Prov. 7. 7, "I discerned among the youths a young man void of understanding (, heart)." 9. 4, "As for him that wanteth understanding (=), 12. 11, 19. 8, "He that getteth wisdom (2, heart) loveth his own soul." 24. 32, "When I saw and considered it well ("tuş, set my heart upon it).” Eccl. 9. 1, "For all this I considered in my heart("?) to declare all this." 10. 3, "When he that is a fool walketh in the way his wisdom (, his heart) faileth him." Is. 10. 7, "Neither doth his heart (i) think so; but it is in his heart (?) to destroy." Dan. 4. 16, "Let his heart (3) be changed from man's, and let a beast's heart (?) be given unto him." Hos. 7. 11, "Ephraim is like a silly dove without heart. ()," i. e. without wisdom or discretion. 2. Spoken of God. Gen. 8. 21, "The Lord said in his heart (3)," i. e. in his mind. 1 Kings, 9. 3, "I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart (") shall be there for ever." Job, 7. 17, "What is man that thou shouldst magnify him? and that thou shouldst set thine heart (3) upon him?" i. e. make him the object of thy thoughts. So also ch. 34. 14. 9. 4, "He is wise in heart () and mighty in strength." 36. 5, "He is mighty in strength and wisdom (3, heart)." Jer. 7. 31, it into "Which I commanded them not, neither came my heart (1)." $3. or as denoting the Principle which is the Seat and Subject of Sensations, Feelings, Emotions, and Passions of various kinds, as Love, Joy, Confidence, Hope, Hatred, Contempt, Sorrow, Despair, &c. The instances under this head are by far more numerous than any other, and are entirely equivalent to those we have already cited under the preceding terms and . We barely present a sufficient number to serve as a specimen of the whole. Ex. 4. 14, " He will be glad in his heart (i±3).” 66 7. 3, "I will harden Pharaoh's heart ()." So often elsewhere. 35. 5, "Whosoever is of a willing heart (3)." 66 35. 21, Every one whose heart (3) stirred him up." Num. 32. 9, "They discouraged the heart (b) of the chil dren of Israel." Deut. 28. 6, "The Lord shall give thee a trembling of heart (b) and failing of eyes." Judg. 16. 25, “ And it came to pass when their hearts (?) were merry." 1 Sam. 2. 1," My heart (") rejoiceth in the Lord." 2 Sam. 15. 6, "Absalom stole the hearts (i) of the men of Israel." 1 Kings, 21. 7, "Let thine heart (7) be merry." 1 Chron. 15. 29, "She despised him in her heart (ab).” 2 Chron. 29. 31, " As many as were of a free heart (≥b).” Job, 31. 7, “ Mine heart ("?) walked after mine eyes." Ps. 34. 18, "The Lord is nigh unto them that are of a broken heart (2)." 105. 25, "He turned their hearts (?) to hate his people." Prov. 11. 20, "They that are of a froward heart (?) are abomination to the Lord." Prov. 22. 11, " He that loveth pureness of heart (?).” 26. 23, "Burning lips and a wicked heart (2) are like a potsherd covered with silver dross." Eccl. 11. 10, "Therefore remove sorrow from thy heart (2), and put away evil from thy flesh.” Jer. 17. 9, "The heart (3) is deceitful above all things." Ezek. 13. 32, "Ye have made the heart (3) of the right eous sad." 28. 17, "Thine heart (?) was lifted up." Hos. 2. 14, "I will allure her, and bring her into the wilderness, and speak comfortably unto her (, to her heart)." 11. 8, "Mine heart (") is turned within me.” Am. 2. 16, "He that is courageous (aby, strong of his heart) among the mighty shall flee away naked in that day." Obad. 3, "The pride of thine heart (3) hath deceived thee." Zech. 7: 12, "They made their hearts (3) as an adamant stone." Mal. 4. 6, "He shall turn the heart (3) of the fathers to the children, and the heart () of the children to their fathers." Comp. Luke, 1. 17. Mat. 5. 8, "Blessed are the pure in heart (xaodia)." “ 11. 29, "Learn of me, for I am meek and lowly in heart (καρδία)." Mark, 16. 14, "He upbraided them with hardness of heart (καρδίας)." John, 13. 2, "The devil having put into the heart (xagdiar) of Judas Iscariot to betray him." Acts, 2. 46, "Did eat their meat with gladness and singleness of heart (xagdias)." Rom. 2. 5, " But after thy hardness and impenitent heart (zagdiar), treasurest up unto thyself wrath." 2 Cor. 2. 4, "Out of much anguish of heart (xagdias) I wrote you," &c. Eph. 6. 22, "That he might comfort your hearts (xaqdias)." (καρδίας). CHAPTER VI. General Results. THE reader has now had arrayed before him the evidence on which a judgment is to be formed of the Scriptural import of the word soul, and consequently of the degree to which it acquaints us with the true and essential nature of that part of our being. He has seen that the usage is, in many respects, peculiar, the original term (yuz) sometimes conveying the import of breath, sometimes of life, sometimes of the principle which thinks and feels, sometimes of the person in general, and in some few cases of the dead body. The chain of relation or filiation by which these senses grow out of each other, can perhaps be traced without much difficulty in regard to most of them; but as to the last, it does indeed present a very remarkable apparent solecism, that the word which, in its dominant usage, designates the soul in contradistinction from the body, should be used in any case to denote the body itself whether viewed as living or dead. We have given, however, under its appropriate head, the only solution of the problem that we are prepared to suggest, viz., that the term ordinarily employed to designate the principle which mainly constitutes man, man, while he lives, and the existence of which is only assured to the senses by the body which it animates, is used to denominate the body after death. The usage is evidently founded upon the assumption that the soul is the true and essential man, and though this man here inhabits a gross material body through which his existence and properties are manifested, yet this body is a mere adventitious appendage to his essential entity, one which he lays aside at death, and which being forsaken leaves him still a perfect personal human be ing, as much so as the laying aside of his garments at night. If then the question be asked, which of all these various senses is to be fixed upon as leading and paramount, we do not hesitate to answer, that of person. In other words, the soul is that principle in man which constitutes his true personality, and this is but another form of saying, that the soul is the man himself as a living, thinking, feeling, active being. We think it will unquestionably appear, upon a recurrence to the illustrations given above of the various usages of the term, that they easily resolve themselves into the prevailing sense of person, indicating that a man's soul is himself.* This is clearly the import of a multitude of passages where the term is rendered life. Thus, "He that keepeth his mouth keepeth his life," i. e. himself. "The Son of man came to give his life a ransom for many," i. e. to give himself. "Have wrought falsehood against my own life," i. e. against myself. "God do so to me, and more also, if Adonijah have not spoken this against his own life," i. e. against himself. Let it be remembered that in these and other similar instances the original is the identical word which in our language is represented by soul. The verbal distinction of life and soul so familiar to us is not known in the Hebrew. Viewed in this light the usus loquendi as displayed under ch. I. § 7, (p. 56,) cannot but strike the reader as very remarkable. There we find numerous instances like the following: "And he requested for himself (, for his soul) that he might die." "Ye shall not make yourselves (, your souls) abominable." "Neither shall ye de * Mr. Barnes, in commenting on Job, 33. 18, "He keepeth back his soul from the pit," remarks; " The word soul in the Heb. is often equivalent to self, and the idea is, that he keeps the man from the pit in this manner." So again in v. 22, of the same chapter, "His soul draweth near unto the grave,"-" that is, he himself dies, for the word soul is often used to denote self." |