Job, 4. 9, "By the blast (2) of God they perish.”

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27. 3, "All the while my breath (") is in me, and the spirit of God is in my nostrils."

32.8, "But there is a spirit in man, and the inspiration of the Almighty (1) giveth them understanding." 33. 4, "The Spirit of God hath made me, and the breath of the Almighty (7) hath given me life.” The original expression in this and the preceding verse is precisely the same, and it is fair to infer that the meaning is the same. The Lxx render in both cases by πνοή, breath, and the remote allusion is undoubtedly to the inbreathing of the Almighty into the frame of man when first created, and by which he became a living soul.

Job, 34. 14, "If he gather unto himself his spirit and his breath (inny).”

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37. 10," By the breath () of God frost is given." Ps. 150. 6, “Let every thing that hath breath (?) praise the Lord."

Is. 2. 22,

"Cease ye from man, whose breath () is in his nostrils."

30. 33, "The breath () of the Lord, like a stream of brimstone, doth kindle it."

42. 5, “He that giveth breath (2) unto the people upon it."

Dan. 5. 23, “God in whose hand thy breath (?) is.” 10. 17, “Neither is there breath (;) left in me.”

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in the sense of Mind, the Intelligent Principle.

Job, 26. 4, "To whom hast thou uttered words? and whose spirit () came from thee?"

That is, says Mr. Barnes (in loc.), "by whose spirit didst thou speak? What claim hast thou to inspiration, or to the uttering of sentiments beyond what man could origin

ate? The meaning is, that there was nothing remarkable in what he had said, that would show that he had been indebted for it either to God, or to the wise and good on earth."

Prov. 20. 27, "The spirit (?) of man is the candle of the Lord, searching the inward parts of the belly." 'Spirit' seems here to stand as a designation of the intelligence acting in the office of conscience, whose function it is to investigate and examine the inmost recesses of the heart. The words of the apostle, 1 Cor. 2. 11, are strikingly parallel; "What man knoweth the things of a man (his concealed thoughts and designs. Macknight,) save the spirit of a man which is in him?"

Is. 57. 16, "For the spirit should fail before me, and the souls (i) which I have made."

This Gesenius understands as equivalent to vital breath, yuz, thus according with 3, No. 2. It seems, however, more naturally to convey the idea of reasonable souls.

The above are all the cases in which occurs, and in only three of them do we recognize the sense of intelligence equivalent to spirit or mind. The use of the term therefore throws no special light upon the main theme of our inquiry. We give the instances, however, to illustrate the various diction of the Scriptures in regard to the general subject.

CHAPTER V.

(leb), xaodía (kardia), Heart.

THIS word is also in all probability a primitive, though referred by lexicographers to the assumed verbal root, of which the supposed meaning is to be fat. "The primary idea," says Gesenius, "lies in the slipperiness, lubricity, of fat things; which notion is expressed by the syllables,

; see to be fat,,,, to be smooth, slippery ;

Sansc. lip, to besmear, to anoint. Hence,, (ab), the heart, as covered with fat, and therefore called also

, fat." The word, like each of the preceding, yields also a denominative, which signifies privatively to be without heart, i. e. to want understanding. The relation of the substantive to the verb as a radical is so slight that we may justly consider it as a primitive, and in all probability as the parent source of our English word live, whence life. Rothe, in his "Psychologia Veteris Testamenti," p. 40, observes that in the Hebrew anthropology the blood is preeminently the seat of life, (see Gen. 9. 4), and as the heart is the fountain of the blood, it was a natural process to make the heart the seat and centre of the vital principle. This may account indeed for the formation of terms in our own and other languages traceable more or less to the Hebrew, though it can scarcely be deemed sufficient to establish the truth of the doctrine. It is certain, however, that the sacred writers make the heart, in an eminent sense, the seat of sensation, emotion, and affection, and so completely does this metaphorical sense of the term predominate over the literal, that comparatively few instances can be adduced where it bears unequivocally the import of that leading member of the human viscera. The following passages disclose the usage which comes nearest to the one in question, and even in regard to several of these it still remains doubtful whether the figurative sense is not the true

one.

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in the sense of Heart as a Physical Organ of the Body. Ex. 28. 29, "And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart (3)."

2 Sam. 18. 14, "And he took three darts in his hand, and thrust them through the heart (3) of Absalom while he was yet alive."

2 Kings, 9. 24, " And the arrow went out at his heart (?), and he sunk down in his chariot."

Prov. 4. 30, "A sound heart (=) is the life of the flesh.” Cant. 8. 6, "Set me as a seal upon thine heart (-).” Doubtful.

Is. 1. 5, "The whole head is sick, and the whole heart (==) is faint." Probably figurative.

Jer. 4. 19, "I am pained at my very heart ("ip, the walls of my heart); my heart (2) maketh a noise in

me."

Ezek. 11. 19, "I will take the stony heart (?) out of their flesh, and will give them an heart (3) of flesh.” So also, 36. 26. This, however, may be understood metaphorically.

Hos. 13. 8, "I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their hearts (b)."

Nah. 2. 7, "Her maids shall lead her as with the voice

of doves, tabering upon their breasts (?, hearts)." That the sacred writers do recognize the heart in its physiological character as the central organ of the system, is evident from that metaphorical use of the term by which it is applied to designate the middle, midst, or inner part of any thing, as of the sea, the heavens, &c. Thus, Ex. 15. 8, "The depths were congealed in the heart (13) of the sea."

2 Sam. 18. 14, "And he took three darts in his hand, and

thrust them through the heart (2) of Absalom while he was yet alive in the midst (?) of the oak,” i. e. of the oak-forest.

Deut. 4. 11, "And the mountain burned with fire unto the midst () of heaven." So xao̟dia τñs yžs, heart of the earth, Mat. 12. 40.

Ezek. 27. 25, "Thou wast made very glorious in the midst (, heart) of the seas."

Mat. 12. 40, “ As Jonas was three days and three nights in

the whale's belly; so shall the Son of man be three days and three nights in the heart (xugdig) of the earth."

The instances now given are the principal which the Scriptures afford of the primary or physical sense of the term heart. We now come to the vastly larger list of specimens of its secondary or tropical sense in reference to the rational and sensitive principles of our nature, in which it remarkably accords with the Latin usage of cor in the phrase vir cordatus, a man of heart, i. e. an intelligent man, a man of understanding. Of these we propose to give only a sufficient number to illustrate clearly the usage.

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or in the sense of Mind, Understanding, Wisdom, the Faculty of Thinking, &c.

1. Spoken of man.

Gen. 6. 5, " And God saw . . . that every imagination of the thoughts of his heart (1) was only evil continually." 31. 26, "What hast thou done that thou hast stolen away unawares to me (-Lit. stolen from my heart)," i. e. while I was unaware of it.

24. 45, "Before I had done speaking in my heart ("≥3),” i. e. in my mind.

Ex. 28. 3, "And thou shalt speak unto all that are wisehearted (7, wise of heart), whom I have filled with the spirit of wisdom."

Num. 16. 28, "Ye shall know that the Lord hath sent me to do all these works; for I have not done them of my own mind (, heart)."

1 Kings, 3. 9, "Give therefore thy servant an understanding heart (3)."

Neh. 5. 7, "Then I consulted with myself (", my heart consulted)."

Job, 34. 10, "Therefore hearken unto me, ye men of understanding (, men of heart, viri cordati)."