1Co 7:31 And for those who make use of the world, not to be using it fully; for this world's way of life will quickly come to an end.
Gen 8:21 And Jehovah smelled the sweet odour. And Jehovah said in his heart, I will no more henceforth curse the ground on account of Man, for the thought of Man's heart is evil from his youth; and I will no more smite every living thing, as I have done.
Gen 8:22 Henceforth, all the days of the earth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.
End of the Age, not the world as some might interpret it.
---------------------------------------------------------------------------------
Darrel wrote:DAR
Really? How do you know that? Evidence please.
I don't have actual souls in jars but the scripture has plenty of Evidence.
The original language terms for soul are ne'phesh נפשׁ
in Hebrew and psykhe ψυχης in Greek. The scriptures show soul to be a person, an animal , or a life that a person enjoys.
The connotations that the English "soul" commonly carries in the minds of most persons are not in agreement with the meaning of the Hebrew and Greek words. Man has truly distorted knowledge of the scriptures to his own destruction, in this way and many others.
Back in 1897 in the Journal of Biblical literature (Vol XVI, p. 30) Professor C.A. Briggs did a study of the word ne'phesh for a similar reason, as we are today. The result of his detailed study, in short, was "soul in English usage at the present time conveys usually a very different meaning from ne'phesh in Hebrew, and it is easy for the incautious reader to misinterpret it". More recently when The Jewish Publication Society of America issued a new translation of the Torah (first 5 books of OT) the editor and chief , H.M. Orlinsky of Hebrew Union College, stated that the word "soul had been virtually eliminated from the translation because, "the Hebrew word in questin here is 'Nefesh'". He added "Other translators have interpreted it to mean 'soul,' which is completely inaccurate. the Bible does not say we have a soul. 'Nefesh' is the person himself, his need for food, the very blood in his vains, his being."----New York Yimes, October 12, 1962.
The origin of the teaching that the human soul is invisible and immortal stem primarily , not from Hebrew or Christian Greek scriptures, but from ancient greek philosophy and myth, aka pagan religious thought. Plato for example quotes socrates as saying "the soul....if it departs pure, dragging with it nothing of the body,....goes away into that which is like itself, into the invisible, the divine, immortal, and wise, and when it arrives there it is happy, freed from error and folly and fear......and all other human ills, and....lives in truth through all after time with the gods (plural)."----Phaedo, 80, D,E;81,A.
In direct contrast with the Greek philosophic teaching of the psykhe' (soul as being immaterial, intangible, invisible, and immortal the scriptures show that both psykhe and ne'phesh, as used with reference to earthly creatures, refer to that which is material, tangible, visible, mortal. I'm far from Catholic in my biblical interpretations but even the Catholic Encyclopedia says: "Nepes (ne'phesh) is a term of far greater extension than our 'soul,' signifying life (Ex 21.23; Dt 19.21) and its various vital manifestations: breathing (Gn35.18; Job 41.13[21]) blood [Gen 9.4, Dt 12.23] etc..., desire (2Sm 3.21; Prv 23.2) . A Soul in the OT means not a part of man but the whole man---as a living being. Similarly in NT it signifies human life: the life of an individual conscious subject (Mt 2.20; 6.25; Lk 12.22-23; 14.26; Jn 10.11, 15, 17; 13.37)"---1967 Vol XIII, p. 467.
The Roman Catholic translation , The New American Bible, in its "Glossary of Biblical Theology Terms" (pp. 27, 28) , says : "In the NT, to save ones soul (Mk 8:35) does not mean to save some 'spiritual' part of man, as opposed to his 'body' (in the platonic sense) but the whole person with emphasis on the fact that the person is living, desiring, loving and willing etc..., in addition to being concrete and physical."---Edition published by P.J. Kennedy and sons, New York, 1970.
Going back to OT ne'phesh evidently comes from the root meaning "breathe" From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental): - any, appetite, beast, body, breath, creature, X dead (-ly), desire, X [dis-] contented, X fish, ghost, + greedy, he, heart (-y), (hath, X jeopardy of) life (X in jeopardy), lust, man, me, mind, mortality, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, + slay, soul, + tablet, they, thing, (X she) will, X would have it. It could be rendered IMHO as breather.
Koehler and Baumgartners Lexicon in Veteris Testamenti Libros
(Leiden, 1958, p. 627) defines it as: "The breathing substance, making man and animal living beings Gn 1, 20, the soul (strictly distinct from the Greek notion of soul) the seat of which is the blood Gn 9, 4f Lv 17, 11 Dt 12, 23: (249 X).......soul = living being, individual, person."
Greek-English lexicons give such definitions as life but also include non-Biblical Greek works and terms including all meanings that the Greek philosophers gave to the word, including that of "departed spirit," the "Immaterial and immortal soul," "the spirit of the universe," and
"the immaterial principle of movement and life".
This evidently stems from the fact these pagan philosophers taught that the soul emerged from the body at death and thus the term psykhe was eventually applied to "butterfly or moth" which creatures go through a metamorphosis, changing from catapillar to winged creature..----Little and Scott's Greek-English Lexicon revised by H. Jones, 1968 , pp. 2026, 2027; Donnegens new Greek and English Lexicon, 1836, p. 1404.
With such great inconsistancy in non-Biblical writing it is essential to let the scriptures speak for themselves on this matter, showing what the inspired writers meant by their use of the term psykhe'. as well as ne'phesh. Ne'phesh occurs 754 times in the Masoretic text of the Hebrew scriptures, while psykhe appears by itself 102 time in the Westcott and Hort text of the Christian Greek, giving us a total of 856 occurences. This frequency of occurences makes possible a clear concept of the sense these terms conveyed to the minds of the inspired Bible writers and the the sense their writing should convey to our mind. An examination shows that, while the sense of these terms is broad, with different shades of meaning, among the Bible writers there was no inconsistancy, confusion or disharmonya s to mans nature, as existed among the Grecian philosophers of the so called Classical Period.
Would you like me to thouroughly go through this with you? I feel confident you will understand where i'm coming from when i say that Matthew 10:28 states that God "can destroy both soul and body in Gehenna," and that this shows psykhe does not refer to something immortal or indestructable. There is in fact not 1 case in the entire NT or OT scriptures, Hebrew or Greek in which the words ne'phesh and psykhe' are modified by terms such as immortal , indestructable, imperishable, deathless or the like.
FSC
---------------------------------------------------------------------------------
Quote:
We know Christ knew there was no ascension for man to heaven or hell after he died.
Joh 3:12 If I have said the earthly things to you, and ye believe not, how, if I say the heavenly things to you, will ye believe?
Joh 3:13 And no one has gone up into heaven, save he who came down out of heaven, the Son of man who is in heaven.
Joh 3:14 And as Moses lifted up the serpent in the wilderness, thus must the Son of man be lifted up,