Yes, thank you for confirming the context of Romanisms belief is rooted in spiritualism and pagan Greek philosophy.articles posted in upcoming posts for context.
Yes, thank you for confirming the context of Romanisms belief is rooted in spiritualism and pagan Greek philosophy.articles posted in upcoming posts for context.
Words mean things.
"Shall burn" and "shall consume" indicates a future event, specifically a fire that will burn up the Earth. That's why Jesus said "at the end of the world".
BTW, "our God is a consuming fire". The "fire of His anger" is kindled, but it's not burning the Earth yet. Do you know when it will?
"And fire came down from God out of heaven and devoured them " at the end of time, not right now.
Thanks for the info. I've said many times that "soul" and "psyche" refer to the "whole being" - comprised of its two parts, the "spirit" and the "body".The Old Testament. The Hebrew word so rendered is nepes [v,p,n]. It appears 755 times in the Old Testament. The King James Version uses 42 different English terms to translate it. The two most common renderings are "soul" (428 times) and "life" (117 times). It is the synchronic use of nepes [v,p,n] that determines its meaning rather than the diachronic. Hebrew is inclined to use one and the same word for a variety of functions that are labeled with distinct words in English.
Nepes [v,p,n] in the Old Testament is never the "immortal soul" but simply the life principle or living being. Such is observable in Genesis 1:20, 21, 24, where the qualified (living) nepes [v,p,n] refers to animals and is rendered "living creatures." The same Hebrew term is then applied to the creation of humankind in Genesis 2:7, where dust is vitalized by the breath of God and becomes a "living being." Thus, human being shares soul with the animals. It is the breath of God that makes the lifeless dust a "living being" — person.
Frequently in the Old Testament nepes [v,p,n] designates the individual ( Lev 17:10 ; 23:30 ). In its plural form it indicates a number of individuals such as Abraham's party ( Gen 12:5 ), the remnant left behind in Judah ( Jer 43:6 ), and the offspring of Leah ( Gen 46:15 ).
Nepes [v,p,n] qualified by "dead" means a dead individual, a corpse ( Num 6:6 ). More significant here is that nepes [v,p,n] can mean the corpse of an individual even without the qualification "dead" ( Num 5:2 ; 6:11 ). Here nepes [v,p,n] is detached from the concept of life and refers to the corpse. Hebrew thought could not conceive of a disembodied nepes [v,p,n].
Frequently nepes [v,p,n] takes the place of a personal or reflexive pronoun ( Psalm 54:4 ; Prov 18:7 ). Admittedly this movement from the nominal to the pronominal is without an exact borderline. The Revised Standard Version reflects the above understanding of nepes [v,p,n] by replacing the King James Version "soul" with such translations as "being, " "one, " "self, " "I/me."
Nepes [v,p,n] is also used to designate parts of the body, primarily to stress their characteristics and functions. It can refer to the throat ( Isa 5:14 ; Hab 2:5 ), noting that it can be parched and dry ( Num 11:6 ; Jeremiah 31:12 Jeremiah 31:25 ), discerning ( Prov 16:23 ), hungry ( Num 21:5 ), and breathing ( Jer 2:24 ). Nepes [v,p,n] also can mean the neck, and the vital function that takes place there, noting that it can be ensnared ( 1 Sam 28:9 ; Psalm 105:18 ), humbled and endangered ( Prov 18:7 ), and bowed to the ground ( Psalm 44:25 ). Even while focusing on a single part of the body, by synecodoche the whole person is represented.
Nepes [v,p,n] is often used to express physical needs such as hunger ( Deut 12:20 ; 1 Sam 2:16 ) and thirst ( Prov 25:25 ). It can be used of excessive desires (gluttony Prov 23:2 ) and of unfulfilled desires (barrenness 1 Sam 1:15 ). Volitional/spiritual yearning is also assigned to nepes [v,p,n], such as the desire for God ( Psalm 42:1-2 ), justice ( Isa 26:8-9 ), evil ( Prov 21:10 ), and political power ( 2 Sam 3:21 ). Emotions are expressed by nepes [v,p,n] so that it feels hate (so used of Yahweh Isa 1:14 ), grief ( Jer 13:17 ), joy and exultation, disquietude ( Psalm 42:5 ), and unhappiness ( 1 Sam 1:15 ).
Clearly, then, in the Old Testament a mortal is a living soul rather than having a soul. Instead of splitting a person into two or three parts, Hebrew thought sees a unified being, but one that is profoundly complex, a psychophysical being.
The New Testament. The counterpart to nepes [v,p,n] in the New Testament is psyche [yuchv] (nepes [v,p,n] is translated as psyche [yuchv] six hundred times in the Septaugint). Compared to nepes [v,p,n] in the Old Testament, psyche [yuchv] appears relatively infrequently in the New Testament. This may be due to the fact that nepes [v,p,n] is used extensively in poetic literature, which is more prevalent in the Old Testament than the New Testament. The Pauline Epistles concentrate more on soma [sw'ma] (body) and pneuma [pneu'ma] (spirit) than psyche [yuchv].
This word has a range of meanings similar to nepes [v,p,n]. It frequently designates life: one can risk his life ( John 13:37 ; Acts 15:26 ; Rom 16:4 ; Php 2:30 ), give his life ( Matt 20:28 ), lay down his life ( John 10:15 John 10:17-18 ), forfeit his life ( Matt 16:26 ), hate his life ( Luke 14:26 ), and have his life demanded of him ( Luke 12:20 ).
Psyche, as its Old Testament counterpart, can indicate the person ( Acts 2:41 ; 27:37 ). It also serves as the reflexive pronoun designating the self ("I'll say to myself" Luke 12:19 ; "as my witness" 2 Cor 1:23 ; "share our lives" 1 Thess 2:8 ).
Psyche can express emotions such as grief ( Matt 26:38, ; Mark 14:34 ), anguish ( John 12:27 ), exultation ( Luke 1:46 ), and pleasure ( Matt 12:18 ).
The adjectival form "soulish" indicates a person governed by the sensuous nature with subjection to appetite and passion. Such a person is "natural/unspiritual" and cannot receive the gifts of God's Spirit because they make no sense to him ( 1 Cor 2:14-15 ). As in the Old Testament, the soul relates humans to the animal world ( 1 Cor 15:42-50 ) while it is the spirit of people that allows a dynamic relationship with God.
There are passages where psyche [yuchv] stands in contrast to the body, and there it seems to refer to an immortal part of man. "Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell" ( Matt 10:28 ). While Scripture generally addresses humans as unitary beings, there are such passages that seem to allow divisibility within unity.
Carl Schultz
See also Person, Personhood; Spirit
Bibliography. W. Dryness, Themes in Old Testament Theology; R. H. Gundry, Somma in Biblical Theology; R. Jewett, Paul's Anthropological Terms; N. Snaith, The Distinctive Ideas of the Old Testament; H. W. Wolff, Anthropology of the Old Testament.
Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. Elwell
Copyright © 1996 by Walter A. Elwell. Published by Baker Books, a division of
Baker Book House Company, Grand Rapids, Michigan USA.
All rights reserved. Used by permission.
For usage information, please read the Baker Book House Copyright Statement.
[N] indicates this entry was also found in Nave's Topical Bible
Bibliography Information
Elwell, Walter A. "Entry for 'Soul'". "Evangelical Dictionary of
It is my impression from above that spirit is the life force of humans. Soul is their real being.
Try these resources instead:Holman Bible Dictionary
I cited in connection to Jude 1:9, Luke 9:31. Moses "appeared in glory" with the living and glorified Elijah. Moses can only do that if he had been previously resurrected.
Now I will cite Romans 5:14 in connection to the previous two faithful witnesses.
Rom 5:14: "Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come."
The reason death reigned from Adam to Moses, because until Moses, no one had yet been permanently resurrected. God broke that reign of death with the resurrection of Moses, which is why he is seen in glory on the Mt of transfiguration with the glorious Elijah.
Even the Jews were looking for Moses and Elijah to come down from heaven (John 1:21,25 "that prophet" (Moses); Matthew 27:49; Mark 15:36 "Elias").
I believe that spirit and soul are used interchangeably. I believe Wayne Grudem has a good paper on this available for download somewhere. I don't believe the verses that are used from Timothy and Hebrews were intended to teach three parts but are just repetition of expression. The paper from Grudem goes through all the verses in the New Testament and proves that Jesus used the words interchangeably. I was convinced after I read his article on this. I think you can find it also in his award winning Systematic Theology book used in many bible colleges for first year students.The Old Testament. The Hebrew word so rendered is nepes [v,p,n]. It appears 755 times in the Old Testament. The King James Version uses 42 different English terms to translate it. The two most common renderings are "soul" (428 times) and "life" (117 times). It is the synchronic use of nepes [v,p,n] that determines its meaning rather than the diachronic. Hebrew is inclined to use one and the same word for a variety of functions that are labeled with distinct words in English.
Nepes [v,p,n] in the Old Testament is never the "immortal soul" but simply the life principle or living being. Such is observable in Genesis 1:20, 21, 24, where the qualified (living) nepes [v,p,n] refers to animals and is rendered "living creatures." The same Hebrew term is then applied to the creation of humankind in Genesis 2:7, where dust is vitalized by the breath of God and becomes a "living being." Thus, human being shares soul with the animals. It is the breath of God that makes the lifeless dust a "living being" — person.
Frequently in the Old Testament nepes [v,p,n] designates the individual ( Lev 17:10 ; 23:30 ). In its plural form it indicates a number of individuals such as Abraham's party ( Gen 12:5 ), the remnant left behind in Judah ( Jer 43:6 ), and the offspring of Leah ( Gen 46:15 ).
Nepes [v,p,n] qualified by "dead" means a dead individual, a corpse ( Num 6:6 ). More significant here is that nepes [v,p,n] can mean the corpse of an individual even without the qualification "dead" ( Num 5:2 ; 6:11 ). Here nepes [v,p,n] is detached from the concept of life and refers to the corpse. Hebrew thought could not conceive of a disembodied nepes [v,p,n].
Frequently nepes [v,p,n] takes the place of a personal or reflexive pronoun ( Psalm 54:4 ; Prov 18:7 ). Admittedly this movement from the nominal to the pronominal is without an exact borderline. The Revised Standard Version reflects the above understanding of nepes [v,p,n] by replacing the King James Version "soul" with such translations as "being, " "one, " "self, " "I/me."
Nepes [v,p,n] is also used to designate parts of the body, primarily to stress their characteristics and functions. It can refer to the throat ( Isa 5:14 ; Hab 2:5 ), noting that it can be parched and dry ( Num 11:6 ; Jeremiah 31:12 Jeremiah 31:25 ), discerning ( Prov 16:23 ), hungry ( Num 21:5 ), and breathing ( Jer 2:24 ). Nepes [v,p,n] also can mean the neck, and the vital function that takes place there, noting that it can be ensnared ( 1 Sam 28:9 ; Psalm 105:18 ), humbled and endangered ( Prov 18:7 ), and bowed to the ground ( Psalm 44:25 ). Even while focusing on a single part of the body, by synecodoche the whole person is represented.
Nepes [v,p,n] is often used to express physical needs such as hunger ( Deut 12:20 ; 1 Sam 2:16 ) and thirst ( Prov 25:25 ). It can be used of excessive desires (gluttony Prov 23:2 ) and of unfulfilled desires (barrenness 1 Sam 1:15 ). Volitional/spiritual yearning is also assigned to nepes [v,p,n], such as the desire for God ( Psalm 42:1-2 ), justice ( Isa 26:8-9 ), evil ( Prov 21:10 ), and political power ( 2 Sam 3:21 ). Emotions are expressed by nepes [v,p,n] so that it feels hate (so used of Yahweh Isa 1:14 ), grief ( Jer 13:17 ), joy and exultation, disquietude ( Psalm 42:5 ), and unhappiness ( 1 Sam 1:15 ).
Clearly, then, in the Old Testament a mortal is a living soul rather than having a soul. Instead of splitting a person into two or three parts, Hebrew thought sees a unified being, but one that is profoundly complex, a psychophysical being.
The New Testament. The counterpart to nepes [v,p,n] in the New Testament is psyche [yuchv] (nepes [v,p,n] is translated as psyche [yuchv] six hundred times in the Septaugint). Compared to nepes [v,p,n] in the Old Testament, psyche [yuchv] appears relatively infrequently in the New Testament. This may be due to the fact that nepes [v,p,n] is used extensively in poetic literature, which is more prevalent in the Old Testament than the New Testament. The Pauline Epistles concentrate more on soma [sw'ma] (body) and pneuma [pneu'ma] (spirit) than psyche [yuchv].
This word has a range of meanings similar to nepes [v,p,n]. It frequently designates life: one can risk his life ( John 13:37 ; Acts 15:26 ; Rom 16:4 ; Php 2:30 ), give his life ( Matt 20:28 ), lay down his life ( John 10:15 John 10:17-18 ), forfeit his life ( Matt 16:26 ), hate his life ( Luke 14:26 ), and have his life demanded of him ( Luke 12:20 ).
Psyche, as its Old Testament counterpart, can indicate the person ( Acts 2:41 ; 27:37 ). It also serves as the reflexive pronoun designating the self ("I'll say to myself" Luke 12:19 ; "as my witness" 2 Cor 1:23 ; "share our lives" 1 Thess 2:8 ).
Psyche can express emotions such as grief ( Matt 26:38, ; Mark 14:34 ), anguish ( John 12:27 ), exultation ( Luke 1:46 ), and pleasure ( Matt 12:18 ).
The adjectival form "soulish" indicates a person governed by the sensuous nature with subjection to appetite and passion. Such a person is "natural/unspiritual" and cannot receive the gifts of God's Spirit because they make no sense to him ( 1 Cor 2:14-15 ). As in the Old Testament, the soul relates humans to the animal world ( 1 Cor 15:42-50 ) while it is the spirit of people that allows a dynamic relationship with God.
There are passages where psyche [yuchv] stands in contrast to the body, and there it seems to refer to an immortal part of man. "Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell" ( Matt 10:28 ). While Scripture generally addresses humans as unitary beings, there are such passages that seem to allow divisibility within unity.
Carl Schultz
See also Person, Personhood; Spirit
Bibliography. W. Dryness, Themes in Old Testament Theology; R. H. Gundry, Somma in Biblical Theology; R. Jewett, Paul's Anthropological Terms; N. Snaith, The Distinctive Ideas of the Old Testament; H. W. Wolff, Anthropology of the Old Testament.
Baker's Evangelical Dictionary of Biblical Theology. Edited by Walter A. Elwell
Copyright © 1996 by Walter A. Elwell. Published by Baker Books, a division of
Baker Book House Company, Grand Rapids, Michigan USA.
All rights reserved. Used by permission.
For usage information, please read the Baker Book House Copyright Statement.
[N] indicates this entry was also found in Nave's Topical Bible
Bibliography Information
Elwell, Walter A. "Entry for 'Soul'". "Evangelical Dictionary of
It is my impression from above that spirit is the life force of humans. Soul is their real being.
Not only do I believe in hellfire, but it's WAY hotter than yoursDo you even believe in hell fire? Is it present or future? Who goes there?
Rest/Sleep:When you don’t take the bible literally, you can make it say anything you want.
Not only do I believe in hellfire, but it's WAY hotter than yoursYours will only smolder the wicked for all eternity, but Biblical hellfire will completely "burn them up", says Malachi, and will "leave them neither root nor branch" which all commentators agree - even those who believe in your never-ending hellfire - that this was a proverb among the Hebrews that meant "complete and total destruction".
Bro, can you please give ear to what experts on the other side of the issue have to say? Are they not as authoritative concerning Greek and Hebrew as are those who preach Eternal Torment? Please listen to "Translation of the NT in Modern Speech" author Dr. R. F. Weymouth's comment:
"My mind fails to conceive a grosser misrepresentation of language than when five or six of the strongest words which the Greek tongue possesses signifying to "destroy" or "destruction" are translated to mean, "maintain an everlasting but wretched existence". To translate "black" as "white" is nothing to this. By "perish", the apostle (John) means "pass out of existence"..."The use in the NT of such words as "death", "destruction", "fire", "perish" to describe Future Retribution point to the likelihood of fearful anguish followed by extinction of being".
Yes, read the texts carefully.Do you even believe in hell fire? Is it present or future? Who goes there?
Yes, read the texts carefully. The devil (and his angels) is/are not yet in the "fire". The fire is merely "prepared" (since the days of Noah), meaning 'ready'. You can see some of it, in the volcanic action and crustal friction and tension that erupts from time to time.Do you even believe in hell fire? Is it present or future? Who goes there?
That's not how God's word is interpreted. God's word interprets itself (Genesis 40:8; 2 Peter 1:19-21; Isaiah 28:10,13, etc). God interprets God's own words (Luke 24:45; Daniel 2:18-30). The word itself is infallible (John 10:35), and contains everything needful (2 Timothy 3:16-17). We simply "amen" what is already written in the 66 books of scripture (1 Peter 4:11).Because like any other discipline or branch of science you will have someone with a different opinion than the most.
Quenched is a verb, meaning to deliberately put out. God does not deliberately put out the fire. The fire that annihilates the wicked, burns up all it's fuel and goes out on it's own (references already provided).fire that is never quenched,
Thank you for proving my point about why your view has been rejected by the majority of scholars.Quenched is a verb, meaning to deliberately put out. God does not deliberately put out the fire. The fire that annihilates the wicked, burns up all it's fuel and goes out on it's own (references already provided).
Comparing Luke 16 with Matthew 15, we see the Gentile woman pleading with Jesus for a blessing, and after testing her faith with "it's not meet to take the children's bread and cast it to dogs" the woman replies to Jesus, "Truth Lord, yet the dogs eat of the crumbs which fall from their master's table".I do not have speakers.
Mal 2:12: "The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts."However the majority of Hebrew and Greek scholars can and HAVE made a more excellent case for how the words translated destruction can be used as in a judgment context.
True, but when we confuse "present tense" with "future tense" we can do the same thing, right or wrong?When you don’t take the bible literally, you can make it say anything you want.
No, there is no eternal torment in scripture. There is only limited torment unto the second death (annihilation). Torment is not the wages of sin, the second death is, but limited torment exists along the way to the final end (2nd death).made it clear to everyone who reads the bible that there is an eternal torment,
Now, you use the word "souls", and you teach that 'it' "leaves the body at death". You also teach that these "souls" are also in heaven (or hell), and without bodies.I believe that spirit and