the cattle they stoop, they bow down together, they could not deliver the burden, but their souls are gone into captivity." Ps. 84: 3, "Yea, the sparrow hath found a house, and the swallow a nest for her soul, where she may lay her young, even thine altars, O Lord of Hosts." Rev. 16: 3, " And every living soul died in the sea. "" Did the immortal souls of the fishes die, gentle reader? Job 41: 20, 21, Of the leviathan it is said, “Out of his nostrils goeth smoke, as out of a seething pot or caldron. His soul kindleth coals, and a flame goeth out of his mouth.” Nephesh is here rendered breath. Gen. 9: 4, "But flesh, with the soul thereof, which is the blood thereof, shall ye not eat." Lev. 17: 11-14, "For the soul of the flesh is in the blood, he shall even pour out the biood thereof, for it is the soul of all flesh, the blood of it is for the soul thereof, therefore I said unto the children of Israel, ye shall eat the blood of no manner of flesh, for the soul of all flesh is the blood thereof." Deut. 12: 23, "Only be sure that thou eat not the blood, for the blood is the soul, and thou mayest not eat the soul with the flesh." If the soul were a ghost, leaving the body at death, as theologians tell us, no one could eat the soul! 1 Chron. 11: 19, "Shall I drink the blood of these men with their soul?" Deut. 24: 6, "No man shall take the nether or upper millstone to pledge, for he taketh a man's soul to pledge." See also, Lev. 11: 10, and Ezek. 47: 9, where nephesh, the soul, is twice more applied to every living thing of the waters.

We have enumerated thirty-two places where nephesh, or psuche, are applied to the beast, and to every living thing. In twelve of these places it is translated life, twelve times a creature, twice a beast, twice self, once breath; and only three times soul appears in the margin ! Our translators must have felt the absurdity of rendering nephesh or psuche, a soul, as implying an immortal ghost, and so they have inserted life, or something of a corporeal nature, instead of soul; for their readers might have inferred, that if beasts were souls, so men might be souls too, and possessing only a superior animal nature, might, consequently, be but mortal after all. Chay, chayiah, and chayim occur hundreds of times, and though generally translated life, they are sometimes translated crea

e, so that the inspired writers need not use the word nephesh when they meant to express life.

Nephesh, the soul, is translated life, when the soul is in danger of corporeal death. We give a few instances to show the sense nephesh sometimes bears. Ex. 4: 12 "And the Lord said unto Moses, Go, return into Egypt, for all the men are dead which sought thy soul." What could those men have done with the ghost of Moses had they found it? Jos. 2: 12-14, "Swear unto me that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our souls from death. And the men answered her, our souls instead of you to die, if ye utter not this our business." These men thought their souls could die. Jud. 18: 25, "Let not thy voice be heard among us, lest bitter souled fellows run upon thee, and thou lose thy soul, with the souls of thy household." 2 Sam. 19 5, "Thou hast shamed this day the faces of all thy ser vants, which this day have saved thy soul, and the sou' of thy sons, and of thy daughters, and the souls of thy wives, and the souls of thy concubines." Job 2: 4, Yea, all that a man hath will he give for his soul."

6.

2

V., "And the Lord said unto Satan; Behold he is in thine hand, only save his soul." Jer. 48: 6, "Flee, save your soul, and be like the heath in the wilderness." Sam. 1:9,"Slay me, for anguish is come upon me, because my soul is yet whole in me." Prov. 13: 8, (( The ransom of a man's soul are his riches." See also 1 Sam. 20: 1; 23: 15; 2 Sam. 16: 11; 1 Kings 19: 1–4 ;_Pro. 1: 19; Jer. 22: 25; Jonah 4:3; Ex. 21: 23; Deut. 19: 21; 2 Sam. 14: 7 Gen. 19:17, 19; 27: 16; 46; 32: 30; 42: 15, 16; 44: 30; 47: 25; Ex. 1: 14; 21:30; Num. 35: 31; Jos. 9: 24; Jud. 12:3 ; 9: 17; 1 Sam. 19:5, 11; 22: 23; 26: 24; 28:9, 21 ; 2 Sam. 4:8 23:17; 1 Kings 1: 12; 2:23; 3:11; 20: 31, 39, 42 2 Kings 1: 13, 14; 7:7; 10: 24; 1 Ch. 11: 19; 2 Ch. 1:11; Es. 7:3, 7; 8: 11; 9: 16; Job 6: 11, 13:14; Ps. 31: 13; 38: 12; 64: 1; Pr. 1: 18; 4: 13; 22:23; 6:26; 7: 23; 13: 3; 16: 15; Is. 15:4; 38: 12; 43 4; Jer. 4:30; 11:21; 19: 7,9; 34:20 21; 38: 2, 16; 39: 18; 44: 30 ; ; 45:5; 46: 26; 49:37 Lam. 2: 19 3:53; 5:9; Ezk. 3:18; 13: 10, 22; 32; 10; Jona 1:14; Deut. 24 : 6.

;

Here are ninety-six places in which the word nephesi. occurs in the original; it is generally translated life. When you read them you will be astonished to find that the soul of man is waylaid, watched, hunted, and killed, by human enemies. These, added to the thirty-two texts given before, and twenty-two times where nephesh is rendered life and living, when applied to beasts, will make 150 times in all, where nephesh is rendered life and living; but it would shock all common sense to suppose an immortal soul is meant in any one case.

There are scores of other places where nephesh means life, or a person endowed with life, where our translators have used the word soul. Now, if the word soul means an immortal ghost, there can be no reasonable objection to a substitution, just to test its congruity. 1 Sam. 24 11, "I have not sinned against thee, yet thou huntest my ghost to take it." What did Saul want with David's immaterial, invisible ghost?. 1 Sam. 25: 29, "Yet a man is risen to pursue and to seek thy ghost; but the ghost of my Lord shall be bound in the bundle of Life, with the Lord thy God, and the ghosts of thy enemies, then shall he sling out." Can immortal souls be slung out of the bundle of life? 1 Sam. 26: 21, "I will no more do thee harm, because my ghost was precious in thine eyes this day." Ps. 35: 4, "Let them be confounded and put to shame that seek after my ghost." Ps. 40: 16, "Let them be ashamed and confounded to gether that seek after my ghost to destroy it." What! destroy an immortal soul, David! Ps. 7: 1, "Save me from him that persecutes me, and deliver me; lest he tear my ghost like a lion, rending it in pieces, while there is none to deliver: *** if I have rewarded evil *** let the enemy persecute my ghost and take it; yea, let him tear down my chayah, life upon the earth." Ps. 26: 9, "Take not away my nephesh, ghost, with sinners, nor my chayah, life, with men of blood." Ps. 22: 20, "De liver my nephesh, ghost, from the sword; my nephesh, ghost, from the hand of the dog, save me from the lion's mouth." See also, 1 Sam. 25: 29; Ps. 17: 13; 35: 12, 17; 54: 3, 4; 55: 18; 56:6; 57: 4, 6; 59:3; 66:9; 69: 18; 70: 2; 71: 10, 13; 74:19; 86:14; 94:21; 97; 10; 109: 20, 31; 120: 2, 6; 124:7; 123:4; 142: 4; 143: 12; Pr. 29: 10; Jer. 20: 19.

In all these examples, human enemies seek to destroy the souls of the righteous. Do you tell us that soul means here life or person? Allowed; and why not life or person in every case, where other than animals are in tended? I have before me 118 selected texts where nephesh is translated soul, where it undoubtedly means life, person, or self; but the texts presented will suffice for those willing to receive the truth. As for the rest, if they believe not Moses and the prophets, neither would they be persuaded, though one should rise from the dead.

THE GREEK WORD PSUCHE IS EQUAL TO THE HEBREW WORD NEPHESH.

Moses

The Greek term psuche is the only Greek word used for soul. It comes from psucho, to breathe; to blow; its primary meaning is the breath, a living being, any animal that lives by breathing; the soul. Life is a se condary and an accommodated use of the term. wrote in Hebrew," and man became nephesh chayiah," which Paul translates into Greek, 1 Cor. 15: 45, "The first made, Adam was made into psuchen zosan, a living soul," or creature. Again, Ps. 16: 10, David wrote, "For thou wilt not leave my nephesh in sheol;" which Peter translates, Acts 2: 27, "Thou wilt not leave my psuche in hades." Thus then we have inspired authority for making psuche equal to nephesh. In Exo. 4: 19, it reads, "The Lord said unto Moses, Go, return in Egypt, for all the men are dead which sought thy nephesh. Compare Mat. 2: 20: "Arise, and take the young child and his mother, ard go into the land of Israel, for they are dead which sought the young child's psuche." As these texts correspond, so psuche, here, means the same as nephesh, there. Read 1 Kings 19: 9-14, "For the children of Israel have... slain thy prophets with the sword; and I, even I only, am left; and they seek my nephesh to take it away." Rom. 11: 3, "Lord, they have killed thy prophets, and digged down thy altars; and I am left alone, and they seek my psuche." The Greeks need not use psuche to express simply life, as they have more appropriate words, therefore, when translated life, it carries with it the idea of being.

As

life is essential to the conscious existence of the creatuzo so psuche sometimes equally represents life and being We give a few examples of its use.

Phil. 2: 30, " For the work of Christ, he was nigh unto death, not regarding his psuche." Luke 14: 26, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own psuche (immortal soul, shall we say?) also, he cannot be my disciple." Acts 15: 26," Men that have hazarded their psuchas for the name of our Lord Jesus Christ." Can men hate and hazard the loss of their "immortal" souls for the sake of Christ? But they can hazard their souls, or lives, or being, for the present time. Luke 9: 24. "For whosoever will save his psuche ("immortal" soul ?) shall lose it but whosoever will lose his psuche (" immortal" soul ?) for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world and lose HIMSELF, or be cast away?" To lose the mortal soul then is to lose himself, his being. See also in Luke 17: 33, a similar expres sion. John 12: 25," He that loveth his psuche shall lose it, (apolesia, shall destroy it ;) and he that hateth his psuche in this world, shall keep it unto zoen aionion, life for ages." Rev. 12: 11. "And they loved not their psuchen unto the death." Mark 3: 4. "Is it lawful to do good on the Sabbath days, or to do evil? to save psuche, or to apokteinai; kill ?" Luke 69, says, "destroy it." The soul then can be killed and destroyed, and that this means literal death, is evident by the allusion to beasts in the context. Rev. 16: 3. "And every

psuche zoes, living soul DIED in the sea." In Mat. 16: 24-27; and Mark 8: 34-38, our translators, by putting life for psuche, have hidden the allusion to "himself," and the period of reward referred to.

Matt. 10: 28, has been often quoted as favoring the separate existence of the soul. But when properly translated, and compared with the parallel account of Luke, it does not furnish the shadow of a shade of support to the Pagan fable. "Fear not them who apoktei nonton, murder (in the sense of cutting in pieces,) the soma, body, but cannot apokteinai, kill, (in the sense of utterly destroy) the psuche, soul or being; but rather fear him who is able apolesai, to destroy both (psuche