LIFE ONLY
IN CHRIST
- - - - - - -
- - - -
RESURRECTION
OR
IMMORTALITY
Subtitled
The
Resurrection, Our Only Hope Of Life After Death
Or Is
William Robert West
Author of The Rapture And Israel
"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
6/24/18
Over
1,088,000 download
LIFE IN CHRIST
RESURRECTION OR
IMMORTALITY
The Resurrection,
Our Only Hope Of Life After Death
William Robert West
Table of Contents
INDEX and CHAPTER ONE, The nature of man–what is man?
You are now on INDEX and CHAPTER
ONE
CHAPTER TWO, Life or Death
Are at http://www.robertwr.com/life.html
CHAPTER THREE, The great doctrines of the Bible
Are at http://www.robertwr.com/immortal.html
CHAPTERS FOUR, FIVE, SIX, AND SEVEN
Are at http://www.robertwr.com/hell.html
Chapter four, From where came Hell, from man or God?
o Unquenchable fire,
weeping, gnashing of teeth
o Old Testament
history of Gehenna
o Gehenna used by
Christ on four occasions
o The vanishing Hell
o Twenty-nine plus
version of Hell
o Three Catholic
versions of Hell
o Seventeen plus
Protestant versions of Hell
o Nine other versions
of Hell
Chapter five, Sheol, Hades, and Tartarus
Chapter six, The thirty-one Hell
passages
Chapter seven, A strange and unexplainable silence of the Old
Testament on punishment and life after death, life, death, torment,
destruction, destroy, perish, die, and end
CHAPTERS EIGHT, NINE, TEN, ELEVEN AND TWELVE
Are at http://www.robertwr.com/heaven.html
Chapter eight, Figurative language, metaphors, and symbolical
passage
o Part one, The rich
man
o Part two, The
symbolic pictures in Revelation
o Part three, The
forever and ever of the King James Version
Chapter nine, Universalist, The "age lasting" Hell
Chapter ten, The results of attributing evil Pagan
teachings to God
Chapter eleven, Historical proof of the changing of the
teaching of the Bible
Chapter twelve, ISRAEL'S DESTRUCTION, her weeping,
gnashing of teeth, outer darkness, Matthew 24, Preterits
Eschatology, Realized Eschatology, A. D. 70 Doctrine, The day of
the Lord, 2 Peter 3
Appendix one
ALL TWELVE CHAPTERS ON ONE WEB SITE ARE AT http://www.robertwr.com/resurrection.pdf
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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 a soul is in; that a soul
is something that is believed to be complete in its self without the person; it
will live after the person it is in is dead; it is believed that a soul will
exist forever without the person; it will never be dead; therefore, a soul
cannot be resurrected from the dead. Many believe that there is a deathless soul
and it must live someplace forever; that it will live either in Heaven or Hell
even if there is no resurrection. The doctrine of unconditional immortality of
a deathless soul being in a person, and that soul leaving that 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 a 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 the souls had been in.
(2). At the death of a lost
person, a soul that was in that person will immediately be carried to Hell
where it will forever be alive, suffering and screaming, while it is being
eternally tormented by God with no hope that God will ever stop tormenting it.
(3). At the death of most
persons that are Catholic, souls that were in them goes immediately to
Purgatory where souls will suffer unto souls have suffered enough to pay for
the sins of the persons they were in, then these souls will be saved by their
own suffering, or by money given by others.
(4). In the Abrahams bosom
version souls that had been in the saved will go immediately at death to be
rewarded in Abrahams bosom, the good side of hades, unto the coming of Christ
while souls that were in the lost are tormented in the bad side of hades unto
the coming of Christ; after the judgment the souls that had been in the lost
persons will be endlessly tormented by God in an endless burning Hell.
(5). 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, it is nothing more than mental thoughts without any kind of
substance or body.
(6). Spiritualism, After the
death of the person, the spirit 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 the 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 the ghost that
have left the persons they were dwelling in can come back, and these ghost 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 person it had been in, I have
not. The teaching of souls going to Heaven or Hell at death without a
resurrection is from Greek philosophy, that 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.
(7). 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 death are the
subject of this book.
VIEW ONE. The belief that the you (the person you
now are) will put on immortality at the resurrection, and it is you (not just
some immaterial something that had been 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). The wages of sin is death, and after the resurrection and
judgment lost persons they will die the second death;
they do not now have immortality and never will be immortal; those who do not belong to Christ will
forever be destroyed after their judgment. Only
saved persons will be changed from mortal to immortal persons at the
resurrection (1 Corinthians 15:42-46); it will be you, the person, that
will be immortal in the place Christ has gone to prepare for you, not whatever
anyone believes a soul to be.
VIEW TWO.
The belief that there is a soul in all persons that W. E. Vine says it has no subjects (Vines Complete
Expository Dictionary Of Old And New Testament Words, page 588), and Robert A.
Morey says, that after the death of the
body a soul will be nothing but mental
thoughts (Death And The
Afterlife, page 79). According to John Calvin the dualistic view that is believed by many Protestants, The soul is an incorporeal substanceset in
the body it dwells there as in a house (Institutes 1, xv, 2, 6). According
to those that believe as Vine, Calvin, Morey, and many Protestants, this
nothing but thoughts is the only thing that will have eternal life in Heaven.
This immaterial something that had been in a person that is nothing but mental
thoughts 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 you that you now know anything about will be forever be gone.
Most that believe all persons are born with an immortal soul 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 it (not themselves) is what they believe must be saved, and only it
will be in Heaven if they save it, or in Hell if they do not save it. The
belief that everyone has an immaterial something in them and this something,
whatever this nothing but mental thoughts could be, will live forever and
cannot die makes it not possible for death to be the wages of sin; if a person
has something in them that is deathless; this something would
not be subject to the wages of sin, which is death, and this deathless nothing could never
be destroyed; this, whatever it is would
be, has eternal life from the birth of the person, and it could never die;
therefore, it could not be resurrected from the dead.
VIEW TWO HAS TWO 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 after the
death of the person. 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 was in is Vines definitions that a
soul is nothing but thoughts without any kind of substance or body.
(2). Universalism, 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, but it will be saved. If it (a
immaterial bodiless beings) is not saved by the person it is in during this
lifetime, then that soul will be saved after the death of the person it had
been in.
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.
(1). 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 believe the Valley of Gehenna will be restored and the lost will literally
be burn to ashes in it.
(2). Some Protestant Premillennialists believe
that the saved will be with Christ in Heaven, not on earth after the thousand
years, the second death 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.
(3). Some Protestant Premillennialists believe
the wages of sin is eternal life with torment for souls that cannot die, which
puts them in the camp of those that believe that souls now have endless life
and will be tormented by God because these souls had been in unsaved persons,
they do not believe death is the wages of sin.
If there is a soul in
us that is now immortal and it can never die or be dead, how could there be a
resurrection of the dead? 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, but this
deathless soul is the only thing that will be raised from the dead? 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 translated from this world to
Heaven or Hell at death without a resurrection, before the resurrection, before
the Judgment Day, 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
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 theology says no
soul is really dead. The resurrection has been removed from the faith of many
by today's theology that says some immortal something that is believed to be in
a person will go to Heaven at the moment of death. But is there any life after death before the second coming of Christ
and the resurrection of the dead? Paul said life after death will be only
at the resurrection when, "This
mortal must put on immortality," 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 (1 Corinthians 15:53)? It is the mortal person (you), not a
soul that will be raised from the dead; the mortal person (you) will put on
immortality.
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 either one; immortal soul, or an immortal spirit,
deathless or never dying soul or a never dying spirit is not in the Bible,
not even in the King James Version. Immortal or 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?
1. "Now unto the King eternal, immortal" (1
Timothy 1:17).
2. Only God has immortality (1 Timothy 6:16).
3. Christ "abolished death and brought life and
immortality to light through the gospel" (2 Timothy 1:10).
4. "To them (Christians persons, not souls) that...seek
for glory and honor and immortality" (Romans 2:7).
5. "This mortal must put on immortality" (1
Corinthians 15:53) at the resurrection. This mortal person, not this immortal
soul.
6. "This mortal shall have put on immortality" (1
Corinthians 15:54) after the resurrection. This mortal person must put on
immortality at the resurrection, not this soul that is already immortal must
put on immortality.
Why are we to "seek for immortality" if
we are born immortal? Why will we "put on immortality" if
the only part of us that will ever be immortal has been immortal from birth (or
as some believe–before birth)? The fact that a person must "seek
for...immortality," (Romans 2:7, Incorruption American Standard version) 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 this immortal it cannot die. If Romans 2:7 and 1
Corinthians 15:53 teaches nothing more, they teaches that no part of a person
now possess immortality. Not one passage in the Bible says anyone is now
immortal. The immortal soul theology is from pagan philosophy and was
brought into the church by a few of the so-called church fathers and Roman
Catholicism in the Dark Age. If all have a deathless soul, 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 the dead, 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? Are will it be you
that will be in Heaven?
==============================================
CHAPTER ONE
What Is Man?
What is a man? Are all persons born with
immortal souls in them, or do only the saved put on immortality at the
resurrection? Is a person a three part being, an animal body with both a soul
and a spirit that will live after the body 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, Strongs Hebrew word #5315–a breathing
creature. A study of the way it is translated in the King James Version, and
how other translations differ greatly from the King James reveals facts that
are far different than the belief of most about what a soul is, and facts that
many will find upsetting. The Hebrew word nehphesh 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 (2010-2011
updated version) only 72 out of about 870 times nehphesh is used.
Of the 870 times Nehphesh is in the Bible, in the New
International Version.
o Nehphesh is translated soul only 72 times.
o Nehphesh is translated something other that soul
798 times.
o Of the 473 times nehphesh is translated soul
in the King James Version, it was translated soul 401 less times in the New
International Version.
Nehphesh is translated in the King
James Version into about 40 words; one Hebrew word is translated (or
mistranslated) into nouns, pronouns, verbs, adjectives, adverbs, etc. Of 870 times
nehphesh is used in the Hebrew it 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 passage, the same Hebrew word is translated into two
English words that definitely are nothing alike; by todays meaning of soul
and life they means two completely difference things; soul and life are
not synonymous.
IN THE KING JAMES
VERSION NEHPHESH IS TRANSLATED
1. NOUNS. Soul about 473
times; Life about 122 times; Person about 26
times; Mind about 15 times; Heart about 15 times.
2. PERSONAL PRONOUNS. 44 plus
times–yourselves, themselves, her, me, he, his, himself
3. ALL OTHERS. (verbs,
adjectives, adverbs, etc.) about 200 times–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.
Can one word have this many totally
difference meaning; can one word be a noun, pronoun, verb, adjective, adverb,
etc.? If it did could anyone know which one was being used; it is evidence that
the translators of many translations changed nehphesh into whatever they
wanted to.
In all 870 times that nehphesh is
used it is always associated with the activity of a living being, including
dying, and it never implies anything about life after the death of the living
being (person or animal). In none of the 870
times, nehphesh is not an immortal, immaterial, inter something in a person
that has no substance (W. E. Vine, Expository Dictionary Of Old And New
Testament Words); souls (nehpheshs) are the living beings (persons, animals, or
any living thing) that can die, be killed, or is already dead; although
its use is often hid from the English readers by the way it was translated or
mistranslated.
SOUL (NEHPHESH) AS
IT IS USED IN THE BIBLE
(1) Genesis 1:20, "THE
MOVING CREATURE THAT HAS LIFE (nehpheshs–mortal
beings, used referring to animals, Strongs Hebrew word
#5315–a breathing creature). Footnote in the King James Version–"The
moving creature that has soul." American Standard
Version–"Let the waters swarm with swarms of living
creatues (nehpheshs–all mortal beings, including all animals and
mankind).
If soul 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
creature" 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
translated "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 living creature and
a living soul 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 the same immaterial, immortal living something
that is in animals.
(2) Genesis 1:21, "LIVING
CREATURE" (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.
(3) Genesis 1:24, "LIVING
CREATURE" (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, a living being.
o All sea life are nehpheshs, are living beings (not
souls).
o All land life are nehpheshs, are living beings (not
souls).
o And mankind are nehpheshs, are living beings (not
souls).
None of the three are inherent
indestructible immortality beings; none have an immortal deathless soul
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 Genesis one it is used referring to animals Strongs Hebrew
word #5315 a breathing creature, i. e., animal; not to a person.
Animals were souls, living beings, before any man existed; why did the
translators deliberately hide the fact that it is the same word that they
sometimes translated soul?
o They translated it
souls when it is speaking of people.
o They translated it
living creatures when the same word is speaking of animals. How could the
translators possibly know when the same word is speaking of mortal beings and
when it is speaking of immortal souls that are in mortal persons? Just as up
cannot mean down, Mortal cannot mean Immortal.
o Although it is clear that the translators
attempted to hide this from their readers, every breathing creature are souls
(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 (nehpheshs–mortal
living beings) I have given every green herb for meat" (Genesis
1:20-30). Living 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 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 an immortal soul in
them.
HENRY CONSTABLE, A. M., The 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 Gods 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 manA 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 scentOur
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 James Bible. The Hebrew word nephesh is
translated creature, soul life &c., just as squared with the notions
of men who carried Platos 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 Gods word. Hades or The Intermediate State
of Man, page 31–32, 1873, pubic domain.
(5) Genesis 2:7, "A LIVING
SOUL" (nehphesh–a living being, used referring to a
person, Strongs Hebrew word #5315–a breathing creature) 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.
o Living
creatures" (nehpheshs–mortal beings) Genesis 1:20.
o Living things" (nehpheshs–mortal
beings) Genesis 1:21.
o Living creature" (nehpheshs–a
mortal being) Genesis 1:24.
o In which there is life" (nehpheshs–mortal
beings) Genesis 1:30.
o "Man became
a living being" (nehphesh–a mortal being) Genesis 2:7.
o It was the man that
became a living being, not the man that
had a never dying living being put into him. Nothing is said about the creation
of two being, a living man, and then the creation of another immortal living
soul that was put in the first mortal living being.
It is obvious that the translators
of the King James Version translated according to a preconceived opinion in an
attempt make persons have an immortal soul dwelling in them, but keeps 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.
Genesis 2:7, Man became
o A living
soul" (1) King James Version.
o "A living
being" (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) The New American Bible.
o "A living
creature" (1) The Revised English Bible, (2) Young's Literal
Translation.
o "A living
person" (1) New Century Version, (2) The Living Bible, (3) New
Living Translation.
o "Life" (1)
Contemporary English Version.
o Of these many translations, none would go along
with the mistranslation of the King James Version, not even the New King James
Version.
According to chapter one to three of
Genesis man was created a mortal living being just as the animals were. Behold, the
MAN lest 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 Eden (Genesis 3:22-23) is speaking of the physical
person eating of the tree of life and living forever physically, it says
nothing about an immortal something that was dwelling in a mortal person,
nothing about a soul eating that was already deathless, nothing about a soul
that was already immortal without eating of the tree of life and living
forever. It was the physical person (Adam) 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 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 MAN IN GENESIS 2:7
1. The body. God
formed MAN out of the dust of the earth.
2. God breathed
into HIS nostrils the breath of life.
o God breathing into the nostrils of the lifeless
body give the body life; breathing into the nostrils of the lifeless body did
not put an immortal soul into the lifeless body, and then it was that immortal
soul that gives life to the body.
3. MAN became a living being (nehphesh).
o MAN AND ANIMALS ARE
BOTH MADE OF THE DUST OF THE EARTH. Both man and animals are a nehphesh, both are a
living being; both man and animals have the breath of life. Neither
one became a living being with another living being living in them. There is
absolutely nothing about Platos immortal soul in this passage, not one word.
o Job said, The breath of the Almighty
gives ME life, (Job 33:4); he did not say, The
breath of the Almighty put a soul in me and that soul give my body life.
Paul quoted Genesis 2:7 showing that
the natural body of Genesis 2:7 that was given to Adam and
all mankind is not the spiritual body that will be given
only to the saved by Christ at the resurrection. So also it is written, the
first man Adam became a living 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 heavenly (1 Corinthians 15:45-49).
In the day that YOU eat from it YOU SHALL SURELY DIE (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 would not die, but it
would live forever in torment. In Genesis 3:19 there is a clear
statement on what dies, By 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 return, (Also
Genesis 18:27; Psalms 103:14; Job 10:9). It is appointed for MEN to die once and after this comes
judgment (Hebrews 9:27). It is the PERSON that will die, the PERSON
that returns to dust, and the PERSON that will be resurrected from the dead,
the PERSON that will come into judgment, the PERSON that will put on
immortality, not a soul that cannot die; therefore, it could not be resurrected
from the dead.
If, as some teach, Adam was not one
being, but two being, an earthly mortal being and an immortal being living in
the earthly mortal being, which of the two being was addressed in the singular
pronoun YOU shall surely die? We are repeatedly told that an
immortal soul is deathless and cannot die.
o It was Adam that was made from the dust.
o It was Adam that ate.
o It was Adam that was told, dying YOU
shall die.
o It was Adam that was put out and kept out of the
garden away from the tree of life.
o It was Adam that died and returned to dust.
Not one word is said about a soul.
If there were an immortal soul living in Adam, it suffered nothing from what
Adam did. To make this be spiritual death, not real death is to change, In
the day that you eat from it YOU shall surely die to be saying, In
the day you eat you will be an immortal sinner that cannot die. Surely die
is used many times and all ways means a real death of a real person, 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 any more.
DR. BERT THOMPSON, PH. D. says
Genesis 2:7 is teaching that Adam was given physical life. Then
said it is not teaching that Adam had instilled in him an immortal
nature. The Origin, Nature, and Destiny of the Soul, 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 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. A Commentary On Paul's First Epistle To the
Corinthians, page 578, 1979. For one who knows the Bible as he does, and
believes a person now has an immortal soul, yet says, the living soul of
Genesis 2:7 is the natural body, proves beyond doubt that a living soul is not
an immortal something that is in a person. The first man Adam became a
living soulthe first man is of the earth, earthy (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, It 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. "What Is The Soul Of Man," Gospel Advocate,
1985, Number 21.
JOHN T. WILLIS, The last two lines
of verse 7 affirm that mans 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 a living soul. However, this understanding
reads much more into the biblical text than it really says. (1) The Hebrew
words for flesh or body and spirit do not occur in this passage. (2) The
Hebrew expression nephesh chayyah, which some insist on translating
a living soul, 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 soul means the eternal part of man or the sum total of mans
body and spirit in Genesis 2:7, it must mean the eternal part of a fish or
the sum total of a fishs body and spirit 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 authors emphasis is
on the gift of life. The Living Word Commentary, Genesis, 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
o Breathed into his
nostrils the breath of life (nshahmah) in to man (Genesis 2:7).
o And all
flesh that moved on the earth perished, birds and cattle and beasts and every
swarming that the 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.
Both man and animals have the same breath of life (nshahmah)
both died (Genesis 7:21-22).
o Saved alive
nothing that breaths (nshahmah–breath of life) both men and
animals (Deuteronomy 20:16). Breath of life and breaths are
the same in the Hebrew, both are translated from nshahmah, but
who knows why the translators choose to make them different in the English
Bible.
o Utterly destroyed
all that breaths (nshahmah–breath of life) both men and
animals (Joshua 10:40).
o There was not any
left to breaths (nshahmah–breath of life) both men and
animals (Joshua 11:11).
o Neither left they
any to breaths (nshahmah–breath of life) both men and
animals (Joshua 11:14).
o Does an immortal immaterial deathless soul or a
spirit breathe, or dose a soul die when it stops breathing?
o And the breath (nshahmah) of
the Almighty gives me life (Job 33:4).
It is the breath (nshahmah) of life
that God puts into the body 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 breath of life is
as much the possession of all living creatures as it is the possession of man.
The breath of life does not make any living creature
immortal, not animals, not fish, or persons. All living being depend on this
breath from God for life and all die when the breath of life from
God returns to God, and if there were no resurrection no person would ever
again have life.
Question, What effect did the breath
of life (nshahmah) in the nostrils of animals have on them? Most all
would answer that it made them a living being, not that it put an immortal
deathless soul in them that will live after the death of the animals. Then what
effect did the same breath of life (nshahmah) have on
mankind? It made them a living being just as it did animals; the breath of
life (nshahmah) did not put an immortal deathless soul in mankind
that the same breath of life (nshahmah) did not put in animals.
JAMES HERMAN WHITMORE, What 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
soul that was addressed as thou, 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. The Doctrine
Of Immortality, 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; spirit is now the same thing that soul has
been for hundreds of years. Then 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. The phrase breath of life that
was breathed into man in Genesis 2:7 is the same Hebrew breath of
life in Genesis 7:21-22 that is in the nostrils of birds, cattle, men
and beasts; the breath of life in animals is the same breath
of life that is in persons. The breath of life (1)
is not an immortal spirit, (2) is not an immortal soul that men now have
in them that animals do not have it in them; it does not say that the breath
of life God breathed into Adam was an immortal deathless spirit, or
an immortal deathless soul breathed into him, and it does not say all persons
now have the same deathless being living in them; the breathless body that God
made from the earth is what became a living breathing being when the breath
of life 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 A LIVING BEING.
The body of dust plus the breath of life = a living breathing
being, a breathing soul.
(Nehphesh–a living being), Genesis 2:7.
1. The body. The Lord God formed man of
the dust from the ground.
2. The life of the body. And breathed into
his nostrils the breath of life.
3. The result. And
man became a living being. The lifeless earthly body became alive, a
living breathing being.
o Both man and animals became a living
being, when they received the breath of life from
God; neither man nor animals had another living being put into them.
o You take
away their breath, they die (Psalms
104:29). The breath of life gives life to the person; it does not put
a soul in the person that has its own life. The breath of life that God
breathed into the body gives life to the body, whither it is a person or
animal; it makes the person or animal be a living being. There
is life in the body only as long as there is breath in the body.
o It was the
lifeless body that God made from the earth that became a living being, 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 body goes back to the earth.
Although this passage is repeatedly used to
prove that an immortal, deathless soul that was put in a person that was not
put in animals, most translations, other than the King James, apply it to the
living breathing being or person, not to an invisible, deathless, immaterial
something that does not have breath
that was put in a person. Adam being spoken of as a "living
being" (nehphesh Strongs Hebrew word #5315–a breathing
creature) proves he was mortal, not immortal, just as all "living
beings" (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.
The body without the spirit is
dead James 2:36. Just as the body when God made the body it had
no life unto God breathed into his nostrils the breath of life and the
man became a living being (Genesis 2:7), when The dust will
return to the earth as it was, and the spirit will return to God who gave it (Ecclesiastes
12:7), after death there is no living being and will not be a living being unto
the resurrection when life will again come from God; soul with the meaning it
has today (immortal being that is in a person) is a total mistranslation. If
the breath of life that returns
to God is a conscious being that returns to God at the death of the person,
that soul could not return to God if
it had not previously existed with God; it is life that came from God
and life that returns to God.
Both a living being and breath
of life 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 a living being and both have the breath
of life, both can and do die. Having the breath of life does
not make mankind or animals immortal.
It is importance to understand that
it is being said by Moses that both animals and mankind ARE A SOUL (are a
living being, both have the breath of life), not that animals or mankind HAVE A
SOUL; they do not have something in them that is now immortal, invisible, there
is not a no substitute something in them that cannot die; there is a world of
different in a person or animal being a soul, and having a living immortal soul
being that was put into the person. Many assume, with much help from the
translators and 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 have souls that are immortal, invisible,
no substitutes something that cannot die. This causes them to
believe that only this immortal something that is in them, whatever they think
it is, will be saved (more on this at the end of this chapter). A soul is
not a second being, an unearthly being 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, we do not have a
soul. If we have a soul, that is a living being in us, then we are one
living being with another, a second living being living in us. According to the
doctrine that we have a soul living in us, one living being is living in
another living being, and it is only this immortal deathless being that is us
that will be saved, or will be tormented forever, is the foundation of many of
the errors that have divided the churches. That we are a soul (we
are a living being), not we have a soul (not have a living
being living in us) 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 beings), that was the name
thereof."
(7) Genesis 9:4, "LIFE" (nehpheshs–mortal
beings, used referring to animals).
(8) Genesis 9:5, "LIVES" (nehpheshs–mortal
beings, used referring to man).
(9) Genesis 9:5, "LIFE" (nehpheshs–mortal
beings, used referring to man).
(10) Genesis 9:10, "LIVING CREATURE" (nehpheshs–mortal
beings, used referring to animals).
(11) Genesis 9:12,"LIVING CREATURE" (nehpheshs–mortal
beings, used referring to animals).
(12) Genesis 9:15, "LIVING CREATURE" (nehpheshs–mortal
beings, used referring to man and animals).
(13) Genesis 9:16, "LIVING CREATURE" (nehpheshs–mortal
beings, used referring to man and animals).
-———————————————————————
A birds eye view of the translation of nehphesh in the first nine
chapters, King James Version.
1. Moving
creature that has life" (nehphesh) Genesis 1:20 – animals
2. A living
creature" (nehphesh) Genesis 1:21 – animals
3. A living
creature" (nehphesh) Genesis 1:24 – animals
4. Wherein
there is life" (nehphesh) Genesis 1:30
– animals
5. A
living soul" (nehphesh) Genesis 2:7 – man
6. A living
creature" (nehphesh) Genesis 2:19 – animals
7. Life" (nehphesh) Genesis 9:4 – animals
8. Lives (nehphesh) Genesis 9:5 – man
9. Life" (nehphesh) Genesis 9:5 – man
10. Living
creature" (nehphesh) Genesis 9:10 – animals
11. Living
creature" (nehphesh) Genesis 9:12 – animals
12. Living
creature" (nehphesh) Genesis 9:15 – man and animals
13. Living
creature" (nehphesh) Genesis 9:16 – man and animals
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 theology to make nehphesh be an immaterial
invisible no substance soul existing in a man that is now immortal that is not
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 he uses the same word
with a different meaning. When the translators 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 Platos immortal soul to God word.
-———————————————————————
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 soul.
o Three times to animals alone, translated (1) life, (2) creature, (3) and
creature.
o Two times to man alone, translated (1) lives, (2) and life.
o Two times to animals and man together, translated (1) creature, (2) and creature.
"But flesh with the LIFE (Nehphesh used
referring to animals) thereof, which is the blood thereof,
shall you not eat. And surely your blood, the blood of your 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 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 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 LIVING CREATURE (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 every LIVING CREATURE (nehphesh,
used referring to man and animals) of all flesh; 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 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 TWELVE TIMES NEHPHESH (soul) IS USED IT IS USED REFERRING TO ANIMALS,
but the King James Version delicately hid this by using different words, and
most who read the King James Version never know what was delicately hid from
them. 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. Mankind is the same soul (life–nehphesh) as the
other "living creatures." He does not differ from
other living creatures (soul–nehphesh) by having a soul (nehphesh) living
in him that cannot die. His dominion over other living creatures (other
nehpheshs–souls) is not his nehphesh. In the first nine chapters
of Genesis soul (nehphesh–Strongs Hebrew word #5315–a
breathing creature) is used more often with reference to animals than
it is with reference to persons; it is the animal life, which both a
person and animals have in common. How did the translators know when
it changed to an invisible immortal something that is in a person, which
animals do not have?
(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 souls to people; was it that the translators
did not believe invisible souls could be bought, but people could be bought?
(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 this was changed from, That a soul may live to That I may
live?
(16) Genesis 14:21, "Give
me the PERSONS (nehphesh–"living beings)
and take the goods" King James Version. Can anyone give immortal
souls to another person? Is there anyone that cannot see why nehphesh was not
translated soul 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, Escape for your LIFE (nehphesh–a "living
being") King James Version.
(19) Genesis 19:19, Saving my LIFE (nehphesh–a "living
being") King James Version.
In the first nineteen times nehphesh is used it is
translated soul.
o Only three times in
the King James Version.
o None in the New
King James Version.
o None in the New
American Standard Version.
o None in the New Revised
Standard Version.
o None 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 soul
in the nineteen times it was used before this, but changed their minds this
time? But the New American Standard said both King James Versions are wrong.
(21) Genesis 23:8, If it be your MIND (nehphesh–a "living
being") King James Version.
(22) Genesis 27:4, "So that I (nehphesh–a "living
being") may bless you before I die"
o "That my soul (nehphesh–a "living being") may
bless thee before I die" 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.
o "So that I (nehphesh–a "living being") may
bless you before I die" Revised Standard Version, New Revised
Standard Version.
o "So that I (nehphesh–a "living being") may
give you my blessing before I die" New International Version.
o "So that I (nehphesh–a "living
being") may give you my blessing before I die" Revised
English Bible.
o "To give you my (nehphesh–a "living being") blessing
before I die" Amplified Bible.
o "That I (nehphesh–a "living
being") may give you my special blessing before I
die" New American Bible.
o "Then I (nehphesh–a "living
being") will bless you before I die" New Century
Version.
o "Then I (nehphesh–a "living
being") will pronounce the blessing that belongs to you, my
firstborn son, before I die" New Living Translation.
o "I (nehphesh–a "living
being") want to eat it once more and give you my blessing
before I die" Contemporary English Version.
o "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,
o Only four times out
of twenty-two in the King James Version.
o Only one time out
of twenty-two in the New King James Version.
o None in The New
International Version and many other translations.
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
translate it "soul." In Genesis "nehphesh" is not
an immortal "immaterial, invisible part of man," but
it is the life, living creature, living being, any living thing, whether
animals, fish, or man, all mortal beings are a nehphesh. If the translators had
continued to translate nehphesh as life, living creature, living being, or
person, 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 preserved" King James Version. Most
translations use "life" in this passage for the translators believed
an immortal soul could not perish and would not need to be preserved.
(24) Genesis 34:3
o "His soul (nehphesh) clave
unto Dinah" King James Version. With the meaning soul now has,
if this translation is not saying an immaterial immortal soul clave unto a
material mortal being, then what is it saying?
o "His HEART (nehphesh) was drawn to Dinah" New
International Version.
o "He was deeply attracted (nehphesh) to Dinah" New American
Standard Version.
(25) Genesis 34:8
o "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?
o "My son Shechem has his HEART (nehphesh) on your daughter" New
International Version.
o "My son Shechem is in love (nehphesh) with this girl" Revised English
Bible.
o "The heart (nehphesh) of
my son Shechem longs for your daughter" New Revised Standard
Version.
(26) Genesis 35:18
o "As her SOUL (nehphesh) was departing (for she died)" King
James Version.
o "As she breathed (nehphesh) her last–for she was dying" New
International Version.
o "Then with her last breath, (nehphesh) as she was dying" Revised
English Bible.
o With Rachels last breath (nehphesh) (for she died) The Living Bible.
o With her last breath (nehphesh) for she was at the point of death New
American Bible, Catholic.
o Rachel was about to die, but with her last breath (nehphesh) New Living Bible.
(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 an immortal soul
could not be killed.
(29) Exodus 12:16, Except what must be eaten by every PERSON (nehpheshs–mortal
beings). A soul as was believed in by the translators could not eat,
therefore; they would not translate nehphesh into soul.
(30) Job 12:10, "In whose hand is the SOUL (nehpheshs–mortal
being, used referring to animals) of every living thing,
and the breath of all mankind." Is it not strange that the King
James Version gives animals souls, but other translations took their souls away
from them? "The life of every living thing" New
American Standard Bible.
(31) Job 41:21, His breath (nehphesh–a
mortal being, used referring to an animal, possibly a
crocodile).
(32) Isaiah 19:10, "All that make sluices and ponds
for FISH (nehpheshs–mortal beings, used referring
to animals, 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 a soul 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, used referring to an amimal)
desire."
(34) Proverbs 27:7, The full SOUL (nehphesh–a
mortal being) loathes an honeycomb; but to the hungry SOUL (nehphesh–a
mortal being) ever bitter thing is sweet. How could the
translators think an immaterial something could be full, or that a soul could
be hungry for honey?
o A sated MAN (nehphesh) loathes honey, but to a
famished MAN (nehphesh) any
bitter thing is sweet New American Standard Bible.
o HE (nehphesh) who is full loathes honey, but to the hungry
even what is bitter tastes sweet New International Version.
Nehphesh is in the Hebrew two times, but one of the two times nehphesh was
left out in the New International Version.
(35) 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 nehphesh is in the Old Testament
Numbers 31:28 and Job 12:10 are the only two passages where the King James
translators translated nehphesh as soul when it has reference to animals,
and it maybe that the only reason they did this 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; living creatures or person 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."
(36) Proverbs 12:10: A righteous man has regard for the LIFE (nehphesh) of his
beast. The translators made this one word (nehphesh) to be,
1. Any earthly being.
o Before God breathed the breath of life into the
body of a person or a beast.
o While they had the breath of life.
o And the 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 lives after the person it was in is dead, but this deathless being is not
in any beast.
Do you wonder, as I do, how they
came up with three meaning of this one word when the three meaning are nothing
alike, and how they knew when this word was a mortal living thing that could
not keep from dying, and when the same word was a immortal living thing that is
in a person that could not die?
(37 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. Nehphesh
in the New International Version Old Testament is translated soul only 72 times
out of the 870 times it is used, according to the this translation, 798 times
nehphesh was not a soul. Not once dose any of the 870 imply anything about
life beyond the grave, or about there being a immortal soul in a mortal person.
A nehphesh 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, they are all associated with the activity of a living being including
dying, and nehphesh never implies anything about life after the death of the
living being, all the 870 are all speaking of living beings that will die, or
that is already dead. None of the 870 times are an immortal deathless being that is in a
person; they are all a mortal living being that can die, be killed, or be dead, whether
the living being is a person, animal or fish. Nehphesh never implies
anything about life beyond the grave. IT IS NEVER TRANSLATED
"SPIRIT" Although nehphesh–Strongs Hebrew
word #5315–a breathing creature is translated into about forty
words, thirty-nine of the forty all have reference to a mortal being, animal,
or that does not have breath, and that will
not die in only one (soul) of the forty words? Is it
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 have any way of knowing that all the forty words which nehphesh is
translated 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 translate it "soul." When the all-knowing God
used just one word, why did the translators used forty words and change it as
they wished to, changed it from a noun to pronouns, changed from a noun to
verbs, changed from a noun to adjectives, changed from a noun to adverbs, etc.?
Did they think that for all the years from Adam unto Christ? God people could
understand the one word God used, which was always a noun, but now many words that
are not always a noun are needed to translate that one word? 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, and they had to get it into the Bible. The Hebrew
manuscripts still have just one word–nehphesh, which was the one word God
inspired. Were the translators inspired to change it to many words? And changed
from one part of speech into many parts of speech?
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 is used in todays 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 somewhat prejudice outlook of the translator is the word of God. God's
word has been 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 SOUL AND EATING
OF BLOOD
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 that a soul is 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
o In the King James Version nehphesh is translated "soul"
six of the ten times it is used.
o The New King James Version used "soul" only two of the
ten times.
o "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
o Used referring to animals four
times–nehphesh translated life four times
o 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, and "life" all four times when it used
referring to animals. Can anyone not see how the translators picked when
they wanted "nehphesh" to be "soul," and when they wanted
"nehphesh" to be "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 do not have a
soul but both are a soul.
Leviticus 17:10-15
New Revised Standard Version
o Used referring to animals five
times–nehphesh translated life five times.
o Used referring to 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.
"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
o Used referring to animals three
times–nehphesh translated life three times.
o Used referring to man six times–nehphesh
translated person, him, yourselves, life, you, and anyone.
"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.'"
o "No soul (nehphesh) shall
eat blood" Leviticus 17:12. No person shall eat blood–can
an immortal, immaterial soul eat material blood?
o "The life (nehphesh) of all flesh is the blood" Leviticus
17:11. They would not translate it to say, The soul of all flesh is in the
blood.
o "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, deathless something in them. It is the
life of a parson or animal that is in the blood, not an immortal, 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
as a dead soul.
THE DYING USE OF
"SOUL" IN THE OLD TESTAMENT
In translations that were made by
those who believe a person has an immortal soul, why is the use of the word
"soul" becoming used less? The dying use of soul in the newer
translations and the growing use of life "person,"
"heart," or pronouns that are related to a person in the place
of soul is strongly objected to by many that believe there is an immortal
soul that will live on after the person is dead; that believe Satans
lie, You surely shall not dieyou will be like God (Genesis
3:5), but only after they change the you to a soul that is in you surely
shall not dieit is as immortal God.
Nehphesh is used in
the Old Testament 870 times
NEHPHESH TRANSLATED
SOUL
o 443 times out of 870 times–King James
Version in 1611.
o 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.
o 111 times out of 870 times–Amplified Bible
in 1954.
o 142 times out of 870 times–The Message in
1993.
o 111 times out of 870 times–New American
Standard Bible in 1960.
o 188 times out of 870 times–Revised
Standard Version in 1946.
o 144 times out of 870 times–New Revised
Standard Version in1989.
o 115 times out of 870 times–New
International Version in 1973.
o 95 times out of 870 times–New
International Version in 2010–2011 update.
o 96 times out of 870 times–New
International Reader's Version in 1996.
o 44 times out of 870 times–New Living
Translation in 1996.
o 10 times out of 870 times–New Century
Version in 2005.
o 5 times out of 878 times–Common English
Bible in 2011.
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 is related to a person, and has no reference to an immortal being
that is in a person.
THE DYING USE OF
"SOUL" IN THE NEW TESTAMENT
The Greek word translated soul
(psukee) is used 106 times. IT IS TRANSLATED SOUL ONLY,
o 55 times out of 106 times in the King
James Version in 1611.
o 52 times out of 106 times in the New King James
Version in 1982.
o 79 times out of 106 times–Amplified Bible
in 1954.
o 79 times out of 106 times–New American
Standard Bible in 1960.
o 41 times out of 106 times–Revised Standard
Version in 1946.
o 31 times out of 106 times–New Revised
Standard Version in1989.
o 41 times out of 106 times–New
International Version in 1971.
o 23 times out of 106 times–New
International Version in 2011 update.
o 29 times out of 106 times–New Living
Translation in 1996.
o 21 times out of 106 times–New
International Reader's Version in 1996.
o 25 times out of 106 times–New Century
Version in 2005.
o 3 times out of 106 times–Common English
Bible in 2011.
o 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, some of
the time 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 ONLY
o 498 times out of 976 times–King James
Version in 1611.
o 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.
o 111 times out of 976 times–Amplified Bible
in 1954.
o 190 times out of 976 times–New American
Standard Bible in 1960.
o 229 times out of 976 times–Revised
Standard Version in 1946.
o 175 times out of 976 times–New Revised
Standard Version in 1989.
o 229 times out of 976 times–New
International Version in 1971.
o 136 times out of 976 times–New
International Version in 1984.
o 118 times out of 976 times–New
International Version in 2011 update.
o 41 times out of 976 times–New
International Reader's Version in 1996.
o 177 times out of 976 times–The Message in
1993.
o 73 times out of 976 times–New Living
Translation in 1996.
o 35 times out of 870 times–New Century Version in 2005.
o 8 times out of 976 times–Common English
Bible in 2011.
o 0 times out of 106 times–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, nor the Greek.
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. And 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. But God said to him, You fool! This very night your soul (psukee) is
required of you'" Luke 12:19-21. That which the rich man
laid up for his soul(psukee) in verse 19 is said to be laid up
for himself in verse 21 making both psukee and himself be
the same thing. The New International Version removed soul. And I'll
say to myself (Greek psukee–life), you (Greek
psukee–life) have plenty of good things laid up for
many years. Take life easy; eat drink and be merry. But, God said to him,
You fool! This very night your life (Greek–psukee) will
be demanded from you.
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 substance that was stored, and a person would be able to use the
things stored; it was life that would be required of the earthly person, not
life from an immortal soul that could not 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. Why is soul being
used less in the newer translations? These translators knew it 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 soul has today.
A few of the many examples that show
why the numbers above are difficult in difficult translations.
Numbers 29:7
o "Ye shall afflict your souls (nehphesh)" King James Version.
o "You shall humble yourselves (nehphesh)" New American Standard.
Joshua 11:11
o "They smote all the souls (nehphesh)" King James Version.
o "Not sparing anything that breathed (nehphesh)" New
International Version.
Judges 16:16
o "His soul (nehphesh) was vexed unto death" King James
Version.
o "Unto he (nehphesh) was tired to death" New
International Version.
Numbers 30:2
o "To bind his soul (nehphesh) with a bond" King James Version.
o "To bind himself (nehphesh) with a binding obligation" New
American Standard Version.
Numbers 15:30
o "That soul (nehphesh) shall
be cut off" King James Version.
o "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 belief about an immortal
soul. Since 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. The psukee–life they risked
was their earthly life, not a deathless soul.
o Certain 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)who has risked their lives (psukee) New
Revised Standard Version.
o And disturbed you, troubling your minds (psukee) by what they saidmen who have risked
their lives (psukee) for the name of our Lord Jesus Christ New
International Version.
o We have heard that some of our group have come
to you and said things that trouble and upset you (psukee)people who have given their lives (psukee) to
serve our Lord New Century Version.
AARON ELLIS, It 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 Bishops Bible, to be
followed, and as little altered as the original will permit. Bible Vs.
Tradition, page 6, 1853.
The Hebrew noun,
nehphesh, has been changed by the translators to many different pronouns,
but all the pronouns they changed have a reference to an earthly being, none to
Platos no substance soul. 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, into many verbs, into
many adjectives, into many 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, and an animal being a soul–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 man has changed
God's word. God used the same word to describe both persons and
animals. If this one word proves anyone now has an immortal soul, it would
prove both man and animals now have an immortal soul. Man says
animals do not have a soul that lives in them unto their
death, but there is a soul that is living in people. God says both people
and animals are a soul.
In many passages nehphesh is
translated rightly persons, not souls. Soul as it is used today is a
completely difference thing than person, but the translators in trying to put
soul into the Bible translated both from the same Hebrew word just as they
translated the same word into life and many other words in many passages
where they did not think they could change nehphesh a mortal being into an
immortal soul.
1. Give me
the persons (nehphesh) (Genesis 17:14).
2.All the persons (nehphesh) (Genesis 37:31).
3. The persons (nehphesh) shall be for the Lord (Leviticus
26:29).
4. And that person (nehphesh) be guilty (Numbers
5:2).
5. Body of
any man (nehphesh) (Numbers 19:11).
6. The dead body
of any man (nehphesh) (Numbers 19:13).
7. The person (nehphesh) that was there (Numbers
19:18).
8. Killed
any person (nehphesh) (Numbers 31:19).
9. Two
thousand persons (nehphesh) (Numbers 31:35).
19. And sixteen
thousands persons (nehphesh) (Numbers 31:46).
11. Which killed
any person (nehphesh) (Numbers 35:11).
12. That killed
any person (nehphesh) (Numbers 35:30).
13. An
innocent person (nehphesh) (Deuteronomy 27:25).
14. That killeth
any person (nehphesh) (Joshua 20:3).
15. God respect
any person (nehphesh) (2 Samuel 14:14).
16. They had
decreed for themselves (nehphesh) (Esther 9:31).
17. He teareth himself (nehphesh) (Job 18:4).
18. He
justified himself (nehphesh) (Job 32:2).
19. I have behaved
and quieted myself (nehphesh) (Psalms 132:2).
20. The blood of
any person (nehphesh) (Proverbs 28:17).
21. Has enlarged herself (nehphesh) (Isaiah 5:14).
22. Shall not
deliver themselves (nehphesh) (Isaiah 47:14).
23. Whom any man (nehphesh) despiseth (Isaiah
49:7).
24. Has justified herself (nehphesh) (Jeremiah 3:11).
25. Take heed
to yourselves (nehphesh) (Jeremiah 17:21).
26. Deceive not yourselves (nehphesh) (Jeremiah 37:9).
27. Every person (nehphesh) (Jeremiah 43:6).
28. Sworn by himself (nehphesh) (Jeremiah 51:14).
29. Two persons (nehphesh) (Jeremiah 52:29).
30. And five persons (nehphesh) (Jeremiah 52:30).
31. The lothing of
thy person (nehphesh) (Ezekiel 16:5).
32. Cut off
many persons (nehphesh) (Ezekiel 17:17).
33. They traded
the persons (nehphesh) of man (Ezekiel 27:13).
34. Take any person (nehphesh) (Ezekiel 33:6).
35. The mighty deliver himself (nehphesh)
(Amos 2:14).
36. Deliver himself (nehphesh) (Amos 2:15).
37. God hath sworn
by himself (nehphesh) (Amos 6:8).
38. A dead body (nehphesh) (Haggai 2:13).
40. If
any one (nehphesh) (Leviticus 4:27).
41. Any
living thing (nehphesh) (Leviticus 11:10) .
42. And
slayeth him (nehphesh) (Deuteronomy 22:26).
43. Setteth his (nehphesh) heart (Deuteronomy
24:15).
44. At
thine (nehphesh)
own pleasure (Deuteronomy
23:24).
45. Whosoever
killeth any person (nehphesh) (Joshua
20:9).
46. All
the persons (nehphesh) (I Samuel 23:22).
47. All
that thine (nehphesh) heart (2 Samuel
3:21).
48. Every man (nehphesh)
(2 Kings 12:4).
49. They (nehphesh) die
in youth (Job 36:14).
50. Of
his hearts (nehphesh) desire (Psalms
10:3).
51. My deadly (nehphesh) enemies (Psalms
17:9).
52. Unto
to the will (nehphesh) of (Psalms 27:12).
53. So would we (nehphesh) have
it (Psalms 35:25).
54. Unto
to the will (nehphesh) of his enemies (Psalms
35:41).
55. Why
are you (nehphesh) cast down (Psalms
42:5, 42:11, 45:5).
56. Asking
meat for their (nehphesh) lust (Psalms
78:18).
57. He (nehphesh) was
laid in iron (Psalms105:18).
58. I have
behaved and quieted myself (nehphesh) (Psalms 131:2).
59. Knows his (nehphesh) own
bitterness (Proverbs 14:10).
60. As he
thinketh in his (nehphesh) heart (Proverbs
23:7).
61. At her (nehphesh) pleasure
(Jeremiah 2:24).
62. At their (nehphesh) pleasure
(Jeremiah 34:16).
63. Should
he slay you (nehphesh) (Jeremiah 40:15).
64. With a
despiteful heart (nehphesh) (Ezekiel 25:15).
65. With a
bitterness of heart (nehphesh) (Ezekiel 27:31).
Nehphesh is translated mind 15 times.
Nehphesh is translated life and lives many
times referring to both mortal persons and animals.
Summary. About one-third of the words
translated soul from nehphesh in the Old Testament, and from psukee in the New
Testament, are associated with the destruction and death of a soul
(life, nehphesh). This is an insoluble problem for those that believe today's
theology, which says a soul cannot die.
Since the word soul has a meaning
in English that in not in the Hebrew word nehphesh or the Greek word psuche
the question is, Is soul a true translation, or was it the translators putting
their Platonic and Hellenized philosophy into the Bible? The doctrine of an
immortal soul did not exist when the Old Testament was written, and nehphesh
would not have been understood to be a soul, not unto the Greek doctrine was
brought into the church by some of the so called church fathers, and by the
Dark Age Catholic Church; they were not called church fathers in their day,
but were called this by the Catholic Church, probably to justify the use of
father the way Catholics use it, and to make the writing of the church
fathers have more authority. The translators of the King James Version still
believed this pagan doctrine and they changed the word of God in this and many
places, but think goodness most translations have now partly corrected this
change.
NEW KING JAMES VERSION STUDY EDITION
1990, page 935. The Hebrew word for soul has many meanings and seldom
(some would say never) equals what English-speaking Christians man mean by the
term. Most Christians under stand soul to be an immaterial,
deathless something in a person that will forever fly away from the person it
was in at their death.
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 as 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. From their contact
with pagan philosophy, the pagan immortal soul teaching had made some inroads
with some Jews by the time of Christ. Paul warned about this Philosophy
(Colossians 2:8).
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 accountsIt 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." 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." "What The Bible Says About
Resurrection," page 275, The College Press, 1983, (Christian Church).
INTERPRETERS DICTIONARY OF THE
BIBLE, No biblical text authorizes the statement that the soul is separated
from the body at the moment of death. Volume 1, Article Death, page 802,
1960. The word soul in Englishcoming from philosophical Greek (Platonism)In
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. Volume 4, Article Soul, 1960.
The belief of Socrates and Plato was
that when a soul is freed from the person it was in, that freed soul would live
forever in a better place without the person that it had been imprisoned in.
If, as Plato taught, a soul is a separate being from the person it is
in, then it would make it unjust for a soul to be tormented for what the person
did. It would be like making Bill be judged and punished for what John did.
This Greek philosophy, that a soul
was imprisoned in the body of a person unto the death of the person, was what
many of the church fathers had been taught and believed, the background from
which they came. Tertullian, one of the first of the church fathers 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 most
Protestants, but had been changed from Platos belief that all souls are freed and
go on to a much better place to a few souls go to a better place, but most
souls, after being freed from the persons they were in by the death of the
persons, will go to eternal torment in Hell; the Hell part had to be added to
what was taught by Plato by the Catholic Church, it was changed from what was
believed by Plato that after the death of the persons all souls that was
trapped in then would have gone to the same place.
Neither nehphesh nor psuche are
used with the qualifying words aionios, immoral, undying, endless, or
everlasting, but in todays preaching these words are continually added to
soul.
The Egyptians might have been the
first to believe in the 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, 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. Death 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. Many 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 evil souls after they were freed from the persons they
had imprisoned been in; therefore, the doctrine of a soul going to Heaven or
Hell immediately after the person died came into being without a resurrection
or a judgment, and the New Testament teaching of the resurrection of the dead
became unneeded and of little or no importance.
In the Greek philosophy a soul never
dies; only the body dies, freeing a soul from the person to live a higher life.
Christ taught the resurrection of man, 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 for any soul. The Greek philosophy of an immortal soul is
opposed and opposite 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 would have been a
step backward. It would put a soul that was freed from its imprisonment in a
body back into the prison it had been freed from.
o The Greek and heathen belief that the immortal
soul is indestructible, demands that a soul cannot die, but must be alive
forever somewhere.
o The resurrection as taught by Christ demands
that a person be dead, if not, there cannot be a resurrection.
The resurrection is 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 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 a 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
it | 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 immortal soul and Christ's
resurrection are not compatible, both cannot be. One can be true, but not both;
they are alien and complete opposite to each other. The immortal soul doctrine
of 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.
o Plato argued for an immortal, immaterial soul
that was better off after the death of the person it had been imprisoned in.
o Paul taught the resurrection of the dead person.
The two are completely incompatible;
it is difficult to understand why many that say they believe the Bible choose
Platos pagan 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 lives 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 today's preachers, but
is not found in the Bible.
PAUL USED |PLATO
AND MANY TODAY SAY
Die |an
immortal soul cannot die
Death |no
death for a immortal soul
Destroyed |an
immortal soul cannot be destroyed
Corruption |all souls are
now incorruptible
Mortal |all
souls are now immortal
Perish |a soul cannot perish
What Plato and the Greeks thought
about there being a soul in a person, and that soul would not die when the
person it was in 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 the 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 incorruptible
But 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. "Duration and Nature of Future Punishment," 1871.
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, He (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
lifeWhoever wants to conquer death must die, he must really cease to
live–not simply live on as an immortal soulFor Socrates and Platothe
body is indeed bad and should not live on. And that part, which is to live on,
the soul, does not die at all therefore it is deathwhich must be
conquered by the resurrection the 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
lifeThe Greek doctrine of immortality and the Christian hope in the
resurrection differ so radically because Greek thought has such and entirely
different interpretation of creation. Immortality Of The Soul Or Resurrection
Of The Dead? 1958.
Some 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 person
after the persons death. Death and the resurrection are out of step with the
belief of Plato.
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 anyway. 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 adopted it and made it the teaching of the Roman
Church.
IF THERE IS NO
RESURRECTION
o If a soul is immortal (deathless) then Christ
has not been raised, 1 Corinthians 15:13-15.
o If a soul is immortal (deathless) we are false
witnesses, the dead have not be raised, 1 Corinthians 15:15.
o If a soul is immortal (deathless) our faith is
vain and we are yet in our sins, 1 Corinthians 15:17.
o If a soul is immortal (deathless) no Christians
will be raised from the dead, dead persons are dead forever, 1 Corinthians
15:18-19.
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, as Plato believed it to be. It is death, which 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 what we want 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 death. Plato's immortal, deathless
soul needs no resurrection; A DEATHLESS SOUL CANNOT BE RESURRECTED.
1. "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).
2. "Be patient; therefore, brethren, until the
coming of the Lord (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.
3. "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. It is not a spiritual body that is now in a natural body that will
go to Heaven at the death of the natural body. "We (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. Dead persons will be raised from the dead with a
completely new body, not already living souls that have no bodies raised from
the dead (1 Corinthians 15:52).
4. "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 we (persons) that do not
know what we shall be after we are resurrected; if there were a soul now in a person, that
soul would be the same while the person was alive, the same after the person
was dead, the same after the coming of Christ; how could a soul not know what
it shall be?
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
life (Romans 2:8), not to souls that now has eternal life that are
believed to be in all that will be given eternal 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 God" (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).
1. "And to wait for his Son from heaven" (1
Thessalonians 1:10). Death will not take anyone to Heaven without waiting for
the second coming of Jesus.
2. When the Lord shall descend from Heaven, them
that have fallen asleep in Jesus, "the dead in Christ
shall rise first; then 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 Abraham's bosom.
3. 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 us, we, and
you that shall be with the Lord after the Judgment Day, the person will be
resurrected, not a soul that once was in a person, but that soul that had been
in a person has already gone on to be with the Lord both without the person,
and without the resurrection.
The Bible teaching, "The
wages of sin is death" leaves no lost souls alive after the
judgment and second death to be put anywhere. 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 eternal 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
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, and only the resurrection
frees us from death, and gives us back the life death takes. In death there is
no life in Heaven, or no life in any other place for us before the
resurrection. The resurrection is not deathless souls coming back from Heaven
and Hell to be judged and then going back to Heaven and Hell, it is our only
hope of life after our death. Without the resurrection "then they
also that are fallen asleep in Christ have perished" (1
Corinthians 15:18). The Greek philosophy that found its way into the Church
says souls that have left the persons they were in have not perished, but these
souls are freed to live with God in Heaven, that souls are alive without the
need of a resurrection; if there were an immortal soul that cannot perish then
those who are fallen asleep in Christ have forever perished,
but souls that were in them cannot perish; how could Paul have been so wrong?
For 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 alive (1 Corinthians 15:21-22). If, as
we are told, a soul is the only thing that will ever be immortal, and that soul
is already immortal and cannot die, it cannot be made alive. The
pagan deathless soul doctrine makes this passage be total nonsense.
o By man came
deathin Adam all die (1 Corinthians 15:21-22).
o By man came the
resurrection of the deadin Christ all shall be made alive (1 Corinthians 15:21-22).
By Adam death came to all
persons, all literally die. By Christ the same all that are dead will be
made alive by the resurrection of the dead; neither persons or souls that are
not dead could not be resurrected, could not be raised 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, etc. The Protestant Reformation was
largely a reaction to medieval superstitious beliefs, and to Purgatory that is
an intermediate state of temporal punishment where 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 persons
that they had been in. The priests would have the loved ones pay for souls to
shorten the time souls that had been in the dead persons were in 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 the Greek dual
nature of a person and the doctrine of Hell were retained. Calvin believed a
soul did not sleep, but a soul went to Heaven or Hell as soon as it left the
person.
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.
1. BODY, Flesh and blood.
2. SOUL, A person is a living being, the body plus
the breath of life is a soul, a living being.
3. MIND, If the intellectual part of a person is
his mind, does a soul as it is used in today's theology have its own mind?
Does a soul have any thoughts that our mind does not have? If not, according to
today's theology, the only thing that will be in Heaven will have no thoughts.
4. 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 in
Christ will live with Christ.
(1). The whole person dies and the whole person is buried.
o Aaron died and there he was buried (Deuteronomy
10:6).
o There they buried
Abraham and his wife Sarah, there they buried Isaac (Genesis
49:31).
o David that he both
died and was buried and his tomb is with us to this day (Acts 2:29).
David himself, not a part of David, is dead and in his tomb, and many others
where the whole person died and was buried.
(2). It is because the whole person is asleep, because the whole
person is actually dead that the whole person must be resurrected and judged,
not just an undead, immaterial something that had been in a person unto the
death of the person.
o Stephen fell asleep (Acts
7:59).
o David slept with
his fathers and was buried (1 Kings 2:10).
(3). The whole person will be raised and live with Christ, not
Platos pagan soul that will never be dead, that will never be in the tombs or
graves (plural graves), or will never be raised from the dead.
o ALL that
are in the TOMBS shall hear his voice, and shall come forth (John
6:28-29). Graves (plural) in King James Version, but
we are told by those that believe in souls that souls are never in graves.
o And I will
raise HIM up at the last day (John 6:54),
not will raise it.
ASHLEY S. JOHNSON, founder and
president of the Johnson Bible College, Generally the word soul in the
ordinary version should be life. The Resurrection And The Future
Life, page 336, Knoxville, Lithographing Company, 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 it is in;" it is MAN that is in
the image of God, nothing is said about the image of a soul. Genesis 2:7 "Then
the Lord formed MAN of dust from the ground and breathed
into HIS nostrils the breath of life; (not breathed
into the body an immortal undying no substance soul, but breathed into man
the breath of life, which both men and animals have), and MAN became
a living being." Not a body plus an immortal soul, but "a
living being." Not two beings, a body being (a person) with an
invisible soul being living in the person. How can the breath of life in your
nose (breathing) be an immortal something that dose not breathe? The
same man that was created in the image of God is
the same man that breathes. It is not an
immaterial something in man that does not breathe that is in the
image of God.
The body of dust plus the breath of
life = a living soul (a living being–nehphesh), 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 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 nehpheshs) (Genesis 2:7).
Death–breath of life returns to God–body returns to dust =
a dead person (a nehpheshs) (Ecclesiastes 12:7).
Genesis 2:7
1. Body formed of the dust from the ground.
2. Breathed into the nostrils of the body the breath of life.
Psalm 104:29
1. God takes away their breath.
2. They return to the earth.
Psalm 146:29
1. God takes away the breath.
2. He returns to the earth.
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 but something is
not the MAN, not 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; if there was a deathless soul that
was in Adam, that deathless soul would not have died if it did eat, or 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 die for eating of the forbidden fruit
which a soul could not eat.
Summary - The Bible says, Man BECAME a living soul is
changed to, Man had a soul put in him. There is a world of difference in (1) a
person being a BEING, (2)
and a person HAVING a
soul put in them; it is two difference gospels. Both man and animals ARE a living soul, neither
one HAVE a soul
that is living in them. If the breath of life in his nostrils in Genesis 2:7
makes a person have an immortal being (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 in Him)
Moreover, I will
make My dwelling among you, and My soul (nehphesh) will
not reject you (Leviticus 26:11).
I 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) shall abhor you (Leviticus 26:30).
I know of no one that believes God
has an invisible, no substance something in Him that can exist apart from
Him. His soul (nehphesh) is His person, His being–life,
not an immortal soul living in the immortal God, just as a soul of a person or
animal is the life (the living being) of the person or animal, not an immortal
being in them.
ANIMALS ARE "SOULS"
Nehphesh–a living creature–a
living being, not animals HAVE souls. They do not HAVE an immaterial,
invisible, or a 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 and translated "soul" when 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 "the living soul" (nehphesh) is an immortal
living something that is in a person, then bugs, all sea creatures, all birds,
and all animals have an immortal soul. In Genesis "Living soul" is
used much more of these creatures than it is of man.
Passages in which soul
(nehphesh) is speaking of animals being souls, 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, Then God said, Let the
waters swarm with swarms of living souls (nehpheshs, used
referring to animals)
2. Genesis 1:21, And God created the great
sea-monsters, and every living soul (nehphesh, used
referring to animals) that moved wherewith the waters
swarmed.
3. Genesis 1:24, And 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.
4. Genesis 2:19, And 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.
5. Genesis 1:30, And 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).
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, This is the covenant
which I am making between Me and you and ever living creature (nehpheshs,
used referring to animals) that
is with you.
8. Genesis 9:15, And 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.
9. Genesis 9:16, When 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.
10. Leviticus 11:10, But 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,
used referring to animals) that are in the water, they are
detestable things to you.
11. Leviticus 11:46, This is the law
regarding the animal, and the bird, and every living thing (nehpheshs,
used referring to animals) that swarms on the earth.
12. Leviticus 17:11, For 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. The
exact same word in the same sentence in the Hebrew (nehphesh) is translated life
when referring to animals and is translated soul when
referring to mankind!
13. Leviticus 22:11, But 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 meat King James Version.
14. Leviticus 24:18, And 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). And he that killest a beast
(nehphesh) shall make it good, beast (nehphesh) for beast (soul–nehphesh),
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, Leviathan, (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
his nehphesh was having an "immortal soul" for then they would have
to put its soul in Heaven or Hell for a soul in an immortal crocodile could never
die, and, according to the theology of many, it would have to be somewhere for
all eternity.
17. Ezekiel 47:9, And it will come about
that every living creature (nehpheshs, used referring to animals) which
swarms in every place where the river goes.
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, Only 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.
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. Noties 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 an
immortal soul in them, there is no way around all living things having immortal
souls in them. In the above twenty-two passages bugs, birds, fish,
persons, are all nehpheshs, all are "living beings," 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 God's 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 "the 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, Soul is
throughout the great part of the Bible simply the equivalent of life embodied
in living creature.
PARKHURSTS LEXICON, As 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. 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."
Soul and Spirit" Gospel Advocate, June 14, 1979.
(1). Nehphesh (soul), 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). A 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 (soul), When
it is used referring to BOTH Animals and Man, it
is translated in three different ways.
1). Creature (nehphesh) Genesis 9:15; 9:16.
2). The life (nehphesh) Leviticus 17:11; 17:14.
3). Soul (nehphesh) Numbers 31:28.
(3). Nehphesh (soul), 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, (2) lust, (3) appetite, (4) greedy (5) and
soul.
1). Nehphesh is translated pleasure (nehphesh)
Deuteronomy 23:24.
2). Nehphesh is translated lust (nehphesh) Psalm
78:18.
3). Nehphesh is translated appetite (nehphesh)
Proverbs 23:2; Ecclesiastes 6:7.
4). Nehphesh is translated greedy (nehphesh)
Isaiah 56:11.
5). Nehphesh is translated soul (Nehphesh).
Fifteen material–physical things a
"soul–person–nehphesh" does.
1). A soul dried away Numbers 11:6.
2). A soul can be utterly destroyed Joshua 10:28.
3). A soul can be saved from physical danger by fleeing (running
away from danger) Jeremiah 51:6.
4). A soul can be kept back from the pit–grave (for
a short time) Job 33:18.
5). A soul can be deliver from death Psalm 33:10.
6). A soul can longs to eat flesh Deuteronomy
12:20; can be hunger Proverbs 19:15; Proverbs 6:30; can
eat Leviticus 7:25.
7). A soul can lusts Deuteronomy 12:15;
12:21; 14:26. A soul lusts after Deuteronomy 12:20.
8). A soul can desires Deuteronomy 14:26; 1
Samuel 2:16. A soul desired figs Micah 7:1.
9). A soul can loathes Deuteronomy 21:5; Proverbs
27:7.
10). A soul can abhorred Job 33:20; Psalm 107:18.
12). A soul can breaths 1 Kings 20:32.
13). A soul can be bought and sold with money Leviticus
22:11; Ezekiel 27:13.
14). A soul can touch unclean things and be unclean,
bodies of dead persons, dead beast, creeping thing, Leviticus 5:2.
15). A soul can refused to touch Job 6:7.
16). A soul can be dead, and a dead soul can be touched by
living persons Numbers 19:11.
A SOUL (PERSON–NEHPHESH)
CAN BE HUNGRY
CAN HAVE AN
APPETITE, BE THIRSTY, EAT MEAT
"Men do not
despise a thief if he steals to satisfy himself (nehphesh–living
being) when he is hungry" (Proverbs 6:30). 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 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
You shall not eat flesh with its life (nehphesh–living
being) (Genesis 9:4).
For the life (nehphesh–living being) of
the flesh (Leviticus 17:11; 17:14).
Those who seek my life (nehphesh–living
being) (Psalm 38:12).
For those who sought the Childs life (psukee) are
dead (Matthew 2:20).
There are many more passages that
show that both nehphesh and psukee are the life of the person or animal, not an
immortal something that has its own life and lives after the person is dead.
SOULS CAN DIE,
SOULS CAN BE DEAD
SOULS CAN BE
KILLED, BE MURDERED
IF A SOUL CAN DIE THEN IT CANNOT
BE IMMORTAL. Although it is often hid in many translations, the Bible says over
320 times that a nehphesh (soul)
1). Can die.
2). Can be killed by man.
3). Or that it is already dead.
If a soul can die, then whatever
"nehphesh" is translated into something that can die. If the
many words that "nehphesh" is translated into is something that can
die, then a soul cannot be immortal, and a soul 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.
(1). Souls (nehpheshs) can
die Numbers 23:10, Ezekiel 18:4, 20, Joshua 11:11.
o "They smote (killed) all
the souls (nehphesh) King James Version.
o And they struck
every person (nehpheshs) who was in it with the edge
of the sword, utterly destroying them; there was no one left who breathed New
American Standard Bible.
An immortal soul can die or be utterly destroy. Not only
does the Bible not say a soul is immortal, it denies it by saying often that a
soul can die, can be killed, or a soul is already dead.
(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, 15, 30, 31.
(4). Souls (nehpheshs) can be smote with
the sword and utterly destroyed Joshua 11:11. Can a
immortal soul be killed by the 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
kill it 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 (nehpheshs) 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
(1). Let
us not kill him (soul–nehphesh). Let us
not take his life (soul–nehphesh) New American
Standard, Genesis 37:21.
(2). "Life (soul–nehphesh) for life (soul–nehphesh).
Immortal soul for immortal soul?" Exodus 21:23.
(3). "Any dead body (soul–nehphesh)"
Leviticus 21:11. Any dead soul? Nehphesh is translated dead
body thirteen times in the King James Version.
(4). And he
that killeth a beast shall make it good beast (soul–nehphesh) for beast (soul–nehphesh) Leviticus
24:17 King James Version, Life (soul–nehphesh) for life (soul–nehphesh)
(soul for soul?)"
(5). Whosoever
is defiled by the dead (soul–nehphesh)"
Numbers 5:2. Defiled by a dead soul?
(6). He 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).
(7). And
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) (soul
for soul?) Leviticus 24:17-18 King James Version. "And if a
man takes the life (soul–nehphesh) of
any human being." 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)
Numbers 19:11. Whoever touches a human corpse
(soul–nehphesh)" (New International Version).
(12). Whosoever
toucheth the dead body (soul–nehphesh) of
any man that is dead " Numbers 19:13 King
James Version. "Anyone who touches a corpse, the body (soul–nehphesh) of
a man who has died. How could anyone touch the corpse of something
that has no substance and cannot die? By todays definition of soul this says
an immaterial deathless something is dead, and this immaterial something is
touched by man. Why did they not translate this soul? It would have destroyed
their pagan belief if they had.
(13). "Whosoever
has killed any person (soul–nehphesh)"
Numbers 31:19.
(14). Which
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). And
slay him (soul–nehphesh) Deuteronomy 19:6.
KJV. "And 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 tooth" 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.
(23). "And deliver our lives (souls–nehpheshs) from
death" Joshua 2:13. Not, Save our immortal, deathless
souls from death.
(24). "Who kills any person (soul–nehphesh)"
Joshua 20:9. Not, Who kills any immortal soul that cannot be killed.
(25). "That kills any person (soul–nehphesh)"
Joshua 20:3.
(26). "Let me (soul–nehphesh) die" Judges
16:30. Not "Let my soul that cannot die, die anyway?"
(27). "And
you lose your life (soul–nehphesh), with
the lives (souls–nehpheshs) of your household" Judges
18:25.
(28). "If
you do not save your life (soul–nehphesh) tonight" 1
Samuel 19:11.
(29). "The death
of all the persons (souls–nehpheshs) of
your father's house" 1 Samuel 22:22.
(30). "He
that seeks my life (soul–nehphesh) seeks
your life (soul–nehphesh)" 1 Samuel 22:23.
(31). "He
is seeking my life (soul–nehphesh)"
1 Samuel 20:1.
(32). "And
David saw that Saul was come out to seek his life (soul–nehphesh)"
1 Samuel 23:15.
(33). "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.
(34). "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.
(35). "Have
you asked for the life (soul–nehphesh) of
your enemies" 1 Kings 3:11.
(36). "Prolong
my life (soul–nehphesh)" Job 6:11. Not Prolong
the life of an immortal, deathless soul?
(37). "For
himself that he might die, and said, It is enough; now, O
Lord, take my life (soul–nehphesh)" 1 Kings
19:4.
(38). "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.
(39). "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.
(40). "By
shedding blood and destroying lives (nehpheshs–living
beings)" Ezekiel 22:27.
PASSAGES IN THE
KING JAMES VERSION THAT CLEARLY
SAYS A SOUL CAN
DIE, OR THAT A SOUL ALREADY DEAD
The same word
(nehphesh) that many times was translated life or person that will die, or is
already dead is also translated into an immortal, deathless soul (nehphesh)
that many tell us is in a person (nehphesh) unto the persons (nehphesh)
death, but it (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) that it (nehphesh)
is in will die, or that it
(nehphesh) is already dead.
(1). Whatsoever soul (life–nehphesh) it
be that doest any work in the same day, the same soul (life–nehphesh) will
I destroy" Leviticus 23:30 King James Version. That person (nehphesh) will
I destroy."
(2). "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.
(3). "He utterly
destroyed them and all the souls (persons–nehpheshs) that
were therein; he left none remaining" Joshua 10:28.
(4). "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.
(5). "And
all the souls (persons–nehpheshs) that were
therein" Joshua 10:32.
(6). "And
all the souls (persons–nehpheshs) that were
therein he utterly destroyed that day" Joshua
10:35.
(7). "But
he utterly destroyed it, and all the souls (persons–nehpheshs) that
were therein" Joshua 10:37.
(8). "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 therein" Joshua 10:39. Can immortal souls be utterly
destroyed with the sword?
(9). "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."
(10). Yet thou huntest my soul (life–nehphesh)
1 Samuel 24:11 KJV. "You are lying in wait for my soul (life–nehphesh) to
take it" New KJV, American Standard Version.
(11). "To
pursue you and to seek your soul (life–nehphesh)
1 Samuel 25:29. Note, sometimes nehphesh was translated seek
your soul, and sometimes the same word was
translated seek your life. See 12-21 below. Did
they think the Hebrew word nehphesh (1) is a mortal person that both can and
will die, (2) or an immortal soul that cannot die?
o Which sought your life (nehphesh) 2 Samuel 4:8.
o Seeking my life (nehphesh)
2 Samuel 16:11.
o Take away my life (nehphesh)
1. Kings 19:10.
o They seek my life, (nehphesh) to
take it away 1 Kings19:14.
o Seek after my soul (nehphesh) Psalm 35:4.
o Seek after my life (nehphesh) Psalm 38:12.
o Seek after my soul (nehphesh) Psalm 40:14.
o Let all those that seek thee (nehphesh) Psalm 40:16.
o To slay thee (nehphesh)
Jeremiah 40:14.
(12). "The blood
of the souls (persons–nehpheshs) of the
innocent poor" Jeremiah 2:34. Dose an immaterial, invisible soul
that is in a person have no substance, but it has blood!
(13). "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.
(14). He
spared not their soul (nehphesh–life) from
death (Psalms 78:50).
(15). "Like a roaring lion
ravening the prey, they have devoured
souls (nehpheshs–living beings)" Ezekiel
22:25.
(16) The soul (nehphesh–life) of
every living thing King James Version (Job 12:10). In
whose hand is the life (nehphesh) of every living
thing."
(17). "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 Egypt" (Psalm 78:50).
(18). "The soul (person–nehphesh) who
sins will die" Ezekiel 18:4.
(19). Ezekiel
18:20
o "The SOUL (person–nehphesh) that
sins, IT SHALL DIE" King James Version.
o "The PERSON (nehphesh) who
sins SHALL DIE" New Revised Standard Version.
o "The PERSON (nehphesh) who
sins WILL DIE" New American Standard Version, and New
Revised English Bible.
o It is the PERSON (nehphesh) who sins that WILL DIE The
Revised English Bible.
o "The PERSON (nehphesh) who
sins is the one who WILL DIE" New Century
Version, Holman, and Christian Standard Bible.
o It is for a MANS (nehphesh) own sins that he WILL DIE The
Living Bible.
o The PERSON (nehphesh) who sins
will be the one who DIES New Living Translation.
o Only THOSE (persons–nehphesh) who
sin will be PUT TO DEATH Contemporary English Version.
o Only THE ONE (person–nehphesh) who
sins SHALL DIE The New American Bible (Catholic), and Today's
New International Version.
o The PERSON (nehphesh) who
sins WILL DIE God Word Translation.
o PEOPLE (nehphesh) WILL DIE because of their own sins 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 is almost always
used referring to something that cannot die by those who believe there is a
soul that will not die when the person it was in dies. When this is
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 will not have
everlasting life with torment. This is definitely not what they
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 said, "Shall save an immortal
something, which cannot die, from death" James 5:20. This theology makes
nonsense of the Bible.
The divine sentence, "The
soul that sins, it shall die" has been revised to say, "The
soul that sins, it shall live eternally in torment." Not only must this be
changed from "die" to "eternal life" but
after making the change then torment, which is not in Ezekiel 18:20 must be
added to it; changed to a soul that sins, it shall live forever being
eternally torment by God. To make it teach what many want it to teach, first,
God's word must be changed, and then added to.
Shall die in Ezekiel
18:4 is in contrast to shall surely live 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 men teach, what is the death of a soul; how can a soul that is alive but separated
from God be dead?
(20). IN OVER 320, over one-third of the about 870 times that
nehphesh, the Hebrew word that is translated or mistranslated soul, is used
o A soul (nehphesh)
is already dead.
o A soul (nehphesh)
can die, and can be killed.
o A soul (nehphesh)
can be buried.
o A soul
(nehphesh) can be sought to be killed.
o A soul (nehphesh)
can be murdered.
o A soul (nehphesh)
can be delivered from death.
o A soul (nehphesh)
can be smote (killed).
o A soul (nehphesh)
can be affected.
o A soul (nehphesh)
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, that it
can and does die. 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 Platos 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
souls (nehpheshs) can and do die, or that souls are already dead. The nehphesh
(that is often mistranslated into the pagan Greek deathless, no subjects
soul) is a physical person or animal, whether they are living or
dead.
SOULS CAN BE KILLED
BY OTHERS
(1). "We
feared greatly for our soul (nehphesh–life, living
being) because of you" (Joshua 9:24). They
feared for their life, not for a deathless being that was in them.
(2). "All
the men who were seeking your soul (nehphesh–life) are
dead (Exodus 4:19).
(3). Saul
had come out to seek his life (nehphesh–life, living
being) while David was in the wilderness (1 Samuel 23:15).
(4). 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).
(5). And
deliver our lives (nehpheshs–living beings) from
death (Joshua 2:13).
SOULS CAN DIE FOR
LACK OF FOOD
Not only could souls
(nehpheshs–living beings) be killed by their enemies, and 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)" of the Old Testament is an earthly being, man, animal, or sea
creature; souls (nehpheshs) can be either living souls or dead souls (dead
persons or animals). The "nehphesh (soul)" can die, it can be dead,
be killed, be sought to kill, be smote, die from a lack of food or water, be
cut off, be murdered, be delivered from death, be born, live, sorrow, eat,
drink water, desire, be discontented, be grieved, be bound with a bond, be
affected, loathes, lust, have anguish, etc. Not one of the about 870 times that
nehphesh is used does it 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). Some
(nehpheshs–souls) are dead. Some are dying. Some are in fear of death.
Some have those who are trying to kill them. Some are saved from death,
etc. On the other hand, in the 976 times soul is used, not one time is
a soul said to be deathless or immortal.
In about thirty-two passages souls (nehpheshs) are
spoken of as being killed by man And 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)
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 it translated soul
in the King James Version. They changed nehphesh into both man and beast to
deliberately hide from their readers that animals, the same as men, are
souls–that both are living beings that can and do die. (See Joshua
10:28; 30; 32; 35; 37; 39; Deuteronomy 27:25; Leviticus 24:17-18).
THE WAY THE FOUR
TIMES NEHPHESH
IS TRANSLATED IN
LEVITICUS 24:17-18
As it is in the
Hebrew.
o And he that kills any NEHPHESH shall
surely be put to death. And he that kills a NEHPHESH shall make it good; NEHPHESH for NEHPHESH.
As it is in the
King James Version.
o And he that kills any MAN shall surely be
put to death. And he that kills a BEAST shall make it
good; BEAST for BEAST.
As it is in the New
American Standard Bible.
o And if a man takes the LIFE of
any human being, he shall surely be put to death. And the one who takes
the LIFE of an animal shall make it good, LIFE for LIFE.
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 the English reader
cannot see that animals are souls (are living beings), and that
man kills souls of both men and animals, and sometimes souls are actually
dead. Under the Law anyone that touched a dead body was unclean. Dead
body (nehphesh) Leviticus 21:11 Dead body (nehphesh) Numbers
6:6. Corpses are dead souls, and anyone (any living souls) who came in contact
with a dead soul was unclean.
This clearly shows that the meaning
of the Hebrew word nehphesh is something that is not immortal, and that it can
die, or that it can be already dead, and 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).
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 is something that is mortal
and when it is something that is immortal? The only answer is that the
translators were trying to put Platos immortal soul in the Bible by
mistranslating when they could, but many times found nehphesh would not make
sense if translated 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 it can be saved and delivered and 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, no substance
something that is in a person that no one has ever seen, that no one can see
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?
"Deliver my soul" (nehphesh)
Psalm 17:13 in today's English would be "Save my life" (nehphesh).
o "They also that seek after my life" (soul–nehphesh) Psalm 38:12. "That 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.
o "They smote all the souls (nehpheshs)" Joshua 11:11 in today's English
would be, "They killed all the people." "Whosoever kills
any person" (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.
o "They that lay wait for my soul" (nehphesh) in today's English 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 "person" (soul–nehphesh)
is the same word that is translated soul
in many places. Why did some translators do this? Was it because they believed
an immortal "soul" cannot die, but a person can die?
If a soul (nehphesh) dies, it would not be immortal; therefore, they were
forced to use "person" or "life" in
many places to hide the fact from you that a nehphesh can die. The truth is
that they were trying to put "soul" with today's meaning 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 in God or
in a person.
All the Old Testament words, which
are 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/SOUL–LIFE–LIVING BEING is
used to describe all living beings.
o 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 a living soul (Genesis 1:21). Every beast, bird, and insect is a
nehphesh, is a living being.
o "Man became a living being" Genesis 2:7. See Genesis 2:19; 9:4; 9:10; 9:12; 9:15-16.
(2) NSHAHMAH–BREATH is also used to describe all living
being/breath of life; all living things that breathes (Used 24 times in
the Hebrew Old Testament).
o Used to describe
man, "Breathed into his nostrils the BREATH of
life" Genesis 2:7; 1 Kings 17:17; Job 27:3.
o Used to describe
man and animals, both man and animals have the same nshahmah (breath of life–spirit).
o "All 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.
o "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.
o "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, that breathed (nshahmah) were
killed.
o "And they
smote all the souls (nehpheshs) 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 were killed.
o Also, Joshua 11:14; 1 Kings 15:29; Job 34:14;
Psalm 150:6.
NSHAHMAH
Nshahmah is used 24 times, 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, Breathed
into his nostrils the breath (nshahmah) of life.
2. Genesis 7:22, Everything on dry land
that had the breath of life (nshahmah) in its
nostrils died.
3. Deuteronomy 20:16, Do not leave
alive anything that that breathes (nshahmah).
4. Joshua 10:40, He totally destroyed all who breathed (nshahmah).
5. Joshua 11:11, They
totally destroyed them, not sparing anything that breathed (nshahmah).
6. Joshua 11:14, But all the people they put to
the sword until they completely destroyed them, not sparing anyone that breathed (nshahmah).
7. 2 Samuel 22:16, At the blast of breath (nshahmah) from
his nostrils.
8. 1 Kings 15:29 He did not leave Jeroboam anyone that breathed (nshahmah), but
destroyed them all.
9. 1 Kings 17:17, He grew worse and worse, and finally stopped breathing (nshahmah).
10. Job 4:9, (Hebrew dualism in Job–the same thing said in two
different ways).
o At the breath (ruach) of God they are destroyed:
o At the blast (nshahmah) of his anger they
perish.
11. Job 26:4
o Who has helped you utter these words?
o And whose spirit (nshahmah) spoke from your mouth?
12. Job 27:3
o As long as I have life (ruach) within me,
o The breath (nshahmah) of God in my nostrils.
13. Job 32:8
o But it is the spirit (ruach) in a man,
o The breath (nshahmah) of the Almighty.
14. Job 33:4
o The Spirit (ruach) of God made me;
o The breath (nshahmah) of the Almighty gives me life.
15. Job 34:14-15 If it was his
intention and he withdrew his spirit (ruach) and breath (nshahmah).
o All mankind would perish together,
o And man would return to the dust.
16. Job 37:10
o The tempest comes out from its chamber, the cold from the driving
winds.
o The breath (nshahmah) of God produces ice, and the broad waters
become frozen.
17. Psalm 18:15, O Lord, at the blast (nshahmah) of
breath from your nostrils.
18. Psalm 150:6, Let everything that has breath (nshahmah) praise the Lord.
19. Proverbs 20:27, The lamp of the Lord searches the spirit (nshahmah) of a man;
it searches out his inmost being.
20. Isaiah 2:22, Stop trusting in man, who has but a breath (nshahmah) in his
nostrils.
21. Isaiah 30:33, The breath (nshahmah) of
the Lord, like a stream of burning sulfur, sets it ablaze.
22. Isaiah 42:5, Who gives breath (nshahmah) to
its people, and life to those who walk on it.
23. Isaiah 57:16, The breath (nshahmah) of
man that I have created. Spirit of man in King James
Version.
24. Daniel 10:17, My
strength is gone and I can hardly breathe
har (nshahmah).
o Of the twenty-four times nshahmah is in the
Hebrew, it is translated soul only three times in the King James Version, Job
26:4, Proverbs 20:27; Isaiah 57:16; none in New American Standard Version, New
International Version, many others.
(3) Ruach/spirit–breath, Is used of
o God (Exodus 15:8; 2
Samuel 22:16; Isaiah 4:4)
o Spirit of the Lord (Zephaniah
4:6)
o Heavenly being (Psalm 104:4)
o All flesh, birds,
cattle, beasts, and every creeping thing–all have the same spirit (ruach) as man
(Genesis 7:22).
o 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
o Man (Ecclesiastes 12:5-7;
Psalm 104:29) See Genesis 6:17; 7:15; 54:27; Job 4:9
Both ruach and nshahmah have very near if not the same
meaning.
o All in whose nostrils was the breath (nshahmah) of
the spirit of life, died (Genesis 7:22).
o "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. By the breath (ruach) of God they perish,
b. And by the blast (nshahmah) of His anger they come
to an end
2.
Job 27:3
a. All the while my breath (nshahmah) is in me,
b. And the spirit (ruach) of God is in my nostrils.
3. Job 32:8
a. But it is a spirit (ruach) in man,
b. And the breath (nshahmah) of
the Almighty gives them understanding.
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
(man or 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 mush 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 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 Adams nostrils the breath of life (nshahmah) that Adam
became a living being.
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 its own life and will live
after the death of the person or animal that it is in.
(1) Ruach translated BREATH of man and
beast (ruach–spirit).
1.
All in whose nostrils was
the BREATH (ruach) of life (Genesis 6:17; 7:15).
2.
"By the BREATH (ruach) of his mouth" (Genesis 6:17; Psalm
104:29, Job 15:30).
3.
"By the BREATH (ruach) of his mouth" (Job 15:30).
4.
"All in whose nostrils
was the BREATH (ruach) of life" (Genesis 7:22).
5.
"To destroy all flesh
in which is the BREATH (ruach) of
life (Genesis 6:17).
6.
"So they went into the
ark to Noah, by twos of all flesh in which was the BREATH (ruach) of life" (Genesis 7:15).
7.
"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 has no life.
8.
"Every goldsmith...his
molten images are deceitful, and there is no BREATH (ruach) in them" (Jeremiah 51:17).
9.
"Takes away their
BREATH (ruach), they expire, and return to their dust" (Psalm
104:29).
10. "As one dies so dies the other; indeed, they all have the
same BREATH (ruach) and there is no advantage for man over
beast (Ecclesiastes 3:19).
(2) Ruach translated WIND (ruach)
1.
"God made a WIND (ruach) to pass over" (Genesis 8:1).
2.
"Like the chaff, which
the WIND (ruach) drives" (Psalm 1:4).
3.
"You did blow with
your WIND (ruach)" (Exodus 15:10).
4.
"Clouds and WIND (ruach) without rain" (Proverbs
25:14).
5.
"My escape from the
WINDY (ruach) storm" (Psalm 55:8).
6.
""A destroying
WIND (ruach)" (Jeremiah 51:1).
7.
"A strong WIND
(ruach)" (Job 8:2).
8.
"You shall scatter in
the WIND (ruach)" (Ezekiel 5:2).
9.
"An east WIND
(ruach)" (Exodus 10:13).
10. "A mighty strong west WIND (ruach)" (Exodus
10:19).
11. Also Psalm 1:4 and Exodus 15:10.
(3) Ruach translated BLAST.
1. And at the BLAST (ruach)" of Thy (Gods) nostrils (a
blast of air) the waters were piled up (Exodus 15:8).
2. Also 2 Samuel 22:6.
(4) Ruach translated WINDY My escape from the
WINDY (ruach) storm (Psalm 55:8).
(5) Ruach translated WHIRLWIND A WHIRLWIND (ruach) came
out of the north" (Ezekiel 1:4).
(6) Ruach translated TEMPEST An horrible
TEMPEST (ruach)" (Psalm 11:6).
(7) Ruach translated AIR "That no AIR (ruach) can come between them" (Job 41:16; 41:8).