Ps. 139. 14," And that my soul (5) knoweth right well," i. e. I know. Prov. 16. 26, “ He (, the soul) that laboreth, laboreth for himself." Is. 5. 14, "Therefore hell hath enlarged herself ( her soul)." Figuratively spoken. 66 44. 20, "A deceived heart hath turned him aside, that 46. 2, "They could not deliver the burden, but them- 51. 23,"Which have said to thy soul (), bow Jer. 3. 11, "The backsliding Israel hath justified herself (, her soul).” 17. 21, "Take heed to yourselves (i), to your souls)." 37. 9, "Deceive not yourselves (, your souls).” 66 40. 15, "Wherefore should he slay thee (, thy 66 soul)?" Ezek. 4. 14, “My soul () hath not been polluted." 33. 5, "He that taketh warning shall deliver his soul ()," i. e. himself. Am. 2. 14, "Neither shall the mighty deliver himself (t, his soul)." So v. 15. Jon. 4. 8, "He wished in himself (, his soul) to die." Luke, 1. 46, "My soul (yvxh) doth magnify the Lord," i. e. I do magnify. 21. 19, "In patience possess ye your souls (yvxas)," i. e. possess yourselves. Rom. 13, 1, "Let every soul (pvzn) be subject to the higher powers." 2 Cor. 12. 15, "I will very gladly spend and be spent for you (vлEQ Taν уvzor vuar, for your souls)." 1 Thes. 2. 8, "We were willing to have imparted unto you, not the gospel of God only, but also our own souls (pvzas)," i. e. ourselves. James, 1. 21," Receive with meekness the ingrafted word, which is able to save your souls (yvzàs).” 5. 20, " He which converteth a sinner from the error of his way shall save a soul (yuziv) from death.” 2 Pet. 2, 14, "Beguiling unstable souls (yuzas)." Rev. 16. 3, " And every living soul (pvzn) died in the sea." There undoubtedly remains uncited a numerous list of passages under this head, which is perhaps more extensive than any other. But all the prominent passages are given, and their purport is very obvious. They recognize the fact, that man is man from his soul, or as Cicero says, Mens cujusque is quisque, every man's mind is himself. It is that part of his nature which gives denomination to the whole. At the same time this usage affords no clew to the essential and ontological properties of this element of his being. We are left to determine this, if possible, from our own researches in the field of physiology and psychology. The Scriptures speak on the subject from the communis sensus of the whole human race. Every one knows that he has an inner principle of life, thought, sensation, and action, apart from his bodily structure, and all languages proceed on the principle of predicating of this interior element those attributes which distinguish the man as a compound entity consisting of soul and body. The Scriptures evidently profess nothing more. In the list of texts above displayed the reader will be struck with several in which the soul is said to die as well as to live. Thus, Judges, 16. 30, "Let me die (, let my soul die) with the Philistines." Num. 23. 10, "Let me die (nn) the death of the righteous." Job. 36. 14, They die (their soul dieth) in youth, and their life is among the unclean." Probably nothing more is intimated by this than the cessation of life, yet the phraseology is remarkable when viewed in connexion with our ordinary 36 ideas of the meaning of the word soul as indicating that principle of our being which is regarded in its own nature as immortal. We give in this connexion the several passages in which the term is applied to God. Lev. 26, 11, " And I will set my tabernacle amongst you; and my soul (5) shall not abhor you." So v. 30. Judg. 10. 16, “And they put away the strange gods from among them, and served the Lord: and his soul (1) was grieved for the misery of Israel." Is. 1. 14, "Your appointed feasts my soul (") hateth." Jer. 5. 9, 29, "Shall not my soul () be avenged on such a nation as this?" So also ch. 9. 9. "6. 8, "Be then instructed, O Jerusalem, lest my soul (") depart from thee." 12. 7, "I have given the dearly beloved of my soul () into the hand of her enemies." 14. 19," Hast thou utterly rejected Judah? hath thy soul () loathed Zion?” 15. 1, “Though Moses and Samuel stood before me, yet my mind (, my soul) could not be toward this people." 32. 41, "I will plant them in this land assuredly with 51. 14, Ezek. 23. 18, "Then my mind (", my soul) was alienated from her." Am. 6. 8, "The Lord God hath sworn by himself (0, his soul)." Zech. 11. 8, " And my soul () loathed them, and their soul also abhorred me." In the following texts we find the term applied to Christ. Ps. 16. 10, "Thou will not leave my soul () in hell, nor suffer thine holy one to see corruption." Is. 53. 10, "When thou shalt make his soul (i) an offering for sin." 66 53. 11, "He shall see of the travail of his soul (), and be satisfied." 53. 12, "Because he hath poured out his soul (3) unto death." $8. in the sense of Dead Body. We come now to a very remarkable usage by which , as well as its Greek representative yuz, is applied to a dead body. It is probable that in the cases coming under this head the phrase is elliptical, the full formula being , soul or life of a dead person, or corpse, which, as will be seen, occurs in two or three instances. It is true that even in this sense the expression is somewhat singular, but it finds an analogy in that form of speech by which the widow of a deceased person is still called his wife. Thus, Gen. 38. 8, "And Judah said unto Onan, Go in unto thy brother's wife (widow), and marry her, and raise up seed to thy brother." Deut. 25. 5, "The wife of the dead shall not marry a stranger." V. 7, "And if the man like not to take his brother's wife, then let his brother's wife go to the gate unto the elders, and say," &c. In like manner, the soul had been the consort of the body, as the wife of the husband; and though it is true that the visible relic in this case is the body instead of the soul, yet it is doing no special violence to language to apply to that relic the term by which its higher and nobler part had been in life distinguished. If this be not the true solution of a singular philological problem, we leave it to the decision of some more sagacious investigator. Gesenius and Winer, however, maintain that there is an ellipsis of 2, corpse. Lev. 19. 28, "Ye shall not make any cuttings in your flesh for the dead (E)." Lev. 21. 1, "There shall none be defiled for the dead () among his people." 21. 11, "Neither shall he go in to any dead body (nn lit. souls of the dead)." 22. 4, "Whoso toucheth any thing that is unclean by the dead ()." Num. 5. 2, "Every one that hath an issue, and whosoever is defiled by the dead ()." 6. 6, "All the days that he separateth himself unto the Lord he shall come at no dead body (, soul of the dead)." 6. 11, "For that he sinned by the dead ()." 9. 6, 7," And there were certain men who were defiled by the dead body () of a man." 9. 10, "If any man of you shall be unclean by a dead body ()." "19. 13, "Whosoever (toucheth the dead body (p) of any man." Hag. 2. 13, “If one that is unclean by a dead body (?) touch any of these, shall it be unclean ?" We have thus arrayed before the eye of the reader the various scriptural usage which obtains in regard to the word=v=soul. We have seen that in its first and lowest sense, as conveyed by its etymology, it denotes the breath, and thence by natural transition the life, the presence of which is most obviously indicated by the act of respiration. But as life in the animal world is not found apart from sensation, therefore, as might be expected, the term which is used to denote the principle of life naturally extends itself to designate the principle which is the immediate seat and subject of sensation. Up to this point, however, we recognize nothing in the import of the term which does not apply to the brute creation as well as to man, for brutes live and feel, as truly as do men; and so far as the word soul expresses simply life and sensation, so far the beasts are |