before he applied
it to man, then immediately after he has applied it to man he again applied the
same word to animals a fifth and sixth time with no hint that Moses uses the
same word with a different meaning. When the translators changed it and give it
a different meaning in only one of the six times it is used in the first two
chapters of Genesis it is nothing more than a deliberate change to add PlatoÕs
Greek pagan immortal soul to GodÕs word.
———————————————————————
A birdÕs eye view of the translation of nehphesh
in the first nine chapters, King James Version.
1. ÒMoving creature that has life" (nehphesh)
Genesis 1:20 – animals
2. ÒA living creature" (nehphesh)
Genesis 1:21 – animals
3. ÒA living creature" (nehphesh)
Genesis 1:24 – animals
4. ÒWherein there is life" (nehphesh)
Genesis 1:30 – animals
5. ÒA living soul" (nehphesh)
Genesis 2:7 – man
6. ÒA living creature" (nehphesh)
Genesis 2:19 – animals
7. ÒLife" (nehphesh) Genesis 9:4
– animals
8. ÒLivesÓ (nehphesh) Genesis 9:5 –
man
9. ÒLife" (nehphesh) Genesis 9:5
– man
10. ÒLiving creature" (nehphesh)
Genesis 9:10 – animals
11. ÒLiving creature" (nehphesh)
Genesis 9:12 – animals
12. ÒLiving creature" (nehphesh)
Genesis 9:15 – to both man and animals
13. ÒLiving creature" (nehphesh)
Genesis 9:16 – to both man and animals
Nehphesh is translated "soul" only one
time of the first thirteen times it is used in the King James Version, but it
is not translated "soul" in any of the first thirteen
times it is used in the New King James Version, New American Standard Version,
New Revised Standard Version, New International Version, or most other
translations.
———————————————————————
(14).
Genesis 12:5, "And the PEOPLE (nehpheshs–"living
beings") whom they had acquired" New King James
Version ("soul" in King James Version). Why did
the New King James change this from ÒsoulsÓ to Òpeople;Ó was it
that the translators did not believe invisible souls could be bought, but
people could be bought, and that as it is translated in the King James Version
it did not say anything close to todays theology?
(15). Genesis 12:13, "That I (nehphesh–a "living
being") may live because of you" New King James
Version ("soul" in King James Version.) Do
you wonder why, ÒThat a soul may liveÓ was changed to ÒThat
I may liveÓ when in todayÕs man made theology ÒIÓ and
ÒsoulÓ are
not even close to being the same thing? CHANGED FROM A SOUL THAT
CANNOT DIE TO ÒI MAY LIVEÓ?
(16). Genesis 14:21, "Give
me the PERSONS (nehphesh–"living beingsÓ) and
take the goods," Can anyone give immortal souls to another
person? Is there anyone that cannot see why even the King James translators did
not changed nehphesh to ÒsoulÓ in this passage?
(17). Genesis 17:14, "That PERSON (nehphesh–a "living
being") shall be cut off" New King James
Version.
(18). Genesis 19:17, ÒEscape
for your LIFEÓ (nehphesh–a "living
being") King James Version.
(19). Genesis 19:19, ÒSaving
my LIFEÓ (nehphesh–a "living
being") King James Version. Save a persons life, not the life of a
deathless soul.
In the first nineteen times nehphesh
is used it is translated ÒsoulÓ
Only three of the nineteen times in the King James Version.
None of the first nineteen times in the New King James Version.
None of the first nineteen times in the New American Standard
Version.
None of the first nineteen times in the New Revised Standard
Version.
None of the first nineteen times in the New International Version.
(20). Genesis 19:20, "That
my LIFE (nehphesh–a "living being") may
be saved" New American Standard Version (Translated soul for the
fourth time in the King James Version, but only for the first time in the New
King James Version). Do you wonder why the translators of the New King James
Version did not think this word means ÒsoulÓ in the nineteen times it was used
before this, but changed their minds this time? But the New American Standard
translators said both King James Versions translators are wrong.
(21). Genesis 23:8, ÒIf it
be your MINDÓ (nehphesh–a "living being")
King James Version.
(22). Genesis 27:4, "So
that I (nehphesh–a "living being") may
bless you before I die." "That my soul (nehphesh–a "living
being") may bless thee before I dieÓ King James
Version. How would Isaac's son know if he were blessed by an "immaterial
invisible" no substance something that he could not see? By this
time, hundreds of years after Genesis 1:1, the King James translators must have
been desperate to be able to put "soul" into the Bible.
(a). "So that I (nehphesh–a "living
being") may bless you before I dieÓ Revised Standard
Version, New Revised Standard Version.
(b). "So that I (nehphesh–a "living
being") may give you my blessing before I die" New
International Version.
(c). "So that I (nehphesh–a "living
being") may give you my blessing before I dieÓ Revised
English Bible.
(d). "To
give you my (nehphesh–a "living being") blessing
before I dieÓ Amplified Bible.
(e). "That I (nehphesh–a "living
being") may give you my special blessing before I dieÓ New
American Bible.
(f). "Then I (nehphesh–a "living
being") will bless you before I die" New Century
Version.
(g). "Then I (nehphesh–a "living
being") will pronounce the blessing that belongs to you, my
firstborn son, before I die" New Living Translation.
(h). "I (nehphesh–a "living
being") want to eat it once more and give you my blessing
before I die" Contemporary English Version.
(i). "That I (nehphesh–a "living
being") may eat of it, (preparatory) to giving you (as my
first–born) my blessing before I die" Amplified
Bible.
Up to Genesis 27:4 for hundreds of years nehphesh is
translated soul
(a). Only five
times out of twenty-two in the King James Version.
(b). Only one time out of twenty-two in the New
King James Version.
(c). None in The
American Standard Version and most others.
Nehphesh has been used 22 times
before the New King James Version translated it "soul" for the first
time, but even then the translators of many versions have chosen not to change
the way they were translating nehphesh from a breathing being to a
non-breathing whatever a "soul" is believed to be. In Genesis
"nehphesh" is not an immortal "immaterial, invisible
part of man,Ó but it is the life of living creatures, living beings,
any living breathing things whether animals, fish, or man; all mortal breathing
beings are a nehphesh. If the translators had continued to translate nehphesh
as life, living creatures, living beings, animals, or persons, as they did in
most of the first twenty-two times it is used, there may not be the divisions
there are today. Why did they not translate nehphesh into soul in the first
part of the Bible that covers hundreds of years? Maybe because they thought it
would have made animals have souls, and they did not believe animals could have
souls. I find it difficult to see how anyone could not call their
honesty into question for it is undeniable that they put their belief over the
word of God, and they deliberately hid the truth from their readers; they deliberately
hid the truth from you.
(23). Genesis 32:30, "My LIFE (nehphesh–"living
beings") is preservedÓ King James Version. Most
translations use "life," not ÒsoulÓ in this passage for the
translators believed an immortal soul could not perish and would not need to be
preserved; therefore, they did not change nehphesh to soul.
(24). Genesis 34:3, "His soul (nehphesh) clave
unto Dinah" King James Version. With the meaning ÒsoulÓ now has,
if the King James translation is not saying an immaterial immortal soul clave
unto a material mortal person, then what is it saying?
(a). "He (nehphesh) was
deeply attracted to Dinah" New American Standard
Version.
(b). "His HEART (nehphesh) was
drawn to Dinah" New International Version.
(25). Genesis 34:8 "The soul (nehphesh) of
my son Shechem longeth for your daughter" King James Version. How
did the translators think the father could know what an invisible, immaterial
something that was in his son was longing for? Did they think an immortal no substance
soul was in love with a mortal person? Or were they just desperate to be able
to put the pagan ÒsoulÓ that they believed in into the Bible?
(a). "He (nehphesh) was
deeply attracted to Dinah" New American Standard
Version.
(b). "His HEART (nehphesh) was
drawn to Dinah" New International Version.
(26). Genesis 35:18, "As
her SOUL (nehphesh) was departing (for she
died)" King James Version.
(a). "Then with her last breath, (nehphesh) as
she was dying" Revised English Bible.
(b). ÓWith RachelÕs last breath (nehphesh) (for
she died)Ó The Living Bible.
(c). ÒWith
her last breath (nehphesh) for she was at the
point of deathÓ New American Bible.
(d). ÒRachel
was about to die, but with her last breath (nehphesh)Ó New
Living Bible.
(e). "As she breathed (nehphesh) her
last–for she was dying" New International
Version.
(27). Genesis 36:6, "All
the PERSONS (nehpheshs–mortal beings) of his
house" King James Version.
(28). Genesis 37:21, "Let
us not kill HIM (nehphesh–a mortal being)" King
James Version. It was obvious to the translators that they could not translate
this nehphesh into soul, after all they tell us an immortal soul cannot be
killed, but a person (ÒhimÓ) can be killed.
(29). Exodus 12:16, ÒExcept
what must be eaten by ever PERSON (nehpheshs–mortal
beings).Ó A soul as was believed in by the translators could not eat,
therefore; they would not change this nehphesh into a soul.
(30). Job 12:10, "In
whose hand is the SOUL (nehpheshs) of every living
thing, and the breath of all mankind." Is it not strange that the
King James Version gives animals souls, but most other translations, even the
New King James Version took their souls away from them?
ÒThe life of every
living thingÓ New King James Version.
ÒThe life of
every living thing" New American Standard Bible.
(31).
Job 41:21, ÒHis breathÓ (nehphesh–a mortal
being, used referring to an animal, possibly a crocodile).
(32). Isaiah 19:10, "All
that make sluices and ponds for FISH
(Nehphesh–a mortal beings, used referring to fish)"
King James Version. Although nehphesh is in the Hebrew, many translations seems
not to know what to do with it, and just took it out, or completely changed it
for they did not want whatever they believed a soul is to be in a pond.
(33).
Jeremiah 2:24, "A wild ass used to the wilderness, that snuffed up
the wind in HER (nehphesh–a mortal being, referring
to an animal) desire.Ó
(34). -- (35). Proverbs 27:7, ÒThe
full SOUL (nehphesh–a mortal being) loathes an
honeycomb; but to the hungry SOUL (nehphesh–a mortal
being) ever bitter thing is sweet.Ó How could it to have been
possible for the translators think an immaterial something could be full, or
that a soul could be hungry for honey or any kind of food?
(a). ÒA sated MAN (nehphesh) loathes
honey, but to a famished MAN (nehphesh) any bitter
thing is sweetÓ New American Standard Bible.
(b). HE (nehphesh) who is
full loathes honey, but to the hungry even what is bitter tastes sweet.Ó ÒNehpheshÓ
is in the Hebrew two times, but one of the two times nehphesh was left out in the
New International Version.
(36). Numbers 31:28, "And
levy a tribute unto the Lord of the men of war which went out to battle: one SOUL (nehphesh–mortal
being–used referring to both persons and animals) of
five hundred, both of the persons, and of the beeves, and of the asses and of
the sheep." Of about 870 times ÒnehpheshÓ is in the Old Testament
Numbers 31:28 and Job 12:10 are the only two passages where the King James
translators translated ÒnehpheshÓ as ÒsoulÓ when it has reference to animals,
and it maybe that the only reason they did these two times is that it has equal
reference to people as it does to animals and they had no choice. Their usual
substitutes failed to work; Òliving creaturesÓ or ÒpersonÓ would
not work for them in these two passages as nehphesh has reference to both man
and animals.
DAVID J. HEINIZMAN, "So
carefully has the translation of nehphesh been guarded in relation to animals
as 'souls,' that we can't help but wonder if it were not done intentionally to
conceal the fact that animals are souls as well as men." "Man
Became A Living Soul."
(37). Proverbs 12:10: ÒA
righteous man has regard for the LIFE
(nehphesh) of his beast.Ó
(38 to 870). It would be to long to
quote all the 870 times the Hebrew word nehphesh is in the Old Testament with
just over one-half being translated "soul," about 473
times in King James Version. Not once dose any of the 870 imply anything
about any life beyond a grave, or about there being a deathless soul that is Òa
living beingÓ living in a mortal person.
The translators made this one word
(nehphesh) to be,
1. Any earthly being.
(a). Any earthly being before God breathed the breath of life into
the body of a person or a beast.
(b). Any earthly being while they had the breath of life.
(c). And any dead body after the breath of life of the person or
beast was gone.
2. The life in any earthly being only while they have
the breath of life in them.
3. The pagan immaterial, invisible, no substance,
deathless being that many believe lives after the person that a soul was in is
dead, but this deathless being is not believed to be in any beast.
Do you wonder, as I do, how the
translators came up all with these meaning of this one word, meaning that are
nothing alike, (1) how they knew when this word was a mortal Òliving beingÓ
that could not keep from dying, (2) and when the same word was a immortal Òliving
beingÓ that could not die?
A nehphesh-a
living being could be
1. Saved (Genesis 19:19; 1 Samuel
19:11; 2 Samuel 19:5)
2. Killed (Numbers 35:11; 35:15;
35:30)
3. Ransomed (Exodus 21:30)
4. Destroyed (Leviticus 23:30; Joshua
11:11)
5. Delivered (Joshua 2:13)
6. Sought to be killed (Judges 18:25)
7. Taken (Deuteronomy 19:21)
8. Forfeited (Joshua 2:14)
9. Risked (Judges 12:3; 1 Samuel
28:21)
10. Lost (Judges 1:25)
11. Jeopardized (Judges 5:18; 1
Samuel 19:50)
All 870 times have one thing in
common, all of the ways nehphesh is translated are all associated with the
activity of living beings including dying, and nehphesh never implies anything
about any life after the death of living beings, all the 870 are all speaking
of living beings of both persons and animals that will die, or that are already
dead. None of the 870 times are an immortal deathless being that is in a
person; they are all speaking of mortal living beings that can
die, can be killed, or can be dead, whether the Òliving beingÓ is a
person, animal, bird, or fish. Nehphesh never implies anything about
any kind of life beyond a grave. IT IS NEVER TRANSLATED
"SPIRIT" Although nehphesh–StrongÕs Hebrew
word #5315 Òa breathing creatureÓ– is translated into about forty
words, thirty-nine of the forty all have reference only to mortal beings that
will die; it was changed by the translators in only one (soul) of the forty
words into a something that the translators believed does not have breath, and
believed that it cannot die. Is was because this is the only word that
they could use to put the Pagan immortal soul into the Bible by mistranslating,
but were not able to mistranslate it into an immortal invisible deathless
something most of the times it was used?
Can one word be rightly translated
this way? No one reading some of the English translations of the Bible
would not have any way of knowing that all the about forty or more words which
nehphesh is changed into are translations, or mistranslations of only one word. Did
the translators do so because they wanted to make a person be an "immortal
being," and more than a "living creatures?" In almost one half
of the times nehphesh is used in the Old Testament, even the King James
translators could not change it to "soul." When the all-knowing God
used just one word, why did the translators used about forty words and change
it as they wished to, (1) changed it from a noun to many pronouns, (2)
changed from a noun to many verbs, (3) changed from a noun to many adjectives,
(4) changed from a noun to many adverbs, (5) etc.? Did they think
that for all the years from Adam unto Christ people could understand the one
word God used, which was always a noun, but now many words that are not a noun
are needed to translate that one word, this one noun? If one word were all that
was needed from Adam unto the translation of the King James Version in 1611,
why would God's one word not be enough today? Do the translators think they
have improved the Hebrew Old Testament by changing the one word that God used
into about forty words, and changing this noun into about all parts of speech?
The use of many words came when the Roman Catholic Church brought in
unconditional immortality from pagan philosophers, and they put it into their
Latin Bible, and the first English translations were translated from their
Latin Bible, only partly from Hebrew and Greek; the 1611 King James Version is
mostly a translation of a translation, (1) a translation from the Greek to the
Roman Catholic Latin Bible, (2) then the King James Version was translated
mostly from their Latin Bible to English. The original 1611 version contained
the fourteen Apocrypha Roman Catholic books that the translators beloved to be
the word of God just as they believed much of the Roman Catholic theology and
put much of it into the Bible by coping the mistranslation of the Roman
Catholic Latin Bible. The King James Version used today is not the 1611 version
that used the old English spelling and is very hard to read; it has been
retranslated several timesÕ the King James translation used today was
translated in 1882. The Hebrew manuscripts still have just one
word–nehphesh, which was the one word God inspired. Nehphesh is
translated soul far fewer times in the New American Standard
Version, and in most other translations, including the New King James Version,
than it is in the King James Version. Were they going as far as they dared to
in correcting the King James Version?
The way soul is
understood and used today in English (an undying living something that is in a
person) makes putting the word soul in a translation for the
English people today be a false and deliberately misleading translation, for it
makes it where today's English reader cannot know what God said, and
will understand only what the prejudiced outlook the translators wanted their
readers to understand when they knew that most that read it would understand
the word soul only as it was used by Plato, as it is used in todayÕs
English. Without much study of Bible words, which most Bible reader
will never do, they cannot know what God said to them when they read the word soul, and
they will think that the prejudice outlook of the translator is the word of
God. GOD'S WORD WAS DELIBERATELY REPLACED WITH THE TEACHING OF MAN
(MATTHEW 15:9) IN A WAY THAT WILL HAVE MORE INFLUENCE ON OUR CONCEPTION OF WHAT
OUR NATURE IS AND THE NATURE OF ALL LIVING BEINGS THAN ANY OTHER QUESTION.
THE ÒSOULÓ AND ÒEATING
OF BLOODÓ
Is the
immortal "soul" (nehphesh) in the blood? Is a
part of a person that many say it lives after the death of the body, is a
deathless soul in the blood of both men and animals? In Leviticus 17:10-15 in
only six verses nehphesh is used ten times but the translators concealed this
from their readers by translating nehphesh as both life and soul, always life
the four times it was speaking of animals, and soul the six times it was
speaking of a person; does this not show their reluctance to let us see
what God said to us?
The
vanishing use of soul in Leviticus 17:10-15
1. In the King James Version nehphesh is
translated "soul" six of the ten times it is used.
2. The New King James Version used
"soul" only two of the ten times.
3. "Soul" is not used in the (1) New
Revised Standard Version, (2) New International Version, (3) The New American
Bible, (4) and many others.
Leviticus
17:10-15 King James Version
1. Used referring to animals four
times–nehphesh translated life four times.
2. Used referring to man six times–nehphesh
translated soul six times.
"I will even set my face
against that SOUL (person–nehphesh,
used referring to man) that eats blood, and will cut him off from among
his people. For the LIFE (soul–nehphesh, used
referring to animals that are being eat) of the flesh is in the
blood, and I have given it to you upon the altar to make an atonement for your SOULS, (nehphesh,
used referring to man) for it is the blood that makes an atonement for
a SOUL (nehphesh, used referring to man). Therefore
I said unto the children of Israel, no SOUL (nehphesh, used
referring to man) of you shall eat blood...For it is the LIFE (soul–nehphesh,
used referring to animals) of all flesh; the blood of it is for
the LIFE (soul–nehphesh, used referring to
animals) thereof; therefore I said unto the children of Israel, no SOUL (nehphesh,
used referring to man) shall eat the blood of no manner of flesh: for
the
LIFE (soul-nehphesh, used referring to
animals) of all flesh is the blood thereof; whosoever eats it
shall be cut off. And every SOUL (nehphesh, used referring
to man) that eats that which died of itself...he shall wash his
clothes, and bath himself in water." In this passage, the King
James Version translated the same word "soul" all six times when it
used referring to man TO A MORTAL LIVING PERSON THAT COULD EAT BLOOD, but
changed it to "life" all four times when the same word is used referring
to animals. Can anyone not see how the translators picked when they
wanted "nehphesh" to be an immortal "soul," and when they
wanted "nehphesh" to be only mortal "life"? They could not
let an immortal soul be in the blood, nor could they let animals have an
immortal soul in them. Their theology said a man had to have a soul in him, but
an animal could not have one, and they were not willing that their reader see
that the word "nehphesh" is used referring to both, and that both man
or animals do not have a soul, that both are a
soul – both are a living being.
Leviticus
17:10-15 New Revised Standard Version
1. Used
referring to mortal animals five times–nehphesh translated life five times.
2. Used
referring to living mortal man five times–nehphesh translated lives one
time, translated person four times. A soul could not eat blood; therefore, none
of the five are mistranslated soul. No soul in this translation.
"If anyone of the house of
Israel or of the aliens who reside among them eats any blood, I will set my
face against that PERSON (nehphesh) who eats
blood, and will cut that PERSON (nehphesh) off
from the people. For the LIFE (nehphesh-animals) of
the flesh is in the blood; and I have given it to you for making atonement for
your LIVES (nehphesh-persons) on the altar, for,
as LIFE, (nehphesh-animals) it is the blood
that makes atonement. Therefore I have said to the people of Israel, No PERSON (nehphesh)
among you
shall eat blood...For the LIFE (nehphesh-animals) of every
creature–its blood is its LIFE; (nehphesh-animals) therefore
I have said to the people of Israel, You shall not eat the blood of any
creature, for the LIFE (nehphesh-animals) of
every creature is its blood; whoever eats it shall be cut off. ALL PERSONS, (nehphesh) citizens
or aliens, who eat what dies of itself...shall wash their clothes, and bathe
themselves in water."
Leviticus
17:10-15 New International Version
1. Used
referring to animals three times–nehphesh translated life three times.
2. Used
referring to man six times–nehphesh translated person, him, yourselves,
life, you, and anyone. No soul in this translation.
"Any Israelite or any alien
living among them who eats any blood–I will set my face against
that PERSON (nehphesh) who eats blood and will cut
HIM (nehphesh person) off from his people. For
the LIFE (nehphesh-animals) of a creature
is in the blood, and I have given it to you to make atonement for YOURSELVES (nehphesh-persons) on
the altar; it is the blood that makes atonements for one's LIFE (nehphesh-person).
Therefore I say to the Israelites, 'None of YOU (nehphesh-persons) may
eat blood, nor may an alien living among you eat blood'...because the Life (nehphesh-animals) of
every creature is its blood. That is why I have said to the Israelites, You
must not eat the blood of any creature, because the LIFE (nehphesh-animals) of every creature is its
blood; anyone who eats it must be cut off. ANYONE (nehphesh-persons),
whether native-born or alien, who eats anything found dead or torn by
wild animals must wash his clothes and bathe with water.Ó
1. "No soul (nehphesh) shall
eat blood" (Leviticus 17:12). No person shall eat
blood–can an immortal, immaterial soul eat material blood?
2. "The life (nehphesh) of
all flesh is the blood" (Leviticus 17:11). They would
not translate it to say, ÒThe soul of all flesh is in the blood.Ó
3. "No dead
body (nehphesh)" A dead immortal soul?
The same word that is
translated soul and life is translated dead
body (Numbers 6:6, also Numbers 5:2; 6:11; 9:6; 9:10). These passages would
make no sense if nehphesh were a no substance, immortal something in a person
that cannot be dead. It would also make animals have the same no substance,
immortal something in them that cannot be dead. It is the life of a
parson or animal that is in the blood, not a deathless, immaterial, invisible
soul in the blood as the word "soul" is used today. Nehphesh is
translated dead body thirteen times in the King James Version, not a dead soul.
THE DYING
USE OF "SOUL"
IN THE OLD
TESTAMENT
In translations that were mostly
made by those who believed a person has an immortal soul, why is the use of the
word "soul" becoming used less? The dying use of ÒsoulÓ in the newer
translations and the growing use of ÒlifeÓ "person," "heart,"
or pronouns that are related to a person in the place of ÒsoulÓ is
strongly objected to by many that believe there is an immortal soul that will
live on after the person is dead; that believe SatanÕs lie, ÒYou surely
shall not dieÉyou will be like GodÓ (Genesis 3:5), but
only after they change the ÒYOUÓ to Òa soul that is in you Ôsurely
shall not dieÕ when you die,Ó and made a soul be as immortal as God is.
Nehphesh is
used in the Old Testament 870 times
NEHPHESH TRANSLATED
SOUL
á Only 443
times out of 870 times–King James Version in 1611.
á Only 289
times out of 870 times–New King James Version in 1982. Soul is
used 154 times
less in the Old Testament than it is in the King James Version.
á Only 188 times out of 870
times–Revised Standard Version in 1946.
á Only 144 times out of 870
times–New Revised Standard Version in 1989.
á Only 142 times out of 870
times–The Message in 1993.
á Only 115 times out of 870
times–New International Version in 1973.
á Only 72 times out of 870 times–
New International Version in 2011 update.
á Only 111 times out of 870
times–Amplified Bible in 1954.
á Only 111 times out of 870
times–New American Standard Bible in 1960.
á Only 96 times out of 870 times–New
International Reader's Version in 1996.
á Only 44 times out of 870
times–New Living Translation in 1996.
á Only 5 times out of 878
times–Common English Bible in 2011.
á 0 times out
of 870 times–New Century Version in 2005.
When nehphesh was not translated
"soul" it was translated "life," "person,"
"heart," or the noun was changed to many pronouns (he, him, she, her,
etc.) that are related to a person or animal, and has no reference to an
immortal being that some believe is in a person.
THE DYING
USE OF "SOUL"
IN THE NEW
TESTAMENT
The Greek word translated soul
(psukee) is used 106 times. PSUKEE IS TRANSLATED SOUL,
á Only 55 times out of 106
times in the King James Version in 1611.
á Only 52 times out of 106 times in the
New King James Version in 1982.
á Only 41 times out of 106
times–Revised Standard Version in 1946.
á Only 31 times out of 106
times–New Revised Standard Version in1989.
á Only 41 times out of 106
times–New International Version in 1971.
á Only 23 times out of 106
times–New International Version in 2011 update.
á Only 29 times out of 106
times–New Living Translation in 1996.
á Only 25 times out of 106
times–New Century Version in 2005.
á Only 21 times out of 106
times–New English Bible in 2011.
á Only 0 times
out of 106 times–Christian Bible in 1991.
THE DYING
USE OF "SOUL" IN BOTH
THE OLD AND
NEW TESTAMENT
The Hebrew word nehphesh that some
of the time is translated soul is used over 870 times in the Old Treatment, and
the Greek word psukee, sometimes translated soul is used 106 times, both
together about 976 times.
TOGETHER BOTH
NEHPHESH AND PSUKEE
ARE
TRANSLATED SOUL
á Only 498 times out of 976
times–King James Version in 1611.
á Only 341 times out of 976 times–New
King James Version in 1982. Soul is used 157 times less in the New King
James Version than it is in the King James Version.
á Only 111 times out of 976
times–Amplified Bible in 1954.
á Only 190 times out of 976 times–New
American Standard Bible in 1960.
á Only 229 times out of 976
times–Revised Standard Version in 1946.
á Only 175 times out of 976 times–New
Revised Standard Version in 1989.
á Only 229 times out of 976 times–New
International Version in 1971.
á Only 136 times out of 976 times–New
International Version in 1984.
á Only 118 times out of 976 times–New
International Version in 2011 update.
á Only 41 times out of 976 times–New International
Reader's Version in 1996.
á Only 177 times out of 976 times–The
Message in 1993.
á Only 73 times out of 976 times–New
Living Translation in 1996.
á Only 35 times out of 976
times–New Century Version in 2005.
á Only 8 times out of 976 times–Common
English Bible in 2011.
á 0 times New Testament–Christian Bible in
1991.
Most, if not all these translators
believe in an immortal soul, but have been reducing the times this Hebrew word
nehphesh, and the Greek word psukee are translated "soul" and
replacing then with "life," "person," "heart," or
changed them to pronouns that are related to a person. The way soul has
been mostly removed in most translations, and replaced with life or person, the
translators are saying soul is not a true translation of
neither the Hebrew Old Testament, nor the Greek New Testament.
WHY THE USE
OF SOUL IS DYING?
In many passages the psukee does
thing that only this earthly body can do, things that an immortal soul that has
no substance could not do. ÒAnd He told them a parable, saying,
"The land of a rich man was very productive. And he began reasoning
to himself, saying, 'What shall I do, since I have no place to store my
crops?' Then he said, 'this is what I will do, I will tear down my barns
and build larger ones, and there I will store all my grain and my
goods. And I will say to my soul (psukee), soul (psukee), you
have many goods laid up for many years to come; take your ease, eat, drink and
be merry.Õ But God said to him, Ôyou fool! This very night your soul (psukee-life) is
required of you'" (Luke 12:19-21). That which the rich man
laid up for his ÒsoulÓ(psukee) in verse 19 is said to be laid up
for ÒhimselfÓ in verse 21 making both psukee and himself be the same
thing. The New International Version removed Òsoul.Ó ÒAnd I'll say
to myself (Greek psukee–life), Ôyou (Greek
psukee–life) have plenty of good things laid up for
many years. Take life easy; eat drink and be merry.Õ But, God said to him,
Ôyou fool! This very night your life (Greek–psukee) will
be demanded from you;ÕÓ in this passage the same word, ÒpsukeeÓ is
translated Òmyself,Ó Òyou,Ó and Òlife.Ó It is
obvious that an immaterial, invisible, no substance soul would have no use for
the things the rich man stored in his barns, a soul would not be able to eat
and drink the thing stored in barns, that this was not speaking of an
immaterial soul without any substance, but was speaking of an earthly
person that can eat and drink of the things he had stored, but could not
use them after he was dead; it was life that would be required of the earthly
person, not life of an immortal soul that cannot die; when a persons life was
required who would use the things he had stored?
It is those who are members of
churches that believe a person has an immortal soul that are little by little
taking the word "soul" out of the Bible in their translations. Why
is soul being used less in the newer translations? These translators knew soul
is not a translation of nehphesh or psukee as they were used at
the time the Old or New Testament was written, neither nehphesh nor psukee had
the meaning that the English word ÒsoulÓ has today.
A few of the many
examples that show why the numbers above are difficult in difficult
translations.
Numbers 29:7
"Ye shall afflict your souls (nehphesh)"
King James Version.
"You shall humble yourselves (nehphesh)"
New American Standard.
Joshua 11:11
"They smote all the souls (nehphesh)"
King James Version.
"Not sparing anything that breathed (nehphesh)"
New International Version.
Judges 16:16
"His soul (nehphesh) was
vexed unto death" King James Version.
"Unto he (nehphesh) was
tired to death" New International Version.
Numbers 30:2
"To bind his soul (nehphesh) with
a bond" King James Version.
"To bind himself (nehphesh) with a binding
obligation" New American Standard.
Numbers 15:30
"That soul (nehphesh) shall be
cut off" King James Version.
"That person (nehphesh) shall
be cut off" New American Standard Version.
Acts 15:24-26 is an example of how
the translation of psukee was changed even in the same passage by the
translators when it would not fit in with their pagan belief about an immortal
soul. ÒSince we have heard that some of our number to whom we gave no
instruction have disturbed you with their words, unsettling your souls (psukee), it
seemed good to us, having become of one mind, to select men to send to you with
our beloved Barnabas and Paul, men who have risked their lives (psukee) for
the name of our Lord Jesus Christ.Ó The psukee–life they risked
was their earthly lives, not deathless souls, it was living persons that was
disturbed, not souls.
(a). ÒCertain
persons who have gone out from us, though with no instruction from us, have
said things to disturb you and have unsettled your minds (psukee)Éwho has
risked their lives (psukee)Ó New Revised Standard
Version.
(b). ÒAnd
disturbed you, troubling your minds (psukee) by
what they saidÉmen who have risked their lives (psukee) for
the name of our Lord Jesus ChristÓ New International Version.
(c). ÒWe have
heard that some of our group have come to you and said things that trouble and
upset you (psukee)Épeople who have
given their lives (psukee) to serve our
LordÓ New Century Version.
AARON ELLIS, ÒIt is plain from
history, that our first transcribers and translators were Romanish priests, who
were interested in sustaining the profitable corruptions of the separate
existence of the soul in purgatory, and the endless misery of the wicked. Every
English translation made prior to the 18th century, has but too
clearly copied from the Vulgate, and the translators were not able, as
McKnight has fully prove, to translate the whole Bible from the original
tongues, and the various editions only profess to be compared with the
original. King James, who died a Papist, gave strict orders to translators of
our common version, not to deviate widely from the BishopÕs Bible, to be
followed, and as little altered as the original will permit.Ó ÒBible Vs.
Tradition,Ó page 6, 1853.
The Hebrew noun,
nehphesh, has been changed by the translators into many different pronouns, but
all the pronouns they changed it to have a reference to an earthly being, none
to the Greek no substance soul that Plato believed in and was brought into the
church by the Roman Catholics in the Dark Age. Nehphesh did
not mean an immaterial invisible something in a person that was not the person
in the Old Testament; how could the translators think it was right to change
one noun into many pronouns, verbs, adjectives, adverbs, etc.?
The Hebrew people in the Old
Testament that were reading their Scriptures would have had no way to make a
distinction in the life (soul–nehphesh) of animals or men for Moses made
no distinction. Even today in the Hebrew Old Testament there is no distinction
between a person, or an animal being a
living creature, but translators have changed this. Only in the English
translations, not in the Hebrew, is there a distinction, and this
distinction is because men have changed God's word. God used the same
word to describe both persons and animals. If this one word proves anyone now
has a deathless soul in them, it would prove both man and animals now have a
deathless soul in them. Man says animals do not have a soul that
lives in them unto their death, but there are souls that are living in people
that will live after the people that they were in are dead. God says both
people and animals are a nehphesh (living being), not that they have another
soul-living being in them.
In many passages nehphesh is rightly
translated persons, not souls. ÒSoulÓ as it is used today is a completely
difference thing than Òperson,Ó but the translators in trying to put ÒsoulÓ
into the Bible translated both from the same Hebrew word just as they also
translated the same word into ÒlifeÓ and many other words in many
passages where the translators did not think they could change ÒnehpheshÓ a
mortal being into an immortal soul.
1. ÒGive me the persons (nehphesh)Ó
(Genesis 17:14)
2.ÒAll the persons (nehphesh)Ó
(Genesis 37:31)
3. ÒThe persons (nehphesh) shall
be for the LordÓ (Leviticus 26:29)
4. ÒAnd that person (nehphesh) be
guiltyÓ (Numbers 5:2)
5. ÒBody of any man (nehphesh)Ó (Numbers
19:11)
6. ÒThe dead body of
any man (nehphesh)Ó (Numbers 19:13)
7. ÒThe person (nehphesh) that
was thereÓ (Numbers 19:18)
8. ÒKilled any person (nehphesh)Ó (Numbers
31:19)
9. ÒTwo thousand persons (nehphesh)Ó
(Numbers 31:35)
10. ÒAnd sixteen
thousands persons (nehphesh)Ó (Numbers 31:46)
11. ÒWhich killed any person (nehphesh)Ó
(Numbers 35:11)
12. ÒThat killed any person (nehphesh)Ó
(Numbers 35:30)
13. ÒAn innocent person (nehphesh)Ó
(Deuteronomy 27:25)
14. ÒThat killeth any person (nehphesh)Ó
(Joshua 20:3)
15. ÒGod respect any person (nehphesh)Ó
(2 Samuel 14:14)
16. ÒThey had decreed
for themselves (nehphesh)Ó (Esther 9:31)
17. ÒHe teareth himself (nehphesh)Ó
(Job 18:4)
18. ÒHe justified himself (nehphesh)Ó
(Job 32:2)
19. ÒI have behaved and
quieted myself (nehphesh)Ó (Psalms 132:2)
20. ÒThe blood of any person (nehphesh)Ó
(Proverbs 28:17)
21. ÒHas enlarged herself (nehphesh)Ó
(Isaiah 5:14)
22. ÒShall not deliver themselves (nehphesh)Ó
(Isaiah 47:14)
23. ÒWhom any man (nehphesh) despisethÓ (Isaiah
49:7)
24. ÒHas justified herself (nehphesh)Ó
(Jeremiah 3:11)
25. ÒTake heed to yourselves (nehphesh)Ó (Jeremiah
17:21)
26. ÒDeceive not yourselves (nehphesh)Ó
(Jeremiah 37:9)
27. ÒEvery person (nehphesh)Ó
(Jeremiah 43:6)
28. ÒSworn by himself (nehphesh)Ó
(Jeremiah 51:14)
29. ÒTwo persons (nehphesh)Ó
(Jeremiah 52:29)
30. ÒAnd five persons (nehphesh)Ó
(Jeremiah 52:30)
31. ÒThe loathing of
thy person (nehphesh)Ó (Ezekiel 16:5)
32. ÒCut off many persons (nehphesh)
(Ezekiel 17:17)
33. ÒThey traded the persons (nehphesh) of
manÓ (Ezekiel 27:13)
34. ÒTake any person (nehphesh)Ó
(Ezekiel 33:6)
35. ÒThe mighty
deliver himself (nehphesh)Ó (Amos 2:14)
36. ÒDeliver himself (nehphesh)Ó
(Amos 2:15)
37. ÒGod hath sworn by himself (nehphesh)Ó
(Amos 6:8)
38. ÒA dead body (nehphesh)Ó
(Haggai 2:13)
39. ÒIf any one (nehphesh)Ó
(Leviticus 4:27)
40. ÒAny living thing (nehphesh)Ó
(Leviticus 11:10)
41. ÒAnd slayeth him (nehphesh)Ó
(Deuteronomy 22:26)
42. ÒSetteth his (nehphesh) heartÓ (Deuteronomy
24:15)
43. ÒAt thine (nehphesh) own pleasureÓ (Deuteronomy
23:24)
44. ÒWhosoever killeth
any person (nehphesh)Ó (Joshua 20:9)
45. ÒAll the persons (nehphesh)Ó (I
Samuel 23:22)
46. ÒAll that thine (nehphesh) heartÓ (2
Samuel 3:21)
47. ÒEvery man (nehphesh)Ó
(2 Kings 12:4)
48. ÒThey (nehphesh) die
in youthÓ (Job 36:14)
49. ÒOf his (nehphesh) heartÕs desireÓ (Psalms
10:3)
50. ÒMy deadly (nehphesh) enemiesÓ (Psalms
17:9)
51. ÒUnto to the will (nehphesh) ofÓ (Psalms
27:12)
52. ÒSo would we (nehphesh) have
itÓ (Psalms 35:25)
53. ÒUnto to the will (nehphesh) of
his enemiesÓ (Psalms 35:41)
54. ÒWhy are you (nehphesh) cast
downÓ (Psalms 42:5, 42:11, 45:5)
55. ÒAsking meat for their (nehphesh) lustÓ (Psalms
78:18)
56. ÒHe (nehphesh) was
laid in ironÓ (Psalms105: 18)
57. ÒI have behaved and
quieted myself (nehphesh)Ó (Psalms 131:2)
58. ÒKnows his (nehphesh) own
bitternessÓ (Proverbs 14:10)
59. ÒAs he thinketh in his (nehphesh) heartÓ (Proverbs
23:7)
60. ÒAt her (nehphesh) pleasureÓ
(Jeremiah 2:24)
61. ÒAt their (nehphesh) pleasureÓ
(Jeremiah 34:16)
62. ÒShould he slay you (nehphesh)Ó
(Jeremiah 40:15)
63. ÒWith a despiteful heart (nehphesh)Ó
(Ezekiel 25:15)
64. ÒWith a bitterness
of heart (nehphesh)Ó (Ezekiel 27:31)
Nehphesh is translated ÒmindÓ 15
times. Nehphesh is translate ÒlifeÓ and ÒlivesÓ many
times referring to living and dead mortal being, both to persons and to
animals.
Summary. About one-third of the
times nehphesh in the Old Testament is translated soul, and psukee is
translated soul in the New Testament, are both associated with the
destruction and death of a soul (nehphesh). This is an insoluble problem for
those that believe today's theology, which says there is a soul that cannot
die.
Since the word ÒsoulÓ has a meaning
in todays English that is not in the Hebrew word Ònehphesh,Ó or the Greek word
ÒpsucheÓ the question is, Òis soul a true translation, or was it the
translators changing the Bible by putting their Platonic and Hellenized
philosophy into the Bible?Ó The doctrine of an immortal soul did not exist in
the Old Testament, and nehphesh would not have been understood to be a Òsoul,Ó
not unto the Greek doctrine was brought into the church by a few of the so
called Òchurch fathers,Ó but mostly by the Dark Age Roman Catholic Church; they
were not called Òchurch fathersÓ in their day, but were called this by the
Roman Catholic Church, probably to justify the use of ÒfatherÓ the way Catholics
use it, and to make the writing of the Òchurch fathersÓ have more authority so
that they could use them to teach things they wanted to teach. The translators
of the King James Version still believed this pagan doctrine and they
translated mostly from the Roman Catholic Latin Bible and changed the word of
God in many places, but think goodness most translations have now partly
corrected many of the changes that the King James translators made.
NEW KING JAMES VERSION STUDY EDITION
1990, page 955. ÒThe Hebrew word for soul has many meanings and seldom (some
would say never) equals what English-speaking Christians man mean by the term.Ó Most
English speaking Christians understand ÒsoulÓ to be an immaterial, deathless
something in a person that will forever fly away from the person it was in at
the death of the person it had been in.
INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA, "Not,
however, to dwell on the fact that many peoples have no clear conception of an
immaterial 'soul' in the modern sense (the Egyptians, e. g.
distinguished several parts, the Ka, the Ba, etc., which survived death; often
the surviving self is simply a ghostly resemblance of the earthly self,
nourished with food, offerings, etc.), there is the more serious consideration
that the state into which the surviving part is supposed to enter at death is
anything but a state which can be described as 'life,' or worthy to be
dignified with the name 'immortality.' It is a state peculiar to 'death;' in
most cases, shadowy, inert, feeble, dependent, joyless; a state to be dreaded
and shrunk from, not one to be hoped for. If, on the other hand, as in the hope
of immortality among the nobler heathen, it is conceived of, as for some, a
state of happiness–the clog of the body being shaken off–this
yields the idea, which has passed into so much of our modern thinking, of an
'immortality of the soul,' of an imperishableness of the spiritual part,
sometimes supposed to extend backward as well as forward; an inherent
indestructibility." From the article "Immortal; Immortality."
Also from the International Standard Bible Encyclopedia, "We are
influenced always more or less by the Greek, Platonic idea that the body dies,
yet the soul is immortal. Such an idea is utterly contrary to the Israelite
consciousness and is nowhere found in the Old Testament." From
the article "Death," page 812. "Soul, like spirit, has various
shades of meaning in the O.T., which may be summarized as follows, 'Soul,'
'living being,' 'life,' 'self,' 'person,' 'desire,' 'appetite,' 'emotion' and
'passion'... NEHPHESH OR SOUL CAN ONLY DENOTE THE INDIVIDUAL LIFE WITH A
MATERIAL ORGANIZATION OR BODY." Page 2837. "For the
Hebrews a person was a unity, not to be divided into body, soul, and spirit as
the Greeks did." Page 592.
JEWISH ENCYCLOPEDIA, "The
belief that the soul continues its existence after the dissolution of the body
is a matter of philosophical or theological speculation rather than of simple
faith, AND IS ACCORDINGLY, NOWHERE TAUGHT IN THE HOLY SCRIPTURE...The belief in
the immortality of the soul came to the Jews from contact with Greek thought
and chiefly through the philosophy of Plato, its principal exponent, who was
led to it through Orphic and Dleusinian mysteries in which Babylonian and
Egyptian views were strangely blended." Article-"Immortality
of the Soul," 1925.
The concept of punishment after
death is not in the Old Testament. The Law given through Moses deals only with
punishment in this life and has no provisions for punishment after death.
C. R. GRESHAM
commenting on 1 Corinthians 15:51-52. "Paul is pointing out
that the resurrection truth which he is revealing was partially, if not wholly,
hidden to past generations. We must take this seriously and not read New
Testament revelation back into the Old Testament accountsÉIt is generally
conceived that there is little about resurrection or after-life in what the
Jews called the Torah...and the Former Prophets...Death is seen as the end, the
destruction of human existence," page 25. "Man's soul is primarily
his vitality, his life, not some separate part of a person that has independent
existence and an immortal nature, God's spirit (His breath, His power) creates
and sustains all living things (Ps 33:6; 104:29-30), even the human spirit
(Zech 12:1), but never is man's soul or spirit seen as an immortal part
of man surviving death.Ó Page 40. "The widespread misunderstanding
that the New Testament teaches the immortality of the soul...If one recognizes
that death and eternal life in the New Testament are always bound up the
Christ-event, then it becomes clear that for the first Christians the soul is
not intrinsically immortal, but rather became so only through the resurrection
of Jesus Christ," page 275, "What The Bible Says About Resurrection,"
The College Press, 1983, (Christian Church).
INTERPRETERÕS DICTIONARY OF THE
BIBLE, ÒNo biblical text authorizes the statement that the soul is separated
from the body at the moment of death.Ó Volume 1, Article ÒDeath,Ó page 802,
1960. ÒThe word ÔsoulÕ in EnglishÉcoming from philosophical Greek (Platonism)ÉIn
the OT it never means the immortal soul, but it is essentially the life
principle, or the living being, or the self as the subject of appetite, and
emotion.Ó Volume 4, Article ÒSoul,Ó 1960.
The belief of Socrates, Plato, and
the Greeks was that when a soul is freed from the person it was in, that freed
soul would live forever without the dead person that it had been imprisoned in,
and it would be reincarnated and live in other living being, one being after
another unto each one of them died, not that souls would be eternally tormented
by God. If, as Plato, the Greeks, etc. taught, that a soul is a
separate Òliving beingÓ than the person it is in, then it would make it
unjust for a soul to be endlessly tormented for what the dead person had did.
It would be like making Bill be judged and punished for what John did.
This Greek philosophy that says
there is a soul that lives in the body of a person unto the death of the person
was what a few of the Òchurch fathersÓ had been taught and believed, the
background from which they came. Tertullian, one of the first of the Òchurch
fathersÓ to teach this philosophy was truthful about from where he had learned
it. He said, "For some things are known even by nature, the immortality of
the soul, for instance, is held by many...I
may use, therefore, the opinion of a Plato, when he declares, 'Every soul is
immortal.'" Ante–Nicene Fathers, Volume 3, page 1916. By the
time of the translation of the King James Version this heathen doctrine was
believed by the Roman Catholic Church and by most Protestants, but had been
changed from PlatoÕs belief that all souls are freed and go on to live in other
being, was changed to only a few souls to live in a better place, but most souls,
after being freed from the persons they were in by the death of the persons
will go to endless torment in Hell; the ÒHellÓ part was added by the Roman
Catholic Church to what was taught by Plato, it was changed from what was
believed by Plato that after the death of the persons all souls that was
trapped in then would be in the same shadowy place unto reincarnated into other
living being; Hell had not been invented by the Roman Catholic Church in
PlatoÕs time.
Neither ÒnehpheshÓ nor ÒpsucheÓ are
used with the qualifying words aionios, immoral, undying, endless, or
everlasting, but in todayÕs preaching these words are continually added to
Òsoul.Ó
The
Egyptians might have been the first to believe in a dual nature of a person.
They believed that death was a door to a new form of life for a soul, which may
be higher or lower life, depending on how good or bad a person was that a soul
had been in. They believed the body was evil and a prison to a soul. They built
the pyramids and other tombs and put the things in them they thought would be
needed by a soul after the death of the person. The death of the person was a
friend to them that freed a soul from the evil body it was in; but it was the
Greeks (Pythagoras, Socrates, Plato) who adopted this Egyptian belief of the
dual nature of a person and father developed the philosophy of the immortal
soul. Some of the church fathers were schooled in and believed in this Greek
philosophy, and were only partly converted. They, after greatly expanding on the
teaching of Plato, brought the Greek philosophy into the church, which led to
the apostasy in the Dark Age. Unconditional immortality is the foundation of
the doctrine of Hell. If a person had an unseen immortal soul in them that
would not die when the person died, there had to be a place to put the
deathless souls after they were freed from the evil persons they had been
imprisoned in for in the Dark Age it was no longer believed that souls would be
reincarnated into another living being; therefore, a place for souls to go came
into being without a resurrection or a judgment. The New Testament teaching of
the resurrection of the dead became unneeded and of little or no importance for
it had came to be believed that when souls would leave the dead
person that souls had been in the souls would go on to eternal live without
ever being in another living being, would go to wherever souls were going
without the resurrection.
In the Greek philosophy a soul never
dies; only the person dies, freeing a deathless soul from the dead person to
live without the person. Christ taught the resurrection of mankind from their
graves, not the Greek "immaterial, invisible part of man"
(W. E. Vine) that never dies. The Greeks did not believe in or need a
resurrection, or a savior, or a redeemer; these would not fit into their
belief. They believed in an immortal soul; therefore, there could be no death
or resurrection for any soul. The Greek philosophy of an immortal soul is
opposed to the teaching of Christ on the resurrection. The immortal soul
doctrine was believed by most pagan religions in the time of Paul, and when he
was before Agrippa, he asked, "Why is it considered incredible
among you people if God does raise the dead?" (Acts 26:8). To
Plato and Agrippa, the resurrection of the dead person would have been a step
backward. It would put a soul that had been freed from its imprisonment in a
person back into the prison it had been freed from.
(a). The
Greek and heathen belief that the immortal soul indestructible demands that a
soul cannot die, but must be alive forever somewhere.
(b). The
resurrection as taught by Christ demands that a person be dead, if not, there
cannot be a resurrection.
Read the history of the world and
see what the religions of the world believed and you will find nothing about
Hell, there is not one thing about Hell in any of the words
religions before the Dark Age Roman Church. THERE IS NOTHING, HELL WAS UNKNOWN
OF BEFORE THE DARK AGE; then it was a copy of the belief of many of the pagans
of soul having some kind of life or just a barely existent, which some believed
to be in an under ground chamber unto souls could be reincarnated into new
bodies, but with the reincarnation part removed and endless torment by God
added, but NOT EVEN ONE OF THE RELIGIONS OF THE WORLD BELIEVED A SOUL WOULD BE
ETERNALLY TORMENTED AND NOT REINCARNATION. When the Roman Catholics removed the
reincarnation part that the pagans believed there had to be a place for the
deathless souls to be and the unground chamber that many of the pagans believed
souls were in before they were reincarnated was named Hell; then the torment
was added to scare people into being a Roman Catholic. It was not unto the end
of the eighteen century and the nineteen century that Hell was moved from an
under ground chamber where the Catholics put it to wherever Hell is now
believed to be moved to.
ÒA HISTORY OF THE DOCTRINE OF THE SOULÓ by D. M.
Canright. Although there are some things in this book that I do not
believe to be right, it is good on the history of the origin of the belief in a
soul being in a person. Free at: http://www.robertwr.com/soul.pdf
The resurrection will be a calling
back to life of the whole person God created, not a calling back to life of a
deathless something that is a difference being than the dead person that it had
been imprisoned in. If the Greek doctrine of an immortal soul that cannot die,
which is believed by many today were true, then the resurrection of Christ and
our resurrection would be pointless even if it were possible to raise a dead
soul that is not dead.
SOCRATES and PLATO -- versus - CHRIST
Immortality --------- versus - A resurrection to life
Death a friend ------ versus - Death is "the last
enemy"
Plato,
A soul is immortal| If there is no resurrection
therefore only
ÒitÓ | death is the end of all
is alive after
death | life 1 Corinthians 15:14-23
Plato,
Only the body dies| "Then they also that are
freeing a soul to higher | fallen asleep
in Christ
life without a
body | have perished" 1
Cor. 15:18
Only
some inter something| A person who in Christ
that is in person
is | will put on immortality,
immortal, not the person | not something in a person
Souls
that were in all | Christ is "the first
the dead are now alive | born from
the dead"
Souls
cannot perish | Souls (psukee) will perish
Souls cannot be destroyed| in Gehenna Matthew 10:28
Plato's deathless immortal soul and
Christ's resurrection of the dead are not compatible, both cannot be. One can
be true, but not both; they are alien and complete opposite to each other. The
Egyptians and Greek immortal soul doctrine that was believed by Plato is a
total rejection of the teaching of Christ on the resurrection of a person to
life at the second coming of Christ. To believe Plato is to reject Christ.
(a). Plato
taught an immortal, immaterial soul that was better off after the death of the
person it had been imprisoned in.
(b). Paul
taught there is no life after death without the resurrection of the dead
person.
The two are completely incompatible;
it is difficult to understand why many say they believe the Bible when they
choose pagan Greek philosophy over the Bible.
Paul and Plato used the same Greek
words, but not in the same way. Immortal, immortality, indestructible, never
dying was used by Plato, and are used by many today to describe a soul that
exist after the death of the person it once was in, but in the Old or New
Testament these words are never used referring to any lost person, or to
anything that had been in a person. The expression "immortal soul" is
very common in the writing of the pagan philosophers and by today's preachers,
but is not found in the Bible.
PAUL |PLATO
AND MANY TODAY SAY
Persons can die |an
immortal soul cannot die
Persons can be dead |no
death for a immortal soul
Persons can be destroyed |an immortal soul cannot be destroyed
Persons are corruptible |all souls are now
incorruptible
Persons are mortal |all
souls are now immortal
Persons can
perish |a soul cannot ever perish
What Plato and the Greeks thought
about there being a soul in a person, and that soul would exist with some kind
of life after the person it was in had died is not the word of God; to those
that believe the Bible, the Greek immortal soul that has some kind of life
after the death of the person it had been in is not any part of the Christian
faith.
HENRY CONSTABLE, "In the very
terms in which the punishment of the wicked is asserted in the New Testament.
(1) Where the latter says a soul shall die, Plato says it shall not die.
(2) Where the latter says it shall be destroyed, Plato says it shall not
be destroyed. (3) Where the latter says it shall perish and suffer
corruption, Plato says it shall not perish and is incorruptibleÉBut the
discussion of the question was not confined to the school of Plato or to his
times. Every school of philosophy took it up, whether to confirm Plato's view,
or to deny it, or to heap ridicule upon it. All the phrases we have been
discussing from the New Testament had been explained, turned over and over,
handled with all the power of the masters of language, presented in every
phase, so that of their sense there could be no doubt, nor could there be any
one ignorant of their sense before Jesus spoke, or an Evangelist or Apostle
wrote. The subject had not died out before the days of Christ. It never could
and never will die out. In every city of the Roman world were schools of
Grecian taught in the days of the Apostles. In every school the question before
us was discussed in the phrases and language of the New Testament.Ó "Duration and Nature of Future Punishment," 1871.
ROMAN
CATHOLIC ENCYCLOPEDIA, "Plato established the basic Western tradition
on this topic by defining the soul as the spiritual part of the human that
survived death." 1991.
OSCR CULLMANN, ÒHe (Christ) must
indeed be the very one who in His death conquers death itself. He cannot obtain
this victory by simply living on as an immortal soul, thus fundamentally not
dying. He can conquer death only by actually dying, by betaking Himself to the
sphere of death, the destroyer of lifeÉWhoever wants to conquer death must die,
he must really cease to live–not simply live on as an immortal soulÉFor Socrates
and PlatoÉthe body is indeed bad and should not live on. And that part, which
is to live on, the soul, does not die at all Étherefore it is
deathÉthat must be conquered by the resurrection Éthe whole thinking of
the New Testament is governed by the belief in the resurrection. Belief in the
immortality of the soul is not belief in a revolutionary event. Immortality, in
fact, is only a negative assertion; the soul does not die, but simply lives on.
Resurrection is a positive assertion, the whole man, who has really died, is
recalled to lifeÉThe Greek doctrine of immortality and the Christian hope in
the resurrection differ so radically because Greek thought has such an entirely
different interpretation of creation.Ó ÒImmortality Of The Soul Or Resurrection
Of The Dead?Ó 1958.
Many believe that in the afterlife
there will be nothing more than a collection of disembodied spirits or souls
that will be just as alive and just the same from the day of birth of the
persons these soul were in as these souls will be after they leave the persons
after their death. Death and the resurrection are out of step with the belief
of Plato and Greek philosophy.
That there is something in a person
and that something being deathless is a philosophy of man that Paul warned
about (Colossians 2:8). An immortal soul was copied from heathen philosophy and
superstition. Those who believe we now have "an immortal soul" get
their belief from Greek philosophy, but are inconstant and self-contradicting;
they say a soul cannot die, but it needs a Savior to save it from Òthe wages
of sin is deathÓ (Romans 6:23). If we were born with an immortal soul, it
would have no need for Christ to save it from the death it cannot die. Christianity
did not destroy the pagan doctrine of Egypt and Greece; in the Dark Age it was adopted by the Roman Church.
IF THERE IS
NO RESURRECTION
(a). If a soul is
immortal (deathless) then Christ has not been raised (1
Corinthians 15:13-15).
(b). If
a soul is immortal (deathless) we are false witnesses, the dead will not be
raised (1 Corinthians 15:15).
(c). If
a soul is immortal (deathless) our faith is vain and we are yet in our sins (1
Corinthians 15:17).
(d). If
a soul is immortal (deathless) and it will live without the person, no Christians
will be raised from the dead, dead persons are dead forever (1
Corinthians 15:18-19). The immortal soul doctrine leaves the person forever
with no life after their death.
Death is the enemy (1 Corinthians
15:26). It is the destruction of the life given by God. It is not the liberator
of an immortal soul from a person, as Plato believed it to be. It is death that
must be conquered by the resurrection. When we understand that death is
really death, not another kind of life for an immortal living something that
has no substance that is in a person, the resurrection is all-important.
Without a resurrection we can do any thing that we want to do for this life is
all there is (1 Corinthians 15:32). Our only hope is the resurrection, and
without it there will be no life of any kind for us after our death. Plato's
immortal, deathless soul needs no resurrection; DEATHLESS SOULS CANNOT BE
RESURRECTED FROM THE DEAD.
(a). "Set your hope perfectly on the grace that is to
be brought unto you at the revelation of Jesus Christ" (1 Peter
1:12). It is at the resurrection that we "shall receive the crown
of glory that fades not away" (1 Peter 5:4).
(b). "Be
patient; therefore, brethren, until the coming of the LordÓ (James
4:7-8). As the farmer is patient unto the harvest to receive his reward, the
believers are to be patient unto the coming of Christ to receive their reward.
(c). "It is sown a natural body; it is raised a spiritual
body" (1 Corinthians 15:43), it is not the natural body that will
be raised. ÒWe (persons, not souls) shall all be changed, in a moment,
in the twinkling of an eye, at the last trump, for the trumpet shall sound, and
the dead shall be raised incorruptible.Ó Dead persons will be raised
from the dead with a completely new spiritual body, not already living souls
that have no bodies raised from the dead still with no bodies (1 Corinthians
15:52).
(d). "Beloved, now are we children
of God, and it is not yet made manifest what we shall
be. We know that, when he shall be manifested, we shall be like him; for we shall
see him even as he is" (1 John 3:2). Every one knows what kind of
body we now have, but no one knows what we shall be after the resurrection; it
is ÒweÓ (persons) that do not know what ÒweÓ (our
bodies) shall be after ÒweÓ are resurrected; if there were a
soul now in a person, that soul would be the same bodiless being while the
person is alive, the same bodiless being after the person is dead, the same
bodiless being after the coming of Christ; if there were a deathless soul, how
could a deathless soul that we are told that it is thoughts only not know what
it now is and what it shall continue to be after the death of the person it had
been in? Would it not know what its own thoughts were?
The wrath of God will be "in
the day of wrath and revelation of the righteous judgment of God" (Romans
2:5), not wrath at death before the Judgment Day, and not eternal wrath after
the Judgment Day is over. On that day, it will be rendered "to them that
by patience in well doing seek for glory and honor and incorruption, eternal
lifeÓ (Romans 2:8), not to souls that now have endless life that are
believed to be in all that will be given endless life. The judgment will be
"in the day when God shall judge the secrets of men" (Romans
2:16), not at death. It is the Judgment Day when "we (not
souls) shall all stand before the judgment-seat of GodÓ (Romans
14:10). It is the day that the Lord will judge all. "Wherefore
judge nothing before the time, until the Lord comes who will both bring to
light the hidden things of darkness, and make manifest the counsels of the
hearts" (1 Corinthians 4:5, also, Ephesians 4:30).
(a). "And to wait for his Son from heaven" (1
Thessalonians 1:10). Death will not take anyone to Heaven without waiting for
the Resurrection of the dead at the second coming of Jesus.
(b). When the Lord shall descend from Heaven, them that have
fallen asleep in Jesus, "the dead in Christ shall rise
first; the WE that are alive, that
are left, shall together with them be caught up in the clouds,
to meet the Lord in the air, and so shall WE ever be with the
Lord" (1 Thessalonians 4:17). Our hope is to be raised from our
sleep at the coming of Christ, not come back from living in Heaven, or living
in Abraham's bosom.
(c). Paul says he will receive a "crown of
righteousness, which the Lord, the righteous judge, shall give to ME at
that day; and not to ME only, but also to all them that
have loved his appearing." (2 Timothy 4:8).
The Bible speaks of Òus,Ó Òwe,Ó and
ÒyouÓ that shall be with the Lord after the Judgment Day, the person, you will
be resurrected, not a soul that once had been in the dead you, not a soul that
many believe has already gone on to be with the Lord, both without the dead
person – without the dead you, and without the resurrection.
The Bible teaching, "The
wages of sin is death" (Romans 6:23) leaves no lost person or
souls alive to be put anywhere after the judgment and Òsecond death.Ó The
teaching of Christ, that life (everlasting life or immortality) will be given
only to those who obey Him makes Hell impossible. Unless Christ gives endless
life (immortality) to the lost, they cannot live forever anywhere. The
Greek teaching of an immortal soul must be made to stand, and the teaching of
Christ that He will give life only to those who come to Him must be removed
from the Bible, or there cannot be a Hell.
Socrates drinks hemlock and died
with a smile on his face because he thought he was freeing a soul to leave his
dead body and live with the gods, for a soul that was in him to live free of
being in him. Christ "sweats as it was great drops of blood" (Luke
22:44). Death is the enemy of man; it destroys him by taking his life away, and
only the resurrection will free us from death, and it will give us back the
life death takes. In death there is no life any place for anyone before the
resurrection. The resurrection is not deathless souls coming back from Heaven
or Hell to be judged and then going back to Heaven or Hell; the resurrection of
dead persons is our only hope of life after our death. Without the
resurrection "then they (Christians that had
died) also that are fallen asleep in Christ have perished" (1
Corinthians 15:18). The Greek philosophy of immortal souls that found its way
into the Roman church in the Dark Age says souls that have left the dead
persons they were in have not perished, but that souls have life without the
need of the resurrection of dead persons; if there were an immortal soul that
is the only thing that cannot perish, then the persons who Òare fallen
asleep in ChristÓ have forever perished; how could Paul have been so
wrong?
ÒFor since by MAN came death, by
a MAN also came the resurrection of the dead. For as in Adam
all die, so also in Christ all shall be made aliveÓ (1
Corinthians 15:Ó21-22); from Adam to the second coming of Christ all persons
die, the same all persons that die will be resurrected at the coming of Christ.
If, as we are told, a soul is the only thing that will ever be immortal, and that
a soul is already immortal and cannot die, it cannot be Òmade alive.Ó The
pagan deathless soul doctrine makes this passage be nonsense.
(a). ÒBy man came deathÉin Adam all dieÓ (1
Corinthians 15:21-22).
(b). ÒBy man came the resurrection of the deadÉin Christ
all shall be made aliveÓ (1 Corinthians 15:21-22).
By Adam death came to all
persons; all persons literally die. By Christ the same all persons that
are dead will be Òmade aliveÓ by the resurrection of the dead persons; neither
persons nor souls that are not dead could not be resurrected; the undead cannot
be resurrected from the dead.
As the results of the pagan immortal
soul doctrine there came into existent many other false doctrines, Hellfire,
Purgatory, worship of Mary and saints, worship of the cross, etc. The
Protestant Reformation was largely a reaction to medieval superstitious
beliefs, and to Purgatory that is a Roman Catholic intermediate state of
temporal punishment where they thought the souls that were not good enough to
go to Heaven, and not bad enough to go to Hell; in the Church in the Dark Age
this was believed to be almost all souls that had left the dead Catholics that
they had been in. The priests would have the loved ones pay to have him shorten
the time souls were in the Catholic Purgatory. Selling indulgences and paying
to reduce the time deathless souls that had left the dead loved ones would
spend in Purgatory was rejected by the Reformation, as was many other beliefs
of the Roman Catholic Church; but both the Greek dual nature of a person and
the doctrine of Hell that were brought in by the Roman Catholic Church were
both retained in the Protestant Reformation. Calvin believed that a soul did
not sleep, and that a soul goes to Heaven or Hell as soon as it leaves the person
it had been in; therefore, a soul that is not dead could not be resurrection
from the dead.
The Westminster Confession says,
"Souls of the righteous...are received unto the highest heavens...soul of
the wicked are cast into Hell."
Different characteristics of
a person, not different parts of a person that one part can live without any
other part; a person looked at from different points of view.
BODY, flesh and
blood.
LIFE mistranslated soul, a person is a living being, the
body plus the breath of life is a living being.
MIND, if the
intellectual part of a person is his mind. A soul is believed to be all mind, to have its own thoughts that our mind does not have?
HEART, the most commonly used characteristic of a person. (Genesis 6:5; Judges; 16:15, 17, 18, 20; Matthew 5:8; Luke 12:34;
Romans 10:10; Hebrews 3:10). The heart is used in the place of the
mind for the thing that the mind does, the seat of intellect, affection,
understanding, and will; not the part of the body that pumps blood. (Matthew
13:15; 15:19; Mark 7:19; Luke 6:45; 9:47; Acts 8:21; 8:37; 28:27; Romans 10:9;
10:10; 1 Corinthians 2:9; 7:37; Hebrews 3:10; 4:12; 1 John 3:20-21). Has not
the things said about the heart been transferred to a soul by those who believe
a soul is an immaterial, immortal being that has no substance?
The whole person dies, the whole
person is buried, the whole person is resurrected for judgment, and the whole
resurrected person that is a faithful believer will live with Christ for all
the many ages to come.
1. The whole person dies and the whole person is
buried.
(a). ÒAaron died and there he was buriedÓ (Deuteronomy
10:6).
(b).
ÒThere they buried Abraham and his wife Sarah, there they buried
IsaacÓ (Genesis 49:31).
(c). ÒDavid
that he both died and was buried and his tomb is with us to this dayÓ (Acts
2:29). David died and is still in his tomb, not just a part of David died.
2. It is because the whole person is asleep,
because the whole person is actually dead that the whole person must be
resurrected from the dead, not whatever an undead, immaterial, deathless
something is that had been in a person unto the death of the person.
(a). Stephen Òfell
asleepÓ (Acts 7:59).
(b). ÒDavid slept with his fathers and was buriedÓ (1
Kings 2:10).
3. The whole saved person will be raised from
their sleep and live with Christ, not PlatoÕs Greek pagan soul that was
believed that a soul will never be dead, that a soul will never be in the tombs
or graves, or that a soul will never be raised from the dead.
(a). ÒALL that
are in the TOMBS shall hear his voice, and shall come forthÓ (John
6:28-29). ÒGravesÓ (plural, many graves) in King James
Version, but we are told by those that believe in souls that souls are never
in Ògraves.Ó
(b). ÒAnd
I will raise HIM up at the last dayÓ (John
6:54), will raise ÒHIM,Ó the sleeping person, not will
raise ÒitÓ from a deathless dead.
ASHLEY S. JOHNSON, founder and
president of the Johnson Bible College, ÒGenerally the word ÔsoulÕ in the
ordinary version should be life.Ó ÒThe Resurrection And The Future Life,Ó page
336, Knoxville, 1913.
"MAN BECAME A LIVING
BEING" (Genesis 1:26). "Then God said, 'Let Us
make MAN in Our image,'" not, "Let Us make
a soul in Our Image and put this soul in MAN unto the death of
the MAN that We put it in;" it is MAN that
is in the image of God, nothing is said about the image of a soul, nothing
about there being a soul. "Then the Lord formed MAN of
dust from the ground and breathed into HIS nostrils the breath
of life; and MAN became a living
beingÓ (Genesis 2:7). Not breathed into the body an immortal,
undying, deathless, no substance soul, but breathed into ÒmanÓ the
breath of life, which both men and animals have. Not a body
plus an immortal deathless soul; it was the man himself that became "a
living being," not two living beings, not a body being (a person)
with an invisible soul living being that is living in the person. How can the
breath of life in your nose (breathing) be an immortal something that dose
not breathe? The ÒmanÓ that breathesÓ
is the same ÒmanÓ that was created Òin the image of
God.Ó It is not an immaterial something in ÒmanÓ that
does not breathe that is in the image of God.
The body of dust plus the breath of
life = a living soul (nehphesh–a living being, either man or animal,
Genesis 2:7). The breath of life without the body would not be a person or
animal; it would not be an immortal living being, not a nehphesh. ALL living creatures, whether
they are animals or sea-dwelling creatures are souls (nehpheshs–living
beings). All life comes from God and all life returns to God. The body plus the
breath of life makes a living being (a nehpheshs), makes a living person or
animal.
DEATH OF
MANKIND–CREATION IN REVERSE
Creation–body
made of dust–breath of life from God = a living person-a living nehpheshs
(Genesis 2:7).
Death–breath
of life returns to God–body returns to dust = a dead person-a dead
nehpheshs (Ecclesiastes 12:7).
Genesis 2:7
1. Body Òformed of the dust from the ground.Ó
2. ÒBreathed into his nostrils of the body the breath of life.Ó
Psalm 104:29
1. God Òtakes away their breath.Ó
2. They Òreturn to their earth.Ó
Psalm 146:4
1. God takes away the breath.
2. ÒHe returns to this earth.Ó
God formed MAN, not merely the body of
man; it was MAN that was formed from the dust of the ground.
It is MAN, not an invisible something that was put in
the MAN that is not the MAN, not a deathless
something that has no substance that is in the image of God. After Adam was put
out of the garden he was still in the image of God, mankind is still in the
image of God. If Adam was created innate immortal, then what was the purpose of
the tree of life? If there was an immortal soul that was in Adam and that soul
was created not subject to death, then the tree of life could have had no
purpose; an immortal soul that cannot die would live forever with or without
the tree of life, would live if it did eat, or would live if it did not eat of
the tree of life. It was Adam that could and did die for eating of the
forbidden fruit, not a deathless soul that could not die; an immaterial soul
could not eat of the forbidden fruit, or could not die for eating of the
forbidden fruit, which if there were an immaterial soul it could not eat
material fruit or die.
Summary - The Bible says, ÒMan BECAME a living soulÓ is
changed to, ÒMan had a Òliving soulÓ
put in him.Ó There is a world of difference in (1) a person being a BEING a soul-a living being,
(2) and a person HAVING a
soul-a living being put in them; it is two completely difference gospels. Both
man and animals ARE a
living being; neither persons nor animals HAVE a living being that is living in them. If the
breath of life in his nostrils in Genesis 2:7 makes a person have something
that is immortal (soul) living in him or her that cannot die, then "all
in whose nostrils was the breath of the spirit of life" in
Genesis 7:22 would also prove all beasts, birds, and fish have the same
immortal something in them that cannot die, but both persons (nehphesh) and
beasts (nehphesh) died in the flood.
GOD IS A
LIVING BEING
Not God has a soul living in
Him
ÒMoreover, I will make My dwelling among you, and My soul (nehphesh-my being) will not reject youÓ (Leviticus
26:11). ÒI then will destroy your high places, and cut down your
incense altars, and heap your remains on the remains of your idols; for My soul (nehphesh-my being) shall
abhor youÓ (Leviticus 26:30). Soul (nehphesh) is His person, His being–life, not an
immortal soul living in the immortal God, just as a nehphesh (mistranslated
soul) of a person or animal is the life (the living being) of the person or
animal, not an immortal being that is in them.
ANIMALS ARE "SOULS"
Nehphesh–a living
creature–animals are a living being, not animals HAVE Òsouls.Ó They do not HAVE an
immaterial, invisible, no substance,
deathless something living in them; they ARE a living being. In
Genesis 1:20; 1:21; 1:24; 1:30, most translations try to hide this. WHY? Why is
the same word translated "living creature" when used
referring to animals, and the same word is changed to "soul" only
when it is used referring to a person? There is no excuse or defense for it; it
is a deliberate attempt by the translators, who did not believe God's word as
it is, to mislead their readers; all Bible teachers should point this out to
all they teach (James 3:1). If a "living soul" (nehphesh)
is a deathless living something that is in a person, then bugs, all
sea creatures, all birds, and all animals have deathless souls. In Genesis
"Living soul" is used much more of these living beings
than it is of man.
Passages in which nehphesh is
speaking of animals being souls-living being, but it is deliberately
hid from the English readers that the word nehphesh–the word that they
mistranslated souls is used.
1. Genesis 1:20, ÒThen God said, Let the waters swarm with
swarms of living souls (nehpheshs, used referring to animals)Ó
2. Genesis 1:21, ÒAnd God created the great sea-monsters,
and every living soul (nehphesh, used referring to animals) that
moved wherewith the waters swarmed.Ó
3. Genesis 1:24, ÒAnd God said, Let the earth bring forth
living souls (nehpheshs, used referring to animals) after
their kind, cattle, and creeping things, and beasts of the earth after their
kind.Ó
4. Genesis 1:30, ÒAnd to every beast of the earth and to
every bird of the sky and to every thing that moves on the earth which
has life (nehphesh, used referring to animals).
5. Genesis 2:19, ÒAnd out of the ground the Lord God
formed every beast of the field and every bird of the sky, and brought them to
the man to see what he would call them; and whatever the man called a living
creature (nehpheshs, used referring to animals),
that was its name.Ó
6. Genesis 9:10, "And with ever living
creature (nehpheshs, used referring to animals) that
is with you, of the fowl, of the cattle, and of every beast of the earth with
you."
7. Genesis
9:12, ÒThis is the covenant which I am making between Me and you and ever living creature (nehpheshs,
used referring to animals) that is with you.Ó
8. Genesis 9:15, ÒAnd I will remember My covenant, which is between Me and you and ever living
creature (nehpheshs, used referring to both man and
animals) of all flesh.Ó
9. Genesis 9:16, ÒWhen the bow is in the cloud, then I
will look upon it, to remember the everlasting covenant between God and
ever living creature (nehpheshs, used referring to both man
and animals) of all flesh that is on the earth.Ó
10. Leviticus 11:10, ÒBut whatever is in the seas and in
the rivers, that do not have fins and scales among all the teeming life of the
water, and among all the living creatures (nehpheshs,
referring to animals) that are in the water, they are
detestable things to you.Ó
11. Leviticus 11:46, ÒThis is the law regarding the
animal, and the bird, and every living thing (nehpheshs,
used referring to animals) that swarms on the earth.Ó
12. Leviticus 17:11, ÒFor the life (nehphesh,
used referring to an animal) of the flesh is in the blood,
and I have given it to you on the altar to make atonement for your souls (lives–nehpheshs,
used referring to men); for it is the blood by reason of
the life (nehphesh, used referring to animals) that
makes atonement.Ó The exact same word in the same sentence in the
Hebrew (nehphesh) is translated life two times when
referring to animals and is translated soul only when
it is referring to mankind!
13. Leviticus 22:11, ÒBut if the priest buy any souls (nehpheshs,
used referring to animals that are to be used as food) with
his money, he shall eat of it, and he that is born in his house, they shall eat
of his meatÓ King James Version.
14. Leviticus 24:18, ÒAnd the one who takes the life (nehphesh,
used referring to animals) of an animal shall make it
good, life (nehphesh, used referring to animals) for life (soul–nehphesh,
used referring to animals).Ó ÒAnd he that killest a beast (nehphesh) shall
make it good, beast (soul
nehphesh) for beast (soul–nehphesh),Ó
King James Version.
15. Numbers 31:28, "One soul (nehphesh
life, used referring to both man and animals) of five
hundred, of the persons and of the beeves, and of the asses,
and of the sheep."
16. Job 41:1, ÒLeviathan,Ó (nehphesh, used
referring to an animal) is used six times in the Bible, probably a
crocodile (Job 41:21). From over 870 times nehphesh is used, this is the only
time nehphesh is translated breath in the Kings James Version.
After all, they could not have a crocodile, a sea monster, or whatever this
nehphesh was having an "immortal soul" for then they would have to
put itÕs soul in Heaven, Hell, or AbrahamÕs bosom for a soul in an immortal
crocodile could never die, and, according to the theology of many, if there
were a soul in a crocodile it would have to be somewhere for all eternity.
17. Ezekiel 47:9, ÒAnd it will come about that every living
creature (nehpheshs, used referring to animals) which
swarms in every place where the river goes.Ó
18. Leviticus 17:14, Genesis 9:4 "For the life (nehphesh,
used referring to man and to animals)
of every creature is the blood of it."
19. Deuteronomy
12:23, ÒOnly be sure not to eat the blood, for the blood is
the life (nehphesh, used referring to animals),
and you shall not eat the life (soul–nehphesh, used
referring to animals) with the flesh.Ó
20. Job 12:10, "In whose hand is the life (nehphesh,
used referring to man and to animals) of every living
thing, and the breath of all mankind?"
21. Proverbs 12:10, "A righteous man has
regard for the life (nehphesh, used referring to animals) of
his beast."
22. And many more, but if this does not convict anyone that all
living being are a soul nothing will. Notices how the translators tried to hide
this from their readers.
Many believe, "The
living soul" in Genesis 2:7 is the one distinctive thing that
makes a person different from an animal, but if this makes a person have a deathless
soul in them, there is no way around all living things having deathless souls
in them. In the above twenty-one passages bugs, birds, fish, persons,
are all nehpheshs, all are "living beings," but they are not a
deathless, immaterial something.
ERDMANN DICTIONARY OF THE BIBLE,
"Far from referring simply to one aspect of a person, 'soul' refers to the
whole person." Page 1245.
HOLMAN BIBLE DICTIONARY, "A
human being is a totality of being, not a combination of various parts and
impulses. According to the Old Testament understanding, a person is not
a body, which happens to possess a soul. Instead, a person is a living soul...Because
of GodÕs breath of life; the man became 'a living
being' (Gen. 2:7). A person thus is a complete totality, made up of human
flesh, spirit (best understood as "the life-force'), and nephesh (best
understood as Ôthe total self' but often translated as 'soul')." Page 61.
INTERNATIONAL STANDARD BIBLE
ENCYCLOPEDIA, "There is not dualism in the sense of separation, as though
there could be full man either as body alone or as soul alone...together they
make up the one man." Volume 1, page 134.
HASTINGS BIBLE DICTIONARY, ÒSoul is
throughout the great part of the Bible simply the equivalent of ÔlifeÕ embodied
in living creature.Ó
PARKHURSTÕS LEXICON, ÒAs a noun
nephesh has been supposed to signify the spiritual part of man, or what we
commonly call his soul. I must for myself confess that I can find no passages
where it has undoubtedly this meaning.Ó Parkhurst was a highly regarded person
that believed in an immortal soul, but confessed that he was unable to find his
belief in the Old Testament.
T. PIERCE BROWN, "A
consideration of EVERY passage in which these terms are used leads us to the
consideration that the term 'soul' is a term that was applied in the
Bible to every being that normally has sensory capacities (life), whether
or not they have that capacity when the term is used referring to them. For
example, one might see a body of a dead person and say, 'That poor soul is
dead.' The Bible uses the term that way, even as we do, and it has nothing at
all to do with the immorality or mortality of a soul. It simply means that the
PERSON (the one who HAD life–soul–sensory capacity) is dead."
ÒSoul and Spirit" Gospel Advocate, June 14, 1979.
(1). Nehphesh, when
nehphesh is used referring only to animals, it is translated
nine different ways in the King James Version.
1 Creature (nehphesh)
(Genesis 1:21; 1:24; 2:19; 9:10; 2:12; Leviticus 11:46).
2 Thing (nehphesh)
(Leviticus 11:10. Ezekiel 47:9).
3 Life (nehphesh)
(Genesis 1:20; 1:30; Leviticus 17:10-14—2 times).
4 The life (nehphesh)
(Genesis 9:4; Deuteronomy 12:23; Proverbs 12:10).
5 Beast (nehphesh)
(Leviticus 24:18).
6 Soul (nehphesh)
(Job 12:10).
7 Breath (nehphesh)
(Job 41:21).
8 A fish (nehphesh)
(Isaiah 19:10).
9 Her (nehphesh)
(Jeremiah 2:24).
(2). Nehphesh, when it
is used referring to BOTH to animals and to man, it
is translated in three different ways.
1 Creature (nehphesh)
(Genesis 9:15; 9:16).
2 Life (nehphesh)
(Leviticus 17:11; 17:14).
3 Soul (nehphesh)
(Numbers 31:28).
(3). Nehphesh, when it has the
animal appetites and desires of man, when the material nature of a
person is being referred to, nehphesh is translated in five different ways.
1 Pleasure (nehphesh)
(Deuteronomy 23:24).
2 Lust (nehphesh)
(Psalm 78:18).
3 Appetite (nehphesh)
(Proverbs 23:2; Ecclesiastes 6:7).
4 Greedy (nehphesh)
(Isaiah 56:11).
5 Soul (Nehphesh).
Fifteen material–physical
things a "nehphesh-person-soul" does.
1. A
soul (nehphesh) dried away (Numbers 11:6).
2. A
soul (nehphesh) can be utterly destroyed (Joshua 10:28).
3. A
soul (nehphesh) can be saved from physical danger by
fleeing, by
running away
from danger (Jeremiah 51:6).
4. A
soul (nehphesh) can be kept back from the pit–grave, for
a short
time (Job
33:18).
5. A
soul (nehphesh) can be delivered from death (Psalm
33:10).
6. A
soul (nehphesh) can longs to eat flesh (Deuteronomy
12:20); a
soul can
be hunger (Proverbs 19:15; Proverbs 6:30;) a soul can eat
(Leviticus 7:25).
7. A
soul (nehphesh) can lusts (Deuteronomy
12:15; 12:21; 14:26).
Lusts after (Deuteronomy
12:20).
8. A
soul (nehphesh) can desires (Deuteronomy
14:26; 1 Samuel 2:16).
Desired figs (Micah 7:1).
9. A
soul (nehphesh) can loathes (Deuteronomy
21:5; Proverbs 27:7).
10. A
soul (nehphesh) can abhorred (Job 33:20; Psalm 107:18).
11. A soul (nehphesh) can breaths (1 Kings 20:32).
12. A soul (nehphesh) can be
bought and sold with money (Leviticus
22:11; Ezekiel 27:13).
13. A soul (nehphesh) can
touch unclean things and be unclean, can
touch bodies
of dead persons, dead beast, creeping thing (Leviticus 5:2).
14. A
soul (nehphesh) can refused to touch (Job 6:7).
15. A soul (nehphesh) can be
dead; can a dead soul can be touched by
living souls? It can be touched by living persons (Numbers
19:11).
A SOUL
(NEHPHESH-PERSON) CAN BE HUNGRY
A SOUL CAN HAVE
AN APPETITE
A SOUL CAN BE
THIRSTY
A SOUL CAN EAT
MEAT
"Men do
not despise a thief if he steals to satisfy himself (nehphesh–living
being) when he is hungry" (Proverbs 6:30). This is an
example of how well the translators hid the fact that this is the same word
that they translated soul in other places when they did not want you to see it.
"I will set my face against
that soul (nehphesh–living being) that eats
blood, and will cut him off from among his people"(Leviticus 17:10).
"And you shall say, I will eat
flesh, because your soul (nehphesh–living
being) desires to eat flesh; you may eat flesh, after all the desire of
your soul (nehphesh–living being)" (Deuteronomy 12:20). An
immaterial something is eating material flesh!
"And it shall be as when a
hungry man dreams and, behold, he eats; but he awakes, and his soul (nehphesh–living
being) is empty; or as when a thirsty man dreams, and behold, he
drinks; but he awakes, and, behold, he is faint, and his soul (nehphesh–living
being) has appetite" (Isaiah 29:8).
SOUL IS THE
LIFE
NOT AN
IMMORTAL SOMETHING
ÒYou shall not eat flesh with its life (nehphesh–living
being)Ó (Genesis 9:4).
ÒFor the life (nehphesh–living
being) of the fleshÓ (Leviticus 17:11; 17:14).
ÒThose who seek my life (nehphesh–soul-living
being)Ó (Psalm 38:12).
ÒFor those who sought the ChildÕs life (psukee) are
deadÕ (Matthew 2:20).
There are many more passages that
show that both nehphesh and psukee are the life of the person or animal, that
it is not an immortal something that has itÕs own life and lives after the
person or animal it had been in is dead.
SOULS CAN
DIE
SOULS CAN BE
DEAD
SOULS CAN BE
KILLED
SOULS CAN BE
MURDERED
If there were a soul and it can
die then it cannot be immortal, although this is often hid in many
translations, the Bible says over 320 times that a nehphesh (soul), (1) that
souls (nehpheshs) can die, (2) that
souls can be killed by man, (3)
or that souls are already dead.
If a soul can die, then whatever
"nehphesh" is translated into is something that can die. If
the many words that "nehphesh" is changed into is something that can
die, then a soul cannot be immortal, and a soul-a nehphesh can die. To
say that "nehphesh" is a soul that is immortal and it cannot die
makes the Bible be wrong repeatedly. If a nehphesh is something that is
immortal and cannot die, the writers of the Bible did not know it.
An immortal soul
can die, it can be utterly destroy. NOT
ONLY DOES THE BIBLE NOT SAY A NEHPHESH (SOUL) IS IMMORTAL, IT DENIES IT BY
SAYING OFTEN THAT A NEHPHESH (SOUL) CAN DIE, A NEHPHESH CAN BE KILLED, OR A
NEHPHESH (SOUL) IS ALREADY DEAD.
1. Souls (nehpheshs) can die (Numbers
23:10, Ezekiel 18:4, 20, Joshua 11:11).
(a). They smote (killed) all
the souls (nehphesh)Ó King James Version.
(b). ÒAnd they struck every person (nehpheshs) who
was in it with the edge of the sword, utterly destroying them; there was no one
left who breathedÓ New American Standard Bible.
2. Souls (nehpheshs) can be
murdered (Deuteronomy 12:23; Numbers 35:11-15).
3, Souls (nehpheshs) can
be killed (Leviticus 24:17). An immortal soul can be killed? "Kills
any person" (soul-nehphesh) (Numbers 35:11; 35:15;
35:30-31).
4. Souls (nehpheshs) can be smote
with the sword and utterly destroyed (Joshua 11:11). Can a immortal soul be killed by a sword?
5. Souls (nehpheshs) can be slain.
Can an immortal soul be slain? (Deuteronomy 27:25).
6. Souls (nehpheshs) can be
destroyed. Can an immortal soul be destroyed (Leviticus 23:30)?
7. Souls (nehpheshs) can be taken
away (1 Kings 19:4).
8. Souls (nehpheshs) can be sought to be killed (Jeremiah
44:30).
9. Souls (nehpheshs) cannot be kept
alive. An immortal soul that cannot die, but it cannot be kept alive?
(Psalm 22:29).
10. Souls (nehpheshs) have blood
and can bleed. "The blood of the souls (nehpheshes) of
the poor" (Jeremiah 2:34).
A FEW OF THE
MANY PASSAGES
IN THE KING
JAMES VERSION
THAT HID THE
FACT THAT A SOUL CAN AND DOES DIE
OR THAT A
SOUL IS ALREADY DEAD
The same word
(nehphesh) that many times was translated life or person that will die, or is
already dead was changed to an immortal, deathless soul (nehphesh) that many believe is in a person (nehphesh) unto
the personÕs (nehphesh) death, but
they tell us that ÒitÓ (nehphesh) is not the person (nehphesh); nevertheless,
according to the King James Version, that deathless, immortal soul (nehphesh)
will die just as the mortal person
(nehphesh) will die, or that it (nehphesh) is already dead.
1. ÒLet us not kill himÓ (soul–nehphesh). ÒLet
us not take his lifeÓ (soul–nehphesh) (Genesis
37:21, New American Standard).
2. "Life (soul–nehphesh) for life (soul–nehphesh).Ó
ÒImmortal soul for immortal soul?" (Exodus 21:23).
3, "Any dead body (soul–nehphesh)"
(Leviticus 21:11). Any dead soul? Nehphesh is
translated Òdead bodyÓ thirteen times in the King James
Version.
4. And he that killeth a beast shall make it
good beast (soul-nephesh) for beast (soul–nehphesh)Ó (Leviticus
24:17 King James Version), ÒLife (soul–nehphesh) for life (soul–nehphesh)
(soul for soul?)"
5. ÒWhosoever is defiled by the dead (soul–nehphesh)"
(Numbers 5:2). Defiled by a dead soul?
6. ÒHe shall come at no dead body (soul–nehphesh)"
(Numbers 6:6 King James Version). "He
shall not go near to a dead person (soul-nehphesh)Ó
(New American Standard Version).
7. ÒAnd he that killeth any man (soul–nehphesh) shall
surely be put to death. And he that killeth a beast shall make it good beast (soul-nehphesh)
for beast (soul–nehphesh)Ó (soul
for soul?) (Leviticus 24:17-18 King James Version). "And
if a man takes the life (soul–nehphesh) of
any human being.Ó Does anyone believe a person can take the life of an
immortal, immaterial, deathless soul?
8. "Because of
a dead person (soul–nehphesh)"
(Numbers 6:11).
9. "Defiled by
the dead body of a man (soul–nehphesh)"
(Numbers 9:6- 7).
10 "Unclean by reason
of a dead body (soul–nehphesh)" (Numbers 9:10).
11. "He that toucheth the
dead body of any man (soul–nehphesh)Ó (Numbers
19:11). ÒWhoever touches a human corpse (soul–nehphesh)"
(New International Version).
12. ÒWhosoever toucheth the dead body (soul–nehphesh) of
any man that is deadÓ (Numbers 19:13 King James Version). "Anyone
who touches a corpse, the body (soul–nehphesh) of
a man who has died.Ó How could anyone touch the corpse of something
that has no substance and cannot die, touch a corpse of a soul that cannot be a
corpse? By todayÕs definition of soul this says an immaterial deathless
something is dead, and this immaterial something is touched by a living mortal
man. Why did they not translate nehphesh ÒsoulÓ this time? If they had it would
have destroyed their pagan belief.
13. "Whosoever has killed
any person (soul–nehphesh)" (Numbers
31:19).
14. ÒWhich killeth any person (soul–nehphesh)"
(Numbers 35:11).
15. "Everyone that kills
any person (soul–nehphesh)" (Numbers
35:15).
16. "Whoso kills any person (soul–nehphesh)"
(Numbers 35:30).
17. ÒAnd slay him (soul–nehphesh)Ó
(Deuteronomy 19:6 King James Version). ÒAnd take his life (soul–nehphesh)."
18. "And strikes him so that he (soul–nehphesh) dies" (Deuteronomy
19:11).
19. "Life (soul–nehphesh) for life (soul–nehphesh), eye
for eye, tooth for toothÓ (Deuteronomy 19:21).
20. "A man rises against his neighbor and murders him (soul–nehphesh)"
(Deuteronomy 22:26).
21. "Cursed be he who takes a bride to slay an
innocent person (soul–nehphesh)" (Deuteronomy
27:25).
22. "And deliver our lives (souls–nehpheshs) from
death" (Joshua 2:13). Not, ÒSave our immortal,
deathless souls from death.Ó
23. "Who kills any person (soul–nehphesh)"
(Joshua 20:9). Not, ÒWho kills any immortal soul that cannot be killed.Ó
24. "That kills any person (soul–nehphesh)"
(Joshua 20:3).
25. "Let me (soul–nehphesh) die" (Judges
16:30). Not "Let my soul that cannot die, die anyway?"
26. "And you lose your life (soul–nehphesh), with
the lives (souls–nehpheshs) of your
household" (Judges 18:25).
27. "If you do not save your life (soul–nehphesh) tonight" (1
Samuel 19:11).
28. "The death of all
the persons (souls–nehpheshs) of your
father's houseÓ (1 Samuel 22:22).
29. "He that seeks my life (soul–nehphesh) seeks
your life (soul–nehphesh)" (1 Samuel 22:23).
30. "He is seeking my life (soul–nehphesh)"
(1 Samuel 20:1).
31. "David saw that Saul was
come out to seek his life (soul–nehphesh)"
(1 Samuel 23:15).
32. "Deliver him that smote his brother, that
we may kill him for the life
(soul–nehphesh) of his brother whom he slew" (2
Samuel 14:7).
33. "Who today have saved
your life (soul–nehphesh) and the lives (souls–nehpheshs of
your sons and daughter, the lives (souls–nehpheshs) of
your wives, and the lives (souls–nehpheshs) of
your concubines" (2 Samuel 19:5).
34. "Have you asked for the life (soul–nehphesh) of
your enemies" (1 Kings 3:11).
35. "Prolong my life (soul–nehphesh)"
(Job 6:11). Not ÒProlong the life of an immortal, deathless soul?Ó
36. "For himself that he might die,
and said, It is enough; now, O Lord, take
my life (soul–nehphesh)" (1 Kings 19:4).
37. "A man that dose violence to the blood
of any person (soul-nehphesh) shall flee unto the
pit; let no man stay him" (Proverbs 28:17). A person has blood;
if there were an immaterial soul it would have no blood.
38. "Ammon
has sent Ishmael the son of Nethaniah to take your life (soul–nehphesh)...wherefore
should he take your life (soul–nehphesh)"
(Jeremiah 40:14-15).
39. "By shedding blood
and destroying lives (nehpheshs–living
beings)" (Ezekiel 22:27).
40. ÒWhatsoever soul (person–life
–nehphesh) it be that doest
any work in the same day, the same soul (person–life–nehphesh) will
I destroyÓ (Leviticus 23:30). ÒDestroy" New King
James Version. ÒThat person (nehphesh)Ó American
Standard Bible.
41. "And they smote all the souls (persons–nehpheshs) that
were therein with the edge of the sword, utterly destroying them; there
were none left that breathed" (Joshua 11:11).
42. "He utterly destroyed them
and all the souls (persons–nehpheshs) that
were therein; he left none remaining" (Joshua 10:28).
43. "And he smote it with the edge of the
sword, and all the souls (persons–nehpheshs) that
were therein; he left none remaining in it" (Joshua 10:30).
44. " And smote it with he edge of the sword,
and all the souls (persons–nehpheshs) that
were therein" (Joshua 10:32).
45. "And all the souls (persons–nehpheshs) that
were therein he utterly destroyed that day" (Joshua
10:35).
46. "But he utterly destroyed it,
and all the souls (persons-nephesh) that were
thereinÓ (Joshua 10:37).
47. "And he captured it and its king and all
its cities, and they smote them with the edge of the sword, and utterly
destroyed all the souls
(persons–nehpheshs) that
were thereinÓ (Joshua 10:39). Can immortal souls be utterly
destroyed with a sword?
48. "That his soul (person–nehphesh) was vexed
to death" (Judges 16:16). "Annoyed to death" New
American Standard Version. We say, "He worried me to dead."
49. ÒYet thou huntest my soulÓ (life–nehphesh)
(1 Samuel 24:11 King James Version). "You are lying in
wait for my soul (life–nehphesh) to take
it" New King James Version, American Standard Version.
50. "To pursue you and to seek your soul (life–nehphesh)
(1 Samuel 25:29). Sometimes nehphesh was translated Òseek your soul,Ó and
sometimes the same word was translated Òseek your life.Ó See
1-9 below. Did the translators think the Hebrew word nehphesh is a (1) mortal
person that both can and will die, (2) or an immortal soul that cannot die?
1. ÒWhich sought
your lifeÓ (nehphesh) (2 Samuel 4:8).
2. ÒSeeking my lifeÓ (nehphesh)
(2 Samuel 16:11).
3. ÒTake away my lifeÓ (nehphesh)
(1. Kings 19:10).
4. ÒThey seek my life, (nehphesh) to
take it awayÓ (1 Kings19:14).
5. ÒSeek after
my soulÓ (nehphesh) (Psalm 35:4).
6. ÒSeek after
my lifeÓ (nehphesh) (Psalm 38:12).
7. ÒSeek after
my soulÓ (nehphesh) (Psalm 40:14).
8. ÒLet all those that seek theeÓ
(nehphesh) (Psalm 40:16).
9. ÒTo slay theeÓ (nehphesh)
(Jeremiah 40:14).
51. "The blood of the souls (persons–nehpheshs) of
the innocent poorÓ (Jeremiah 2:34). Dose an immaterial,
invisible soul that is in a person have no substance, but it has blood!
52. "To slay the souls (persons–nehpheshs) that
should not die and to save the souls (persons–nehpheshs) alive that
should not live" (Ezekiel 13:19). If a
soul were something that is immortal and cannot die, this passage is completely
nonsense.
53. ÒHe spared not their soul (nehphesh–life) from
deathÓ (Psalms 78:50).
54. "Like a roaring lion
ravening the prey, they have devoured
(nehpheshs–living beings)" (Ezekiel 22:25).
55. ÒThe soul (nehphesh–life) of
every living thingÓ King James Version (Job 12:10). ÒIn
whose hand is the life (nehphesh) of every living
thing."
56. "He did not spare their soul (nehphesh–living
being) from death, but gave over their life to the plague, and smote
all the firstborn in EgyptÓ (Psalm 78:50).
57. "The soul (person–nehphesh) who
sins will die" (Ezekiel 18:4).
58. Ezekiel 18:20
1. "The SOUL (person–nehphesh) that
sins, IT SHALL DIE" King James Version.
2. "The PERSON (nehphesh) who
sins SHALL DIE" New Revised Standard Version.
3. "The PERSON (nehphesh) who
sins WILL DIE" New American Standard Version, and New
Revised English Bible.
4. ÒIt is the PERSON (nehphesh) who
sins that WILL DIEÓ The Revised English Bible.
5. "The PERSON (nehphesh) who
sins is the one who WILL DIE" New Century
Version, Holman, and Christian Standard Bible.
6. ÒIt is for a MANÕS (nehphesh) own
sins that he WILL DIEÓ The Living Bible.
7. ÒThe PERSON (nehphesh) who
sins will be the one who DIESÓ New Living Translation.
8. ÒOnly THOSE (persons–nehphesh) who
sin will be PUT TO DEATHÓ Contemporary English
Version.
9. ÒOnly THE
ONE (person–nehphesh) who sins SHALL DIEÓ The
New American Bible, and Today's New International
Version.
10. ÒThe PERSON (nehphesh) who
sins WILL DIEÓ God Word Translation.
11. ÒPEOPLE (nehphesh) WILL
DIE because of their own sinsÓ New International Reader's
Version.
Ezekiel 18:20 is a person dying
(being put to death) for a sin under the Old Testament Law, but by those who
believe there is a soul that will not die when the person it was in dies this
passage is almost always changed to be referring to something that cannot
die. When this is changed and misapply as it often is, to some
immaterial something that is believed to be in a person, this is an undeniable
statement that the immortal something that they say cannot die will die, that
if there were a soul it would not have everlasting life being endlessly
tormented by God. This is definitely not what the translators wanted,
but what they made in their attempt to make there be a soul that is immortal.
If "soul" means "an immortal something that
cannot die," then James 5:20 say, "Shall save from death an immortal
something that cannot die." This man made theology makes nonsense of the
Bible.
The divine sentence, "The
soul that sins, it shall die" (Ezekiel 18:20) has
been revised to say, "The soul that sins, it shall live being eternally
tormented by God." Not only must "die" be
changed to "eternal life" but after making the change, then
torment, which is not in Ezekiel 18:20 must be added to it; changed to Òa soul
that sins, it shall live forever being endlessly tormented by God.Ó To make it
teach what many want it to teach, (1) God's word must be changed, (2) and then
added to.
ÒShall dieÓ in Ezekiel
18:4 is in contrast to Òshall surely liveÓ in Ezekiel 18:9. It
is life or death of a living person under the Law that is being spoken of, not
two kinds of life after death; if death is only a separation of soul and body
as many teach, what is the death of a soul; how can a soul that is alive but
separated from God be dead?
In over 320, over one-third of
the about 870 times that nehphesh, the Hebrew word that is translated or
mistranslated soul, it is used of souls,
1. Of souls (nehphesh) that are already dead.
2. Of souls (nehphesh) that can die, and can be killed.
3. Of souls (nehphesh) that can be buried.
4. Of souls (nehphesh) that can be
sought to be killed.
5. Of souls (nehphesh) that can be murdered.
6. Of souls (nehphesh) that can be delivered from death.
7. Of souls (nehphesh) that can be smote (killed).
8. Of souls (nehphesh) that can be affected.
9. Of souls (nehphesh) that can be cut off.
In most of these passages the
translators of the King James and other translations have hidden from the
readers that the very thing they believe to be immortal and cannot die, they
have hid from you that a nehphesh - a living being can and does die; hid from
you that a nehphesh is already dead. By picking when they translated nehphesh
into soul and picking when to translate "nehphesh" into "life,"
"person" and many other words. Can such hiding have been
anything more then a deliberate deceiving because they wanted to teach PlatoÕs
Greek philosophy of a deathless souls in place of the resurrection of dead
persons? But even in the King James Version there are many
passages which says that nehpheshs (souls) can and do die, or nehpheshs (souls)
are already dead.
Nehphesh (often mistranslated into
the pagan Greek deathless, no substance ÒsoulÓ) is a physical person or animal,
whether the person or animal is living or dead.
SOULS CAN BE
KILLED BY PERSONS
1. "We
feared greatly for our soul (nehphesh–life, living
being) because of youÓ (Joshua 9:24). They
feared for their life, not for a deathless being that was in them being killed
by a person.
2. "All
the men who were seeking your soul (nehphesh–life) are
deadÓ (Exodus 4:19). All those that wanted to kill him are
dead, not kill a soul.
ÒSaul had come out to seek his life (nehphesh–life,
living being) while David was in the wildernessÓ (1 Samuel
23:15).
3. They had to flee to save
their souls (nehpheshs–lives, living beings) (2 King
7:7), their lives (nehphesh–living being) would be
utterly destroyed "with the edge of the sword" or other weapons
(Joshua 10:27; 10:30; 10:32; 10:35, 10:37; 10:39).
4. ÒAnd deliver our lives (nehpheshs–living
beings) from deathÓ (Joshua 2:13).
SOULS CAN
DIE FOR LACK OF FOOD
Not only could souls (nehpheshs–living beings) be killed by their
enemies, but souls (nehpheshs–living beings) could also die for
lack of food (Lamentations 1:11; Numbers 11:6).
SOULS CAN
EAT FOOD
Leviticus 7:18; 7:20; 7:25;
7:27; also, Genesis 9:4; 9:5; 12:13; 17:14; 19:17; 19:19; 19:20; 32:30; 32:31;
35:18; 37:21; Exodus 21:23; 30:12; 30:15; 31:14; Leviticus 7:21; 17:11; 17:12;
17:14; 19:8; 21:1; 21:11; 22:3; 24:17; 24:18; Numbers 5:2; 6:6; 9:6; 9:7; 9:10;
9:18; 19:11; 19:13; 19:20; 23:10; 31:19; 35:11; 35:15; 35:30; 35:31;
Deuteronomy 12:23; Joshua 11:11; 20:3; 20:9; Judges 5:28; 12:3; 16:16; 18:25;
Ruth 4:15; 1 Samuel 1:19; 1:20; 1:23; 23:15; 23:20; 25:29; 28:9; 28:21; 2
Samuel 4:8; 14:7; 16:11; 19:5; 19:6; 1 Kings 1:12; 1:29; 3:11; 17:21; 17:22;
19:10; 19:14; 20:32; 2 Kings 1:13; 19:24; 1 Chronicles 11:19; 2 Chronicles 11:11;
Esther 7:7; Job 13:14; 30:16; 33:18; 33:22; 36:14; Psalm 7:2; 17:13; 22:20;
22:21; 22:29; 22:30; 31:13; 33:19; 35:4; 35:17; 38:12; 38:13; 70:2; 70:3;
71:10; Proverbs 1:19; 7:23; 12:10; 13:3; 23:14; Isaiah 10:18; 43:4; Jeremiah
2:34; 4:30; 34:20-21; 38:2; 38:16; 39:18; 40:15; 44:30; 45:5; 49:37; Ezekiel
17:17; 18:4; 18:20; 18:27; 22:25; 22:27; Jonah 4:3; 4:6.
Summary - The "nehphesh
(soul in King James Version)" of the Old Testament is an earthly being,
man, animal, or sea creature; nehphesh can be either living or dead persons or
animals. The nehphesh can die, it can be dead, and it can be killed.
According to the King James Version
1.
Souls can be sought to
kill 11.
Souls can drink water
2.
Souls can be smote 12.
Souls can desire
3.
Souls can die from a lack of food or water 13. Souls can be
discontented
4.
Souls can be cut
off 14.
Souls can be grieved
5.
Souls can be
murdered 15.
Souls can be bound with a bond
6.
Souls can be delivered from
death 16.
Souls can be affected
7.
Souls can be
born 17.
Souls loathes
8.
Souls can
live 18.
Souls can lust
9.
Souls can
sorrow 19.
Souls can have anguish
10.
Souls can
eat 20. etc.
Not one of the about 870 times that
nehphesh is used it does not have reference to an invisible, immaterial
something in a person that has no substance and cannot die. Nehphesh
in the Old Testament and psukee in the New Testament are together used about
967 times with over one-third being associated with the death of a soul (person
or animal). Some (nehpheshs–souls) are dead. Some souls are
dying. Some souls are in fear of death. Some souls have persons that are trying
to kill them. Some souls are saved from death, etc. On the other hand,
in the 976 times soul is used, not one time is a soul (nehphesh) said to be
deathless or immortal.
In about thirty-two passages souls (nehpheshs) are
spoken of as being killed by man. ÒAnd he that kills any man (nehphesh) shall
surely be put to death. And he that kills a beast (nehphesh) shall
make it good; beast (nehphesh) for beast (nehphesh)Ó
(Leviticus 24:17-18). In this passage hehphesh is used four times in the
Hebrew, but because of the bias of the translators not one time is nehphesh translated soul in the King James Version.
They translated nehphesh into both man and beast to deliberately hide from
their readers that animals are souls (nehpheshs) just the same as men, to hide
that both are living beings that can and do die, (see Joshua 10:28; 10:30;
10:32; 10:35; 10:37; 10:39; Deuteronomy 27:25; Leviticus 24:17-18).
THE WAY
NEHPHESH IS TRANSLATED
FOUR TIMES
IN LEVITICUS 24:17-18
As it is in the Hebrew.
ÒAnd he that kills any NEHPHESH shall surely be
put to death. And he that kills a NEHPHESH shall
make it good; NEHPHESH for NEHPHESH.Ó
As nehphesh is translated in the King James
Version.
ÒAnd he that kills any MAN (nehphesh)
shall surely be put to death. And he that kills a BEAST (nehphesh) shall
make it good; BEAST (nehphesh) for BEAST (nehphesh).Ó
As nehphesh is translated in the New American
Standard Bible.
ÒAnd if a man takes the LIFE (nehphesh) of
any human being, he shall surely be put to death. And the one who takes
the LIFE (nehphesh) of an animal shall make it
good, LIFE (nehphesh) for LIFE (nehphesh).Ó
As nehphesh is translated the New International Version, 2011
update.
ÒAnyone who takes the LIFE (nehphesh) of
a human being is to be put to death. Anyone who takes the LIFE (nehphesh) of
someoneÕs animal must make restitution—LIFE (nehphesh) for LIFE
(nehphesh).Ó
In about thirteen passages
souls (nehpheshs) of men are said to be actually dead (see
Numbers 6:6; Leviticus 21:11). In many of these passages, the King James
Version and others translated nehphesh as life or body; and they made it so
that the English reader cannot see that animals are ÒsoulsÓ (are
living beings), and that man kills ÒsoulsÓ (nehpheshs) of both men and animals,
and sometimes ÒsoulsÓ (nehpheshs) are actually dead. Under the Law anyone
that touched a dead body (a dead nehphesh) was unclean. ÒDead bodyÓ (nehphesh) (Leviticus 21:11, and Numbers
6:6). Corpses are dead souls, and anyone (any living souls-persons-
a living nehpheshs) who came in contact with a dead soul (corpses,
dead body-a dead nehphesh) was unclean.
This clearly shows that the meaning
of the Hebrew word nehphesh is (1) something that is not immortal; (2) that it
is something that it can die: (3) or that it can be already dead; (4) that it
is something that it can be touched when it is dead. There is no other
word in the Bible that could be translated into Plato's immortal soul;
therefore, the translators had to use this word and hide, the best they could,
the fact that a nehphesh can and does die.
Of the hundreds of times Nehphesh is
used in the Old Testament only five are used in the same passage as sheol. Of these five in the Kings James Version sheol is translated Hell three times (Psalm 16:10;
86:13; Proverbs 23:14). The other two they had to translate it grave (Psalm
30:3; 89:48). Did they think ÒHellÓ and ÒgraveÓ are the same thing?
In most translations nehphesh is
sometimes translated to be immortal, sometime as mortal, often in the same
passages. How could it be known when the same word even when it is in the same
passage when it is something that is mortal and when it is something that is
immortal? The only answer is that the translators were trying to put the Greek
immortal soul that Plato believed in into the Bible by mistranslating when they
could, but many times found nehphesh would not make sense if they had
translated it (changed it) into something immortal and deathless.
==================================================
The Companion Bible, Appendix 13 says nehphesh (life–soul)
is used
1. Of the lower animals (nehpheshs–souls) in 22 passages.
2. Of the lower animals and man (nehpheshs–souls) in 7
passages.
3. Of man (nehphesh–soul) as an individual person in 53
passages.
4. Of man (nehphesh–soul) as exercising certain powers or
performing certain acts in 96 passages.
5. Of man (nehphesh–soul) as possessing animal appetites and
desires in 92 passages.
6. Of man (nehphesh–soul) as exercising mental faculties and
manifesting certain feelings, affection and passions in 231 passages.
7. Of man (nehphesh–soul) being cut off by God and as being
killed or slain by man in 54 passages.
8. Of man (nehphesh–soul) as being mortal,
subject to death of various kinds, from which he can be saved and delivered and
his life prolonged in 243 passages.
9. Of man (nehphesh–soul) as actually dead in 13 passages.
====================================================
Just one of the many examples of the
absurdity of the translations of nehphesh in the King James Version with the
meaning of "soul" as it is used today, an invisible something that is
in a person that no one has ever seen this immortal something that cannot be
seen. "For mine enemies speak against me; and they that lay wait
for my soul (nehphesh) take counsel
together" (Psalm 71:10). How could anyone lay in wait (ambush)
for an undying invisible something that is now in a person that no one can see;
how could anyone kill something that cannot die even if they could see it?
1. "Deliver my
soul" (nehphesh, Psalm 17:13) in today's English it would
be "Save my life" (nehphesh).
2. "They also
that seek after my life" (soul–nehphesh, Psalm
38:12). ÒThat seeks after my soul" (nehphesh,
Psalm 40:14). Both soul and life are from the same word (nehphesh). Why were
the translators so inconsistent; life and soul, according to the theology they
believed, are two completely different things, yet they translated both from
the same Hebrew word many times.
3. "They
smote all the souls (nehpheshs)" (Joshua
11:11). In today's English it would be, "They killed all the
people." "Whosoever kills any personÓ (soul–nehphesh,
Joshua 20:9). Again, both soul and person are
translated from the same Hebrew word; they could smite (kill) all the persons,
but to smite (kill) all the deathless souls would be completely impossible, but
the King James Version says they did the impossible.
4. "They
that lay wait for my soul" (nehphesh) in today's
English it would be, "They that are waiting in ambush for my life"
(Psalm 70:10).
Many more times "soul" (nehphesh)
would only make sense if translated "life." To apply today's
meaning, "An undying invisible something that is now in a person"
makes many passages be total nonsense. Today's meaning of "soul" is
very different from the meaning of nehphesh in Biblical times, which
makes "soul" be a mistranslation every time they changed
nehphesh to soul. When anyone reads the Bible, and reads "soul," and
knows only what the word "soul" means today, they
cannot understand what God said. Many English translations use "soul" and "person" interchangeable.
The Revised Standard used "person" frequently where
the King James used "soul." The problem is that most
English readers would not know that when the translators said a "person" died,
that the translators are hiding the fact that in many places ÒpersonÓ (nehphesh)
that cannot keep from dying is the same word that they translated Òsoul,Ó
something that they believed cannot die. Why did some translators do this? Was
it because they believed an immortal "soul" cannot
die, but a person cannot keep from dying? If a ÒsoulÓ (nehphesh) dies, it would
not be immortal; therefore, they were forced to use ÒpersonÓ or "life" in
many places to hide the fact from you that a nehphesh both can die and dose
die. The truth is that they were trying to put the Dark Age Roman Catholic
doctrine of "soul" in the Bible despite the fact that it is not
there. If they had been consistent in translating, they would not have been
able to add the doctrine of an undying soul in the Bible.
"The Lord of hosts has sworn by Himself (soul–nehphesh)"
(Jeremiah 51:14). By His own being or person. God "could swear by
no one greater, He swore by Himself (psukee–soul)" (Hebrews
6:13). Not even the King James translators wanted God to have an invisible
something in Him that would live after He was dead. God's nehphesh and man's
nehphesh are their being, person, not an invisible something that is not a
person and is not God.
All the times in the Old Testament nehphesh
is translated life, spirit, breath, or soul, are all used referring to both
persons and animals. Every word that is used to prove a person has an immortal
soul or an immortal spirit would also prove all breathing creatures have an
immortal soul or an immortal spirit if they proved a person does.
(1) NEHPHESH
NEHPHESH-SOUL–LIFE–LIVING
BEING is used to describe all living beings.
1. Animal,
birds, reptiles, and insects have this same nehphesh (soul–life)
that a person has. Sea creatures, birds (Genesis 1:20), every living creature
that moves in water or on land are living souls (Genesis 1:21). Every beast,
bird, and insect are a nehphesh, are a living being.
2. "Man became a living being" (Genesis
2:7). See Genesis 2:19; 9:4; 9:10; 9:12; 9:15-16.
(2)
NSHAHMAH–BREATH
NSHAHMAH is used 24
times in the Old Testament. Not one of the 24 says anything about
anything that is immortal.
Nshahmah
as it is translated
In
the New International Version
1. Genesis 2:7, ÒBreathed into his nostrils
the breath (nshahmah) of life.Ó
2. Genesis 7:22, ÒEverything on dry land that had
the breath of life (nshahmah) in its nostrils died.Ó
3. Deuteronomy 20:16, ÒDo not leave alive anything that breathes (nshahmah).Ó
4. Joshua 10:40, ÒHe totally destroyed all who breathed (nshahmah).Ó
5. Joshua 11:11, ÒThey totally destroyed them, not sparing
anything that breathed (nshahmah).Ó
6. Joshua
11:14, ÒBut all the people they put to the sword until they completely
destroyed them, not sparing anyone that breathed (nshahmah).Ó
7. 2 Samuel 22:16, ÒAt the blast of breath (nshahmah) from
his nostrils.Ó
8. 1 Kings 15:29 ÒHe did not leave Jeroboam
anyone that breathed (nshahmah), but
destroyed them all.Ó
9. 1 Kings 17:17, ÒHe grew worse and worse, and finally stopped
breathing (nshahmah).Ó
10. Job 4:9, (Hebrew dualism in Job–the same thing said in
two different ways).
ÒThe breath (God
they are destroyed:
At the blast (nshahmah) of
his anger they perish.Ó
11. Job 26:4
ÒWho has helped you utter these
words?
And whose spirit (nshahmah) spoke
from your mouth?Ó
12. Job 27:3
ÒAs long as I have life (ruach) within
me,
The breath (nshahmah)
of God in my nostrils.Ó
13. Job 32:8
ÒBut it is the spirit (ruach) in
a man,
The breath (nshahmah) of
the Almighty.Ó
14. Job 33:4
ÒThe Spirit (ruach) of
God made me;
The breath (nshahmah)
of the Almighty gives me life.Ó
15. Job 34:14-15 ÒIf it was his intention and he withdrew
his spirit (ruach) and breathÓ (nshahmah).
ÒAll mankind would perish together,
And man would return to the dust.Ó
16. Job 37:10
ÒThe tempest comes out from its
chamber, the cold from the driving winds.
The breath (nshahmah) of
God produces ice, and the broad waters become frozen.Ó
17. Psalm 18:15, ÒO Lord, at the blast of
breath (nshahmah) from your nostrils.Ó
18. Psalm 150:6, ÒLet everything that has breath (nshahmah)
praise the Lord.Ó
19. Proverbs 20:27, ÒThe lamp of the Lord searches
the spirit (nshahmah) of a man; it searches out
his inmost being.Ó
20. Isaiah 2:22, ÒStop trusting in nshahmah) of
the Lord, like a stream of burning sulfur, sets it ablaze.Ó
22. Isaiah 42:5, ÒWho gives breath (nshahmah) to
its people, and life to those who walk on it.Ó
23. Isaiah 57:16, ÒThe breath (nshahmah) of
man that I have created.Ó ÒSpirit of
manÓ in King James Version.
24. Daniel
10:17, ÒMy strength is gone and I can hardly breathe (nshahmah).Ó
Of the twenty-four times nshahmah is in the Hebrew, it is
translated soul only one time in the King James Version, (Isaiah 57:16); none
in New American Standard Version, New International Version, and most other
translations. Nahahmah is the breath of life that comes from God in both
mankind and animals; it is not an immortal soul.
Nshahmah is used to describe all
living being/breath of life; all living things that breathes
(1) Nshahmah used to
describe man, "Breathed into his nostrils the BREATH of
life" (Genesis 2:7; 1 Kings 17:17; Job 27:3).
(2) Nshahmah used to
describe man and animals; both man and animals have the same nshahmah
(breath of life–spirit).
(a). ÒAll in whose nostrils was
the BREATH (nshahmah) of the spirit of life, of all that was
on the dry land, died" (Genesis 7:22). All living being,
man, and animals died.
(b). "But of the cities
of these peoples, that Jehovah your God gives you for an inheritance, you shall
save alive nothing that BREATHS (nshahmah)" (Deuteronomy
20:16). All living being, both man and animals that breathed.
(c). "So Joshua smote
all the land, the hill-country, and the South, and the lowland, and the
slopes, and all their kings, he left none remaining, but he utterly destroyed
all that BREATHED (nshahmah)" (Joshua 10:40). All living
being, both man and animals that had life, all that breathed (nshahmah) were
killed.
(d). "And they smote
all the souls (nshpheshs) that were
therein with the edge of the sword, utterly destroying them; there were none
left that BREATHED (nshahmah)" (Joshua 11:11). All living being, both
man and animals that breathed, all nshahmah were killed.
(e). Also Joshua 11:14; 1 Kings
15:29; Job 34:14; Psalm 150:6.
(3)
Ruach
Ruach–spirit–breath, is used of,
1. God (Exodus
15:8; 2 Samuel 22:16; Isaiah 4:4)
2. Spirit
of the Lord (Zephaniah 4:6)
3. Heavenly
being (Psalm 104:4)
4, All
flesh, birds, cattle, beasts, and every creeping thing–all have the
same spirit (ruach - breath) as man (Genesis 7:22)
5. Man and beasts, "I
am bringing the flood of water upon the earth, to
destroy all
flesh in which is the BREATH (ruach) of
life, from under
heaven; everything
that is on the earth shall perish" (Genesis 6:17). Also
Ecclesiastes 3:19
6. Man (Ecclesiastes
12:5-7; Psalm 104:29 - see Genesis 6:17; 7:15; 54:27;
Job 4:9). It is not unto the sixth chapter
of Genesis that ÒruachÓ is first used
referring to
mankind (Genesis 6:17), and then is translated Òbreath of life.Ó
When the ruach (breath of life) leaves the body
of both man and beasts,
both are dead,
(Psalm 104:29-30).
Both ruach and nshahmah have very near if not the same
meaning.
ÒAll in whose nostrils was the breath (nshahmah) of
the spirit of life, diedÓ (Genesis 7:22)
"To destroy all flesh in which
is the breath (ruach) of life" (Genesis
6:17).
Both ruach and nshahmah are used in Hebrew dualism in Job
three times as two ways of saying the same thing (Job 4:9; 27:3; 32:8).
1. Job 4:9
(a). ÒBy the breath (ruach) of
God they perish,
(b). And by the blast (nshahmah) of
His anger they come to an endÓ
2. Job 27:3
(a). ÒAll the while my breath (nshahmah) is
in me,
(b). And the spirit (ruach) of
God is in my nostrils.Ó
3. Job 32:8
(a). ÒBut it is a spirit (ruach) in
man,
(b). And the breath
(nshahmah) of the Almighty gives them understanding.Ó
The above is an example of the many
times ruach and nshahmah seem to be used interchangeable; they are both the
breath, both are the life of a living being, life of both man and beast.
Nshahmah is limited to the air or breath of the mouth of any breathing being;
ruach also means any breathing being, but has a much broader use in that it is
also used of wind and any air movement. Neither the
breath (nshahmah) of a person, or the breath (ruach) of a person is
not an immortal entity added to the person that has life in itself apart from
the life of the person any more then the breath (nshahmah) of God, or
the breath (ruach) of God is not an entity that has life in itself apart from
God.
RUACH IS
TRANSLATED
SIXTEEN
DIFFERENT WAYS
IN THE KING
JAMES VERSION.
Of
about 389 times ruach is used in the Old Testament it is translated wind about
90 times, breath 28 times, blast 4 times, air, windy, tempest, whirlwind, and
tempest. Both ruach and nshahmah are basically translated with the same words,
both have something to do with the breath or air without which there would be
no life; in Genesis 2:7 it was when God breathed into AdamÕs nostrils the
breath of life (nshahmah) that Adam became a living being. Nshahmah is
clearly the breath that gives life to Adam, not
another living being that was put in Adam.
There is no suggestion in any one of
the many times ruach is used referring both to mankind and to animals that
ruach is an immaterial, immortal something that has itÕs own life and will live
after the death of the person or animal that it had been in.
(1) Ruach translated BREATH of man and
beast (ruach–spirit).
(a). ÒAll
in whose nostrils was the BREATH (ruach) of lifeÓ (Genesis
6:17; 7:15).
(b). "By the
BREATH (ruach) of his mouth" (Genesis 6:17; Psalm
104:29; Job 15:30).
(c). "By
the BREATH (ruach) of his mouth" (Job 15:30).
(d). "All
in whose nostrils was the BREATH (ruach) of life" (Genesis
7:22).
(e). "To
destroy all flesh in which is the BREATH (ruach) of lifeÓ (Genesis
6:17).
(f). "So
they went into the ark to Noah, by twos of all flesh in which was the
BREATH (ruach) of life" (Genesis 7:15).
(g). "No
BREATH (ruach) in them" (Jeremiah 10:14). Why
not, "No SPIRIT (ruach) in them" or "Takes away their SPIRIT (ruach)"
(Psalm 104:29)? How did the translators know when the same word was wind,
breath, spirit, blast, air, mind, courage, cool, or anger? In English the
meaning of some of these words are not even close to being the same; how are
those who read their translation to know that these are all translated from the
same word in the Hebrew? Idols are described as not having breath
(ruach) (Habakkuk 2:19) which means idols have no life just as a person
without breath (ruach) has no life.
(h). "Every
goldsmith...his molten images are deceitful, and there is no BRATH (ruach) in
them" (Jeremiah 51:17).
(i). "Takes away their BREATH (ruach), they
expire, and return to their dustÓ (Psalm 104:29).
(j). ÒThere is no
advantage for man over beastÓ (Ecclesiastes 3:19).
(2) Ruach translated WIND (ruach)
(a). "God made a WIND (ruach) to
pass over" (Genesis 8:1).
(b). "Like the chaff,
which the WIND (ruach) drives" (Psalm 1:4).
(c). "You did blow with
your WIND (ruach)" (Exodus 15:10).
(d). "Clouds and WIND (ruach) without
rain" (Proverbs 25:14).
(e). "My escape from
the WINDY (ruach) storm" (Psalm 55:8).
(f). "A destroying WIND (ruach)"
(Jeremiah 51:1).
(g). "A strong WIND
(ruach)" (Job 8:2).
(h). "You shall scatter
in the WIND (ruach)" (Ezekiel 5:2).
(i). "An
east WIND (ruach)" (Exodus 10:13).
(j). "A mighty strong
west WIND (ruach)" (Exodus 10:19).
(k). Also Psalm 1:4 and Exodus
15:10.
(3) Ruach translated BLAST ÒAnd at the
BLAST (ruach)" of Thy (GodÕs) nostrils (a blast of air) the waters
were piled upÓ (Exodus 15:8). Also 2 Samuel 22:6.
(4) Ruach translated WINDY ÒMy escape
from the WINDY (ruach) stormÓ (Psalm
55:8).
(5) Ruach translated WHIRLWIND ÒA WHIRLWIND (ruach) came
out of the north" (Ezekiel 1:4).
(6) Ruach translated TEMPEST ÒAn horrible
TEMPEST (ruach)" (Psalm 11:6).
(7) Ruach translated AIR "That no AIR (ruach) can
come between them" (Job 41:16; 41:8).
(8) Ruach translated MIND "A grief of MIND (ruach)Ó (Genesis
26:35; Proverbs 29:11).
(9) Ruach translated COURAGE "Neither did
there remain any more COURAGE (ruach) in them" (Joshua
5:1).
(10) Ruach translated COOL "Walking in the garden
in the COOL (ruach) of the day" (Genesis 3:8).
(11) Ruach translated ANGER "Their ANGER (ruach) was
abated" (Judges 8:3).
(12) Ruach translated SIDE (Jeremiah 52:23; Ezekiel
42:16; 42:17; 42:18; 42:19; Òside windÓ in footnote).
(13) Ruach translated QUARTERS (ruach) (1
Chronicles 9:24).
(14) Ruach translated SPIRITUAL (ruach) (Hosea
9:7).
(15) Ruach translated VAIN (ruach) (Job
15:2; 16:3).
(16) Ruach translated SPIRIT (ruach) (Job
27:3).
An example of how other translations
differ on the sixteen different ways (above) ruach is translated in the King
James Version.
| King |New |
New Revised | The |
| James |International|
Standard | Living |
| Version |Version |
Version | Bible |
1 Genesis 6:17 | breath |
breath |
breath |
breath |
2 Genesis 8:1 |
wind |
wind |
wind | wind |
3 Psalm 55:8 |
windy | tempest |
raging wind | storm |
4 Ezekiel 1:4 | whirlwind |
windstorm | stormy wind | storm |
5 Psalm 11:6 |
tempest |
wind |
wind |
wind |
6 2 Samuel 22:16 | blast | blast |
blast |
blast |
7 Job 41:16 |
air |
air |
air |
air |
8 Genesis 26:35 |
mind |
grief | better life |
bitter |
9 Joshua 5:1 |
courage | courage | spirit |
courage |
10 Genesis 3:8 |
cool |
cool |
cool | |
11 Judge 8:3 |
anger | resentment |
anger |calmed down|
12 Jeremiah 52:23| side |
side |
side |
side |
13 1 Chron. 9:24 | quarters |
side | side |
side |
14 Hosea 9:7 | spiritual |
inspired | spirit |
inspired |
15 Job 15:2 |
vain |
winded |
windy | windbag |
16 Job 27:3 | spirit |
east wind | breath |
breath |
Why was the same word
translated ÒBy the BREATH (ruach) of his
mouthÓ (Job 15:30), and then translated ÒAnd the SPIRIT (ruach) of
God in my nostrilsÓ (Job 27:3)? Many of the sixteen different ways
ruach is translated have nothing in common; the sixteen different translations
of the same word by the King James Version are not even close to being the
same; yet they are the same word in the Hebrew. There is no way that ruach
could have sixteen total different meaning; if it did there is no way the
translators could have known which of the sixteen was being used.
Were they saying God has an
Òimmaterial invisibleÓ (E. W. Vine) something in Him that can exist after His
death, as we are told that mankind has? There is no possible way that the
translators could have known.
(a). When (ruach) was breath of
any mortal being.
(b). Or known when the same
word should be changed to be an immortal, deathless something that does not
breathe air.
The two meaning are nothing
alike. ÒYou take away their breath
(ruach), they die, and return to their dust. You send
forth your spirit (ruach – breath), they
are created, and you renew the face of the earthÓ (Psalm 104:29-30).
(a). When God take away ruach (breath) they die.
(b). When
God sends ruach (breath), they live.
The spirit as it is used today
cannot die; therefore, this word (ruach) could not be translated spirit, but
when the earth is renewed by new life, the translators changed this new life
from breath to spirit (ruach).
AMPLIFIED BIBLE, ÒWhen You hide Your face, they are troubled and dismayed;
when You take away their breath (ruach), they
die and return to their dust. When You send forth Your Spirit and give
them breath (ruach), they are created, and You replenish the face of the groundÓ (Psalm
104:29-30).
COMMON ENGLISH BIBLE, ÒBut
when you hide your face, they are terrified; when you take away their breath (ruach),
they die and return to dust. When you let loose your breath (ruach),
they are created, and you make the surface of the ground brand-new againÓ (Psalm
104:29-30).
NEW CENTURY VERSION, ÒWhen
you turn away from them, they become frightened. When you take away their breath (ruach),
they die and turn to dust. When you breathe (ruach) on
them, they are created, and you make the land new againÓ (Psalm
104:29-30).
HOLMAN CHRISTIAN STANDARD
BIBLE, ÒWhen You hide Your face,
they are terrified; when You take away their breath (ruach),
they die and return to the dust. When You send Your breath (ruach),
they are created, and You renew the face of the
earthÓ (Psalm 104:29-30).
Does the number of times ÒruachÓ is
translated ÒspiritÓ in the difference translations show the scholars that
translated them were easing away from the King James Version?
ÒSpiritÓ 236
times in King James Version
ÒSpiritÓ 221
times in New American Standard Bible
ÒSpiritÓ 193
times in New International Version
ÒSpiritÓ 167
times in New Living Translation
ÒSpiritÓ 131
times in The Message
ÒSpiritÓ
79 times in Contemporary English Version
(a). ÒAnd the SPIRIT (ruach) of God
in my nostrilsÓ (Job 27:3)
(b), "SPIRIT (ruach) of
God" (Genesis 1:2)
(c). "And the SPIRIT (ruach) shall
return unto ÒGodÓ (Ecclesiastes
12:7)
(d). "And the SPIRIT (ruach) of
the beast that goes downwardÓ (Ecclesiastes 3:21)
SPIRIT (ruach)
in passages that has reference to attitude, behavior, thinking, disposition,
mood, or temperament. As ÒA happy disposition,Ó Ògood attitudeÓ or
Òbad mood.Ó None of these passages are speaking of an immortal, no substance
something that has it own life that it will live after the person it had been
in is dead; the teaching of the Greeks and of Plato says a soul will live
without a resurrection freed from the dead person it had been trapped in.
(a). "A lying SPIRIT (ruach)" (1
Kings 22:23)
(b). "The SPIRIT (ruach) of
jealousy came" (Genesis 1:2; 41:8, Numbers 5:14; 5:30)
(c). ÒThe SPIRIT (ruach) of
heavinessÓ (Isaiah 61:3)
(d). "Because
he had another SPIRIT (ruach)" (Numbers 14:24)
(e). "The SPIRIT (ruach) entered
into me" (Ezekiel 2:2; 3:24)
(f). ÒNeither was there SPIRIT (ruach) in
themÓ (Joshua 5:1). No soul in them?
(g). "And a new SPIRIT (ruach) will
I put within you" (Ezekiel 36:26). A new soul put in them?
(h). "God hardened
his SPIRIT (ruach)" (Deuteronomy 2:30)
(i). "Anguish of SPIRIT (ruach)"
(Exodus 6:9)
(j). "SPIRIT (ruach) of
wisdom" (Exodus 28:3)
(k). "Joshua...was filled with the SPIRIT (ruach) of
wisdomÓ (Deuteronomy 34:9)
W. E. Vine, ÒVineÕs Complete
Expository Dictionary,Ó pages 240–241 gives nine ways spirit–ruach
is used in the Old Testament.
1. First: this word means Òbreath.Ó
2. Second: this word can be used with emphasis on the
invisible, intangible, fleeting quality of air.
3. Third: ruach can mean, Òwind.Ó
4. Fourth: the wind represents direction.
5. Fifth: ruach frequently represents the element of
life in a man, his natural ÒspiritÓ, ÒAnd all flesh died that moved upon the
earthÉAll in whose nostrils was the breath of life.Ó (Gen.
7:21–22). In these verses the animals have ÒspiritÓ (cf. Ps. 104:29).
6. Sixth: ruach is often used of
(a). A manÕs mind–set,
disposition, or Òtemper,Ó ÒBlessed is the man unto whom the Lord
imputeth not iniquity, and in whose spirit (ruach) there is no
guileÓ (Ps. 32:2). In Ezek. 13:3 the word is used of oneÕs mind or
thinking, ÔWoe unto the foolish prophets, that follow their own
spirit (ruach), and have seen nothingÕÓ (cf. Prov.
29:11).
(b). Ruach can
represent particular dispositions, as it does in Josh. 2:11, ÒAnd
as soon as we had heard this things, our hearts did melt, neither did there
remain any more courage (ruach–spirit in King James Version) in
any man, because of youÉÓ (cf. Josh. 5:1; Job
15:12).
(c). Another
disposition represented by this word is ÒtemperÓ, ÒIf the
spirit (temper) of the ruler rise up against thee, leave not
thy placeÉÓ (Eccl. 10:4). David prayed that God would Òrestore
unto me the joy of thy salvation; and uphold me with the free SpiritÓ (Ps.
51:12). In this verse Òjoy of salvationÓ and Òfree
SpiritÓ are parallel and; therefore, synonymous terms.
Therefore, ÒspiritÓ refers to oneÕs inner disposition, just as
ÒjoyÓ refers to an inner emotion.
7. Seventh: the Bible often speaks of GodÕs ÒSpirit.Ó
8. Eighth: angels in heaven are sometimes
called Òspirits.Ó
9. Nine: the ÒspiritÓ may also
be used of that which enables a man to do a particular job of that which
represents the essence of a quality of man.
Just as in the New Testament, when spirit is used in reference to
a person, it is the disposition of the persons mind or thinking.
Why did the translators translate
the word "ruach" into "spirit" in
one place, and "blast" or "wind" in
others? The meaning of "spirit" as it was
used in 1611 and as it is used today, an immortality no substance something in
a person is not a thirty-first cousin to ÒwindÓ or Òbreath,Ó
etc., yet the translators, at will, changed the same word into many words, into
many things that have meaning that are worlds apart.
Does the same
word have many completely different meanings? (1) One meaning that had reference to
the mortal person or animal? (2) And
another meaning of the same word that would have had reference to an immortal
living being that is in a person unto the death of the person that animals do
not have?
ÒRuach,Ó is it mortal or immortal?
If ruach is an immortal something that is in a person, then how could
ruach also be something that is in both a person and in an animal that is
mortal? Then how could the Hebrew people know when it was speaking of a mortal
person or a mortal animal that cannot keep from dying, or when it was actual
speaking of something in a person that is immortal and cannot die; how could
they know that when the same word was speaking of an animal that it was
speaking of something in the animal that was not immortal? How could the
translators know? They could not; the translators had to put their theology of
man into the Bible, even if they could not be consistent. How could
anyone read the Kings James Version and know that anger, cool, courage, air,
mind, breath, wind, blast, and spirit are all the same thing? Most
English reader today would not know that ÒwindÓ and "spirit" are
both indiscriminately translated from the same word, and that almost without
exception today's reader would understand "spirit" to
be an immortal soul, but would never understand "wind" to
be an immortal soul. Those who do not read Hebrew are deliberately misled by
such indiscriminately translations.
Summary - Nehphesh,
nshahmah, and ruach are something that both a person and an animal have in
common, and all three are something that can and does die. Both an
animal and a man are a soul-a living being of this earth.
Animals or people do not have a soul, do not have a pagan
immortal something imprisoned in them that cannot die, something that when is
freed it will live after the death of the animal or person it was in.
How nehphesh and psukee are
translated in seven different versions.
| K.J.V. | N.K.J.V. | N.A.S.V. | R.S.V. |
Gen. 1:20 | creatures |
creatures | creatures | creatures |
Gen. 2:7 |
soul | living being| living
being| living being|
Gen. 9:5 |
life |
life |
life | life |
Mt 16:25-26|life & soul | life & soul | life
& soul | life 4 times|
Acts 3:23 | soul |
soul |
soul | soul |
1 Cor15:45 |
soul | living being|
soul | living being|
1 Pet 3:20 | souls |
soul |
persons | persons |
Rev. 16:3 |
soul |
creature | living thing| living thing|
-----------------------------------------------------
| N.R.S.V. | N.I.V. |Robert
Young|
Gen. 1:20 | creatures |
creatures | creature |
Gen. 2:7 | living being| living being |living
being-creature|
Gen. 9:5 |
life |
life |
life |
Mt 16:25-26| life 4 times| life & soul |
soul |
Acts 3:23 | everyone |
anyone |
soul |
1 Cor15:45 | living being| living
being | creature |
1 Pet 3:20 | persons |
people |
soul |
Rev. 16:3 | living thing| living thing |
soul |
PSUKEE IN
NEW TESTAMENT
Of the 105 times psukee is used in the Greek
Only 58 times it is translated ÒsoulÓ in the King James.
Only 56 times it is translated ÒsoulÓ in the American Standard.
Only 33 times it is translated ÒsoulÓ in the New Revised
Standard.
Only 24 times it is translated ÒsoulÓ in the New
International (2011 update).
A bird's eye view (below) of the way
psukee is translated all 105 times it is used in the New Testament in four
versions shows that a psukee is a living being, not an immortal no substance
something. The translators wanted to put their immortal soul in the Bible, but
they had a problem for if they had uniformly translated psukee into
"soul," in some passages their immortal soul would have been subject
to death, and in other passages it would be a dead soul.
K. J. V. King James Version ----- N. R.
S. New Revised Standard Version ------- A. S. V. American Standard
Version ------- N. I. T. New International Version (2011 update)
|K.
J. V.| N. R. S.|A. S. V.|N. I. V
1. Matthew 2:20 | LIFE | LIFE | LIFE | LIFE
2. Matthew 6:25 |
LIFE | LIFE | LIFE |
LIFE
3. Matthew 6:25 |
LIFE | LIFE | LIFE |
LIFE
4. Matthew 10:28 | soul |
soul | soul | soul
5. Matthew 10:28 |
soul | soul | soul |
soul
6. Matthew 10:39 |
LIFE | LIFE | LIFE |
LIFE
7. Matthew 10:39 |
LIFE | LIFE | LIFE |
LIFE
8. Matthew 11:29 | souls |
souls | souls | souls
9. Matthew 12:28 |
soul | soul | soul |
I
10. Matthew 16:25 | LIFE |
LIFE | LIFE | LIFE
11. Matthew 16:25 | LIFE |
LIFE | LIFE | LIFE
12. Matthew 16:26 | soul |
LIFE | LIFE | soul
13. Matthew 16:26 | soul | LIFE |
LIFE | soul
14. Matthew 20:28 | LIFE |
LIFE | LIFE | LIFE
15. Matthew 22:37 | soul |
soul | soul | soul
16. Matthew 26:38 | soul |
I | soul | soul
17. Mark 3:4 |
LIFE | LIFE | LIFE |
LIFE
18. Mark 8:35 |
LIFE | LIFE | LIFE |
LIFE
19. Mark 8:35 |
LIFE | LIFE | LIFE |
LIFE
20. Mark 8:36 |
soul | LIFE | LIFE |
soul
21. Mark 8:37 |
soul | LIFE | LIFE |
soul
22. Mark 10:45 |
LIFE | LIFE | LIFE |
LIFE
23. Mark 12:30 |
soul | soul | soul |
soul
24. Mark 12:33 |
soul | HEART | HEART | HEART
25. Mark 14:34 |
soul | I |
soul | soul
26. Luke 1:46 |
soul | soul | soul |
soul
27. Luke 2:35 |
soul | soul | soul |
soul
28. Luke 9:24 |
LIFE | LIFE | LIFE |
LIFE
29. Luke 9:24 |
LIFE | LIFE | LIFE |
LIFE
30. Luke 9:56 |
LIVES | | |
LIFE
31. Luke 10:27 |
soul | soul | soul | soul
32. Luke 12:19 |
soul | soul | soul |
MYSELF
33. Luke 12:19 |
soul | soul | soul |
LIFE
34. Luke 12:20 |
soul | LIFE | soul |
LIFE
35. Luke 12:22 |
LIFE | LIFE | LIFE |
LIFE
36. Luke 12:23 | LIFE |
LIFE | LIFE | LIFE
37. Luke 14:26 |
LIFE | LIFE | LIFE |
LIFE
38. Luke 17:33 |
LIFE | LIFE | LIFE |
LIFE
39. Luke 21:19 |
soul | souls | souls | YOURSELVES
40. John 10:11 |
LIFE | LIFE | LIFE | LIFE
41. John 10:15 |
LIFE | LIFE | LIFE |
LIFE
42. John 10:17 |
LIFE | LIFE | LIFE |
LIFE
44. John 10:24 |
US | US |
US | US
45. John 12:25 |
LIFE | LIFE | LIFE |
LIFE
46. John 12"25 |
LIFE | LIFE | LIFE |
LIFE
47. John 12:27 |
soul | soul | soul |
HEART
48. John 13:37 |
LIFE | LIFE | LIFE |
LIFE
48. John 13:38 |
LIFE | LIFE | LIFE |
LIFE
50. John 15:13 |
LIFE | LIFE | LIFE |
LIFE
51. Acts 2:27 |
soul | soul | soul |
ME
52. Acts 2:31 |
soul | FLESH | FLESH | BODY
53. Acts 2:41 |
souls | PERSONS | souls | .
54. Acts 2:43 |
soul | EVERYONE| soul | EVERYONE
56. Acts 3:23 |
soul | EVERYONE| soul | ANYONE
57. Acts 4:32 |
soul | soul | soul |
MIND
58. Acts 7:14 |
souls | ALL | souls | ALL
59. Acts 14:2 |
MINDS | MINDS | souls | MINDS
60. Acts 14:22 |
souls | souls | souls | DISCIPLES
61. Acts 15:24 |
souls | MINDS | souls | MINDS
62. Acts 15:26 |
LIVES | LIVES | LIVES | LIVES
63. Acts 20:10 |
LIFE | LIFE | LIFE |
ALIVE
64. Acts 20:24 |
LIFE | LIFE | LIFE |
LIFE
65. Acts 27:10 |
LIVES | LIVES | LIVES | LIVES
66. Acts 27:22 |
LIFE | LIFE | LIFE |
YOU
87. Acts 27:37 |
souls | PERSONS | souls | US
68. Romans 2:9 |
soul | EVERYONE| soul | BEING
69. Romans 11:3 |
LIFE | LIFE | LIFE |
ME
70. Romans 13:1 |
soul | PERSON | soul | EVERYONE
71. Romans 16:4 |
LIFE | LIFE | LIFE |
LIVES
72. 1 Cor. 15:45 | soul |
BEING | soul | BEING
73. 2 Cor. 1:23 |
soul | ME |
soul | .
73. 2 Cor. 12:15 |
YOU | YOU |
souls | YOU
74. Ephesians 6:6 | HEART |
HEAT | HEART | HEART
75. Philippians 1:27 | MIND |
MIND | soul | MEN
76. Philippians 2:30 | LIFE |
LIFE | LIFE | LIFE
77. Colossians 3:23 |HEARTILY|YOURSELVES|HEARTILY|HEART
78. 1 Thess. 2:8 | souls |
SELVES | souls | LIVES
79. 1 Thess. 5:23 | soul |
soul | soul | soul
80. Hebrews 4 12 | soul |
soul | soul | soul
81. Hebrews 6:19 | soul |
soul | soul | soul
82. Hebrews 10:38 | soul |
soul | soul | I
83. Hebrews 10:39 | soul |
SAVED | soul | SAVED
84. Hebrews 12:3 | MINDS |
HEART | souls | HEART
85. Hebrews 13:17 | souls |
souls | souls | YOU
86. James 1:21 |
souls | souls | souls | YOU
87. James 5:20 |
soul | soul | soul |
HIM
88. 1 Peter 1:9 | souls |
souls | souls | souls
89. 1 Peter 1:22 | souls |
souls | souls | YOURSELVES
90. 1 Peter 2:11 | soul |
soul | soul | soul
91. 1 Peter 2:25 | souls |
souls | souls | souls
92. 1 Peter 3:20 | souls |
PERSONS | souls | PEOPLE
93. 1 Peter 4:19 |
souls |THEMSELVES |souls | THEMSELVES
94. 2 Peter 2:8 |
soul | soul | soul |
soul
95. 2 Peter 2:14 | souls |
souls | souls | UNSTABLE
96. 1 John 3:16 |
LIFE | LIFE | LIFE |
LIFE
97. 1 John 3:16 | LIVES |
LIVES | LIVES | LIVES
98. 3 John 2 |
soul | soul | soul |
soul
99. Revelation 6:9 | souls |
souls | souls | souls
100. Revelation 8:9 | LIFE |CREATURES|
LIFE | CREATURES
101. Revelation 12:11| LIVES |
LIFE | LIFE | LIFE
102. Revelation 16:3 | soul |
THING | soul | THING
103. Revelation 18:13| souls |HUMAN LIVES |souls| HUMAN
BEINGS
104. Revelation 18:14| soul |
soul | soul | YOU
104. Revelation 20:4 | souls | souls |
souls | souls
All these words that are translated
from one word, psukee, in the four translations (life, lives, yourself,
yourselves, us, mind, minds, you, him, heart, heartily, everyone, persons,
disciples, creatures, all, me, I, man, flesh, being, anyone, alive, human
lives, and body), all have a reference to the human person, not even
one is to a no substance immaterial living something that is in a person.
Psukee is used 105 times, and it is
the only word that is translated soul in the New Testament (translated soul
only 58 of the 105 times in the King James Version), and psukee is the same
word in Greek as nehphesh is in Hebrew. Both nehphesh and psukee can and do die,
both are sometimes dead.
1.
The same word (psukee) is translated ÒsoulÓ that many believe cannot die about
58 times.
2. The
same word is translated Òlife,Ó an animal type of life in both people and
animals that cannot keep from dying about 40 times.
How could the translators know when the same word was?
(a). Something that could not die,
(b). Or when it is something that could not keep from dying?
None of the many translations of the Bible agree on,
(a). When psukee should be translated a soul that cannot die,
(b). And when psukee should be translated life of a person or
animal that cannot keep from dying.
3. "Lose
his life (psukee)" (Matthew 10:39).
4. "Shall
save a soul (psukee) from death" (James
5:20, King James
Version). ÒWill save him (psukee) from
deathÓ (James 5:20, New
International Version). Salvation
is from death for a person, not salvation
from Hell
for a soul.
5. "To save life (psukee) or
to destroy it (destroy ÒpsukeeÓ)" (James 4:12).
In Old English, soul, like ghost and
charity, may have been an acceptable translation then, but not today. Most of
the times nehphesh and psukee are translated "soul," even
those who believe a person is two beings in one have to admit it is referring
only to the earthly person, earthly life, or earthly being; but today the
English word "soul" has come to mean an unseen
deathless something that is in a person, something that will live after the
person it was in is dead.
1. "For those who sought the
Child's life (psukee–life, not soul)" (Matthew
2:20).
2. "But
rather fear Him who is ABLE TO DESTROY
BOTH soul (psukee–life,
not soul) and body" (Matthew 10:28). This
passage clearly says BOTH life (psukee) and body can be DESTROYED in the
same place, (1) the body and (2) the life are BOTH DESTROYED in Gehenna.
When psukee is mistranslated soul, then a soul that we are told is deathless
and cannot be destroyed but it is destroyed, not tormented in Gehenna. When
Gehenna is mistranslated ÒHellÓ it makes the earthly body be taken to Hell and
destroyed in Hell, which not many if any believe the earthy body or a soul will
be destroyed in Hell. When psukee is translated ÒsoulÓ as it is in the
King James Version, it makes a soul that we are told is deathless be destroyed
just as the earthly body is destroyed, and destroyed in the same place that the
earthly body is destroyed; the Bible says that place is Gehenna that is a place
on this earth; the translators changed the place from Gehenna to Hell that they
and most at that time believed to be a place that is inside of the earth. The
same word (psukee) that is translated ÒsoulÓ in verse 28 that the translators
believed could not die, is twice changed (translated) to ÒlifeÓ in verse 39
changed to something that the translators believed that could not keep from
dying.
3. "And
he who has lost his life (psukee–life,
not soul) for My sake shall find it" (Matthew 10:39, also
Matthew 16:25, Mark 8:35). ÒLost his soul for My sake" in
King James Version. In todayÕs man made theology the only way to lose your soul
is by sinning; does the King James translation not make Christ be saying that
if we sin and lose our soul we will save our soul? This translation is both false, unacceptable, and untrue.
4. "And to give His life (psukee–life,
not soul) a ransom for manyÓ (Matthew 20:28).
5. "To
save a life (psukee–life, not soul), or
destroy it" (Luke 6:9).
6. "And
I lay down my life (psukee–life,
not soul) for the sheep" John 10:15.
7. "Men who have risked their lives (psukee–lives,
not souls) for the name of our Lord Jesus Christ" (Acts
15:26).
8. "And
they are seeking my life (psukee–life,
not soul)Ó (Romans 11:3).
9. "Will save his soul (psukee–life,
not soul) from death" (James 5:20).
Which one is psukee, a mortal being
that will die, or an immortal being that cannot die? If there were a soul that
could not die, it is strange that both the Old and New Testament
repeatedly speak of the death of this deathless soul that cannot die.
Psukee is translated "soul" and "life" interchangeably,
and sometimes in the same verse; (Matthew 16:25-26) where the same word
(psukee) is inconsistently translated two times "soul," and
two times "life" in the same passage in the King
James Version; but corrected in the American Standard Version and most other
versions where all four times the same word is translated "life.
"In exchange for his life" (psukee). The parallel
passage in Luke 9:25 says,
(a). ÒAnd lose
himselfÓ King James Version.
(b). "And
lose or forfeit his own self" American Standard
Version.
(c). "Yet
lose...his very self" New International Version.
(d). "Lose...themselves" New
Revised Standard Version.
ÒFor whosoever would save his
life shall lose it: and whosoever shall lose his life for
my sake shall find itÓ (Matthew 16:25). Human language could not be any
clearer that Christ is speaking of the whole person, and not some internal
unseen something that is in a person. If the immortal soul doctrine were true,
a person could not lose a soul that can never die, not even when the person it
was in is dead; if a soul will live on then it is a soul that will lose the
person it is in. It is the life of a person that is lost by death, not a
deathless soul that is lost to endless life in Hell. This passage
is about a person losing their physical life for being faithful to Christ, not
about having life after the resurrection. It is not about losing a soul with
the meaning that soul has today, an immortal deathless something in you; a
meaning psukee did not have when the New Testament was written.
In the King James Version in the
same sentence the same word (psukee) is translated into two words that have
completely different meaning (Matthew 16:25-26).
(a). Life (psukee) the physical life of a person that will
die.
(b). Soul (psukee) the Platonic beliefs of the translators that
there is an immortal soul that cannot die that is in a persons that
cannot keep from dying.
Also in Luke 12:19-23 the same word
(psukee) in the same passage is translated both (1) Psukee is
translated three times something that is immortal and cannot die. (2) Psukee is
translated two times something that is mortal and cannot keep from
dying. How could the translators of the King James Version know the
same word in the same sentence has two completely different and opposite
meaning? It was nothing more than a determination at any cost to put their
Platonic theology into the Bible where it was not, even to put it into the
mouth of Christ. In Mark 3:4 Jesus asked the Pharisees, ÒIs it lawfulÉto
save a psukee, or to kill?Ó
(a). The psukee is something that can
be saved from death.
(b). The psukee is a person that can
be killed, not an immortal something that is deathless and cannot be killed;
they did not dare translate psukee soul in this passage.
HENRY CONSTABLE, A.M., ÒThere are
instances in which this is done of so flagrant a character that we venture to
say that no scholar will now stand up and defend themÉTo Ôsave a soulÕ is, with
them to turn from sin to God and avoid the punishment of hellÉtheir own theory
forbids them to translate it by ÔlifeÕ in verse 26 of Matthew 16 (as they had
in verse 25) for so translated, their theory would be
contradicted.Ó ÒHades or The Intermediate State of
Man,Ó page 46-47, 1873, public domain.
The immortality doctrine makes the
Bible contradict itself, for the Bible says repeatedly that both a nehphesh
(Old Testament), and a psukee (New Testament) both can die and does die, and
never says a person has a deathless, immortal something in them that is
called "soul." Christ "laid down His
LIFE (psukee–life, not a soul) for us, and we ought to
lay down our LIFE (psukee–life, not a soul) for the
brethren" (1 John 3:16). "To give His (psukee–life,
not a soul) a ransom for many" (Matthew 20:28), if a
psukee cannot die, Christ could not have "laid down His
SOULÓ (psukee) or "give His SOUL" (psukee), and we
could not "lay down our SOULSÓ (psukee).
(a). If the psukee were something
that cannot die, Christ did not die. He could not have been raised from the dead for He could
have never been dead.
(b). If the psukee were something
that cannot die, God would be telling us to do that which we cannot do, "lay
down our soul (psukee) for the brethren.Ó
There
would be no possible way to Òlay down a immortal, deathless soul for the brethren.Ó To put a soul,
an immaterial, immortal; therefore, a deathless something in a person in this passage makes the King James
Version be telling us
to do something that is impossible for us to do.
(a). James
5:20 "Shall save a SOUL (psukee–life,
not a soul) FROM DEATH" King James Version. If
there were a "SOULÓ in a person that cannot die, how can
it be saved from the death it cannot die?
(b). James
5:20 "Will save HIM (psukee–life, not a soul) FROM
DEATHÓ New International Version. Will save ÒHIMÓ (will save the person) from Òthe wages
of sin,Ó will save ÒHIMÓ from ÒdeathÓ (Romans 6:23).
PSUKEE, A
MORTAL BEING,
OR AN IMMORTAL BEING?
Psukee is translated life, strength,
he, heart, heartily, you, mind, and us.
These all have a reference to this life, to a mortal being, to a person, and
not to a immortal soul that has no
substance. How could the same word mean both (1) a mortal being that cannot
keep from dying, (2) and an immortal being that cannot die?
Psukee (life) is the natural life
from Adam. "The first man Adam become a living soul (psukee–living
being), the last Adam became a life-giving spirit" (1
Corinthians 15:45). All living being have psukee
life, it is the physical life common to all living creatures; it is never said
to be eternal. All living creatures (animals, fish, man) by natural birth have
psukee (life) from birth to death. Psukee is never coupled with the adjective
eternal or everlasting. Even in the King James Version psukee is the only
word that is translated soul in the New Testament, but the translators were
able to translate it soul only about one-half of the times it is used. Psukee
is applied to the life of animals two times in the New Testament.
(a). ÒAnd
there died the third part of the creatures which were in the sea, even they
that had life (psukee)Ó (Revelation 8:9).
(b). ÒAnd
the second poured out his bowl into the sea; and it became blood as of a dead
man; and every living soul (psukee) died, even the
things that were in the seaÓ (Revelation 16:3).
In one passage psukee is translated
life, in the other psukee is translated soul; if psukee did mean a soul, than
in both passages a soul does die. But many churches tell us, ÒNo, to die is not
to die, to die is to have eternal life being tormented by God.Ó
PASSAGES IN
THE NEW TESTAMENT
THAT HAS
"PSUKEE" IN THEN
The many words the translators used
to translate "psukee" are both nouns and pronouns, it refer to (1)
God (2) to a person (3) or to an animal; not to an immortal no substance
something in God, not one time to an immortal no substance something in a
person, not one time to an immortal no substance something in an animal. The
person or animal is sometimes dying, and is sometimes dead. This one word, which
is a common noun, but the translators changed it into many nouns, it
is changed into a proper noun, and often is changed to a pronoun, then
translated by many pronouns just as "nehphesh" is in the Old
Testament. The different translations do not agree on when it should be
changed from a common to a proper noun, or do not agree on when they have the
right to change the noun that God used to many pronouns.
(1). In
fifty-one of the about one hundred six times in which psukee is translated
life, and like the ÒnehpheshÓ of the old testament, it can die,
be killed, perish, or be destroyed.
(2). Nineteen
passages with psukee used referring to parts of the human body. Passages
that spirit (pnuma) is the human mind.
(3). Thirty-two
passages with psukee used referring a number of people.
(4). Nine
passages with psukee applied to God or Christ.
(5). Six
passages with psukee used in symbolic language.
(1). IN FIFTY-ONE
OF THE ABOUT
ONE HUNDRED
SIX TIMES
IN WHICH
PSUKEE (soul) IS TRANSLATED LIFE
AND (like
the ÒNehpheshÓ of the Old Testament)
PSUKEE CAN
DIE, CAN BE KILLED,
CAN PERISH,
CAN BE DESTROYED
(1.) Matthew 2:20, "Arise
and take the young child and his mother, and go into the land of Israel, for
they are dead that sought the young childÕs LIFE (psukee–life,
not sought a deathless soul)." There is no doubt that they wanted to kill
the child's mortal body, not kill an immortal something in him that could not
be killed. There is no deathless immortal "soul" that cannot be ÒkilledÓ in
this passage. See notes on this in chapter four. ÒThe young child to
destroy (apollumi) himÓ (Matthew 2:12); is there
anyone that doubts that Herod was going to kill (apollumi) the child, not
endlessly torment a deathless soul?
(2). and (3.)
Matthew 6:25, "Therefore, I say unto you, be not anxious
for your LIFE (psukee–life), what you shall
eat, or what you shall drink; nor yet for your body, what you shall put
on. Is not the LIFE (psukee–life) more
than the food, and the body than the raiment?" It is the earthly
person (psukee) that is in the image of Adam that eats and drinks, there is not an immortal soul that is in a
person that is in the image of Adam.
(a). ÒBe not anxious for
your LIFE (psukee–life), what you shall
eat.Ó It is the mortal
person that eats, not an immaterial soul that cannot eat.
(b). ÒIs not the LIFE (psukee–life) more
than the food, and the body than the raiment?" It is the body that puts on
clothing, not an immaterial soul. It is our lives that need food, our bodies that need cloths to be
warm; if there were an immortal soul it could not use either one.
(4). and (5.)
Matthew 10:28, "And be not afraid of them that kill the body, but
are not able to kill the soul (psukee–life), but
rather fear him who is able to destroy (apollumi) both soul (psukee–life) and
body in hell-Gehenna.Ó
Psuhee is translated soul two times (Matthew 10:28) and life two
times (Matthew 10:39) in this discourse of Christ to the twelve (Matthew
19:5-42); what was the reason for translating the same word into two words that
are nothing alike? I find it strange that one of the most used
passages, as it is translated in the King James Version, is used to prove a
soul cannot be destroyed says a soul (psukee–life) can be destroy in the
valley of Gehenna, the ciry dump that is on this
earth. See Matthew 10:28; Luke 12:5, See "Proves
more than they want" in chapter four. (1) If there was a ÒsoulÓ that is
deathless then not even God could destroy this immortal thing that could never
die, for if God did destroy this living being that cannot be destroyed that
some believe to be in a person, then it would not be immortal and it could die.
(2) When Gehenna is changed to Hell, is there anyone that believes that God is
literally going the take earthly bodies from earth to where ever Hell is
believed to be and destroy souls in Hell? Whatever anyone believes a
soul to be, I do not believe they believe (1) a deathless ÒsoulÓ is
cast into Gehenna the trash dump of Jerusalem, (2) or believe that a earthly ÒbodyÓ is destroyed in Hell. Only
after the words of Christ are double changed,
FIRST: Changed from a psukee (a
person) being cast into Gehenna,
SECOND: Changed to a soul being cast
into Hell can this passage be used to teach the evil doctrine of God tormenting
whatever a soul is in Hell, whatever it is that a soul is believed to be, even despite
the fact that there was no such word as Hell in the Greek at the time of
Christ.
Then, ÒWho
is able to destroy BOTH psukee and body in Gehenna,Ó must also be changed
to only the body can be destroyed in Gehenna, but, according to the belief of
many, psukee (translated both life and soul in King James Version) cannot ever
be destroyed anyplace, cannot be destroyed in Gehenna, the city dump or Hell,
not even destroyed by God; therefore, ÒdestroyedÓ is changed to Òtormented,Ó
then both body and psukee are tormented in ÒHellÓ (Gehenna), both go to the
same place. Theology of man cannot change what God said and separate the person
and a soul, and destroy the person in one place, and have God endlessly
tormenting a soul in another place just because todayÕs theology says there is
a soul that cannot be destroyed.
If, as many affirm, that there is a
soul that is indestructible, where is even one scripture that teaches there is
an indestructible or deathless soul; where is one scripture that says there is
a soul that will be alive in Heaven, or alive any place between death and the
Resurrection? If there were a soul that God cannot destroy would not this
be saying God is not able to reduce something He created back to it original
state of non-existences, or that God was able to create a soul, but God is not
able to destroy a soul, not able to uncrate that which He created; if He had
created a soul and is now unable to destroy it, then He is not omnipotent, then
He is not all powerful.
(a). Christ is telling the
apostles, ÒFear him who is able to DESTROY
BOTH your life (psukee) and your body IN
GEHENNA,Ó the city dump.
(b).
Man says Christ was telling the
apostles, ÒFear Him that can torment your soul and your body in Hell but cannot
destroy them.Ó
(psukee) shall
lose it, and whosoever shall lose HIS
LIFE (psukee) for my sake
shall find it. For what shall A MAN be profited, if he shall
gain the whole world, and forfeit HIS LIFE (psukee)? Or
what shall A MAN give in exchange for HIS LIFE (psukee)?" The
King James Version has the same word (psukee) translated "life" two
times, and "soul" two times. What made the translators think Christ
used the same word in the same sentence with two completed different meaning?
In today's English, the meaning of "soul" and "life" are
not even close to being the same, yet they were translated from the same Greek
word in the same sentence.
Matthew 10:39, ÒLose
his lifeÓ (Greek–psukee) must be changed from a
person losing life changed to a deathless soul losing its reward, not losing
its life, changed to mean an everlasting life of being endlessly tormented by
God for a soul that can never lose it life, can never end, can never be destroyed (Matthew
10:39). It is clearly said the earthly life that is saved from death by a
denial of Christ is the same life that is lost by martyrdom of those that
confess Christ; it is this earthly life that both the lost and saved have in
common.
ÒLoseÓ in Matthew 10:39 and
Luke 9:24 is translated from Òapollumi.Ó
(a). ÒHe who has found his life
shall lose (apollumi) itÓ (Matthew 19:39)
(b). ÒAble to save and to destroy (apollumi)Ó (James
1:11)
(c). ÒHow they might destroy (apollumi) himÓ (Matthew
12:14)
(d). ÒPeople sought to destroy (apollumi) himÓ (Luke
19:47)
(e). ÒCome and destroy (apollumi) these
husbandmenÓ (Luke 20:16)
(f). ÒDestroy (apollumi) not
him with your meatÓ (Romans 14:15)
(g). ÒI will destroy (apollumi) the
wisdom of the wiseÓ (1 Corinthians 1:19)
(h). ÒAnd were destroyed (apollumi)
of serpentsÓ (1 Corinthians 10:9)
(i). If there is no
resurrection, ÒThen those also who have fallen asleep in Christ
have perished (apollumi)Ó (1 Corinthians
15:18). ÒThen those also who have fallen asleep in Christ have are
destroyed (apollumi)Ó if there is no
resurrection, American Standard Version.
IN
MATTHEW 10:39 THE SAME THING THAT HAPPENS TO A SOUL (psukee - life) ALSO
HAPPENS TO THE BODY, BOTH ARE DESTROYED IN THE SAME PLACE, BOTH BODY AND PSUKEE
ARE DESTROYED, NOT TOREMNTED IN GEHENNA, THE CITY DUMP. Most
that believe in Hell do not believe what this says when psukee is translated
soul; they do not believe the body or a soul will be destroyed in Hell, but the King James Version definitely says
BOTH body and soul will be DESTROYED in Hell, not both tormented. Will
the body of a person suffer eternal life in endless misery? Is it not
unreasonable to say destroying a soul means eternal life in endless misery
beings endlessly tormented by God, but destroying the body means the death of a
person a soul had been in?
WHAT DOSE MATTHEW 10:39 SAY?
(a). "He who finds his life–shall
lose it."
(b). "He who loses his life–shall
find it."
Both times ÒlifeÓ is
translated from psukee, the same Greek word that is translated ÒsoulÓ in
Matthew 10:28. The person
who saves his ÒlifeÓ by denying Christ will lose his or her ÒlifeÓ
at the judgment. It is the person that loses ÒlifeÓ because of
being a Christian and will not deny Christ will find his or her ÒlifeÓ
at the resurrection. There is no way Christ could have said it any clearer or
plainer. It is the "LIFE" of a
person that is being spoken of, not some deathless something in a
person that has life and cannot lose it. There is not a word said about an
endless life for a deathless soul being endlessly tormented by God in this
passage. "He who finds his life (psukee, not find his
soul) shall lose it,Ó (lose life, not lose a soul). The
person who saves his life (psukee) by denying Christ will lose
his life (psukee) at the judgment. He who finds his life is
one who puts this life ahead of Christ, but he will "lose
it" lose his or her life at the judgment, Òthe second deathÓ
(Revelation 21:8), not will have an everlasting life with endless torment by
God.
(a). "The wages of sin is death" (Romans
6:23).
(b). ÒThe second deathÓ
(Revelation 21:8),
(c). "A certain fearful expectation of
judgment, and a fierceness of fire which shall devour the
adversaries" (Hebrews 10:27).
(4). "The day of judgment and destruction of
ungodly MEN" (2 Peter 3:7).
(5). "And forfeit his life" (psukee)
(Mark 8:36). "And lose himselfÓ
(Luke 9:25). Lose his life (Matthew 10:28).
Luke used the pronoun "himself" in
the place of "psukee–lifeÓ where Matthew and Luke
are making (1) ÒLIFEÓ (psukee) in Matthew and (2) ÒHIMSELFÓ in
Luke both be the same thing. It is the ÒlifeÓ (psukee) of the
person ÒhimselfÓ that will be lost or saved, not an
invisible soul that has no substance that is in a person, not just something
inside of a person that no one can tell us what it really is. The teaching
today is that this no substance soul that is in a person cannot be lost, but it
will just change its address to Heaven, Hell, or AbrahamÕs bosom when death
makes the person it is now in to no longer exist. An immortal soul had to be
put in the Bible, but to do so the translators had to throw away the whole
person we now are to make only an immaterial, invisible something they believed
to be in a person be immortal, and only this "invisible part of man" will
have endless life in Heaven; they make the person, ÒyouÓ be gone forever at
your death.
Those who do not obey Christ
shall lose the very thing that is saved by those who do obey
Him–life; the lost shall die and the saved shall live. "But
the righteous shall go into eternal life" (Matthew
25:46), it is LIFE that is lost or found. Many change this
from persons to souls and are saying, "Not so Lord, these souls 'shall not
lose life,' for the immaterial, invisible soul shall have endless life in Hell";
if this is not what they say, than what are they saying? It is life that
is being spoken of as being saved or lost, nothing more, not an immortal soul
that can never lose its life being saved from endless torment by God. There is
not a word said about Hell, torment, or whatever an immortal, immaterial,
invisible soul is believed to be; it takes much twisting to make Òlose
lifeÓ mean a deathless soul that cannot Òlose life,Ó to be
changed to a soul that will have endless life being endlessly tormented by
God.
"He who loses his life (psukee) shall
find it." How could Christ have said it any clearer that the
person that loses his life (psukee), loses his earthly life
because he is a Christian and will not deny Christ that person will find life at
the resurrection? If "lose his life" (psukee)
is to lose his life (psukee) for being a Christian, them "lose his life (psukee)"
cannot be speaking of a soul having everlasting life with torment that cannot
be lost. The life that is saved by being faithful is the
same life that will be lost by being unfaithful; torment and
soul are not in this passage, both are added.
(a). The person who saves his life
by denying Christ.
(b). That person will lose the same
thing; will lose his life at the judgment. It is not a soul that will be lost
at the judgment, but it is the life of a person that will be lost after the
resurrection of the dead from their graves and their judgment. Undead souls could not be
resurrected from their graves.
(c).
John 12:25 say the same "He that loves his life (psukee–not
he that loves his
soul) shall lose it; and he that hates his life (psukee–not
he that hates his soul) in
this world, shall keep it unto life eternal.Ó In this
passage it is ÒloseÓ life
or ÒkeepÓ life. Losing life is the opposite of keeping life, losing life is to not have life; death is
not another kind of life.
When save life and lose life in
Matthew 10:39 are applied to an immaterial soul that cannot die as it is used
in today's man made theology it makes nonsense.
1.
According to today's theology, to save a soul means to save that soul from
Hell.
2.
According to today's theology, to lose a soul means for that soul to go to Hell
forever. If "shall lose it" is made mean going to
Hell then "lose his life (psukee)" for Christ means going to Hell for Christ.
3. ÒHe that
finds his soul (psukee–saves his soul from Hell according to todayÕs
theology) shall lose it (shall lose his soul in
Hell–losing one's soul in today's theology is to go to
Hell) and he that loses his soul for my sake (he that goes to Hell for my
sake) shall find it (shall save his soul from Hell)Ó
TodayÕs theology makes utter nonsense of the Bible.
Finding life and losing life is not
an everlasting life of torment separated from God. (1) "He that
finds his life shall lose it" by some kind of magic charm losing
life has been turned into endless life in Hell that can never be lost for a
deathless soul. "Shall lose it (his life)" is made
to mean an endless life of torment in Hell for a soul, not
torment for the person that loses life by sinning, but torment for a soul that
had been in the person that sinned. How could anyone know this? (2) "He
that loses his life for my sake shall find it." Losing the life
of the body–being put to death for believing in Christ, also by some kind
of magic has been turned into endless life for an "immaterial, invisible
something that is in a person" after the death of the person it had been
in even though we are repeatedly told this deathless something already had
endless life even when the person it had been in was alive. To make
psukee be an "immaterial invisible, immortal part of manÓ that
cannot die makes it be nonsense. It could not be said any clearer that the loss
of LIFE in this passage is the lost of our earthly LIFE because of being
faithful to Christ; finding LIFE is for a person is to find endless LIFE at the
resurrection, and it is just as plain that the person that saves his earthly
LIFE (psukee) by denying Christ, that person will lose his resurrected LIFE at
the judgment.
(a). John
12:25, "He that loves his life (psukee) loses
it; and he that hates his life (psukee) in
this world shall keep it unto life
eternal."
(b). Matthew
16:25-26, "For whosoever would save his life (psukee) shall lose it, and whosoever shall
lose his life (psukee) for my sake shall find it. For what shall a man be profited, if
he shall gain the whole world (become very rich in this life), and
forfeit his life (psukee)? Or what shall a man give in exchange for his
life (psukee)?" (American Standard Version).
(c). Mark
8:35-36, "For whosoever would save his life (psukee) shall
lose it;
and whosoever shall lose his life (psukee) for
my sake and the gospelÕs shall save
it. For what do it profit a man, to gain the whole
world, and forfeit his life (psukee)? For
what should a man give in exchange for his life (psukee)?"
(d). Luke 9:24-25, "For whosoever would save
his life (psukee) shall lose it; but whosoever
shall lose his life (psukee) for
my sake, the same shall save it. For what is a man profited,
if he gain the whole world, and lose or forfeit his own self?"
(e). Matthew
19:39, ÒHe that finds his life (psukee) shall
lose it; and he that loses his life (psukee) for
my sake shall find it.Ó
(f). Luke
17:33,"Whosoever shall seek to gain his life (psukee) shall
lose it, but whosoever
shall lose his life (psukee) shall preserve
it."
(10). (11). (12). and
(13.) Mark 8:35-37, "For whosoever would save HIS
LIFE (psukee–not save or lose a soul that is in him or
her) shall lose it; and whosoever shall lose
HIS LIFE (psukee) for my sake and the gospel's
shall save it. For what does it profit a man, to gain the
whole world, and forfeit HIS LIFE (psukee)? For
what should a man give in exchange for HIS LIFE (psukee)Ó? It
is the life of a person that is prolonged for a little while by denying Christ
that will be lost at the judgment, but the same life of a person that is loss
because of being faithful to Christ, that personÕs life will be saved at the
judgment. In the King James Version the same word is inconsistently translated
"soul" two times, and "life" two times, but corrected in
the American Standard Version and most other translations where all four times
the same word (psukee) is translated "life." "In
exchange for his life,Ó not Òin exchange for his
soul.Ó If there were a deathless soul, a person could not exchange
(trade) that soul for anything.
(14). and (15.)
Luke 9:24-25, "For whosoever would save his LIFE (psukee) shall
lose it; but whosoever shall lose his LIFE (psukee) for
my sake, the same shall save it. For what is a man profited,
if he gains the whole world, and lose or forfeit HIS
OWN SELF" at the judgment? Psukee is translated
"soul" and "life" interchangeably in the Bible, and
sometimes in the same verse, sometimes in the same sentence.
(a). "And lose or forfeit his own self" (psukee) American
Standard.
(b). "Yet
lose...his very self" (psukee) New International
Version.
(c). "Lose...themselves?" (psukee) New Revised Standard Version.
Christ is speaking of the life or
death of a person, and not of some unseen deathless something that is in a
person that cannot lose life. Luke avoids using the word
psukee in Luke 12:4-5. Why? His Gentile readers might have understood the word
the way it was used by the Greeks of that time; therefore, he used a word (ÒhimselfÓ)
that means the whole person would lose life, and could not have been understood
to be the Greek soul that many of the Greeks of that time believed would be
reincarnated.
(16). Matthew 20:28, "Even
as the Son of man came not to be ministered unto, but to minister, and to
give his LIFE (psukee–not a deathless soul) a
ransom for many." Mark 10:45, "For the Son of man
also came not to be ministered unto, but to minister, and to give his
LIFE (psukee) a ransom for many."
(17). Mark 3:4, "And he
said unto them, is it lawful on the Sabbath day to do good, or to do
harm? To save a LIFE (psukee), or to kill? But they
held their peace." Who can kill a soul that cannot be killed?
(18). Luke 6:9, "And
Jesus said unto them, I ask you, Is it lawful on the Sabbath to do good, or to
do harm? To save a LIFE (psukee), or to
destroy it?" "Kill" and "destroy" are used
interchangeably. The translators would not translate psukee into
"soul" in this passage for it would then say a soul that they
believed could not die could be killed.
(19). Luke 9:56, "For
the Son of man is not come to destroy men's LIVES (psukee), but
to save them" King James Version. This is not in the American
Standard Version, and not in most other translations for it is not in
many of the Greek Manuscripts, but there is nothing in it about an immortal
soul being in a person.
(20). (21). (22). and
(23). Luke 12:19-23, "And I will say to my soul (psukee), soul (psukee), you
have much goods laid up for many years; take your ease, eat, drink, be merry.
But God said unto him, You foolish one, this night is your soul (psukee) required
of you; and the things which you have prepared, whose shall they be? So is he
that lays up treasure for himself, and is not rich toward God. And he said unto
his disciples, therefore, I say unto you, be not anxious for your LIFE (psukee), what
you shall eat; nor yet for your body, what you shall put on. For the LIFEÓ (psukee) is
more than the food, and the body than the raiment." In this
passage the King James translators found it necessary to translate psukee into
both soul and life, for a soul cannot eat or use a
raiment. "You fool! This very night your LIFE (psukee) is being demanded of you" New
Revised Standard Version. His life (psukee) was demanded; he would lose his life, he would die. "So
it is with those who store up treasures for themselves but are not rich toward
God." It will be their psukee-THEIR
LIFE that will be demanded of them at the judgment. Nothing is said about
an immortal soul that will be forever tormented. In this passage psukee does
the things that only this earthly body can do, things that an immortal no
substance soul could not do. "And I will say to my soul (say
to my psukee, to myself), you have much goods laid up for many years; take your ease, eat,
drinkÓ (Luke 12:19). If there were an immortal no substance soul
it could not use the much earthly goods that the person had laid up for himself
for many years, it could not Òeat, drink.Ó Can anyone not see
how foolish this passage would be if it were speaking of an immortal soul that
has no body and no substance, but that no substance soul was using the earthly
goods the person had laid up? Can a soul that we are told that it has no
earthly body eat, drink, or use any earthly goods?
(a). "I will say to myself (psukee),
'You (psukee) have plenty of good things laid by'" The Revised English Bible.
(b). Then I can say to myself (psukee),
'I (psukee) have enough good things stored'" New Century Version.
(c). "And I'll
say to myself (psukee), 'You (psukee) have
plenty of good things laid up for many years'" New International Version.
(24). Luke 14:26, "If
any man comes unto me, and hate not his own
father, and mother, and wife, and children, and brethren, and sisters, yea,
and his own LIFE (psukee) also, he cannot
be my disciple." If this was speaking of a soul it would be
saying if you do not hate an immortal soul that is in you, you cannot be His
disciple. Hate is used in the sense of thinking less of; if you do not
think less of your life and those you love than you think of Christ you cannot
be His disciple. Christ must be first over all things and all persons.
(25). and (26).
Luke 17:33, "Whosoever shall seek to gain his LIFE (psukee–not a soul) shall
lose it, but whosoever shall lose his LIFE (psukee)
shall preserve it."
(27). (28). and
(29). John 10:11-17, "I am the good shepherd, the good
shepherd lays down his LIFE (psukee) for
the sheep. He that is a hireling, and not a shepherd, whose own the sheep are
not, beholds the wolf coming, and he leaves the sheep, and flees, and the wolf
snatches them, and scatters (them), because he is a hireling, and cares not for
the sheep. I am the good shepherd; and I know mine own, and mine own know me,
even as the Father knows me, and I know the Father; and I lay down my
LIFE (psukee–not lay down a soul) for the sheep. And
other sheep I have, which are not of this fold, them also I must bring, and
they shall hear my voice, and they shall become one flock, one shepherd.
Therefore, the Father loves me, because I lay down my LIFE (psukee), that
I may take it again." An immortal soul, as taught today, cannot
die; therefore, the translators could not say Christ gave up His immortal soul;
He gives His life, not an immortal soul.
(a). Jesus gives His LIFE (psukee) Òfor
the sheepÓ (John 10:11-17).
(b). Jesus gives His LIFE (psukee)
as Òa ransom for manyÓ (Matthew 20:28).
(c). Jesus Òlay down his LIFE (psukee) for
his friends" (John 15:13). It was not a deathless soul that died for
us; Jesus gave His LIFE for us, not an immortal soul that
could not die; it is by His blood shed in His death that we are saved (Hebrews 9:22), not save whatever you may believe a
soul to be.
(30). and (31).
John 12:25, "He that loves his LIFE (psukee) shall
lose it; and he that hates his LIFE (psukee) in
this world shall keep it unto life eternal.Ó The person who puts this
life first shall lose their life, but who ever put God first shall live after
the judgment. Those who do not put God first will lose their psukee
(life). If psukee is an immortal soul that can never die, it could not be
lost.
(32). John 15:13, "Greater
love has no man than this, that a man lay down his LIFE (psukee) for
his friends." Not even those who believe there is an
immortal soul in a person believes Christ lay down a immoral
soul, they do not believe an immoral soul can be dead. He did lay down His life
for us.
(33). and (34).
John 13:37-38, "Peter said unto him, Lord, why cannot I follow you
even now? I will lay down my LIFE (psukee) for
you. Jesus answered, will you lay
down your LIFE (psukee) for
me? Verily, verily, I say unto you, the cock shall not crow, till you have
denied me thrice." "Lay down" means "to give
up," "to die." It was Peter that said he would give up
his life (psukee), Peter that said he would die for Christ; he did not say he
would give up an immortal deathless soul that could not die.
(35). Acts 3:23, "And it
shall be, that every soul (psukee–person) that
shall not hearken to that prophet, shall be utterly destroyed from among the
people." An immortal soul utterly destroyed! How could God say
any stronger that whatever the psukee is (life–soul–person)
it can and will be ÒUTTERLY DESTROYEDÓ? If destroyed did
mean torment then it would be saying, ÒEvery soul (psukee–person) would
be utterly tormented from among the people.Ó
(a). "Everyone (psukee) who
does not listen to that prophet" New Revised Standard Version.
(b). "Anyone (psukee) who
does not listen to him" New International Version.
(c). "Anyone (psukee) who
refuses to listen to that" Revised English Bible.
(36). Acts 15:24, "Forasmuch
as we have heard that certain who went out from us have troubled you with
words, subverting your souls (life–psukee)."
(a). "Your minds (lives–psukee)" New
Revised Standard Version.
(b). "Unsettled
your minds (lives–psukee)" The
Revised English Bible.
(c). Troubling your minds (lives–psukee)"
New International Version.
(37). Acts 15:26, "Men
that have hazarded their LIVES (psukee) for
the name of our Lord Jesus Christ." If there were an immortal
something in a person that could not die, whatever that something is, it could
not be hazarded. How could they Òhazard their soulsÓ if to be Òabsent
from the bodyÓ means their souls would be Òpresent with the
LordÓ at the moment of death of the persons that a deathless souls had
been in?
(38). Acts 20:9-10, "And
there sat in the window a certain young man named Eutychus, borne down with
deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he
fell down from the third story, and was taken up DEAD. And Paul went down, and
fell on him, and embracing him said, Make you no ado; for his LIFE (his
psukee) is in him." He was dead, his life (his psukee)
was not in him, but Paul restored his earthly life that was not in him, Paul
did not restored life to a deathless soul that if there were a soul the fall
that killed the person could not have killed it.
(39). Acts 20:24, "But
I hold not my LIFE (psukee) of any
account as dear unto myself." The translators would not say he
held his immortal soul to be of no account. To use soul in this passage would
not teach what the translators believed; therefore, they did not use it.
(40). Acts 27:10, "And
said unto them, Sirs, I perceive that the voyage will be with injury and much
loss, not only of the cargo and the ship, but also of our LIVES (psukee)." No
one believes an immortal soul (psukee) can be lost in a shipwreck. It
can be seen how the translators picked when they wanted psukee to be a soul,
and when they had no choice but to translate it life.
(41). Acts 27:22, "And
now I exhort you to be of good cheer; for there shall be no loss of LIFE (psukee) among
you, but only of the ship." This could not be translated souls
for then souls would have been lost just as the ship was lost by a storm, and
we are told by those who believe we have an immortal soul that souls are lost
by sin, and they do not believe souls can be lost by a storm. Both their life
(psukee) and the ship could have been lost in this storm, but not a deathless
soul if there were one.
(a). ÒBut also of our livesÓ (Greek–psukee,
Acts 27:10).
(b). ÒThere shall be no lost of lifeÓ (Greek–psukee,
Acts 27:22).
(c). ÒAnd we were in the ship two hundred threescore
and sixteen soulsÓ (Greek–psukee,
Acts 27:37). ÒTwo hundred and seventy six persons
(Greek–psukee)Ó New American Standard Bible and
most translations.
Why was the same word in the same sentence translated ÒlifeÓ
and ÒsoulÓ when nether the translators nor those that believe we
now have an immoral soul do not believe ÒlifeÓ and ÒsoulÓ to
be the same?
(42). Romans 16:4, "Who
for my LIFE (psukee) laid down their own
necks."
(43). Romans 11:3, "Lord,
they have killed your prophets, they have dug down your altars; and I am left
alone, and they seek my LIFE (psukee).Ó They were
seeking his earthly life to kill him, just as they had killed the prophets,
they were not seeking something that did not have any substance, not something
that they could not see, not something that they could not kill, or could not
know if it was alive or dead.
(44). Philippians
2:30, "Because for the work of Christ he came
nigh unto death, hazarding his LIFE (psukee) to
supply that which was lacking in your service toward me." Did he
hazard his immortal soul; and his soul, which cannot die came nigh unto death
even if it could not die?
(45). 1 Thessalonians 2:8, "We
were well pleased to impart unto you, not the gospel of God only, but also our
own souls (psukee–life)." They were pleased to
impart the gospel to them even at the cost of their own lives, not impart the
gospel to them even at the cost of souls that could not die.
(a). ÒBut also our own souls (psukee)Ó
King James Version.
(b). ÒBut also our own selves (psukee)"
New Revised Standard Version.
(c). "But our lives (psukee) as
well" New International Version, 2011 update.
(d). "Our very lives (psukee)"
The New American Bible.
(e). "Our very selves (psukee)"
The Revised English Bible.
(f). "Our own lives (psukee)"
New Century Version.
(46). 1 Peter 2:11, "Beloved,
I beseech you as sojourners and pilgrims, to abstain from fleshly lust, which
war against the soul (psukee–life)."
(47). Hebrews 10:39, "But
we are not of them that shrink back unto perdition; but of them that have faith
unto the saving of the soul (psukee–saving
your life)."
(a). ÒWe have the faith to preserve our life (psukee)"
Revised English Bible.
(b). "Who believe and are saved (psukee)"
New International Version.
(c). "But among those who
have faith and so are saved (psukee)" New
Revised Standard Version.
(48). James 5:19-20, "My
brethren, if any among you err from the truth, and one converts him; let him
know, that he who converts a sinner from the error of his way shall save
a soul (psukee–life) from death, and
shall cover a multitude of sins." If the sinner is not converted,
his life (psukee), not a soul, will not be saved from death. Many read
"Hell" ("shall save a soul from Hell") in the place of
saving from "death." The only way to get "save a soul
from Hell" into the Bible is by changing the Bible.
"Will
save him (psukee) from
death" New International Version. The
whole person will be saved from death, not whatever an immortal living
something that is in person that could not be dead is, but it will be saved
from death even when it is not dead, even when it cannot ever be dead.
(49). and (50).
1 John 3:16, "Hereby know we love, because he laid down his LIFE (psukee) for
us, and we should lay down our LIVES
(psukee) for the brethren." Can we lay down a
deathless soul for the brethren? Christ lay down His life for us,
and we should be willing to lay down our life for our brethren. If this
were a deathless something that is in a person, we would be being told to do
something that it would not be possible for us to do.
(51). Revelation 6:9, "Souls (psukee–lives)...slain."
(52). Revelation 8:9, "And
there died the third part...that had LIFEÓ (psukee).
(53). Revelation 12:11, "Loved
not their LIFE (psukee) even unto death."
(54). Revelation 16:3, "Every
living soul died (psukee–living being)Ó (In the
sea, all fish died). Can anyone tell me why the translators, who believed a
soul could not die and do not believe fish have a soul, but they put "ever
living soul died" in this passage? "And every living thing (psukee) in
the sea died" New American Standard Bible.
(55). Revelation 20:4, "The souls (psukee–lives) of
them that had been beheaded."
(2) NINETEEN
PASSAGES WITH PSUKEE USED
REFERRING TO
PARTS OF THE HUMAN BODY.
PASSAGES
THAT SPIRIT (pnuma)
IS THE
HUMAN MIND.
(1). Acts 14:2, "And
made their minds (psukee) evil
affected" King James Version. The Gentiles were turned against
the brothers (Christians) in this life, not against immortal souls that were in
the brothers. Just as in all the other times pnuma is used, nothing is said
about an immortal soul.
"And poisoned their minds (psukee) against
the brothers" New International Version, 2011 update.
(2). 2 Corinthians
2:13, "But my mind (pnuma) could not rest
because I did not find my brother Titus there" New Revised Standard
Version.
(3). Hebrews 12:3, "Lest
ye be wearied and faint in your minds (psukee–life)"
King James Version.
(4). 2 Corinthians 7:13,"Because
his spirit (pnuma) has been refreshed by you
all," King James Version.
(a). "Because his mind (pnuma) has
been set at rest by all of you New Revised Standard Version.
(b). "You have all helped to
set his mind (pnuma) completely at restÓ
Revised English Bible.
(5). Ephesians 4:23, "And
that you be renewed in the spirit of your mind (pnuma)Ó Even
in the theology of today, if the spirit is an immortal something, what is Òthe
spirit of you mindÓ in which they were to be renewed?
"To be made new in the attitude of
your mind (pnuma)" New
International Version.
(6). and (7). Matthew
22:37, "And he said unto him, you shall love the Lord your God
with all your heart, and with all your soul (psukee–life), and
with all your mind." Mark 12:30 "And you shall love
the Lord your God with all your heart, and with all your soul (psukee–life),
and with all your mind, and with all your strength."
(8). Matthew 5:3, "Blessed
are the poor in spirit (pnuma)" Poor in a no
substance immortal spirit?
(9). and (10). Mark
12:33, "And to love him with all the heart, and with all the understanding (psukee) (soul in
King James Version), and with all the strength and to love his
neighbor as himself, is more than all whole burnt-offerings and
sacrifices." Luke 10:27 ÒAnd he answering said, You shall love
the Lord your God with all your heart, and with all your soul (psukee–life), and with all your strength,
and with all your mind; and your neighbor as thyself."
In the parallel passages in Mark and Luke, the same word (psukee)
is translated "understanding" in one and translated "soul"
in the other. It is a living person that is to love God and his or her
neighbor, not a soul that is to love another soul that is its neighbor.
(11). 2 Corinthians 12:15, "Will
most gladly spend and be spent for you
(psukee)" King James Version.
(12). Colossians
2:5, "For though absent in body, I am present in spirit (pnuma)." Was there an
immortal spirit in one place, and his body was in another while he was alive?
If so, then the immortal spirit can leave the body when it wants to, and the
body can live without the spirit. Was PaulÕs body dead for a time while an
immortal spirit was gone to be at Colossae? No, Paul was saying he was with
them in his thoughts and heart, not that an immortal spirit had left his body,
and that spirit went to Colossae without PaulÕs body, and returned to his body
and raised his dead body.
(13). Colossians 3:23, "Whatsoever
you do, work heartily (psukee), as
unto the Lord." Whatsoever you do, work soul, as unto the Lord?
Every one can see why the translators did not translate psukee into soul this
time.
(14). 2 Corinthians
12:18, "Walked we not in the same spirit (pnuma)? Walked
we not in the same steps?" Did they all share only one
immortal soul or one immortal spirit; did many bodies share one soul?
(15). Philippians
1:27, "That you stand fast in one spirit (pnuma)." "With
one MIND (psukee) striving
together for the faith." Striving together with one immortal
soul?
(16). Galatians 6:1, "Restore
such a one in a spirit (pnuma) of
gentleness."
(17). Ephesians
1:17, "May give unto you a spirit (pnuma) of
wisdom and revelation in the knowledge of him." If they already
had an immortal soul, if another one were given to them would they have
two souls?
(18). Ephesians 6:6, "Not
in the way of eye service, as men pleasers; but as servants of Christ, doing
the will of God from the heart (psukee)" "Doing
the will of God from an immortal soul"?
(19). 1 Peter 3:4, "A
meek and quiet spirit (pnuma)."
(3)
THIRTY-TWO PASSAGES WITH PSUKEE
USED REFERRING A
NUMBER OF PEOPLE
In Old English, and even today soul
is used to mean person or life. A newspaper reporting a shipwreck in which
fifty people drown would say, "Fifty souls were lost." The way psukee
is translated living people, the
translators changed it to ÒsoulsÓ about thirty two times in the King James
Version.
(1). and (2). Acts
2:41-43, "They then that received his word were baptized,
and there were added (unto them) in that day about three
thousand souls (psukee–persons). And they
continued steadfastly in the apostles' teaching and fellowship, in the breaking
of bread and the prayers. And fear came upon every soul (psukee–every
person), and many wonders and signs were done through the
apostles." How could the translators know souls that could not be
seen had ÒfearÓ?
(a). "About three thousand persons (psukee)" New
Revised Standard Version.
(b). "About three
thousand people (psukee)" Today's
English Version.
(c). "About three thousand were added to their
number" New International Version.
(d). "Three thousand
were added to the number of believers" Revised
English Bible.
(e). "About three thousand people (psukee) were
added to the number of believersÓ New Century Version.
(f). "About 3,000 people (psukee) were
added" Simple English Bible.
(g). "About three
thousand people (psukee) were
added" Good News For Modern Man.
(h). "And fear came upon every
soul (person–psukee)" (Acts 2:43
King James Version).
(i). Fear came upon "everyone" New
American Standard Version - New Revised Standard Version - New International
Version.
(3). Acts 7:14, "And
Joseph sent, and called to him Jacob his father, and all his kindred,
threescore and fifteen souls (psukee–persons)."
(a). "And
all his relatives to come to him, seventy-five in all" New
Revised Standard Version.
(b). ÒAnd
his whole family, seventy-five in all" New International Version.
(c). "Seventy-five persons (psukee) in
allÓ Revised English Bible.
(4). (5). and
(6). Acts 27:37, "And we were in all in the ship two hundred
threescore and sixteen souls (psukee–persons)."
Were souls in a ship? Also Acts 27:10; 27:22.
(a). "Two
hundred seventy-six persons (psukee)" New
Revised Standard Version.
(b), "Two hundred and seventy-six of us (psukee)"
Revised English Bible.
(7). 1 Peter 3:19-20, "In
which also he went and preached unto the spirits in prison, that aforetime were
disobedient, when the long suffering of God waited in the days of Noah, while
the ark was a preparing, wherein few, that is, eight souls (psukee–persons), were
saved through water." The King James Version, eight souls saved
from drowning by the ark makes no sense at all; how could the ark save souls
that could not drown? But the translated wanted to put the Dark Age Roman
Catholic doctrine in the Bible. It was the life of animals and eight persons,
not eight souls saved from death in the ark.
(a). "Eight persons (psukee) were
brought safely through the waterÓ New American Standard Bible.
(b). "Eight persons (psukee) were
saved through water" New Revised Standard Version.
(c). "In it
only a few people (psukee), eight in all" New
International Version.
(d). "A few persons (psukee), eight
in all" New American Bible.
(8). Matthew 6:25, ÒTake no
thought for your soul (psukee–lives) what ye
shall eat or what you shall drink.Ó It is persons that eat and drink,
not immaterial souls.
(a). ÒDo
not be anxious for your life (psukee),
as to what you shall eatÓ New American Standard Bible
(b). ÒDo
not worry about your life (psukee) what you
will eat or what you will drinkÓ New Revised Standard Version.
(9). Matthew 11:29, "You
shall find rest unto your souls (psukee–lives)."
(a). "You
will find rest for your lives (psukee)" New Century
Version.
(10). Luke 1:46, "And
Mary said, my soul (psukee–life) does
magnify the Lord."
(12). Luke 2:35, "Yea
and a sword shall pierce through your own soul (psukee–heart–life)." Dose
anyone believe a sword can pierce whatever
it is that most believe a soul to be? See notes on (5). 1 Peter 3:19-20 above.
(a). "And you (psukee) too
will be pierced to the heart" Revised English Bible.
(13). Luke 21:19, "In
your patience you shall win your souls (psukee–lives)."
(a). "By
standing firm you will win yourselves life (psukee)"
Revised English Bible.
(b). "By
standing firm you will save yourselves (psukee)" New
International Version.
(c). "By
patient endurance you will save your lives (psukee)"
New American Bible.
(14). John 10:24, "The
Jews therefore came round about him, and said unto him, how long do you
hold us (psukee) in suspense?" This
has a reference to people having suspense in this life, not to suspense after
death; living persons, not souls held in suspense before the death of the
person.
(15). Acts 4:32, "And
the multitude of them that believed were of one heart and soul (psukee–life)...they
had all things common." All the persons that believed were all
united, but they were not all one immortal being with many bodies.
(a). "All the believers were one in heart
and mind (psukee)" New International
Version.
(16). Acts 14:22, "Confirming
the souls (psukee–lives) of the disciples,
exhorting them to continue in the faith, and that through many tribulations we
must enter into the kingdom of God."
(17). Romans 2:9, "Tribulation
and anguish, upon every soul (psukee–person) of
man that works evil."
(a). "There will be anguish and distress
for everyone" (psukee) New Revised Standard Version.
(b). "There will be trouble and distress
for every human being (psukee)"
New International
Version.
(c). "Anguish
will come upon every man (psukee)" New American
Bible.
(d). "For
every human being (psukee)" Revised English Bible.
(18). Romans 13:1, "Let
every soul (person–psukee) be in subjection
to the higher powers." Let every immortal soul be subject to
world governments!
(a). "Let every person (psukee)"
New Revised Standard Version.
(b). "Let everyone (psukee)"
New American Bible.
(c). "Every person (psukee)"
Revised English Bible.
(19). 1 Corinthians 15:45, "So
also it is written, the first man Adam became a living soul (psukee–a
living being). The last Adam (became) a life-giving
spirit.Ó
(a). "The
first man, Adam, became a living being (psukee)"
New Revised Standard Version.
(b). "The first man Adam became a living
being (psukee)" New International Version.
(c). "Adam, became
a living creature (psukee)" Revised English
Bible.
(20). 2 Corinthians 1:23, "But
I call God for a witness upon my soul
(psukee–life), that to spare you I come no more unto
Corinth."
(a). "But I call on God as witness against me (psukee)" New
Revised Standard Version.
(21). 1 Thessalonians 5:23, "And
the God of peace himself sanctify you wholly; and may your spirit and soul (psukee–life) and
body be preserved entire, without blame at the coming of our Lord Jesus
Christ."
(22). Hebrews 4:12 "For
the word of God is living, and active, and sharper than any two-edged
sword, and piercing even to the dividing of soul (psukee–life) and
spirit (pnuma)."
(23). Hebrews 6:19, "Which
we have as an anchor of the soul (life–psukee)."
(a). "We have that hope as an anchor for our lives" (psukee)"
Revised English Bible.
(24). Hebrews 13:17, "For
they watch in behalf of your souls (lives–psukee).
(a). "They keep watch over you (psukee)"
New International Version.
(25). James 1:21, "Receive
with meekness the implanted word, which is able to save your souls (psukee–life)."
(a). "With its power to save you (psukee)"
Revised English Bible.
(b)."Which can save you (psukee)"
New International Version.
(26). 1 Peter 1:9, "Receiving
the end of your faith, (even) the salvation of (your) souls (psukee–life)."
(a). "Your (psukee) salvation" New
American Bible.
(27). 1 Peter 1:22, "Seeing
you have purified your souls (lives–psukee) in
your obedience to the truth."
(a). "You have purified yourselves (psukee)"
New American Bible.
(b). "Now that you have purified yourselves (psukee)"
New International Version.
(28). 1 Peter 2:25, "For
you were going astray like sheep; but are now returned unto the Shepherd and
Bishop of your souls (psukee–lives)."
(29). 1 Peter 4:19, "Wherefore
let them also that suffer according to the will of God commit their souls (lives–psukee) in
well-doing unto a faithful Creator."
(a).
"Trust themselves (psukee) to a faithful
Creator" New Revised Standard Version.
(b).
"Entrust their lives (psukee) to a
faithful Creator" New American Bible.
(30). 2 Peter 2:8, "For
that righteous man dwelling among them, in seeing and hearing, vexed (his)
righteous soul (psukee–life) from day to day
with (their) lawless deeds."
(a). "Felt himself (psukee) tormented
by seeing and hearing about the lawless deedsÓ New American Bible.
(31). 2 Peter 2:14, "Enticing
un-steadfast souls (psukee–persons) having a
heart exercised in covetousness; children of cursing."
(a). They seduce the unstable (psukee)" New
International Version.
(32). 3 John 2, "Beloved,
I pray that in all things you may prosper and be in health, even as your soul (psukee–life) prospers."
(4) ELEVEN
PASSAGES WITH PSUKEE
APPLIED TO
GOD OR CHRIST
(1). Matthew 12:18, "Behold,
my servant whom I have chosen; my beloved in whom my soul (I
am well pleased–psukee, not GodÕs nothing but thoughts, soul) is
well pleased."
(a).
"My beloved, in whom I (psukee) take
delight" Revised English Bible.
(b)."My loved one in whom I (psukee) delight" New
American Bible.
(2). Matthew 26:38, "Then
said he unto them, My soul (psukee–heart,
did Christ have an immortal whatever a soul is in Him and it was sorrowful?) is exceeding sorrowful, even unto death:
abide you here, and watch with me." Mark 14:34, "And he said unto
them, My soul (psukee–heart) is exceeding
sorrowful even unto death: abide you here, and watch."
(a).
"Then he said to them, 'I (psukee) am deeply
grieved, even to death'" New Revised Standard Version.
(b).
"My heart (psukee) is ready to break with
grief" Revised English Bible.
(c).
"My heart (psukee) is nearly broken with
sorrow" New American Bible.
(3). and (4). Matthew
20:28, "Even as the Son of man came not to be ministered
unto, but to minister, and to give his LIFE (psukee) a ransom
for many.Ó Mark 10:45, "For the Son of man also came not
to be ministered unto, but to minister, and to give his LIFE (psukee) a
ransom for many."
(5). (6). and
(7). John 10:11-17, "I am the good shepherd: the good
shepherd lays down his LIFE (psukee) for
the sheep. He that is a hireling, and not a shepherd, whose own the sheep are
not, beholds the wolf coming, and leaves the sheep, and flees, and the wolf
snatches them, and scatters (them): because he is a hireling, and cares not for
the sheep. I am the good shepherd; and I know mine own, and mine own know me,
even as the Father knows me, and I know the Father; and I lay down my
LIFE (psukee) for the sheep. And other sheep I have, which
are not of this fold: them also I must bring, and they shall hear my voice: and
they shall become one flock, one shepherd. Therefore, the Father loves me,
because I lay down my LIFE (psukee), that I may take it
again." An immortal soul, as taught today, cannot die; therefore,
the translators could not say Christ gave His immortal soul. He gives His life,
not an immortal soul. He died our death. He took on Himself the whole penalty
for sin that is due the sinner, the penalty of death, He did not suffer an
endless life being endlessly tormented by God.
(8). John 12:27, "Now
is my soul (psukee–now I am troubled) troubled;
and what shall I say? Father, save me from this hour."
(a). "Now my heart is troubled" New
International Version.
(9). Acts 2:27, "Because
you will not leave my soul (me–psukee) unto
Hades, neither will you give your Holy One to see corruption."
(a). "You will not abandon me (psukee) to
death" Revised English Bible.
(b). "You will not abandon me (psukee) to
the grave" New International Version.
Both replaced the mistranslations of Òmy soulÓ with ÒmeÓ as
a translation of psukee. It was Christ that was in a grave, not just a part of
Him.
(10). Acts 2:31, "He
foreseeing (this) spoke of the resurrection of the Christ, that neither
was HE (psukee) left
unto Hades, nor did his flesh see corruption."
(a). He (psukee) was not abandoned to
HadesÓ (Acts 2:29) New Revised Standard Version.
(11). Hebrews 10:38, "But
my righteous one shall live by faith: And if he shrink back, my soul (psukee) has
no pleasure in him."
(a). "But if anyone shrinks back, I (psukee) take
no pleasure in himÓ Revised English Bible.
(b). "And if he shrinks back, I (psukee) will
not be pleased with himÓ New International Version.
(c). "And if he draws back I (psukee) take
no pleasure in him" New American Bible.
In these passages psukee, which is
translate both life and soul from the same word, refers to God or Christ, not
to an invisible something that is in Christ and God.
(5) SEVEN
PASSAGES WITH PSUKEE
USED IN
SYMBOLIC LANGUAGE
For notes on these see chapter
eight. Those who believe in the Pagan doctrine of an immortal soul from birth,
and believe in Hell have no plain easily understood non-figurative
statement. That figurative language, metaphors and symbolic passages
must be made into literal statements SHOWS THE WEAKNESS OF THE BELIEF OF
IMMORTALITY OF SOULS THAT ARE BELIEVED TO BE ALIVE WITHOUT THE RESURECTION,
that it is from man and not from God. Figurative language and parables are
made to be superior over plain statements, and clear language must be made to
agree with what is believed to be said; made to agree with what they want to
find in the symbolic language.
(1). Revelation 6:9, "And
when he opened the fifth seal, I saw underneath the altar the souls (psukee–lives) of
them that had been slain for the word of God." See
chapter eight–the fifth seal–souls under the altar in
heaven–a symbolic picture.
(2). Revelation 8:9, "And
there died the third part of the creatures which were in the
sea, (even) they that had LIFE (psukee); and
the third part of the ships were destroyed." A third of the
immortal souls that cannot die, but they died anyway? Are immortal souls, as
the word is used today in the sea? Do fish have an immortal soul?
(3). Revelation 12:11, "And
they overcame him because of the blood of the Lamb, and because of the word of
their testimony; and they loved not their LIFE (psukee) even unto death." If
this symbolic passage were made literal, it would say a psukee (soul) does die.
(4). Revelation 16:3, "And
the second poured out his bowl into the sea; and it became blood as of a dead
man; and every living soul (psukee–living
creature) died, (even) the things that were in the
sea." If made literal, this symbolic passage says living souls
are the things that are in the sea. Every "living creature" fish
in the sea are "souls (psukee)" that died. When will all
the fish (souls) in the sea literally die?
(a). "And every living thing (psukee) in
it died" Revised English Bible.
(b). "And every living thing (psukee) in
the sea died" New International Version.
(c). "And every creature (psukee) living
in the sea died" New American Bible.
What
ever you may believe a, ÒpsukeeÓ is, it is the only word that
is translated ÒsoulÓ in the New Testament and it died;
the ÒpsukeeÓ stopped living; psukee is not an immortal,
deathless being that cannot stop living; not an immortal being that is somehow
in a mortal being. A ÒpsukeeÓ is something that can die; it is
not something that is deathless.
(5). and (6). Revelation
18:13-14, "And cinnamon, and spice, and incense, and ointment, and
frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and
sheep; and (merchandise) of horses and chariots and slaves; and souls (psukee–lives) of
men. And the fruits which your soul (psukee–life) lusted
after are gone from thee." If there were an immaterial living
being that is in a mortal person, could whatever this ÒsoulÓ is, could it lust
after material things, will it still lust after things of the earth after the
person it has been in is dead? Will immortals souls be slaves in Heaven or any
other place? Could immaterial souls be bought and sold as is Òcinnamon, and
spice, and incense, and ointment, and frankincense, and wine, and oil, and fine
flour, and wheat, and cattle, and sheep; and (merchandise) of horses and
chariots and slavesÓ?
(a). "Slaves,
and human lives (psukee)" (Revelation
18:13) Revised English Bible.
(b).ÒThe harvest you (psukee) longed
forÓ (Revelation 18:14) Revised English Bible.
(7). Revelation 20:4, "And
I saw thrones, and they sat upon them, and judgment was given unto them: and (I
saw) the souls (psukee–lives) of them that
had been beheaded for the testimony of Jesus, and for the word
of God, and such as worshiped not the beast, neither his image, and received
not the mark upon their forehead and upon their hand; and they lived ("came
to life" New American Standard Version, New Revised Standard
Version), and reigned with Christ a thousand years." "The
rest of the dead lived not untilÓ ("The rest of the dead did not
come to life untilÓ New American Standard Version, New Revised
Standard Version--Revelation 20:5). Did some immortal souls "came
to life" and some "lived not"? If a
soul cannot die, it cannot come to life, and if it cannot die then all souls
live and none can "lived not.Ó This passage is a real problem
when it is made to be literal.
Five of the seven times psukee is
used in Revelation psukee is something that can and does die.
1. Revelation
6:9, "Souls (psukee–lives)...slain."
2. Revelation
8:9, "And there died the third part...that had lifeÓ (psukee)
3. Revelation
12:11, "Loved not their life (psukee) even
unto death."
4. Revelation
16:3, "Every living soul (psukee–living
being) died." In the
sea, all fish
died. Can anyone tell me why the translators, who believed a
soul could
not die and do not believe fish have a soul, why they put "ever
living soul
died" in this passage?
5. Revelation 20:4, "The souls (psukee–lives) of
them that had been beheaded."
A SOUL IS
THE EARTHLY IMAGE OF ADAM
A "LIVING
SOUL" IS THE "NATURAL BODY"
Psukikos -
natural (earthly)
1. "The
NATURAL (psukikos) man" (1 Corinthians 2:14).
2. It is
buried "a NATURAL (psukikos) body," it
is resurrected Òa
SPIRITUAL
bodyÓ (1 Corinthians 15:44). It is the earthly
NATURAL body
that is
buried and it is the same body that is resurrected, but changed to a
SPIRITUAL body, not a natural ÒsoulÓ that is
buried and resurrected a
spiritual Òsoul.Ó
3. "If
there is a NATURAL (psukikos) body, there is also a SPIRITUAL
bodyÓ (1
Corinthians 15:44).
4. "That
which is NATURAL (psukikos)" (1 Corinthians 15:46).
Neither a soul nor a spirit is the
spiritual body that saved persons will have after the resurrection. The
spiritual body is us, it is the
person changed from Adams image to the image of Christ, it is not whatever
an immaterial something in us that is that is changed to another immortal
something after we are dead. But those that believe either a soul or a spirit
is now immortal do not believe a soul or a spirit will be changed to another
immortal being, or will be changed in any way after either a soul or a spirit
leave the dead person.
WE ARE NOW A LIVING SOUL IN THE IMAGE OF ADAM, 1 Cor.
15
(1)
NATURAL BODY verses 44,46 | WE NOW HAVE
ADAM (2) A LIVING
SOUL verse 45 | ADAM'S
(3)
EARTHLY verse
47 | IMAGE ver 49
THE SAVED WILL HAVE A SPIRITUAL BODY THAT WILL BE IN THE IMAGE OF
CHRIST, 1 Corinthians 15
(1)
SPIRITUAL BODY verse 45 | WE WILL HAVE
CHRIST (2) LIFE GIVING SPIRIT verse 46 | CHRIST'S
(3) HEAVENLY verse 48 | IMAGE ver 49
"NATURAL" in
verse 46 is used in place of "A LIVING SOUL" in
verse 45, and both ARE THE SAME THING, both are
a mortal person. We now have Adam's image (a living soul–a
living being, a natural being of this earth), but we will have the
image of Christ (a spiritual body).
"For our citizenship
is in heaven; whence also we wait for a Savior, the Lord Jesus
Christ: who shall fashion anew the body of our humiliation,
that it may be conformed to the body of His glory" (Philippians
2:20-21 American Standard Version), "change" King
James Version, ÒtransformÓ in New American Standard Version.
1. ÒThe
body of our humiliationÓ is the body we now have that will be
fashioned anew, not an immortal soul that will be refashioned.
2. ÒThat it may
be conformed to the body of His glory,Ó The ÒitÓ is
the earthly body we now have Òthat will be conformed to the body of His
glory.Ó It is Òour citizenshipÓ that is
in Heaven, not the citizenship of something that has no substance.
3. It
is us that will be Òfashion
anew,Ó or Òchanged,Ó or ÒtransformÓ by us putting on immortality.
"Beloved, now are WE children
of God, and it is not yet made manifest what WE shall be (what our
spiritual body will be like). WE know that, if he
shall be manifested, WE shall be like him; (have a
spiritual body) for WE shall see him even as he
is" (1 John 3:2).
"For in the resurrection
they neither marry, nor are given in marriage, but are as angels in
Heaven" (Matthew 22:30). "For when they shall
rise from the dead, they neither marry, nor are given in marriage; but are
as angels in heaven" (Mark 12:26).
The image of Christ, the spiritual
bodies that only the saved will have after the resurrection is not an earthly
body in the image of Adam. We are now a soul (a living being) in the
image of Adam, but we will not be a soul (a living being) in the image of Adam
after the resurrection; it is a body (person) in the image of Christ
that will be raised from the dead with a spiritual body. All animals are souls
(living beings–Hebrew nehphesh–Greek psukee), but animals will
never be resurrected or changed to a spiritual body.
"Natural" is
translated from "psuchikos." Psuchikos is the adjective form of
psukee (the only word translated soul in the New Testament); psuchikos is used
six times in the New Testament.
1. "But
the natural (psuchikos–soulish) man
received not" (1 Corinthians 2:14).
2. "It (the
earthly body) is sown a natural (psuchikos-soulish) body, it is
raised a spiritual body" (1 Corinthians 15:44).
3. "There
is a natural (psuchikos–soulish) body, there
is also a spiritual body" (1 Corinthians 15:44).
4. "Howbeit that is not first which is
spiritual, but that which is natural
(psuchikos–soulish); than that which is spiritual" (1
Corinthians 15:46). Now we are a natural–soulish being (an
earthly being), after the resurrection the saved will be heavenly beings.
5. "These are they who made separations, sensual (psuchikos–soulish),
having not the Spirit" (Jude 19).
6. "These
are the men who divide you, who follow mere natural (psuchikos–soulish) instincts and do not have the
Spirit" New International Version.
From the above it is clear that
psuchikos, the adjective form of psukee, means something of this earth, and not
something immaterial and immortal. The adjective form of a noun never has a
meaning that is totally different from the meaning of the noun. Both the noun
(psukee) and the adjective (psuchikos) are the earthly, natural (soulish)
person in the image of Adam. If I believed the psukee (soul) was an immaterial
invisible being that is now in a person, then I would hope no one would ever
see its adjective form in the above six passages.
James 3:15 in twelve
translations
NEW AMERIDAN STANDARD BIBLE, ÒBut
is earthy, unspiritual (psuchikos–soulish), devilishÒ (James
3:15).
LIVING BIBLE, "But it
is earthly, sensual (psuchikos–soulish),
devilishÓ "Natural."
AMPLIFIED BIBLE, ÔÕThis
(superficial) wisdom is not such as comes down from above, but is
earthly, unspiritual (animal) (psuchikos–soulish),
even devilish (demoniacal).Ó
CONTEMPORARY ENGLISH VERSION, ÒThat
kind of wisdom doesn't come from above. It is earthly and selfish (psuchikos–soulish), and
comes from the devil himself.Ó
GODÕS WORD TRANSLATION, ÒThat
kind of wisdom doesnÕt come from above. It belongs to this world. It is self-centered (psuchikos–soulish), and
demonic.Ó
GOOD NEWS TRANSLATION, ÒSuch
wisdom does not come down from heaven; it belongs to the world, it is unspiritual (psuchikos–soulish), and
demonic.Ó
HOLMAN CHRISTIAN STANDARD
BIBLE, ÒSuch wisdom does not come down from above, but is
earthly, sensual (psuchikos–soulish), demonic.Ó
NEW CENTURY VERSION, ÒThat kind
of ÔwisdomÕ does not come from God but from the world. It is not
spiritual (psuchikos–soulish): it is from the
devil.Ó
NEW INTERNATIONAL VERSION,
Such ÒWisdom does not come down from heaven but is earthly, unspiritual (psuchikos–soulish), of
the devil.Ó
NEW LIVING TRANSLATION, ÒFor
jealousy and selfishness are not GodÕs kind of wisdom. Such things
are earthly, unspiritual (psuchikos–soulish), and
motivated by the Devil.Ó
YOUNG'S LITERAL TRANSLATION, ÒThis
wisdom is not descending from above, but earthly, physical (psuchikos–soulish), demon-like.Ó
WYCLIFFE BIBLE, ÒFor this
wisdom is not from above coming down, but earthly, and beastly (psuchikos–soulish),
and fiendly.Ó
The soulish
(earthly) body in 1 Corinthians 15:44–50
1. Sown a
natural (earthly–soulist) body–raised a spiritual body (1 Corinthians
15:44).
2. If there
is a natural (earthly–soulist) body–there is also a spiritual body
(1 Corinthians 15:44).
3. Adam
became a living soul–Christ became a life giving spirit (1 Corinthians
15:45).
4. The natural
(earthly–soulist body) is first–then the spiritual (body) (1 Corinthians
15:46).
5. Adam is
of the earth (earthly–soulist)–Christ is of Heaven (1 Corinthians
15:47).
6. As Adam
is of the earth (earthly–soulist), so are those that are of the earth –
As Christ is the heavenly, so are those that are heavenly (1 Corinthians
15:48).
7. As we now
bear the image of Adam (a soulist earthly body)–we shall bear
the image of Christ (a spiritual heavenly body) (1 Corinthians 15:49).
8. ÒNow
this I say, brethren, that flesh and blood (a soulist earthly body) cannot
inherit the kingdom of GodÓ (1 Corinthians 15:50).
A living soul, the earthly person in
the image of Adam, will be changed to a spiritual body in the image of Christ
at the resurrection. It is the person that dies, it is the dead
person that is in a grave and a person that will be resurrected to life from a
grave, not a soul that cannot die or be raised from a grave; it is a person
that is now mortal that will put on immortality at the resurrection, not
whatever a soul is believed to be, not something that is already immortal and
cannot be resurrected from a grave.
IT IS THE
PERSON THAT IS:
1. The
person is buried in corruption–the person will be raised in incorruption
(1 Corinthians 15:42).
2. This
mortal (person)–that must put on immortality (1 Corinthians 15:53).
3. The
person that is buried in dishonor–the person that will be raised in glory
(1 Corinthians 15:42).
4. The
person that is buried in weakness–the person that will be raised in power
(1 Corinthians 15:43).
5. The
person that is buried a natural bodiy (flesh and
blood)–the person that will be raised a spiritual body (1 Corinthians 15:44).
6. First
(now) the natural–then that, which is spiritual (1 Corinthians 15:44-49).
7. As WE now
bare the image of the earthy (Adam)–WE shall bare the image of the heavenly
(Christ) (1 Corinthians 15:49).
Image of Adam is the earthy soul (psukee–body) that all
living persons now are. Image of heavenly–image of Christ is the
spiritual body that only the saved will put on at the resurrection (1
Corinthians 15:49).
This change of a person from the
image of Adam's natural soulist body, a living being changed to the spiritual
body in the image of Christ, changed from a mortal person to an immortal person
will occur at the Resurrection, not at death. No one now has a
spiritual body, not anyone that is now alive, or anyone that is now asleep in
Christ. It is the moral person that will put on immortality at the
resurrection, not something in a person that was immortal from birth that could
never be mortal. "And just as WE have borne the
image of the earthy, WE shall also bear the image of the
heavenly" (1 Corinthians 15:49). ÒThere shall be a
resurrection both of the just and unjustÓ (Acts 24:14). When Paul said
this many believers had died, but their resurrection had not came, putting on
immortality, being changed to the image of Christ was not something that had
already came at their death.
Summary - A "living
soul" is the earthly body of flesh and blood in the image of
Adam, a "living soul" is not the "spiritual
body" that will be in the image of Christ. There is a
difference in "a living soul" that all
mankind now are, and a "spiritual body" that
only the saved persons will have after the resurrection. It is clear that this
says after the resurrection, we will not be a "living soul," but
saved persons will be changed to a "spiritual body;" therefore,
a "living soulÓ that all persons now are, and
the "spiritual bodyÓ that the saved will have are
different bodies. One (Òthe living soulÓ) is us in
this life, the body we now have; the other (a "spiritual
body") will belong to life after the resurrection, the body we will
have. They are opposite to each other; a person cannot be both simultaneously.
Many preachers today say, "Save your soul," which is saying,
"Save your 'image of Adam,'" or, "Save your earthly flesh and
blood body." While we are a "living soul,Ó we
cannot be a "spiritual body." After the
resurrection, when Òa living soulÓ that we now are shall have been
changed to a "spiritual body,Ó we will no longer be
a "living soul," no longer be an earthly
creature in the image of Adam. Adam was, and we now are "a living soulÓ–Òa
living being"; but Adam did not, and we do not now have an immortal "spiritual
body,Ó and will not unto the resurrection (1 Corinthians 15:53).
"It
is sown a natural (physical) body: it
is raised a spiritual body,Ó (Footnote in American Standard Version
says, ÒIt is sown a physical bodyÓ).
Paul could not have said any
stronger that a body of a person (Òa living soulÓ that had
died) that was burred (sown) will be raised "a spiritual
body" (1 Corinthians 15:44), raised "incorruptible" (1
Corinthians 15:52), not raised with the physical body we now have, will not be
the body that was Òsown.Ó The physical body is the "living
soulÓ body we now have that will go to a grave is not the body that will be
raised, not the body that will come out of a grave. If we are
raised with a body that is a spiritual body and is incorruptible, we could not
at the same time be raised with an earthly body that is a corruptible body.
McCord's translation, printed by Freed Hardeman College says, "And the
dead shall be raised immortalÓ (1 Corinthians 15:53); dead
mortal persons will be raised immortal persons. Paul said that at the same time
(1) that those who are asleep in Christ will be Òraised incorruptible,Ó
(2) and that all Christians who are not asleep when Christ comes shall "be
changedÓ (1 Corinthians 15:51). All will be raised from the dead at
the resurrection, but only those in Christ will be resurrected with a new body
not of flesh in the image of Christ. We will not be a "living
soul" after the resurrection. The "soul," a
living being in the image of Adam will not exist then; that which will not
exist after the resurrection is what many say we must save for they think that
whatever the something they believe to be in us, that it will be the only thing
that will be in Heaven. It is not a part of us that will be in Heaven, it is
our whole self that we must save, not whatever this "immaterial
invisible" deathless soul is believed to be that we must save Òit;Ó it is
our self, our whole person that we must save. We will not have the image of
Adam, the earthly "living soul," in Heaven. We will
not be a soul in the image of Adam as we are now, but we will be the same
person we now are and we will have a body that will not be of
this earth; we, all the saved will have a body made for Heaven. How
is it that many cannot see that when they say, "save your soul" they are saying, "keep the image of Adam,
saying keep your earthly body?Ó Do you want to be raised with an earthy body in
the image of Adam, the body that you now have, or do you want to be raised with
a spiritual body in the image of Christ? ÒAnd as WE have borne the
image of the earthy (now in this life time we are
a psukikos–a living being in the image of the earthy Adam) WE
SHALL also bear the image of the heavenlyÓ (1 Corinthians 15:49). We
are born a living being, a psukee, in the image of Adam, but the saved person
will be resurrected a spiritual being in the image of Christ; we will not have
the earthly image of Adam after the resurrection.
There are many Premillennialists in
the Protestants churches and many others that believe the earthly body, the
image of Adam will be raised, and believe that all the saved will live on this
earth forever, not in Heaven, that the earthly body will be restored to be like
Adam before he sinned. I know of no passage that says Adam's body was different
before and after he sinned, but if his body was different before he sinned then
the rest of mankind never had the body Adam had before he sinned; therefore,
all but Adam would have to be raised with a physical body that will be
different from this physical body that we now have if we were raised with a
body that some say will be like Adam had before he sinned. Many believe the
same body we now have will be raised; there are volumes writing on how God will
be able to restore the same body with the same particles of matter it now has.
All the particles of matter in our bodies are completely changed every few
years; there is not a single molecule of matter in an adult that was in the
baby at birth, nor in an old person that was in a young person, but the baby is
the same person as the old person even despite the fact that the body is
completely different; all the matter that has been in the body of a person that
lives to be old has been changed many times, and it would and an army of
bodies, a mountain of matter. The resurrected body, although it will be
completely different (a spiritual body), not an earthly body, not one particle
of this earth will be in it, but it will still be you; a person–you,
not a soul, that will be resurrected, it will be you that will be in Heaven.
Synonyms for "soul" that
are used in 1 Corinthians 15, earth, earthly (dust), corruption, natural body,
mortal, image of Adam, flesh and blood.
How can death be a separation of body and soul if a soul is
the earthly body, a living being, which is in the image of Adam that dies? It
would be a separation of a soul from a soul (the image of Adam separated from
the image of Adam).
MIKE WILLIS said a spiritual body is
not an ethereal body any more than Christ's was a shadowy, ghostly, ethereal
body. But rather, a spiritual body is a body that is suited for the spiritual
world, which God has planned for mankind. He said just as certainly as there is
a natural body, there will also be a spiritual body; and one is no more
uncertain than the other, and just as certainly as we have a body
adapted to life in the world we now live in, so also shall we have a body that
will be adapted to life in heaven. ÒA Commentary On
Paul's First Epistle To the Corinthians,Ó Monroe County Press, 1979. He
has clearly said the "soul" he thinks we now have is not the
"spiritual body," which we shall have in Heaven. The "soul"
could then only be a shadowy, ghostly, ethereal body, which he said Christ does
not have. A spiritual body is not just a thin air, no substance, ghostly
something, but we know not what. A soul is the natural body, the image
of Adam, a living being; it is the earthy body that we now have that will die,
and it cannot inherit the Kingdom of Heaven.
B. W. JOHNSON, Author of
"People's New Testament With NotesÓ 1898, "'So also
in the resurrection of the dead.' On earth there was a body adapted to
earthly condition. At death that earthly body was 'sown' or planted in
the earth. 'It is sown in corruption, it is raised in incorruptionÉ It is
sown a natural body; it is raised a spiritual body.' Our earthly
bodies, like that of the earthly Adam, are of earth; the new body, 'the
house not made with hands,' is in the image of the heavenly man, the
glorified body of Jesus Christ, for 'as we have borne the image of the
earthly, (a living soul–living being) so shall we also bear
the image of the heavenly.' Then, to silence forever those who expect
a sensual heaven in which they shall abide in the flesh eternally, he exclaims,
'Now, this I say, brethren, that flesh and blood cannot inherit the kingdom
of God; neither does corruption inherit incorruption.' This, in its
connection, can only have one meaning. Flesh and blood bodies, bodies made of
corruptible earthly materials, are not compatible with a home in the world of
redeemed and glorified spirits. The soul's tenement, if it has one, must be
adapted to the new conditions of being. Are we then denied a body in the future
state? By no means. I may not be able to
understand the nature of that body, because I have never seen such an
existence, but I can accept the statements of the word of God and believe that
it is exactly fitted to the happy sphere of glorified existence. It 'is
a building of God,' it is made 'as it has pleased him,' it
is 'a spiritual body,' it is 'incorruptible,' it
is 'immortal,' it is after the image of the heavenly man, and 'our
vile bodies (a living soul–living being) are changed
into the likeness of his glorified body.'" Page 413, "Christ and
the Future Life,Ó 1891, at
http://www.mun.ca/rels/restmov/texts/bjohnson/etc/CATFL.HTM
B. W. JOHNSON, "ÕThe first man, Adam, was made a living soul.Õ Gen.
2:7. From him came our natural life. The last Adam,
Christ, of whom Adam was a type. ÔA quickening spirit.Õ By giving life to the dead, and imparting spiritual existence. ÔHowbeit
that is not first which is spiritual.Õ The first Adam came before the
second Adam. The natural body, which proceeds from the first Adam, is our
tabernacle first, after this life comes the 'spiritual body,' which
the second Adam gives. ÔThe first man is of the earth. Was fashioned
out of the earth, Genesis 2:7. The second man is the Lord who came from
heaven. As is the earthy.Õ All have earthly bodies, like that of
Adam. ÔAs is the heavenly,Õ When we are raised to heaven we shall
have spiritual bodies like Christ's." "People's New Testament With
Notes," volume 2, pages 124–125.
CARL HOLLADAY, "To the first
Adam, God gave the first physical body, Adam became a living being (Gen. 2:7).
To the second Adam, or the last Adam, Christ, God gave the first spiritual
body. Their essential difference (and the Greek makes this clear) is that the
former was essentially life receiving, whereas the latter was life-giving.
It is this that renders one physical and the other spiritual. It was the last
Adam upon whom, and within whom the Spirit of God dwelt by raising him from the
dead. God breathed into history a second breath of life, and vividly confirmed
another mode of existence, which wholly transcended physical life: spiritual
life. But, it succeeds the physical instead of replacing the physical: it is
not the spiritual, which is first but the physical, and then the spiritual.
Spiritual life is the hope which the resurrection of the last Adam confirmed
and will eventually provide; it is inaccessible to those who are still in the
physical body." "The First Letter of Paul to The Corinthians,"
page 209, Abilene Christian University Press, 1979.
J. W. McGARVEY, "The life
principle of Adam is soul, and he was formed of the earth: the life principle
of Christ is spiritual. He was in heaven (John 1:10 and from thence entered the
world and became flesh John 1:14; 3:13, 21; Phil. 2:6-8; John 1:1-3; Luke
1:35). Now, as the two heads differ, so do the two families, and each
resembles its head; the earthly progeny of
Adam having earthly natures, and the spiritual progeny of Christ having
spiritual and heavenly natures. But in both families the earthly nature come
first, and the spiritual children wait for their manifestation, which is
the very thing about which the apostle has been talking, for it comes
when they are raised from the dead (Rom. 8:29; 1 John 3:2; Rom. 8:22,
23; 2 Cor. 5:1-10)." ÒStandard Bible Commentary,Ó
page 158, Standard Publishing Company, 1916.
DR. LANGE, "The expression
living soul, as used in Genesis, is often taken to indicate an order of being
superior to the brute, and is the text of many an argument to prove the
immortality of the soul. The incorrectness of this assumption will be readily
seen by referring to Genesis 1:20, 21, 24, and elsewhere, in which passages the
words translated 'living soul' are used referring to the entire lower creation.
They are used indifferently of man and beast to express animal life in general;
and it is in this light the apostle uses them as the very course of his argument
shows. Adam is spoken of as a living soul, not to prove his
immortality, but rather his mortality.Ó Commentary
on 1 Corinthians 15:45.
E. PERTAVEL, ÒThat which God has
created cannot be a part of God, and consequently cannot have in itself the source
of life. The creature must, therefore, be always dependent upon that divine
source of the continuance of its life, and cannot be essentially immortal, even
though its life should be prolonged to eternity by a power outside itselfÉBut
it is the whole man, not any separate portion of his being, that can become
immortalÉthe creation of man did not confer immortality upon him, but made him
capable of acquiring it by continuing in filial relation with God.Ó ÒThe
Problem Of Immortality,Ó page 414, 1892.
TEN DEFINITIONS
OF "SOUL"
EIGHTEEN DEFINITIONS
OF "SPIRIT" BY W. E. VINE
"Vine's Complete
Expository Dictionary Of Old And New Testament Words" by W. E. Vine is one
of, if not the best and most used and accepted Lexicon in use; therefore, I
will use his definitions of "soul" and of "spirit" as a
standard work that is used to uphold the doctrine of an immortal soul.
Of the 106 times psukee is used,
Vine used only 4 of the 106 to prove a person has an immortal soul (see b and c
below). The 4 passages he used, (1) Matthew 10:28; (2) Acts 2:27; (3) 2
Corinthians 5:3-4; (4) Revelation 6:9.
Of the 288 times spirit–pnuma
is used, Vine used only 8 of the 288 to prove a person has an immortal spirit (see
c and d below). (1) Luke 8:55; (2) Acts 7:59; (3) 1 Corinthians 5:5;
(4) James 2:26; (5) 2 Corinthians 5:3-4; (6) Luke 24:37-39; (7) Hebrews 12:23;
(8) 1 Peter 4:6.
According to his definitions, a
soul, and a spirit are not the same things, but even despite the fact that he
says they are not the same thing he says both a soul and a spirit are both
an Òimmaterial, invisible part of man.Ó In only 12 times of
the 394 times that both soul and spirit are used, really only 11 as he used 2
Corinthians 5:3-4 in both to prove both a soul and a spirit are immortal even
though he says a soul and a spirit are two entirely difference things;
according to Vine the other 383 times that both soul and spirit are used are
all speaking of both man and animals as mortal earthly beings, not an immortal
soul or an immortal spirit. Matthew 10:28 says a
soul-psukee can be destroyed. In Acts 2:27 a soul (psukee–person) is in a
grave unresurrected. Neither says anything about an "immaterial,
invisible part of man."
THE FOUR
PASSAGES VINE USED
TO PROVE A
PERSON NOW HAS AN IMMORTAL SOUL
W. E. Vine on psukee (SOUL),
page 588. He gives ten definitions of soul. He applies only two (b
and c) of his definitions to what he thinks is an immortal soul. All the others
eight of his definitions (a, d, e, f, g, h, i,
j) are used referring to both (1) to mortal men and (2) and to mortal
animals, not to a immortal being that lives
after the death of the mortal person or animal.
In the first two of his ten
definitions of a soul, he makes a soul be both the natural mortal body in the
image of Adam, and Òthe immaterial, invisible part of man.Ó How
could both be right? If the word that is translated ÒsoulÓ is the natural life
of the mortal body, it could not be an immaterial, invisible something in man;
that would be the same as saying black is white.
According to Vine, a soul
means both (1) a mortal being, ÒThe
natural life of the body,Ó Ò(j) An animate
creature, human or other,Ó (2) and an immortal being, ÒThe immaterial, invisible part of man,Ó Ò(c)
The disembodied or ÔunclothedÕ or ÔnakedÕ man.Ó He makes the
word ÒsoulÓ be both (1) a soul is the mortal being of humans
and animals, even of dead mortal humans and animals, (2) and at the same time
(even while the mortal person is alive) a soul is the immortal whatever he
thinks a soul is that he thinks is in a person that can never be dead.
EIGHT OF
HIS TEN DEFINITIONS OF PSUKEE ARE TO MORTAL BEENING THAT WILL DIE. W. E. Vine lists eight ways that he says "soul" applies
to both mortal man and mortal animals, not to an immortal soul; 280 of the 288
times that psukee is in the New Testament he says the psukee will die.
1. (a) ÒThe natural life of the bodyÓ (a
living being, person or animal).
2. (b) ÒThe immaterial, invisible part of
manÓ Matthew 10:28;
Acts 2:27.
3. (c) ÒThe disembodied or ÔunclothedÕ or
ÔnakedÕ manÓ 2
Corinthians 5:3-4 and Revelation 6:9
4.
(d) ÒThe
seat of personality...explained as = Ôown self,Õ...the seat of the
sentient element in man, that by which he perceives, reflects, fells, desires.Ó
5.
(e) ÒThe
seat of the sentient element in man, that by which he perceives, reflects,
feels, desires.Ó
6. (f) ÒThe seat of will and purpose.Ó
7. (g) ÒThe seat of appetite.Ó
8. (h) ÒPersons,
individuals...ÕpersonsÕ...ÕanyoneÕ...of dead bodiesÉ dead soul and of animals.–The equivalent of the personal pronoun, used
for emphasis and effect: 1st person, 2nd person, 3rd person.Ó
9. (j) ÒAn animate creature, human or other.Ó
10. (k) ÒÕThe
inward man,Õ the seat of the new life.Ó
ONLY TWO OF HIS TEN DEFINITIONS OF
PSUKEE ARE TO IMMORTAL BEENING. W. E. Vine lists two ways that he
says a "soul" that is in a person applies to something that is now
immortal.
1. Ò(b) The immaterial, invisible part of man Matthew 10:28; Acts 2:27.Ó In
his ten definitions of soul, he makes a soul be both (1) the
natural body in the image of Adam that cannot keep from dying, (2) and "the immaterial, invisible part of man,"
that cannot die, makes a soul (psukee) be both mortal and immortal at the same
time. This is the common
way of most that believe there is something in us that is now immortal.
2. Ò(c) The disembodied or ÔunclothedÕ or
ÔnakedÕ manÓ Ò2
Corinthians 5:3-4 and Revelation 6:9.Ó "Disembodied"
is not in 2 Corinthians 5:3-4, he added it. He clearly says a soul and a spirit
are two difference things, yet he applied "naked" to both a soul
(psukee) and a spirit (pnuma), even though he made a distinction between a soul
and a spirit. He says, "The
language of Heb. 4:12 suggests the extreme difficulty of distinguishing between
the soul and the spirit, alike in their nature and in their activities.
Generally speaking, the spirit may be recognized as the life principle bestowed
on man by God, the soul as the resulting life constituted in the individual,
the body being the material organism animated by soul and spirit." According
to Vine,
(a). "The spirit may
be recognized as the life principle bestowed on man from God"–W.
E. Vine.
(b). "The body being the material organism"–W. E.
Vine.
(b). "The
soul as the resulting life" "(a) The natural life of the body"–W. E. Vine.
The Bible says body plus breath of
life, spirit = a living being, a living soul. This is true of both man and
animals. The spirit–breath of life came from God and returns to God (Ecclesiastes
12:7). A soul is a breathing creature whether a person or animal, a ÒsoulÓ
at one time and a ÒspiritÓ at another time.
He says a soul (psukee) is, "An animate creature What does he think is the immortal part of
a person, a soul, or a spirit? He says one, HUMAN OR OTHER," how
is it that he thinks people have souls but animals do not?
(a). Vine
used only four passages to prove a ÒsoulÓ is now immortal.
(b). Vine used one hundred two
passages to prove that a ÒsoulÓ is now mortal, that a ÒsoulÓ is Òthe natural life of the body,Ó an
Òanimate creature, human or other.Ó
How could he know when
psukee is something that
is now immortal, and when the same word, psukee, is something that is now mortal?
OF THE ONE
HUNDRED SIX TIMES PSUKEE
IS IN THE
NEW TESTAMENT
VINE SAYS
ONLY FOUR CAN BE USED TO PROVE
THERE IS AN
IMMORTAL
IMMATERIAL SOUL IN A PERSON
All the other 102 passages Vine says
soul–psukee refers to a person or animal; he applied them to earthly
persons and to animals that will die or that are already dead, not to an "immaterial, invisible part of a
man" that cannot die.
(1). Matthew
10:28, See Gehenna in chapter four, second occasion.
(2). Acts 2:27,
See hades in the New Testament in chapter six.
(3). 2 Corinthian 5:3-4, See below on his eight passages on
spirit, ÒLonging to be clothed upon with our habitation which is from
heaven.Ó He used this passage to prove we have both a soul and a spirit,
and said both are an Òimmaterial, invisible part of a person,Ó but
even though he used this passage to prove there is both a soul and a spirit in
a person, he said a soul and a spirit are not the same immortal being.
(4). Revelation 6:9, Souls under the
altar. See chapter eight, part three.
(a). Not one of his four passages has immortal
or immortality in them.
(b). Not one of the four says there is a soul that cannot
die.
(c). Not one of the four says there is a soul that will live
after the death of the body.
(d). Not one of the four says there is something that is in a
person that has no substance, and only this "immaterial, invisible
part of manÓ will be in Heaven, and not the whole person, not you in
Heaven.
VINE ON
PNUMA (SPIRIT)
OF THE 288
TIMES PNUMA IS IN THE
NEW
TESTAMENTW HE SAYS ONLY 8 PROVE
A PERSON NOW
HAS AN IMMORTAL SPIRIT
"Pnuma
primarily denotes 'the wind' ('to breathe, blow'); also ÔbreathÕÓ ÔW. E. Vine,
Vine's Complete Expository Dictionary Of Old, and New Testament Words, page
593. (Note, While they are men who have learned more than most on Bible
words, and we can learn from them, they are still just as human, just as
uninspired as other men are, just as subject to err and be wrong, they are
still men and believe such things as Calvinism, etc.; Vine say, "Adam
died on the day he disobeyed God. Genesis 2:17, and hence all mankind are born
in the same spiritual condition" W. E. Vine, page 149, New
Testament; and like the men who have made translations of the Bible, their
views sometime show up in their work, intentional or unintentional; and we must
not believe there can be no error in even the best lexicon or translations.
They all have some, and no lexicon can be taken as law. McCord said Lexicons
can be and are sometimes wrong. See "Lexicons Can Be Wrong" McCord,
Guardian of Truth, page 448, 1996). In the early translations, one Greek word
would be translated into many English words (an example–apollumi was
translated into eight English words in the King James Version). A Lexicon wrote
later would give all eight English words as the meaning of the one Greek word.
Lexicons sometimes define a Greek word more by the way that word is used in the
English translations than that by the way it was used in the Greek New
Testament, if the English translations translate one Greek word into 8
different English words, the lexicons give 8 different meanings of the one
Greek word. The question is why did the early translations use many words to
translate one word? By being able to translate one Greek word into many English
words gives them the ability to make any verse not say something they did not
want it to say. One word, nehphesh, is rendered with about forty-four different
words in the King James Old Testament.
W. E. VINE'S
FIFTEEN DEFINITIONS OF "SPIRIT"
They are almost the same as
the ways he says ÒsoulÓ is used–see above.
(1). Of his fifteen
definitions of pnuma "spirit" is used in the New Testament, he says
thirteen ARE NOT an undying "immaterial, invisible part of
man."
(2). Only two, C
and D are the only two of the fifteen different ways he says spirit is
used, he used two to prove a person is a two-fold being, and they do not prove
it.
(3). Pnuma is used in the Greek New
Testament 288 times. Of the 288 times pnuma is used, Vine says only 8
passages of the 288 passages are speaking of an immortal spirit in persons. None
of the eight passages he used say anything about an immortal soul. Those eight
do not prove there is either a spirit or a soul that is in a person that is now
immortal; a living something that he says will not die when the person dies.
ÒVineÕs Complete Expository
Dictionary,Ó page 593, he says when ÒspiritÓ is used in regard to a
person it has reference to attitude, behavior, thinking, disposition,
mood, courage, or temperament. As Òa happy disposition,Ó Ògood attitudeÓ or
Òbad mood.Ó These are all attitudes of a living person, not of an immortal
something in a person.
ONLY TWO OF HIS FIFTEEN DEFINITIONS
OF PNUMA (spirit) ARE TO
IMMORTAL BEING
How he says spirit-pnuma is used in regard to man.
1. PNUMA–SPIRIT, TO BEING NOT OF THIS EARTH, God, Christ,
Holy Spirit, angels, and other spirits both clean and unclean–(k) The Holy Spirit–(m) Unclean
spirits, demons–(n) Angels.
2. PNUMA–SPIRIT, TO MORTAL MAN
W. E. Vine lists thirteen definition of ÒspiritÓ that makes
"spirit" apply to mortal man, not to an immortal something that is in
a mortal person.
1. (a) ÒThe windÓ
2. (b) ÒThe
breathÓ
3. (c) ÒThe immaterial, invisible part of manÓ
4. (d) ÒThe
disembodied (or Ôunclothe,Õ or ÔnakedÕ) manÓ
5. (e) ÒThe resurrection bodyÓ
6. (f) ÒThe sentient element in man, that by which
he perceives, reflect, feels, desiresÓ
7. (g) ÒPurpose, aimÓ
8. (h) ÒThe
equivalent of the personal pronoun, used for emphasis and effectÓ
9. (i) ÒCharacterÓ
10. (j) Ó Moral
qualities and activitiesÓ–(1) ÒBad: As of bondage, As of a slave, (2) ÒStuporÓ
(3) ÒTimidityÓ (4) ÒGood: As
of adoption, QuietnessÓ (5) ÒLiberty as of a sonÓ (6)
ÒMeeknessÓ (7) ÒFaithÓ (8) ÒQuietnessÓ
11. (l) ÒThe inward man,' an expression used only of the believer, The
new lifeÓ
12. (o) ÒDivine gift for serviceÓ
13. (p) ÒBy metonymy, those who claim to be depositories of these giftsÓ
14. (q) ÒThe significance, as contrasted with
the form, of words, or of a riteÓ
15. (r) ÒA visionÓ
None of the above says anything
about a soul or a spirit being in a person, but they all have reference to
attitude or behavior of the mortal person, none have reference to an immortal
something that is in a mortal person. Question, How does he know when the one
word that is used in the Greek, ÒpnumaÓ has all these different meaning? Why
does pnuma means ÒpurposesÓ in 2 Corinthians 12:18 and Òmeekness in 1
Corinthians 4:21. Purposes and meekness are not 31st cousins,
they are completely difference in meaning; how did he get both from pnuma?
ÒCharacterÓ is nothing like Òpurposes,Ó nothing like Òmeekness,Ó yet he
translates purposes, meekness, character, vision, etc. from the same Greek
word.
Vine's gives eight passages in
(c) and (d) to prove a person now has an immortal Òspirit,Ó but
he used two hundred eighty passages where he says the same Greek word is a
mortal person or animal.
Below is a list of twenty six
passages which speak or mood, an attitude, frame of mind, behavior, thinking,
disposition, courage, or temperament of a mortal person(s) in this life time,
feeling that we can and do know about, not an immortal separate conscious
entity that we have no way of knowing if it was troubled, stirred, fervent, or
no way of knowing anything about itÕs feeling, or even to know if it is
something that has feeling.
1. ÒHe
was troubled in SPIRIT (pnuma)Ó (John
13:21)
ÒJesus was deeply
troubledÓ New International Version
2. ÒThe
wisdom and the SPIRIT (pnuma) by
whichÉÓ (Acts 6:10)
3. ÒHis SPIRIT (pnuma) was
stirred in himÓ (Acts 17:16)
ÒHe was greatly distressedÓ New
International Version
4. ÒPaul
was pressed in the SPIRIT (pnuma)Ó (Acts
18:5)
5. ÒBeing
fervent in the SPIRIT (pnuma)Ó (Acts
18:25)
ÒHe spoke with great fervorÓ New
International Version
6. ÒPaul
purposed in the SPIRIT (pnuma)Ó (Acts
19:21)
ÒPaul made up his MIND (pnuma)Ó TodayÕs
English Version
7. ÒWhom
I serve with my SPIRIT (pnuma)Ó (Romans
1:9)
ÒWhom I serve with my whole
heart (pnuma)Ó New International Version
8. ÒBut to
be SPIRITUALLY (pnuma) minded
is life and peaceÓ (Romans 8:6).
9. ÒThe SPIRIT (pnuma) of
bondageÉthe SPIRIT (pnuma) of
adoptionÓ (Romans 8:15)
10. ÒGod gave
then a SPIRIT (pnuma) of
stuporÓ (Romans 11:8)
11. ÒFervent
in SPIRIT (pnuma)Ó (Romans12:11)
12. ÒNot
the SPIRIT (pnuma) of
the worldÓ (1 Corinthians 2:12)
ÒIn
the SPIRIT (pnuma) of
meeknessÓ (1 Corinthians 4:21)
ÒWith
a gentle spirit (pnuma)Ó New International Version
13. ÒA heart of
love and gentlenessÓ TodayÕs English Version
14. ÒBeing
absent in body but present in SPIRIT (pnuma)Ó (1
Corinthians 5:3)
15. ÒThey have
refreshed my SPIRIT (pnuma)Ó (1
Corinthians 16:18)
16. ÒI had no
rest in my SPIRIT (pnuma)Ó (2
Corinthians 2:13)
ÒI still had no peace of MIND (pnuma)Ó New
International Version
17. ÒWe having
the same SPIRIT (pnuma) of
faithÓ (2 Corinthians 4:13)
18. ÒBecause his SPIRIT (pnuma) was
refreshedÓ (2 Corinthians 7:13)
ÒBy all this we are
encouraged (pnuma)Ó New International Version
19. ÒWalked we
not in the same SPIRIT (pnuma)?Ó (Corinthians
12:18)
20. ÒGive unto
you the SPIRIT (pnuma) of
wisdomÓ (Ephesians 1:17)
21. ÒBe renewed
in the SPIRIT (pnuma) of
your mindÓ (Ephesians 4:23)
ÒTo be made new in
the ATTITUDE (pnuma) of your mindsÓ New International Version
22. ÒThat you
stand fast in one SPIRIT (pnuma)Ó (Philippians
1:27)
23. ÒGod has not
given us the SPIRIT (pnuma) of
fearÓ (2 Timothy 1:7)
24. ÒOf a meek
and quiet SPIRIT (pnuma)Ó (1
Peter 3:4)
25. ÒFor the SPIRIT (pnuma) of
gloryÓ (1 Peter 4:14)
26. ÒThe SPIRIT (pnuma) of
truth, and the SPIRIT (pnuma) of
errorÓ (1 John 4:6)
IS PNUMA–SPIRIT
AN IMMORTAL
BEING IN MAN
Two of VineÕs eighteen definition of
"spirit" that he says is something immortal in man.
(c) ÒThe immaterial, invisible part of man, Luke 8:55; Acts 7:59; 1 Corinthians 5:5;
James 2:26.Ó
(d) ÒThe disembodied, or unclothed, or naked, 2 Corinthians 5:3, 4; Luke
24:37-39; Hebrews 12:23; 1 Peter 4:6.Ó
(1). W. E.
VINEÕS FIRST
PASSAGE OF
HIS EIGHT
The first of his eight passages that
he used to prove there is a SPIRIT in a person that is now immortal. "And
her spirit (pnuma) returnedÓ (Luke
8:55). He says pnuma (soul) is "the natural life of the body," page 588. In Luke
8:55 it means her life returned. THIS PASSAGE SAYS HER LIFE (pnuma) RETRUNED
TO HER DEAD BODY AND SHE WAS AGAIN A LIVING MORTAL PERSON, IT SAYS NOTHING, NOT
ONE WORD ABOUT AN IMMORTAL SOUL OR SPIRIT THAT WAS ALIVE WHILE SHE WAS DEAD.
Vine said, "The spirit may be recognized as the life principle
bestowed on man by God, the soul as the resulting life constituted in the
individual, the body being the material organism animated by soul and
spirit," page 589. He points out that man, as he is now, can
have no life without the body. After the resurrection the saved will have a new
body. The lost are not said to put on a new glorious spiritual body at the
resurrection (2 Thessalonians 4:23ff; 1 Corinthians 15:43), or to have
immortality, which they must have if they will live forever in endless torment.
Pnuma–spirit is also translated "life" in Revelation 13:15. Vine
makes a clear distinction between a soul and a spirit, but says both are
an "immaterial, invisible
part of man." On page 588 he says a
soul is "the immaterial,
invisible part of man." On page 593 he says a
spirit is "the immaterial,
invisible part of man." Does he think people have two "immaterial, invisible parts?" Is
this proof that, as McCord says, "Lexicons Can Be Wrong?" Vine
also applied, "A building from God, a house not made with hands,
eternal, in the heavens" (2 Corinthians 5:3-4) to both a soul and
a spirit, but he and many Protestants believes a soul and a spirit are not the
same thing, yet he says both are Òa house not made with hands.Ó Do
we have two buildings from God for the two Òimmaterial,
invisible" beings in a person, (1) one is a
building Ònot made with handsÓ for the spirit, (2) and another
is a building Ònot made with handsÓ for a soul? According to Vine
we have two building for two completely different immortal beings that both are
now in us and both have no substance; do you believe him?
(2). W.
E. VINEÕS SECOND
PASSAGE OF
HIS EIGHT
The second passage that he used to
prove there is a SPIRIT in a person that is now immortal. "Receive
my spirit (pnuma)" (Acts 7:59). If
Stephen were asking for his spirit to be received at the resurrection, for this
is when both Stephen and all the saved will be received in Heaven, then where
is his spirit before the resurrection? For this to prove there was a spirit in
Stephen that would be alive from death unto the Resurrection, that spirit would
have to be received by God at his death, both (1) received before the
resurrection, (2) and received without the resurrection. Stephen was asking God
to receive him at the judgment, not at his death. Those who teach a soul goes
to Abraham's bosom do not believe that a soul is caught up to Heaven
immediately at the death of the person it had been in, so why are they using
this to prove what happens to a soul at the death of a person when they do not
believe God receives either a soul, or a spirit, or us into Heaven at the time
of our death? To make this teach we have an immortal soul, which does not die
when the body dies, (1) soul and spirit must be made to be the same thing, his
spirit that he was asking to be received is changed to be his soul, (2) then
contrary to their belief about Abraham's bosom that all will be in AbrahamÕs
bosom, not in Heaven of Hell unto the resurrection, they send a soul they
believe to have been in Stephen to Heaven at his death. Is it because there is
no real proof, and scripture must be misused to make it sound as though there
is proof, and even misuse them in a way that is contradictory to their own
belief? Many say that a soul or a spirit left Stephen and went to Heaven, or to
Abraham's bosom, but the Bible clearly tells us that Stephen, not a
soul, "fell asleepÓ (Acts 7:60), not that he has
Ògone to be with the Lord,Ó not told that he is now in Heaven Òlooking down on
usÓ as is often preached today. If the real Stephen were a spirit, then what
was the ÒheÓ that "fell asleep" (Acts
7:60)? The "he" that fell asleep was Stephen (the
whole person), not just an earthly body that will never be in Heaven that is
now asleep while the real Stephen is now awake in Heaven. Either Òthe real
StephenÓ "fell asleepÓ or Òthe real StephenÓ is awake,
one or the other, but it could not be both. I believe the Bible.
Stephen said, "Lay not
this sin to their charge" (Acts 7:60). The book of Job was
inspired, but the speeches of JobÕs three friends were not inspired, and much
in their speeches is not true (Job 42:7; Job 42:8). See "Job" by
Homer Hailey, and "Guide to Bible Study" by J. W. McGarvey. Was
Stephen speaking by inspiration, or was Luke only inspired to write what
Stephen said, just as the writer of Job was inspired to write the uninspired
speeches of Job's friends even when God said that they spoke not the truth (Job
42:7-8)? The question is, "What did Stephen ask God to do, and when was he
asking God to do it"? "Lord, lay not this sin to their charge?Ó (Acts
7:60). This shows Stephen had love even to those who were doing him harm as he
should, but what he was asking could not be unless they believed, repented, and
were baptized; there is no other way given that those doing him harm could not
have this sin not laid to their charge, no other way to have this sin forgiven
or the death of Christ would not have been needed. Therefore, what Stephen was
asking could not be done. Stephen was not speaking by inspiration when he said
this, for if he were, he would not have been inspired to ask for something that
could not be.
Christ said, "Father, into
your hands I commit My spirit: and having
said this, He breathed His last" (Luke 23:46). Isaiah 53:12 in
the King James Version "because he has poured out his soul (psukee) unto
death,Ó is "because he
poured out Himself (psukee) to death" in
the New American Standard Version, and "because He poured out
his life (psukee) unto deathÓ in the New
International Version. Christ gave his life for us, not a no substance
something that according to today's theology could not die, could not be Òpoured
outÉunto death.Ó If Christ did not really give up His life, if He were
as much alive as He was before He came to earth then there was no resurrection.
He did not die for us. We are still in our sins with no hope. "For you
will not abandon my soul to sheolÓ (Psalm 16:10) is quoted
in the New Testament, "Because you will not leave My soul unto hades" (Acts
2:27 and 31); ÒhadesÓ was deliberately changed to "In
hell" in the King James Version. Christ gave His life for our
sins. Sheol is a grave. He died our death, and went to a grave, and was raised
from a grave by the Father. He was not abandon to a grave. Christ was not in
Hell as the King James Version says He was.
(a). ÒChrist died for our sinsÓ (1
Corinthians 15:3).
(b). ÒHe was buriedÓ (1
Corinthians 15:4).
(c). ÒHe has been raised on the
third dayÓ (1 Corinthians 15:4).
If He went to Heaven at the moment
of death, He could not have been buried for He would have been alive in Heaven.
He could not have been raised on the
third day, for He would have been alive in Heaven, not dead and buried in a
grave.
If He were alive in Heaven there was
no resurrection, for He would not have been dead on the third day.
Unconditional immortality completely destroys the resurrection.
(3). W. E.
VINE'S THIRD
PASSAGE OF
HIS EIGHT
The third passage that he used to
prove the SPIRIT is now immortal, (I Corinthians 5:5). ÒTo
deliver such a one unto Satan for the destruction of the flesh, that the
spirit (pnuma) may be saved in the day of the Lord Jesus.Ó The
day of the Lord Jesus is the day of His second coming and the day of the
resurrection.
The context of this passage is disfellowship
of the person committing fornication with his fatherÕs wife. ÒTo
deliver such a one unto SatanÓ is to disfellowship him in hope that he
will repent; it is not to literally deliver him to Satan; there would be no way
that the Corinthians or anyone could literally take any living person to
Satan. ÒFor the destruction of the fleshÓ is the destruction
of the things in his or her life for which they were to deliver him or her to
Satan, not to literally destroy their flesh (body). Paul was not telling them
to literally destroy the body of another living person, ÒThat the
spirit may be saved in the day of the Lord Jesus.Ó ÒThe day of the Lord JesusÓ is
the day of His second coming, the resurrection, and judgment. Even most of
those who believe we have an immortal soul or an immortal spirit that is
different from the person that they are in does not believe either a soul or a
spirit can be saved at any time after the death of the person. It most likely
means that the person disfellowshipped will be saved from Òthe second deathÓ
after the Judgment (Revelation 21:8) if being disfellowshipped makes the person
repent before his or her death.
(4). W. E.
VINEÕS FORTH
PASSAGE OF
HIS EIGHT
The forth passage that he
used to prove there is a SPIRIT in a person that is now immortal. ÒFor
as the body apart from the spirit (pnuma) is deadÓ (James
2:26). What does this passage teach us about the spirit? Only that
the body is dead without it. Nothing more, nothing about what the spirit is. To
teach anything more than this from this passage it must be read into it.
WHAT JAMES
2:26 DOSE NOT SAY
1. IT DOSE NOT SAY DEATH IS LIFE SEPARATED FROM GOD.
2. It does not say
anything about a Òsoul.Ó
3. It dose not say
anything about Hell or endless torment.
4. It dose not say anything
about any kind of life after death, not for a soul, a spirit, or a person.
5. It dose not say
anything about Òspiritual death.Ó
6. It does not say a spirit is an "immaterial,
invisibleÓ something that will live without a body after the
person is dead; IT SAYS NOTHING ABOUT WHAT HAPPENS TO WHATEVER A SPIRIT IS
BELIEVED TO BE AFTER THE DEATH OF THE PERSON. But it is misused by many to
prove all the above.
(a). What it dose say is a person is dead
when the spirit-life returns to God, and the person will be dead unto the
resurrection.
(b). It does not
say there is a spirit that is alive anyplace without a body after the death of
the person, but this is what it is used to prove. It does not say
a spirit and a soul are both the same thing, but this passage is used
repeatedly to prove a "soul" is immortal.
TO BE DEAD IS TO BE ALIVE, if a
person being dead is changed to a soul that has life that is life separated
from God. Is there life some place where God is not there? WOULD IT BE
POSSAGLE TO CHANGE WHAT IS SAID IN JAMES 2:26 MORE THAN THIS DOES? The
body without the spirit, without the breath of life that comes from God is
dead, NOTHING IS SAID IN JAMES 2:26, OR IN ANY OTHER PASSAGE ABOUT ANY THING
BEING ALIVE IF IT IS SEPARATED FROM GOD. Any kind of life separated
from God is not possible; all life comes from God and all life returns to
God (Ecclesiastes 12:7). After death there is no life unto the
resurrection when life will come from God.
There could not be a better example
of changing and adding to God's word then this passage when it is used to teach
mankind now has immortal souls in them that are separated from God but are
alive, for it says nothing about souls, nothing about Hell, or torment, but all
these are added unto it.
How is this passage used? It is
changed from saying "the body apart from the spirit is
dead" to "the spirit apart from God is separated from God
but not dead,Ó (the body being dead is changed to being Òspiritual deadÓ often
while the person is still alive). Death is removed from this passage
and replaced with endless life of a soul that is separated from God. It is
changed to teach there is a ÒsoulÓ that is never dead, which is not even close
to what is said in this passage; there is nothing, not one word about a ÒsoulÓ
in James 2:26.
(5). W. E.
VINE'S FIFTH
PASSAGE OF
HIS EIGHT
The fifth passage that he used to
prove there is a SPIRIT (pnuma) in a person that is now
immortal. ÒLONGING to be clothed upon with our habitation which
is from heaven.Ó He used 2 Corinthians 5:3-4 to prove a
person NOW has an "immaterial, invisible part of man" that
will live after the person is dead, will live without the person it is now in.
It is the living mortal person, not a soul or a spirit that is Òlonging
to be clothed.Ó
(a). In
this passage there is nothing, not one word about an immortal soul or nothing
about an immortal spirit.
(b). Nothing
about a person being a dual being while in the earthly house.